[No Sanskrit text]
Tibetan:
| de nas srid pa’i skye ba ni | | mkhyen phyir thub pas blo gros mdzad |
| de nas srid pa’i skye ba des | | ñe bar len las byuṅ bar mkhyen |
de nas: then, thereon
srid: existence, becoming (Ch. 有)
skye ba: birth, arising (Ch. 生)
mkhyen phyir
thub pa: Subduer; Silent One [epithet for Buddha]; the sage (muni)
blo gros: wisdom, understanding
mdzad: do, use, apply
skye ba: birth
nye bar: near
len: grasping, taking hold of (upādāna; 取)
las byung bar: arising from
EHJ's translation from the Tibetan:
58. Thereon the sage applied his mind to determining the origin of existence. Then he saw that the origin of existence was to be found in appropriation.
Revised:
58. Thereon the sage applied his mind to determining the origin of becoming. Then he saw that the origin of becoming was in taking hold.
Chinese:
有業從取生
deeds come from upādāna (cleaving), (SB)
The action of existence was produced by grasping, (CW)
COMMENT:
punar-bhavāya saṁskārān avidyā-nivṛtas tridhā |
abhisaṁskurute yāṁs tair gatiṁ gacchati karmabhiḥ |MMK.26|1||
vijñānaṁ saṁniviśate saṁskāra-pratyayaṁ gatau |
saṁniviṣṭe 'tha vijñāne nāma-rūpaṁ niṣicyate ||2||
niṣikte nāma-rūpe tu ṣaḍāyatana-saṁbhavaḥ |
ṣaḍāyatanam āgamya saṁsparśaḥ saṁpravartate ||3||
cakṣuḥ pratītya rūpaṁ ca samanvāhāram eva ca |
nāma-rūpaṁ pratītyaivaṁ vijñānaṁ saṁpravartate ||4||
saṁnipātas trayāṇāṁ yo rūpa-vijñāna-cakṣuṣām |
sparśaḥ saḥ tasmāt sparśāc ca vedanā saṁpravartate ||5||
vedanā-pratyayā tṛṣṇā vedanārthaṁ hi tṛṣyate |
tṛṣyamāṇa upādānam upādatte catur-vidham ||6||
upādāne sati bhava upādātuḥ pravartate |
syādd hi yady anupādāno mucyeta na bhaved bhavaḥ ||7||
pañca skandhāḥ sa ca bhavaḥ bhavāj jātiḥ pravartate |
jarā-maraṇa-duḥkhādi śokāḥ sa-paridevanāḥ ||8||
daurmanasyam upāyāsā jāter etat pravartate |
kevalasyaivam etasya duḥkha-skandhasya saṁbhavaḥ ||9||
saṁsāra-mūlaṁ saṁskārān avidvān saṁskaroty ataḥ |
avidvān kārakas tasmān na vidvāṁs tattva-darśanāt ||10||
avidyāyāṁ niruddhāyāṁ saṁskārāṇām asaṁbhavaḥ |
avidyāyā nirodhas tu jñānasyāsyaiva bhāvanāt ||11||
tasya tasya nirodhena tat tan nābhipravartate |
duḥkha-skandhaḥ kevalo 'yam evaṁ samyaṅ nirudhyate ||12||
The doings that lead to yet further becoming, the one enclosed in ignorance, in three ways, does do; and by these actions he goes to a sphere of existence. Divided consciousness, with doings as its causal grounds, seeps into the sphere of existence. And so, divided consciousness having seeped in, psycho-physicality is instilled.
Conversely, once psycho-physicality is instilled, there is the coming about of six senses; six senses having arrived, there occurs contact; and – depending upon an eye, upon physical form, and upon the two being brought together – depending thus upon psycho-physicality, there occurs divided consciousness.
Combination of the threesome of physical form, consciousness and eye, is contact; and from that contact there occurs feeling. With feeling as its causal grounds, there is thirst – because the object of feeling is thirsted after. While an object is being thirsted after, taking hold takes hold in four ways. While there is taking hold, the becoming arises of the taker – because becoming, if it were free of taking, would be liberated and would not become becoming. Five aggregates, again, is becoming itself. Out of the becoming arises birth. The suffering and suchlike of aging and death; sorrows accompanied by lamentations; dejectedness, troubles: all this arises out of birth. In this way this whole aggregate of suffering comes into being.
The doings which are the root of saṁsāra thus does the ignorant one do. The ignorant one therefore is the doer; the wise one is not, because of the realization of reality. In the destruction of ignorance, there is the non-coming-into-being of doings. The destruction of ignorance, however, is because of the bringing-into-being of just this act of knowing. By the destruction of this one and that one, this one and that one no longer advance. This whole aggregate of suffering in this way is well and truly destroyed.
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