Prattyasamutpdahdayakrik

The Stanzas on the Heart of Dependent Arising,

ngrjunakt
Composed by Ngrjuna



dvdaa ye'gavie muninoddi
prattyasambht|
te kleakarmadukheu saghtstriu yathvat||1||
1. The twelve specific parts taught by the Sage as
dependently arisen,
are included, rightly as follows, in these three: affliction,
karma, and suffering.



dyamanavam syu kle karma dvityadaamau
ca|
e sapta ca dukha trisagrah dvdaa tu
dharm||2||
2. The first, eighth, and ninth, are afflictions; the second
and tenth are karma;
and the remaining seven are suffering. The twelve
dharmas are collected into three groups.



tribhyo bhavati dvandva dvandvtprabhavanti sapta
saptabhya|
traya udbhavanti bhyastadeva tu bhramati
bhavacakram||3||
3. From the three arise the two; from the two arise the
seven;
from the seven arise the three; once again, one roams
the wheel of existence.



hetuphalaca hisarva jagadanyo nsti kacidiha
sattva|
nyebhya eva ny dharm prabhavanti
dharmebhya||4||
4. The whole world is cause and effect; there is no other
being here.
From empty dharmas, empty dharmas come about.



svdhyyadpamudrdarpaaghoa'rkakntabjmlai|
skandhapratisandhirasakramaca
vidvadbhiravadhryau||5||
5. Thinking of repetition, a lamp-flame, a seal, a mirror,
a sound, the light of the sun, a seed, and a gooseberry,
the learned should understand the joining and the non-
movement of the aggregates.



ya uccheda prakalpayatyatiskme'pi vastuni|
prattyasambhavasyrthamavija sa na payati||6||
6. One who misconstrues discontinuity even in
reference to a very subtle thing,
such ignorant person does not see the meaning of
dependent arising.



npaneyamata(from here) kicit prakepya npi
kicana(anything)|
draavya bhtato bhta bhtadar vimucyate||7||
7. Nothing here is to be removed, nor anything, should
be added;
what is should be seen as it is; one who sees what is, is
liberated.




prattyasamutpdahdayakrik
crya ngrjunakt
sampt|
The Stanzas on the Heart of Dependent Arising,
composed my Master Ngrjuna, are complete.


Commentary

Prattyasamutpdahdayavykhynam


crya ngrjunaktam
composed by Master Ngrjuna


-
iha kacit urama ramaa
ravaadhraohpohaaktisampanna iya cryasya
pdamlamgamya tathgatasanamrabhya eva
pavn-bhagavan atra
In this world, some ramaa student wished to listen
and thus, learn; and, he was capable of listening,
retaining and analyzing. He went to the base of the feet
of his master, and referring to the Teachings of the
Tathgata, asked:
Blessed One, in regards to


dvdaa ye'gavie muninoddi
prattyasambht|
1. The twelve specific parts taught by the Sage as
dependently arisen,


kva te sagraha iti rotumicchmi| iti|
I would like to hear: how are they subdivided into
groups?


tasya te dharm tattvabubhutsmavetya crya
idamuktavn
Coming to know of his wish to realize the nature of
those dharmas, the master said:

] [
te kleakarmadukheu saghtstriu yathvat||1||
They are included, rightly as follows, in these three:
affliction, karma, and suffering.


ten and two is twelve.
The parts themselves are
specific, hence specific parts.
The fact of being a part is explained as in the case of
the parts of a chariot.

Because his body, speech, and mind are quiet (mauna)
he is called Sage (muni).

By such a Sage they have been taught, which means the
same as explained or elucidated. ---
- ------

Moreover, those parts are not born from any of the
following or other similar causal factors: primordial
nature; the fixity of fate; karma obedient to some
person; some Lord; time; their own nature; mere wish;
Prajpati; or, by chance.
How are they, then? They are
dependently arisen.


Those twelve specific parts, i.e. afflictions, karma, and
suffering, depending on each other like reeds in a
bundle, are included in the three groups as follows.

As follows carries the sense of: without remainder. || 1
||
tatra daa ca dvau ca dvdaa| agnyeva vie
agavie| rathgavadagabhva ukta|
kyavmanomaunn muni| tena muninoddi
kathit prakit iti paryy| te ca na prakti-niyati-
purua-pardhna-karma-vara-kla-svabhva-
yathecch-prajpati-yadcchdikraaprast| ki
tarhi prattyasambht| te dvdagavie
kleakarmadukh anyonya prattya
naakalpayogena triu yathvat sakipt|
yathvaditi aeeetyartha||1||


-
pcchati| ke punaste kle| ki karma| ki dukham
yeu ime pratyayavie sagraha gacchanti| ha- He
asks: what, on the other hand, are afflictions, what is
karma, and what is suffering, within which, the specific
parts are included? The other answers:


dyamanavam syu kle|
2. The first, eighth and ninth, are afflictions;


, ,

dvdagavie madhye dy avidy, aam
t, navamamupdnam ime traya kleasaght
pratyavagantavy| ki karma|
Among the twelve specific parts, the first is ignorance,
the eighth is craving, and the ninth is clinging. These
three should be understood as included within
afflictions. What is karma?


karma dvityadaamau ca|
the second and tenth are karma



saskro dvitya bhavo daama| imau dvau dharmau
karmasaghtau veditavyau|(to be known reconized
The second is compositional factors, and the tenth is
becoming. These two dharmas should be understood as
included within karma.


e sapta ca dukham
and the remaining seven are suffering.





karmakleasaghtnm agavie ye e
agavie sapta ca te dukhasaght veditavy|
tadyath vijna nmarpa ayatana sparo
vedan jtijarmaraam| ca abda
priyaviyogpriyasayogeavightadukhni sacinoti|
Apart from those specific parts included within karma
and afflictions, those remaining seven specific limbs
should be understood as included within suffering. They
are: consciousness, name and form, the six entrances,
contact, feeling, birth, decay and death. The word and
furthermore adds the suffering of separating from what
is dear, coming in contact with what is not dear, and the
loss of what is desired.


trisagrah dvdaa tu dharm||2||
The twelve dharmas are collected into three groups.




atra ete dvdaa dharm karmakleadukhkhy
veditavy| anyndhikajpanrthas tuabda|
etvanta eveme strntanirdi nta param astti
parigaitam||2||
In these contexts, these twelve dharmas should be
understood and those called karma, afflictions, and
suffering. The particle tu in the Sanskrit indicates that
they are neither less nor more: it is concluded that only
these many are taught in the Stras, and no further
ones are found. || 2 ||


-
pcchati| kleakarmadukhnm e kuta kim
utpadyata iti vykhytu prrthaye| ha-
The student asks: Amongst afflictions, karma and
suffering, what arises from what? I request you to
explain this.


tribhyo bhavati dvandvam
3. From the three arise the two;


klekhyebhyas tribhya karmkhya dvandvam
utpadyate|
From the three called afflictions the two called karma
arise.


dvandvt prabhavanti sapta
from the two arise the seven;


dukhkhy prvanirdi|
called suffering and indicated earlier.



saptabhya|
traya udbhavanti
from the seven arise the three;


klekhy| tebhyas tribhya kleebhya ca dvandvam
utpadyate|
called afflictions. From those three afflictions, the two
arise.


bhyas tad eva tu bhramati bhavacakram||3
once again, one roams the wheel of existence.





bhav kmarprpyasaabdit| te ca anavasthnc
cakrabht| teu pthagjano loka eva paribhramati|
tuabdaca aniyatajpanrtha| yath cakram
anuprvy paribhramati| na tath triu bhavetpatti|
ki tarhi niyamo nstti jpayati||3||
The types of existence are called desire, form and
formless. Because they do not stop, they are a wheel.
Within those, only the ordinary person roams. The
Sanskrit particle tu indicates lack of fixity.
It is not like, just like a wheel revolves according to a
certain order, so also is the birth in any of the three
types of existence. How is it then? There is no fixed
order - this is what that particle indicates. || 3 ||

-
pcchati| atha sarvadehevara sattvkhya
kart(agent)| teu tasya kriy kd| ha-
The student asks:
Well, the overlord of each and every body, called a
being, is the agent. In reference to those parts, what is
its activity?

hetuphala ca hi jagat
He answers:
4. The whole world is cause and effect;


prajapti vihya
apart from a conceptual imposition


anyo nsti kacid iha sattva|
there is no other being here,

) (

paramrthata kalpita| kalpitaca nsti|
kalpitamtraviaye kma iadravya sat na yujyate|

constructed as existing ultimately. It is the case that,
what is a construct, does not exist. It does not make
sense that the wished-for self-sufficiency is really
existent in the case of a mere construct.

,

pcchati| yadyevam, tarhi asml lokt ka paraloka
sakrmati| ha| asml lokt paraloka skmo'ur api
na sakrmati| atha ca
The student asks:
If it is so, then, who moves from this life to the next life?
He answers:
From this life to the next, not even a subtle atom moves.
On the other hand,


nyebhya eva ny dharm prabhavanti
dharmebhya||4||
From empty dharmas, empty dharmas come about.






tmtmyarahitebhyo dharmebhya
kleakarmkhyebhya pacahetubhya nyebhya
tmtmyarahit dukhatay kathit phalakalpit
ny sapta dharm prabhavanttyartha| tadyath
tmtmyarahits te nnyonya punar tmy| atha ca
svabhvato'ntmadharmebhya
svabhvato'ntmadharm prabhavanti| evam
avagantavyam iti jpitam ||4||
From dharmas bereft of a self or what belongs to a
self, being five empty causes called afflictions and
karma, seven dharmas, explained as suffering, construed
as effects, and empty, come about - this is the intended
sense. Bereft of a self or what belongs to a self is also
because they do not belong to one another. Thus, from
dharmas which are essentially selfless, essentially
selfless dharmas come about. One should understand
things in this way this is what is indicated. || 4 ||


-
atra svabhvato'ntmadharmebhya eva
svabhvato'ntmadharm prabhavanti ityatra ko
dnta| atrocyate
In this respect:
from dharmas, which are essentially selfless, essentially
selfless dharmas come about
what is the example of this? To this he says:


svdhyyadpamudrdarpaaghorkakntabjmlai|
5. Thinking of repetition, a lamp-flame, a seal, a mirror,
a sound, the light of the sun, a seed, and a gooseberry,


-






,
,

-
ebhyo dntebhya kalpitebhyo'pi
svabhvato'ntmanaca paralokasiddhir veditavy|
tadyath-gurumukhd uccarit yadi iya sakrmanti|
guruoccarits tadvirahit api syuriti na sakrmanti|
iyea proktam api nnyato'sti| ahetubhtatvt| yath
gurumukhd uccarit tath maraikacittam api|
vatkhyadoa syt paraloke na sakrama|
paraloko'pi nnyato bhavati| ahetudoasattvt| yath
guruoccritaheto iyeoccrita sa eva anyo v iti na
niretu akyate| tath maraacitta prattya
aupapattyaika cittam api tadeva tto'nyad v iti na
vaktu akyate| tath| yath pradpt pradpa, mukht
darpae pratibimbam utpadyate| mudrta
pratimudrotpadyate| arkakntd agni bjd
akuraphalni amlarast rasavat puna, abdt
pratirutka cotpadyate| te ca ta eva v tato'nye v iti na
jtu akyate| tath-
According to these examples it can be understood that
there can be establishment of the next life for
something essentially without a self, even when
originating from things which are constructs. It is as
follows:

If what is uttered by the teacher where to move into the
student, the teachers utterances should also exist
without the student; therefore, they do not move. On
the other hand, what is said by the student does not
come from something else: else, it would be without a
cause.

The last mind at death is just like the teachers
utterances. So that the fault of eternalism may not be
there, there is no movement. The next life also does not
come about from something else; otherwise, there
would be the flaw of its having no cause.

It is impossible to ascertain whether the utterance of the
student is the same or different than the utterance of
the teacher, which is its cause. In the very same way,
one cannot say whether the first mind at birth, which
arises in dependence upon the last mind and death, is
the same or different from that. Similarly:

From a lamp-flame arises another lamp-flame; from a
face, a reflected image arises in a mirror; from a seal the
seal-mark arises; from the light of the sun arises fire;
from a seed, sprouts and fruit arise; from the juice of a
gooseberry, a watery juice again arises; and, from a
sound an echo arises. It cannot be known whether the
first things are the same or different from the second.


skandhapratisandhir asakrama ca vidvadbhir
avadhryau||5||
In this way:
the learned should understand the joining and the
non-movement of the aggregates.


17 F 717E 17
97 @ 7

cq
tatra pacaskandh
rpavedansajsaskravijnkhy skandh|
te pratisandhir niiddha| hetor hi phalamanyad
utpadyate|
In this context, the five aggregates are the aggregates
called form, feeling, notion, compositional factors, and
consciousness. Their joining is denied: because, an
effect arises as different from the cause.









asmt lokt paraloka na ko'pi bhva skmo'pi
sakrmati| eva cakrabhramaa
bhrntivikalpavsanay samutpadyate| anta iti tu
viparyaya| tato nivartayitavyam|
anityadukhanyntmabhvn na nityabhvn
vymuhyt| asati vymohe na rga| asati rge na
dvea| asati dvee na karma karoti| asati karmai
nopdyate bhva| asaty updne na bhavam
abhisaskaroti| asati bhave na jti| asaty jtau na
kyacittayor dukha bhaveta| evam acintyt
taddhetupacakn nnyat phalam utpadyate| aya
moko veditavya| eva
vatoccheddidurdayo'pant bhavanti||5||
From this life to the next life, not even a very subtle
existent thing moves. In this way, the revolving of a
wheel arises due to the subtle influence of an erring
mental construct.

An extreme is a distortion: one should avoid it. One
should not be deluded and take as permanent things
which are impermanent, suffering, empty and selfless.
Once delusion is not there, there is no attachment.
When there is no attachment, there is no aversion.
When there is no aversion, one does not produce
karma. When there is no karma, one does not cling to
existence. When there is no clinging, one does not put
together the conditions for becoming. When there is no
becoming, there is no birth. When there is no birth,
there cannot be suffering of body or mind. In this way,
from those five causes not being possible objects of the
mind, no other effect arises: this should be understood
as liberation. Thus the wrong views of eternalism,
discontinuity and so forth, are removed. ||5||

-


atra dvau lokau bhavata-
ya uccheda prakalpayaty atiskme'pi vastuni|
prattyasambhavasyrtham avija sa na payati||6||
There are two verses about this:
6. One who misconstrues discontinuity even in
reference to a very subtle thing,
such ignorant person does not see the meaning of
dependent arising.



npaneyamata kicitprakepya npi kicana|
bhtaca bhtato dv bhtadar vimucyate||7||
7. Nothing here is to be removed, nor anything, should
be added;
what is should be seen as it is; one who sees what is, is
liberated.



crya ngrjunakta
prattyasamutpdahdayavykhyna samptam|
The Commentary on the Stanzas on the Heart of
Dependent Arising,
composed by Master Ngrjuna, is complete.