Heart of Dependent Origination

A really nice summary of Dependent Origination

“Homage to Mañjuśrī, the Youthful!

  1. These different links, twelve in number,
    Which Buddha taught as dependent origination,
    Can be summarized in three categories:
    Mental afflictions, karma and suffering.
  2. The first, eighth and ninth are afflictions,
    The second and tenth are karma,
    The remaining seven are suffering.
    Thus the twelve links are grouped in three.
  3. From the three the two originate,
    And from the two the seven come,
    From seven the three come once again—
    Thus the wheel of existence turns and turns.
  4. All beings consist of causes and effects,
    In which there is no ‘sentient being’ at all.
    From phenomena which are exclusively empty,
    There arise only empty phenomena.
    All things are devoid of any ‘I’ or ‘mine’.
  5. Like a recitation, a candle, a mirror, a seal,
    A magnifying glass, a seed, sourness, or a sound,
    So also with the continuation of the aggregates—
    The wise should know they are not transferred.
  6. Then, as for extremely subtle entities,
    Those who regard them with nihilism,
    Lacking precise and thorough knowledge,
    Will not see the actuality of conditioned arising.
  7. In this, there is not a thing to be removed,
    Nor the slightest thing to be added.
    It is looking perfectly into reality itself,
    And when reality is seen, complete liberation.

“This concludes the verses on ‘The Heart of Dependent Origination’ composed by the teacher Ārya Nāgārjuna.”

Translated by Adam Pearcey, Rigpa Translations, 2008.

  1. Dvādaśa ye ’ṅga-viśeṣā muninoddiṣṭāḥ pratītya-sambhūtāḥ:
    te kleśa-karma-duḥkheṣu, saṅghītās-triṣu yathāvat.
  2. Ādy-āṣṭama-navamāḥ syuḥ kleśāḥ, karma dvitīya-daśamau ca,
    śeṣāḥ sapta ca duḥkhaṁ: tri-saṅgrahā dvādaśa tu dharmāḥ..
  3. Tribhyo bhavati dvandvaṁ, dvandvāt-prabhavanti sapta, saptabhyaḥ
    traya udbhavanti: bhūyastad-eva [tu] bhramati bhava-cakram.
  4. Hetu-phalañ-ca hi sarvaṁ jagad-anyo nāsti kaścid-iha sattvaḥ,
    śūnyebhya eva śūnyā dharmāḥ prabhavanti dharmebhyaḥ.
  5. Svādhyāya-dīpa-mudrā-darpaṇa-ghoṣarka-kānta-bījāmlaiḥ,
    skandha-pratisandhir-asaṅkramaś-ca, vidvadbhir-avadhāryau.
  6. Ya ucchedaṁ prakalpayaty-atisūkṣme ’pi vastuni,
    pratītya-sambhavasyārtham avijñaḥ sa na paśyati.
  7. Nāpaneyam ataḥ kiñcit prakṣepyaṁ nāpi kiñcana,
    draṣṭavyaṁ bhūtato bhūtaṁ: bhūta-darśī vimucyate.

Mind Arising and Ceasing

“That which is called ‘mind’ and ‘mentality’ and ‘consciousness’ arises as one thing and ceases as another by day and by night. Just as a monkey roaming through a forest grabs hold of one branch, lets that go and grabs another, then lets that go and grabs still another, so too that which is called ‘mind’ and ‘mentality’ and ‘consciousness’ arises as one thing and ceases as another by day and by night.

“Therein, bhikkhus, the instructed noble disciple attends closely and carefully to dependent arising itself thus: ‘When this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases.” – SN 12.61

“Yañca kho etaṁ, bhikkhave, vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati. Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati, taṁ muñcitvā aññaṁ gaṇhati; evameva kho, bhikkhave, yamidaṁ vuccati cittaṁ itipi, mano itipi, viññāṇaṁ itipi, taṁ rattiyā ca divasassa ca aññadeva uppajjati aññaṁ nirujjhati.

“Tatra, bhikkhave, sutavā ariyasāvako paṭic­ca­samup­pādaṁ­yeva sādhukaṁ yoniso manasi karoti: ‘iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati; imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati.”

ရဟန်းတို့ စိတ်ဟူ၍လည်းကောင်း၊ မနောဟူ၍လည်းကောင်း၊ ဝိညာဏ်ဟူ၍လည်းကောင်း ဆိုအပ် သော သဘောတရားသည် ညဉ့်၌လည်းကောင်း၊ နေ့၌လည်းကောင်း တခြားတစ်ပါးသာလျှင် ဖြစ်၏၊ တခြားတစ်ပါးသည် ချုပ်၏။ ရဟန်းတို့ ဥပမာသော်ကား ကြီးစွာသော တောအုပ်၌ လှည့်လည်သော မျောက်သည် သစ်ကိုင်းကို ကိုင်ရာ၏၊ ထိုသစ်ကိုင်းကို လွှတ်၍ တစ်ပါးသော သစ်ကိုင်းကို ကိုင်ရာ၏၊ ထိုသစ်ကိုင်းကိုပင် လွှတ်ပြန်၍ တစ်ပါးသော သစ်ကိုင်းကို ကိုင်ယူပြန်ရာ၏။ ရဟန်းတို့ ဤအတူသာလျှင် စိတ်ဟူ၍လည်းကောင်း၊ မနောဟူ၍လည်းကောင်း၊ ဝိညာဏ်ဟူ၍လည်းကောင်း ဆိုအပ်သော သဘောတရား သည် ညဉ့်၌လည်းကောင်း၊ နေ့၌လည်းကောင်း တခြားတစ်ပါးသာလျှင် ဖြစ်၏၊ တခြားတစ်ပါးသည် ချုပ်၏။

ရဟန်းတို့ ထိုသို့ဖြစ်ရာ၌ အကြားအမြင်နှင့် ပြည့်စုံသော အရိယာတပည့်သည် ပဋိစ္စသမုပ္ပါဒ်ကို သာလျှင် ကောင်းစွာ သင့်လျော်သောအားဖြင့် နှလုံးသွင်း၏၊ “ဤအကြောင်းတရား ရှိခဲ့သော် ဤအကျိုး တရား ဖြစ်၏၊ ဤအကြောင်းတရား၏ ဖြစ်ခြင်းကြောင့် ဤအကျိုးတရား ဖြစ်၏၊ ဤအကြောင်းတရား သည် မရှိသော် ဤအကျိုးတရား မဖြစ်၊ ဤအကြောင်းတရား ချုပ်ခြင်းကြောင့် ဤအကျိုးတရား ချုပ်၏။”

“Còn cái gọi là tâm này, là ý này, là thức này, này các Tỷ-kheo, cả đêm và ngày, khởi lên là khác, diệt đi là khác. Này các Tỷ-kheo, ví như một con khỉ trong khi đi lại trong rừng núi, nắm lấy một nhành cây, bỏ nhành cây ấy xuống, nó nắm giữ một nhành khác. Cũng vậy, này các Tỷ-kheo, cái gọi là tâm, là ý, là thức này cả đêm và ngày, khởi lên là khác, diệt đi là khác.

“Ở đây, này các Tỷ-kheo, vị Ða văn Thánh đệ tử khéo chơn chánh tư duy định lý duyên khởi: “Do cái này có mặt, cái kia có mặt. Do cái này sanh, cái kia sanh. Do cái này không có mặt, cái kia không có mặt. Do cái này diệt, cái kia diệt”.

而,比丘們!那被這樣稱為心、意、識的,日以繼夜依一個生起,依另一個被滅。比丘們!猶如在山邊樹林漫遊的猴子抓著樹枝,放掉那枝後又抓住另一枝,[再]放掉後又抓住另一枝。同樣的,比丘們!那被這樣稱為心、意、識的,日以繼夜依一個生起,依另一個被滅。

在那裡,比丘們!已受教導的聖弟子這樣善如理作意緣起:『像這樣,當這個存在了,則有那個;以這個的生起,則那個生起;當這個不存在了,則沒有那個;以這個的滅,則那個被滅。

Chinese Pond Egret ©Ashin Sopāka 2017