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karma[phala]par!

k"# n#ma saptada$ama% prakara&a% ||


()
| las brtag pa (es bya ba ste rab tu byed pa bcu bdun pao ||
Investigation of Actions and Fruits
<1>
!tm! skandh! yadi bhaved udayavyayabh!g bhavet |
skandhebhyo nyo yadi bhaved bhaved askandhalak#a$a% ||1||


|| (6)gal te phu' po bdag yin na | | skye da' jig pa can du gyur |
| gal te phu' po rnams las g(an | | phu' poi mtshan id med par gyur |
If the aggregates were self, it would be possessed of arising and decaying. If it were other than
the aggregates, it would not have the characteristics of the aggregates.
<2>
!tmany asati c!tm)ya* kuta eva bhavi#yati |
nirmamo niraha*k!ra% +am!d !tm!tman)nayo% ||2||


| bdag id yod pa ma yin na | | bdag gi yod par ga la gyur |
| bdag da' bdag gi (i bai phyir | | 'ar dzin 'a yir (7)dzin med gyur |
If the self did not exist, where could what is mine exist? In order to pacify self and what is
mine, grasping I and grasping mine can exist no more.
<3>
nirmamo niraha*k!ro ya+ ca so pi na vidyate |
nirmama* niraha*k!ra* ya% pa+yati na pa+yati ||3||


| 'ar dzin 'a yir dzin med ga' | | de ya' yod pa ma yin te |
| 'ar dzin 'a yir dzin med par | | ga' gis mtho' bas mi mtho' 'o |
The one who does not grasp at me and mine likewise does not exist. Whoever sees the one who
does not grasp at me and mine does not see.
<4>
mamety aham iti k#)$e bahirdh!dhy!tmam eva ca |
nirudhyata up!d!na* tatk#ay!j janmana% k#aya% ||4||


| na' da' phyi rol id dag la | | bdag da' bdag gi sam zad na |
| e bar len pa gag gyur (i' | | de zad (11a1)pas na skye ba zad |
When one ceases thinking of inner and outer things as self and mine, clinging will come to a
stop. Through that ceasing, birth will cease.
<5>
karmakle+ak#ay!n mok#a% karmakle+! vikalpata% |
te prapac!t prapacas tu +,nyat!y!* nirudhyate ||5||


| las da' on mo's zad pas thar | | las da' on mo's rnam rtog las |
| de dag spros las spros pa ni | | sto' pa id kyis gag par gyur |
Through the ceasing of action and a-iction, there is freedom. Action and a-iction [come]
from thoughts and they from xations. Fixations are stopped by emptiness.
<6>
!tmety api prajapitam an!tmety api de+itam |
buddhair n!tm! na c!n!tm! ka+cid ity api de+itam ||6||


| bdag go (es kya' btags gyur ci' | | bdag med ces kya' bstan (2)par gyur |
| sa's rgyas rnams kyis bdag da' ni | | bdag med ga med ces kya' bstan |
It is said that there is a self, but non-self too is taught. The buddhas also teach there is
nothing which is neither self nor non-self.
<7>
niv.ttam abhidh!tavya* niv.tta+ cittagocara% |
anutpann!niruddh! hi nirv!$am iva dharmat! ||7||


| brjod par bya ba ldog pa ste | | sems kyi spyod yul ldog pas so |
| ma skyes pa da' ma gags pa | | chos id mya 'an das da' mtshu's |
That to which language refers is denied, because an object experienced by the mind is denied.
The unborn and unceasing nature of reality is comparable to nirvana.
<8>
sarva* tathya* na v! tathya* tathya* c!tathyam eva ca |
naiv!tathya* naiva tathyam etad buddh!nu+!sanam ||8||


| thams cad (3)ya' dag ya' dag min | | ya' dag ya' dag ma yin id |
| ya' dag min min ya' dag min | | de ni sa's rgyas rjes bstan pao |
Everything is real, not real; both real and not real; neither not real nor real: this is the teaching
of the Buddha.
<9>
aparapratyaya* +!nta* prapacair aprapacitam |
nirvikalpam an!n!rtham etat tattvasya lak#a$am ||9||


| g(an las +es min (i ba da' | | spros pa rnams kyis ma spros pa |
| rnam rtog med don tha dad med | | de ni de id (4)mtshan id do |
Not known through others, peaceful, not xed by xations, without conceptual thought, without
di/erentiation: these are the characteristics of suchness.
<10>
prat)tya yad yad bhavati na hi t!vat tad eva tat |
na c!nyad api tat tasm!n nocchinna* n!pi +!+vatam ||10||


| ga' la brten te ga' byu' ba | | de ni re (ig de id min |
| de las g(an paa' ma yin phyir | | de phyir chad min rtag ma yin |
Whatever arises dependent on something else is at that time neither that very thing nor other
than it. Hence it is neither severed nor permanent.
<11>
anek!rtham an!n!rtham anucchedam a+!+vatam |
etat tal lokan!th!n!* buddh!n!* +!san!m.tam ||11||


| sa's rgyas jig rten mgon rnams kyi | | bstan pa bdud rtsir gyur pa de |
| don gcig ma yin tha dad min | (5)chad pa ma yin rtag ma yin |
That ambrosial teaching of the buddhas, those guardians of the world, is neither the same nor
di/erent, neither severed nor permanent.
<12>
sa*buddh!n!m anutp!de +r!vak!$!* puna% k#aye |
j!na* pratyekabuddh!n!m asa*sarg!t pravartate ||12||


| rdzogs sa's rgyas rnams ma byu' (i' | | an thos rnams ni zad gyur kya' |
| ra' sa's rgyas kyi ye +es ni | | ston pa med las rab tu skye |
When perfect buddhas do not appear, and when their disciples have died out, the wisdom of the
self-awakened ones will vividly arise without reliance.