Muni's Play2 Gatāgatagamyamānaparīkṣā
Sanskrit
गतं न गम्यते तावदगतं नैव गम्यते। गतागतविनिर्मुक्तं गम्यमानं न गम्यते॥१॥
gataṁ na gamyate tāvadagataṁ naiva gamyate | gatāgatavinirmuktaṁ gamyamānaṁ na gamyate ||1||
Translation
What has been traversed is not being traversed. What has not yet been traversed is not being traversed. Apart from what has been traversed and what has not been traversed, that which is currently being traversed is not being traversed.
8 Karmakārakaparīkṣā
Sanskrit
प्रतीत्य कारकः कर्म तं प्रतीत्य च कारकम्। कर्म प्रवर्तते नान्यत् पश्यामः सिद्धिकारणम्॥१२॥
pratītya kārakaḥ karma taṁ pratītya ca kārakam | karma pravartate nānyat paśyāmaḥ siddhikāraṇam ||12||
Translation
The agent exists dependent on the action, and the action exists dependent on the agent. We see no other cause for their establishment.
13 Tattvaparīkṣā
Sanskrit
शून्यता सर्वदृष्टीनां प्रोक्ता निःसरणं जिनैः। येषां तु शून्यत्तादृष्टिस्तान्साध्यान् बभाषिरे॥८॥
śūnyatā sarvadṛṣṭīnāṁ proktā niḥsaraṇaṁ jinaiḥ | yeṣāṁ tu śūnyatādṛṣṭistānasādhyān babhāṣire ||8||
Translation
The Victors have declared that emptiness is the relinquishing of all views. Those who hold emptiness as a view are said to be incurable.
15 Bhāvābhāvaparīkṣā
Sanskrit
स्वभावं परभावं च भावं चाभावमेव च। ये पश्यन्ति न पश्यन्ति ते तत्त्वं बुद्धशासने॥६॥
svabhāvaṁ parabhāvaṁ ca bhāvaṁ cābhāvameva ca | ye paśyanti na paśyanti te tattvaṁ buddhaśāsane ||6||
Translation
Those who see intrinsic nature (svabhava), extrinsic nature (parabhava), existence (bhava), and non-existence (abhava) do not see the truth of the Buddha’s teaching.
Sanskrit
अस्तीति शाश्वतग्राहो नास्तीत्युच्छेददर्शनम्। तस्मादस्तित्वनास्तित्वे नाश्रीयेत विचक्षणः॥१०॥
astīti śāśvatagrāho nāstītyucchedadarśanam | tasmādastitvanāstitve nāśrīyet vicakṣaṇaḥ ||10||
Translation
To say “it exists” is the grasp of permanence; to say “it does not exist” is the view of annihilation. Therefore, the wise should not rely on existence or non-existence.
16 Bandhanamokṣaparīkṣā
Sanskrit
निर्वास्याम्यनुपादानो निर्वाणं मे भविष्यति। इति येषां ग्रहस्तेषामुपदानमहाग्रहः॥९॥
nirvāsyāmyanupādāno nirvāṇaṁ me bhaviṣyati | iti yeṣāṁ grahasteṣāmupādānamahāgrahaḥ ||9||
Translation
“I will be without grasping and attain nirvana; nirvana will be mine”—those who grasp this have a great grasping for grasping itself.
19 Kālaparīkṣā
Sanskrit
नास्थितो गृह्यते कालः स्थितः कालो न विद्यते। यो गृह्येतागृहीतश्च कालः प्रज्ञप्यते कथम्॥५॥
nāsthito gṛhyate kālaḥ sthitaḥ kālo na vidyate | yo gṛhyetāgṛhītaśca kālaḥ prajñapyate katham ||5||
Translation
Time that is not stationary cannot be grasped, and a stationary time does not exist. How can time that is not grasped be designated?
21 Saṁbhavavibhavaparīkṣā
Sanskrit
न भावाज्जायते भावो भावोऽभावान्न जायते। नाभावज्जायतेऽभावोऽभावो भावान्न जायते॥१२॥
na bhāvājjāyate bhāvo bhāvo’bhāvānna jāyate | nābhāvājjāyate’bhāvo’bhāvo bhāvānna jāyate ||12||
Translation
Existence does not arise from existence, nor does it arise from non-existence. Non-existence does not arise from non-existence, nor does it arise from existence.
Sanskrit
न स्वतो जायते भावः परतो नैव जायते। न स्वतः परतश्चैव जायते जायते कुतः॥१३॥
na svato jāyate bhāvaḥ parato naiva jāyate | na svataḥ parataścaiva jāyate jāyate kutaḥ ||13||
Translation
An entity does not arise from itself, nor does it arise from another. It does not arise from both; how then can it arise at all?
22 Tathāgataparīkṣā
Sanskrit
प्रपञ्चयन्ति ये बुद्धं प्रपञ्चातीतमव्ययम्। ते प्रपञ्चहताः सर्वे न पश्यन्ति तथागतम्॥१५॥
prapañcayanti ye buddhaṁ prapañcātītamavyayam | te prapañcahatāḥ sarve na paśyanti tathāgatam ||15||
Translation
Those who proliferate the Buddha, who is beyond proliferation and unchanging, are all destroyed by proliferation and do not see the Tathagata.
Sanskrit
तथागतो यत्स्वभावस्तत्स्वभावमिदं जगत्। तथागतो निःस्वभावो निःस्वभावमिदं जगत्॥१६॥
tathāgato yatsvabhāvastatsvabhāvamidaṁ jagat | tathāgato niḥsvabhāvo niḥsvabhāvamidaṁ jagat ||16||
Translation
Whatever is the intrinsic nature of the Tathagata, that is the intrinsic nature of the world. The Tathagata has no intrinsic nature; the world has no intrinsic nature.
23 Viparyāsaparīkṣā
Sanskrit
सङ्कल्पप्रभवो रागो द्वेषो मोहश्च कथ्यते। शुभाशुभविपर्यासान् सम्भवन्ति प्रतीत्य हि॥१॥
saṁkalpaprabhavo rāgo dveṣo mohaśca kathyate | śubhāśubhaviparyāsān saṁbhavanti pratīty hi ||1||
Translation
Desire, hatred, and delusion are said to arise from conceptual construction. They arise dependently upon the misconceptions of the pleasant and unpleasant.
Sanskrit
शुभाशुभविपर्यासान् सम्भवन्ति प्रतीत्य ये। ते स्वाभावात्न विद्यन्ते तस्मात् क्लेशा न तत्त्वतः॥२॥
śubhāśubhaviparyāsān saṁbhavanti pratītya ye | te svabhāvāanna vidyante tasmāt kleśā na tattvataḥ ||2||
Translation
Those [defilements] which arise dependently on the misconceptions of the pleasant and unpleasant do not exist by their own nature. Therefore, the defilements do not exist in reality.
Sanskrit
रूपशब्दरसस्पर्शा गन्धा धर्माश्च षड्विधम्। वस्तु रागस्य दोषस्य मोहस्य च विकल्प्यते॥७॥
rūpaśabdarasasparśā gandhā dharmāśca ṣaḍvidham | vastu rāgasya doṣasya mohasya ca vikalpyate ||7||
Translation
Form, sound, taste, touch, smell, and mental objects—these six kinds of objects are conceptually constructed as the bases of desire, hatred, and delusion.
Sanskrit
रूपशब्दरसस्पर्शा गन्धा धर्माश्च केवलाः। गन्धर्वनगराकारा मरीचिस्वप्नसंनिभाः॥८॥
rūpaśabdarasasparśā gandhā dharmāśca kevalāḥ | gandharvanagarākārā marīcisvapnasaṁnibhāḥ ||8||
Translation
Form, sound, taste, touch, smell, and mental objects are only like a city of Gandharvas, like a mirage or a dream.
Sanskrit
अशुभं वा शुभं वापि कुतस्तेषु भविष्यति। मायापुरुषकल्पेषु प्रतिबिम्बसमेषु च॥९॥
aśubhaṁ vā śubhaṁ vāpi kutasteṣu bhaviṣyati | māyāpuruṣakalpeṣu pratibimbasameṣu ca ||9||
Translation
How could there be something “unpleasant” or “pleasant” in those objects that are like illusory people or like reflections?
24 Āryasatyaparīkṣā
Sanskrit
व्यवहारमनाश्रित्य परमार्थो न देश्यते। परमार्थमनागम्य निर्वाणम् नाधिगम्यते॥१०॥
vyavahāramanāśritya paramārtho na deśyate | paramārthamanāgamya nirvāṇaṁ nādhigamyate ||10||
Translation
Without relying on conventional truth (vyavahara), the ultimate truth (paramartha) cannot be taught. Without realizing the ultimate truth, nirvana cannot be attained.
Sanskrit
यः प्रतीत्यसमुत्पादः शून्यतां तां प्रचक्ष्महे। सा प्रज्ञप्तिरुपादाय प्रतिपत् सैव मध्यमा॥१८॥
yaḥ pratītyasamutpādaḥ śūnyatāṁ tāṁ pracakṣmahe | sā prajñaptirupādāya pratipat saiva madhyamā ||18||
Translation
Whatever is dependent origination, that we call emptiness. That is a dependent designation; that itself is the middle way.
Sanskrit
अप्रतीत्यसमुत्पन्नो धर्मः कश्चिन्न विद्यते। यस्मात् तस्मादशून्यो हि धर्मः कश्चिन्न विद्यते॥१९॥
apratītyasamutpanno dharmaḥ kaścinna vidyate | yasmāt tasmādaśūnyo hi dharmaḥ kaścinna vidyate ||19||
Translation
Since there is no phenomenon (dharma) that is not dependently originated, there is no phenomenon that is not empty.
Sanskrit
यः प्रतीत्यसमुत्पादं पश्यतीदं स पश्यति। दुःखं समुदयं चैव निरोधं मार्गमेव च॥४०॥
yaḥ pratītyasamutpādaṁ paśyatīdaṁ sa paśyati | duḥkhaṁ samudayaṁ caiva nirodhaṁ mārgameva ca ||40||
Translation
Whoever sees dependent origination sees this: suffering, its origin, its cessation, and the path.
27 Dṛṣṭiparīkṣā
Sanskrit
अभूमतीतमध्वानं नाभूवमिति दृष्टयः। यास्ताः शाश्वतलोकाद्याः पूर्वान्तं समुपाश्रिताः॥१॥
abhūmatītamadhvānaṁ nābhūvamiti dṛṣṭayaḥ | yāstāḥ śāśvatalokādyāḥ pūrvāntaṁ samupāśritāḥ ||1||
Translation
Views such as “I existed in the past” or “I did not exist in the past,” and views concerning a permanent world, etc., depend upon the prior limit (the past).
Sanskrit
दृष्टयो न भविष्यामि किमन्योऽनागतेऽध्वनि। भविष्यामीति चान्ताद्या अपरान्तं समाश्रिताः॥२॥
dṛṣṭayo na bhaviṣyāmi kimanyo’nāgate’dhvani | bhaviṣyāmīti cāntādyā aparāntaṁ samāśritāḥ ||2||
Translation
Views such as “I will exist in the future” or “I will not exist in the future” or “I will be something else,” and views concerning the finite nature [of the world], etc., depend upon the posterior limit (the future).
Sanskrit
अथ वा सर्वभावानां शून्यत्वाच्छाश्वतादयः। क्व कस्य कतमाः कस्मात् सम्भविष्यन्ति दृष्टयः॥२९॥
atha vā sarvabhāvānāṁ śūnyatvācchāśvatādayaḥ | kva kasya katamāḥ kasmāt saṁbhaviṣyanti dṛṣṭayaḥ ||29||
Translation
Furthermore, since all entities are empty, where, for whom, which, and from what cause could views such as permanence arise?
Sanskrit
सर्वदृष्टिप्रहाणाय यः सद्धर्ममदेशयेत्। अनुम्पामुपादाय तं नमस्यामि गौतमम्॥३०॥
sarvadṛṣṭiprahāṇāya yaḥ saddharmamadeśayet | anukampāmupādāya taṁ namasyāmi gautamam ||30||
Translation
I salute Gautama, who, out of compassion, taught the true Dharma for the relinquishing of all views.