Chapter Seventeen: Analysis of Action and Its Results

Restraining oneself properly,
Helping others, and a loving mind-
These are Dharma, seeds that bear fruit
Both here and hereafter. [17.1]
The Sumpreme Sage has taught
That action is volition and the willed
The subdivions of these actions
Are set forth in great detail. [17.2]
That which is taught as "actions of volition"
Is asserted to be mental,
While the so-called "intended actions"
Are physical and verbal. [17.3]
Speech and movement;
Imperceptible nonabstinence-
And imperceptible abstinence --
These are similarly asserted. [17.4]
The merit that arises from enjoyment
And the demerit, in a similar manner,
Along with volition---
These seven principles are held to be action. [17.5]
If an action would remain until ripening
Then it would be permanent
If it ceases, then having ceased,
How could it produce an effect?[17.6]
The continuum of the sprout and so forth
Manifests from the seed,
Due to which the fruit comes about;
Without the seed, it would not arise. [16.7]
The continuum arises from the seed,
And from the continuum come the fruit.
Therefore, the seed precedes the fruit.
Hence, there is no annihilation or permanence.   [17.8]
That which is the continuum of mind
Manifest from the mind,
And from that emerges the effect.
Without this mind, it would not occur.  [17.9]
The continuum arises from the mind,
And from the continuum comes the effect.
Therefore, the action precedes the effect.
And there is no annihilation or permanence.  [17.10]
The ten avenues of wholesome action
Are the means for performing Dharma
Here and hereafter, the fruits of Dharma
Are the five sense pleasures.  [17.11]  
When it come to this account,
There are numerous and significant flaws.
Hence, this account
Is untenable here.  [17.12]  
The account given by the Buddhas,
The self-realized buddhas, and the listeners
Is the one that is tenable here.
That, then, shall be set forth.  [17.13]
Nondisipation resembles a promissory note.
The action then is the debt.
It is fourfold with reference to the realms
And its nature is neutral. [17.14]
It is not eliminated by elimination,
Yet it is eliminated through cultivation.
Therefore, it is due to nondissipation
That the effects of action are produced. [17.15]
If it were eliminate by elimination
Or destroyed by a transference of action,
Various flaws would ensue,
Such as the destruction of action.[17.16]
All those associated with realm-specific actions,
Whether congruent or incongruent,
Manifest as only one
When linking takes place. [17.17]
During the present life it arises
Separately with each instance
Of the two types of action,
Remaining even after the ripening. [17.18]
It ceases at tranference
To the fruition or at death.
It should be understood that it is divided
In terms of the defiling and undefiling. [17.19]
Emptiness and absence of annihilation,
Cyclic existence and absence of permanence-
The phenomenon of nondissipation
Is the teaching of the Buddha. [17.20]
Why does action not arise?
Because it has no nature 
Because it does not arise,
Action does not dissipate. [17.21]
If action had a nature,
It would, undoubtedly, be permanent.
Action would not be created
Because the permanent cannot be active.   [17.22]
If action were uncreated, there would be fear
Of encountering that which had not been done.
A lack of pure conduct
Would follow as a flaw as well.  [17.23]
 Undoubtedly, this would
Contradict all conventions.
The distinction between virtuous persons and sinners
Would no longer make sense. [17.24]
The ripening that has already ripened
Would go on ripening again and again.
For if it possessed a nature,
Action would remain present.  [17.25]
Action is constituted by the afflictions,
But the afflictions are not real.
If afflictions are not real,
How could action be so?  [17.26]
Action and affliction are taught
To be conditions for the body.
If action and affliction are empty,
The what can be said of the body?  [17.27]
The consumer is that being
Who is obsured by ignorance and has craving.
This being is not different from the agent,
Yet neither are these two identical.  [17.28]
Because action does not arise
Based on conditions
Or based on noncondtions,
There is no agent either. [17.29]
If there is no action and no agent,
How could there be a result produced by action?
If there is no result,
How could there be a consumer? [17.30]
The Teacher, is a perfect miracle,
Creates emanations,
And these emanations again
Create further emanations.   [17.31]
Likewisde, the act performed by the agent
Resembles an emanation,
Just as when one emanation
Gives rise to another.   [17.32]
Affliction, action, the body,
The agent, and the result
Are all like a city of scent-eaters,
Like an illusion, and like a dream. [17.33] .               <- Prev   Next -> 




 12 | 13 | 14 | 15 | 16  | 17 | 18 | 19 

 Internet Teaching  |   Prayer Book  



2019 Auspicious Days

Chotrul Düchen
Saka Dawa Düchen
HHDL Birthday 
Chokhor Düchen
Lha Bab Düchen
Gaden Ngachu
Tues, Feb 05, 2019
Tues, Feb 19, 2019
Mon, June 17, 2019
Sat, July 06, 2019
Sun, Aug 04, 2019
Tues, Nov 19, 2019   
Sat, Dec 21, 2019

     Past Events