svāmī na vidyate kaścin na kartā nāpi vedakaḥ/
dharmāḥ sarve ‘pi niśceṣṭā atha ced vartate kriyā//
There is no proprietor at all, no doer, no feeler; Although all the dharmas are inactive, yet possible activity evolves.(此中梵語與英譯，是抄錄Buddhist Insight p.335-353)
dvādaśaiva bhavāṅgāni skandhāyatanadhātavaḥ/
vicintya sarvāṇy etāni pudgalo nopalabhyate//
The twelve members of phenomenal life are the aggregates (skandha), sense bases (ayatana), and realms (dhatu). Pondering all those, a person (pudgala) is not found.
śūnyam ādhyātmikaṃ sarvaṃ śūnyaṃ sarvaṃ bahirgataṃ/
na vidyate so ‘pi kaścid yo bhāvayati śūnyatāṃ//
Void is all within; void all without. Nor exists anyone who contemplates voidnes.
ātmaiva hy ātmano nāsti viparītena kalpyate/
naiveha sattva ātmā vā dharmās tv ete sahetukāḥ//
For the self is not by way of self; it is imagined in reverse manner. Here there is no being or oneself. But these dharmas have their causes.
kṣaṇikāḥ sarvasaṃskārā asthitānāṃ kutaḥ kriyā/
bhūtir yeṣāṃ kriyāsau ca kārakaḥ saiva cocyate//
All the samskaras are momentary; how could there be the activity of transient things? Precisely their arising is the activity as well as the agent.
cakṣuḥ paśyati no rūpaṃ śotraṃ śabdāṃ śṛṇoti naḥ/
ghrāṇaṃ jighrati no gandhāṃ jihvā nāsvādayed rasāṃ//
Neither does the eye see form; nor the ear hear sounds. Neither does the nose smell odors; nor the tongue taste flavors.
kāyaḥ spṛśati no sparśā mano dharmān na kalpayet/
nāsti caiṣām adhiṣṭhātā prerako vidyate na ca//
Neither does the body feel tangibles; nor the mind conceive dharmas. And these have neither controller nor instigator.
na paro janayaty enaṃ svayaṃ naiva ca jāyate/
pratītya bhāvā jāyante niṣpurāṇā navā navā//
Another does not engender his; nor is it engendered of itself. Entities arise dependently. They are not old, but ever new.
na paro nāśayaty enaṃ svayaṃ nāpi ca naśyati/
pratyaye sati jāyante jātāḥ svarasabhaṅgurāḥ//
Another does not destroy this; nor is it destroyed of itself. When there is the condition, things arise; and having arisen, are perishable by their own essence.
pakṣadvaye niśritā hi janatā upalabhyate/
pramattā viṣayeṣv eva mithyā coccalitā punaḥ//
One finds that creatures lie in two categories. They are heedless in sense fields; moreover, waywardly advancing.
mohenāpahṛtās te vai mithyā uccalitās turye/
tṛṣṇayāpahṛtās te tu pramattā viṣayeṣu ye//
Truly those caught by delusion are those waywardly advancing. While those caught by desire are those heedless in sense fields.
sahetukatvād dharmāṇāṃ duḥkhasyeha tathaiva ca/
maulaṃ kleśadvayaṃ kṛtvā dvādaśāṅgo dvidhā kṛtaḥ//
Because dharmas have their cause, as does also suffering, Since one has created the two fundamental defilements, there are the twelve members, of two kinds.
svayaṃkṛtā kriyā naiva tathā parakṛtā na ca/
paraḥ kriyāṃ na kārayati na ca nāsti kriyā punaḥ//
The activity is not created by self, nor created by another; Another (life) does not cause the activity; but also the activity does not fail to exist.
nādhyātmaṃ na bahir vā ca nāntarāle tayor api/
anutpanno hi saṃskāraḥ kadācid upalabhyate//
Whether within, without, or between the two, The samskara that has not (yet) arisen is nowhere found.
utpanno ‘pi ca saṃskāraḥ tenāsau nopalabhyate/
anāgataṃ nirnimittam atītaṃ tu vikalpyate//
Even when the samskara has arisen, it is not thereby found. The future is devoid of sign. But one imagines the past.
kalpyate ‘nubhūtaṃ (na) ca nānubhūtaṃ ca kalpyate/
anādimantaḥ saṃskārā ādiś caivopalabhyate//
One imagines not just the experienced, but imagines also the not-experienced. The samskaras are beginningless. Still, a beginning is found.
phenapiṇḍopamaṃ rūpaṃ vedanā budbudopamā/
marīcisadṛśī saṃjñā saṃskārāḥ kadalīnibhāḥ/
māyopamaṃ ca vijñānam uktam ādityabandhunā/
ekotpādāś ca saṃskārā ekasthitinirodhinaḥ//
The solar kinsman has proclaimed formation to be like a lump of foam; feeling like a bubble; ideation like a mirage; motivations like plantain trunks; and perception like an illusion. The samskaras arise alike, abide and perish alike.
na moho mohayed mohaṃ paraṃ naiva ca mohayet/
na paro mohayaty enaṃ na ca moho na vidyate/
Delusion does not delude delusion, nor does it at all delude any one else; nor does anyone else delude it; and yet delusion does not fail to occur.
ayoniśomanaskārāt saṃmoho jāyate sa ca/
ayoniśomanaskāro nāsaṃmūḍhasya jāyate//
That confusion is born of unmethodical mental orientation, And the unmethodical mental orientation is born of one not free from confusion.
puṇyā apuṇyā āniñjyā saṃskārās trividhā mataḥ/
trividhaṃ cāpi yat karma sarvam etad asaṃgataṃ//
Meritorious, demeritorious, and motionless are the motivations (and) held to be threefold; and whichever be the three-fold karma, all that is disjoined.
prabhaṅgurā vartamānā atītā na kvacit sthitā/
ajātāḥ pratyayādhināḥ cittaṃ cāpy anuvartakaṃ//
The present ones are disintegrating; Those of the past abide nowhere; The unborn depend on conditions, And the mind evolves accordingly.
atyantikaḥ saṃprayogo viprayogas tathaiva ca/
na ca sarvair hi sarvasya cittaṃ copagam ucyate//
In an absolute sense not all (mind) has association-dissociation likewise-with all (samskara). It is said that mind evolves accordingly.
tasmin srotasya vicchinne sadṛśāsadṛśe punaḥ/
ātmadṛṣṭyanusāreṇa saṃvṛtiḥ kriyate tv iyaṃ//
Again, the stream (of consciousness) has similar and dissimilar disruption, but this convention works by following the view that there is a self.
bhidyate rūpakāyas ca nāmakāyo ‘pi naśyati/
svayaṃkṛto ‘pabhogaś ca paratreha nirucyate//
The set of formation breaks up; the set of names also perishes; and the self-done is declared "fruit-eating" both in this and in the other world.
paurvāparyeṇa cānyatvāt svahetuphalasaṃgrahāt/
sa eva kartā vettā ca anyo veti na kathyate//
That is the 'doer" and the "feeler" through difference of priority and posteriority, and through comprising in it self the cause and the fruit. But one should not explain (that) as "different."
hetuvartmānupacchedāt sāmagryā vartate kriyā/
svasmād dhetoś ca jāyante kurvanti ca parigrahaṃ//
Given that the course of causes is not disrupted, activity evolves by reason of the assemblage (of causes). They are born by their individual cause and take control.
prapañcābhiratir hetus tathā karma śubhāśubhaṃ/
sarvabījo vipākaś ca iṣṭāniṣṭaṃ tathā phalaṃ//
When the cause is delight in elaboration, likewise the action (karma) is good or evil. When any seed matures, likewise the fruit is desirable or undesirable.
sarvabīje vipāke hi jāyate ātmadarśanaṃ/
pratyātmavedanīyo ‘sau arūpī anidarśanaḥ//
When any seed matures, the view of self is reproduced. what is to be known of one's own self is that it is formless, invisible.
kalpayanty antarātmānaṃ taṃ ca bālā ajānakāḥ/
ātmadarśanam āśritya tathā bahvyaś ca dṛṣṭayaḥ//
And that is what the immature and ignorant imagine to be the self within, having based themselves on the view of self. Thus there are many (false) views.
piṇḍagrāhāt svabījāc ca pūrvābhyāsāt sahāyataḥ/
śravaṇād anukūlāc ca jāyate ātmadarśanaṃ//
As a result of the cohering seed of self, the former concomitant habitual practice, and (present) hearing in conformity there-with, the view of self arises.
snehas tatpratyayaś caiva adhyātmam upajāyate/
anugrahābhilāṣāc ca bahiḥ sneho mamāyitaṃ//
Attachment originates in addition to that condition within; And attachment craving for acquisition(originates in addition to) the cherished thing without.
yato bibheti loko ‘yaṃ tan mohāt saṃharaty asau/
pūrvaṃ niveśanaṃ kṛtvā tenopaiti prapañcitaṃ//
Whatever this world fears, that brings the self of delusion. Having formerly made an abode, it undertakes the elaborated.
yat tan niveśanaṃ kṛtaṃ tad āryā duḥkhato viduḥ/
yena duḥkhitā sadā bālāh kṣaṇamātrānupaśamikena hi//
Whatever the abode that is made, that the noble ones know as suffering. Thereby the immature always suffer, for it is not appeased even for a moment.
vaiṣamyaparigataṃ cittam ācinoti duḥkhaṃ tathāvidhaṃ/
yad ācitaṃ bhavati bālānām ahaṃkārasukhaduḥkhapratyayaṃ//
The mind that is filled with variations gathers suffering of like kind. Whenever it is a mind belonging to the immature, it is the condition of egohood, happiness, and suffering.
yatra saktāḥ sarvabāliśāḥ paṅke mahati kuñjaro yathā/
saṃmohas tatra cādhikaḥ sarvatragaḥ sarvaceṣṭite//
Where all fools are stuck, as an elephant sinks in a bog, There is the remaining confusion, proceeding everywhere, given over to every activity.
tat saraḥ sarvasrotasāṃ vinirbhedāya yāni loke srotāṃsi viṣamāṇi/
naitad agnir na vāyur na bhāskaro viśoṣayed anyatra dharmacaryayā//
.No fire, wind, or sun could dry up those unbearable streams in the world, so as to destroy all streams-Nothing but the practice of the Dharma.
duḥkhī duḥkhito ‘ham asmīty ātmānaṃ sukhito vā punar duḥkhaṃ vyavasyati/ parikalpo dṛṣṭisamuttāpakaḥ sa tasmāj jātas taj janayaty api//
When suffering, one thinks,'I am suffering;" or "I am happy,'when he ascertains himself suffering. Imagination is the arouser of (right and wrong) views. It is produced from them and generates them in turn.
sahotpannaniruddhaṃ hi kleśaiḥ kliṣṭaṃ manaḥ sadā/
kleśebhyas tasya nirmokṣo na bhūto na bhaviṣyati//
The defiled mind always arises and ceases together with defilements. Its release has not occurred and will not.
na tad utpadyate paścāc chuddham anyat tu jāyate/
tac ca pūrvam asaṃkliṣṭaṃ kleśebhyo muktam ucyate//
That does not arise later. On another occasion it is born pure. Precisely that which formerly was unstained is called "freed from defilements."
yat kliṣṭaṃ tad ihātyantāc chuddhaṃ prakṛtibhāsvaraṃ/
na ceha śudhyate kaścit kutaścid vāpi śudhyate//
That which was defiled, here in the end is purified, with its intrinsic light. Anything not purified here would surely not become pure anywhere !
tatraiva cāpy asaṃkleśād dvidhābhinnaṃ pradarśitaṃ//
By reason of the utter destruction of all seeds the total elimination of all defilement; in the same place, as well, by reason of no stain, a portion of two kinds is specifled.
tathaiva niḥprapañcatvāt sarvathā na prapañcayet//
Through what is to be known of one's own self, through elimination of suffering only; just so, through no elaboration,one does not elaborate at all.
pravāhe pudgalākhyā syād dharmasaṃjñā ca lakṣaṇe/
na veha kascit saṃsartā nirvāty api na kaścana//
The term "person"(pudgala) means "continuous stream" and the expression "natufe" (dharma) means "character." Neither is there any transmigrator here, nor is anything allayed (in parinirvana)