Library - Tengyur - Madhyamaka
daśā-kuśala-karma-patha-deśanā
Explanation of the Way of the Ten Unwholesome Acts
I prostrate before the Three Jewels!
Since everyone desires to attain a happy existence, but is also involved by nature in the path of the ten unwholesome discarded actions, it is said here about the ten unwholesome actions, [which include] the three aspects of the actions of the body, the four aspects of the actions of speech, and the three aspects of the mind. All these I shall explain by subdividing them completely.
Among them some cut off the life from the body, take what is not given, act perversely because of desire. In speech they speak falsely, slander, [show] coarse speech and confusing words. In the mind [shows] a covetous mind, a malicious mind, and perverted vision.
Here the killing is as follows: [the object] appears as a living being, the understanding as a living being appears, the perfect approach of the killing mood appears, this method [of killing] is also carried out, and the cutting off of life appears. If one possesses these five branches, then one is killing.
What is the taking of that which is not given here? There is [something that belongs to] another, the understanding that another possesses it, also being completely in the attitude of stealing, also using this method, being in it acting [or moving]. If one possesses these five branches, it appears as taking what is not given.
Adultery because of desire [possesses] four aspects: it is not [acceptable] an object, it is not [acceptable] time, it is not [acceptable] a part of the body, and it is not [acceptable] an action towards a being.
Here, “is not [acceptable] an object” [means] holy Teaching, statue, etc., [abiding] in the bodhisattva level, acharya, preceptor, object of offerings, parents, etc., those who are close to the guru teacher.
“It is not [acceptable] time” [means] day, [time of] menstruation, pregnancy, lives short [i.e., the age of a child], is unwilling, suffers, mind suppressed by unhappiness, abides in the eight branches of [one-day] vows.
“Is not [acceptable] a part of the body” - mouth, anus, in front of a son or daughter, rear orifice, one's own hand.
“It is not [acceptable] to act toward a creature” [means] all foreign girls, [those] under the protection of the Teaching, a victorious standard or family, [those] under the protection of the king, prostitutes that are taken by others, a possessive kinswoman, an animal. Thus, because of passion, even on the basis of one's own wife, adultery will be revealed.
There “false speech” [is characterized by] [having something that] does not appear as real, is refuted on the basis of temporary [appearances] as real, is understood as distortion, fully abiding also in perverting methods [of assertion], using such a method, speaking also false words. If one possesses these five branches, one appears as false speech.
“Slander [leading to separation]” - words that separate others by virtue of the clouded mind.
“Coarse words” - fierce words that come in contact with harm to others.
“Obfuscating speech” - when one speaks of that which is not spoken [as true] because of the possession of desire or the possession of passion.
“Greedy mind” - an unbearable mindset that [manifests] passion for the things of others, might, wealth.
“Malicious mind"-[intending] to kill these living beings or [manifesting] perfect anger toward a living being. Thinking of binding [or controlling], striking, entangling.
“Perverted vision"-no generosity, no burning of gifts, no this world, no other world, no ascesis, no Brahmins, no gods, no Enlightened Blessed One, no arhat, no pratyekabuddha, no good conduct, no erroneous conduct, not fully ripening the fruit of actions that are carried out as good undertakings or erroneous actions.
The Blessed One said, “Noble one! Rely completely on the remembrance of the holy Teaching.” These paths of the ten unwholesome actions that have arisen from the Mahayana sutras are the cause of the great hell. Relying on the path of the ten unwholesome actions - a living being will fall into hell.
Thus concludes the explanation of the path of the ten unwholesome actions, compiled personally by the great acharya Dipamkara Sri Jnana. This was translated and proofread by the Indian preceptor and translator-corrector monk Tsultrim Gyalwa.
Translated by Lama Karma Paljor (Filippov O.E.).
Library - Tengyur - Madhyamaka
pāramitā-yāna-sañcaka-nirvapaṇa-vidhi
The ritual of establishing the sachchha chariot of the paramitas
I prostrate before all the Enlightened Ones and bodhisattvas!
namo bhagavate vairocana prabha rājāya tathāgatāya arhate samyaksaṁ bubdhāya tadyathā oṁ sukṣme same samaye samate samāra upa ānavarṇe taraṁ bhe yaśo mahāte je rira kule nirvaṇi sarva tathāgata hṛidaya atiṣṭhāna adhiṣthate svāhā
When you repeat this dharani twenty-one times over a ball of clay or a ball of sand, constitute a stupa. As many as there are in number of particles in that stupa, so many tens of millions of stupas are composed. No matter how many tiny particles exist in number, so many perfect births in the form of gods or humans will be acquired. Whoever and wherever you are born, you will remember births. Quickly you will become Enlightened, [represented] directly in unsurpassed, truly perfect enlightenment.
First strike the clay and direct the mind toward enlightenment with the power of love and mercy that is acceptable also to yourself and others. Nucleate and strike [the clay].
Then bless the little lumps of clay, [saying]:
Blessed Vairochana, king of light from Akanishtha! I prostrate before the Tathagata, the arhat, the truly perfect Enlightened One who is [there]!
Visualize thus and recite the number of mantras corresponding to the number shown above.
Then recite the mantra of interdependence and seal [with the breath].
Then make an offering with threefold or sevenfold repetition of the mantra of interdependence for the established grains or flowers.
Then say:
May through this spiritual merit I attain the essence of omniscience. May by gaining I defeat the enemies of error! May beings emerge from the ocean of existence that is agitated by the waves of old age, sickness and death!
Fulfill this prayer-wish.
Such is the ritual of establishing the sachchha of the chariot of the paramitas. Compiled on the basis of the personal [instructions] of the acharya and great sage Dipamkara Sri Jñāna.
ye dharmā hetu prabhavā he tunte ṣān tathāgato hya vadat te ṣāñca yo ni rodha e vaṁ vādī mahā śramaṇaḥ
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Madhyamaka
pratītya-samutpāda-hṛdaya-kārikā
Strophes of the heart of interdependent arising
I prostrate before the young Manjushri!
What are the twelve different members?
Muni proclaimed interdependent arising. All these are completely united into three: obscurations-kleshas, deeds, and suffering. The first, eighth, and ninth are the obscurations-kleshas. The second and tenth are deeds. The remaining seven are also suffering. The twelve items combine into three. From the three, two arise. From two, seven arise. And even out of seven arises three. This wheel of being so revolves again and again. All beings [are] cause and fruition. And there are no living beings there. From phenomena [that are] only emptiness, empty phenomena arise, [which then] disappear. Apparitions with the absence of self and mine - emanate from the mouth. And though [appearing] rebirth as that of an oil lamp, a mirror, a seal, a fiery crystal, a sour seed, an echo, clusters, the sage apprehends as that which is not borne. Even the smallest particles are marked by the disappearance of everything. One who is not versed in aspects does not see objects as arising from such conditions. So there is nothing for clarification. There is nothing for establishment. See in the right way the true essence. If you see the true, you will be completely liberated.
Thus concludes the stanzas of the heart of interdependent arising compiled by Acharya Noble Nagarjuna.
Translated by Lama Karma Paljor (O.E. Filippov).
Library - Tengyur - Madhyamaka
madhyamaka-pratītya-samutpāda-nāma
Madhyamaka, “Interdependent arising.”
I prostrate before the Three Jewels!
I will explain the essence of interdependent arising. All particles of manifestation are recognized as empty in essence. Because arising in interdependent arising, they are like the illusory horse and elephant. Therefore the absolute [level] is non-birth. This absence of birth is disposed in the mind. Meditate with the non-conceptual mind on the absence of the intrinsic nature of manifestations. [Thus] attain discarding and original wisdom. The six aspects [that are] inappropriate aspects are laziness, forgetfulness in contemplation, drowsiness, agitation, lack of effort, and [excessive] effort. Realize in meditation again and again the eight antidotes that discard these.
Subsequently realize abiding [in the state] that corresponds to the practice of the paramitas. Having discarded all excitement, abide in the monastery. Having discarded all pride, possess small intentions. Adhere as the essence of what is necessary for oneself in regard to things that are not important to others.
Thus concludes the Madhyamaka “Interdependent Arising” compiled by Acharya Nagpopa.
It was translated by Lama Karma Paljor (O.E. Filippov).