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punar-bhavāya saṁskārān avidyā-nivṛtas tridhā |

abhisaṁskurute yāṁs tair gatiṁ gacchati karmabhiḥ ||MMK26.1||
vijñānaṁ saṁniviśate saṁskāra-pratyayaṁ gatau |
saṁniviṣṭe 'tha vijñāne nāma-rūpaṁ niṣicyate ||2||
niṣikte nāma-rūpe tu ṣaḍāyatana-saṁbhavaḥ |
ṣaḍāyatanam āgamya saṁsparśaḥ saṁpravartate ||3||
cakṣuḥ pratītya rūpaṁ ca samanvāhāram eva ca |
nāma-rūpaṁ pratītyaivaṁ vijñānaṁ saṁpravartate ||4||
saṁnipātas trayāṇāṁ yo rūpa-vijñāna-cakṣuṣām |
sparśaḥ saḥ tasmāt sparśāc ca vedanā saṁpravartate ||5||
vedanā-pratyayā tṛṣṇā vedanārthaṁ hi tṛṣyate |
tṛṣyamāṇa upādānam upādatte catur-vidham ||6||
upādāne sati bhava upādātuḥ pravartate |
syād dhi yady anupādāno mucyeta na bhaved bhavaḥ ||7||
pañca skandhāḥ sa ca bhavaḥ bhavāj jātiḥ pravartate |
jarā-maraṇa-duḥkhādi śokāḥ sa-paridevanāḥ ||8||
daurmanasyam upāyāsā jāter etat pravartate |
kevalasyaivam etasya duḥkha-skandhasya saṁbhavaḥ ||9||
saṁsāra-mūlaṁ saṁskārān avidvān saṁskaroty ataḥ |
avidvān kārakas tasmān na vidvāṁs tattva-darśanāt ||10||
avidyāyāṁ niruddhāyāṁ saṁskārāṇām asaṁbhavaḥ |
avidyāyā nirodhas tu jñānasyāsyaiva bhāvanāt ||11||
tasya tasya nirodhena tat tan nābhipravartate |
duḥkha-skandhaḥ kevalo 'yam evaṁ samyaṅ nirudhyate ||12||


The doings that lead to yet further becoming, a person engulfed in ignorance, in the three ways, does do – and by these actions, to a new sphere in the cycle of going, does go. Divided knowing, into the new sphere of going, does seep, having doings as its causal grounds. And so with the seeping in of this divided consciousness, psycho-physicality is instilled.
There again: With the instilling of psycho-physicality, there is the coming about of six senses. Six senses having arrived, there occurs contact. Depending on eye, on form, and on the bringing of the two together – depending in other words on psycho-physicality – divided consciousness occurs.
When the threesome of form, consciousness and eye are combined, that is contact; and from that contact there occurs feeling. With feeling as its causal grounds, there is thirsting – because the object of feeling is thirsted after. While thirsting is going on, taking hold takes hold in the four ways. While taking hold is taking hold, the becoming arises of the taker – because becoming, if it were free of taking hold, would be liberated and would not become becoming. Five aggregates, again, are becoming itself. Out of the becoming arises birth. The suffering and suchlike of ageing and death – sorrows, accompanied by bewailing and complaining; downheartedness, troubles – all this arises out of birth. In this way there is the coming into being of this whole aggregate of suffering.
The doings which are the root of saṁsāra thus does the ignorant one do. The ignorant one therefore is the doer; the wise one is not, on the grounds of the realization of reality. In the dispelling of ignorance, there is the non-coming-into-being of doings. At the same time, the dispelling of ignorance is on the grounds of the bringing-into-being of just this act of knowing. By the stopping of this one and that one, this one and that one no longer advance. This whole aggregate of suffering in this way is completely inhibited.






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