Difference between revisions of "Investigation of Essences"

From Rangjung Yeshe Wiki - Dharma Dictionary
Jump to navigation Jump to search
(Created page with '15. Investigation of Essences (Essence) 1. /rang bzhin rgyu dang rkyen las ni//’byung bar rigs pa ma yin no//rgyu dang rkyen las gang byung ba’i//rang bzhin byas pa can du…')
 
 
(6 intermediate revisions by the same user not shown)
Line 1: Line 1:
−
15. Investigation of Essences
+
Return to '''''main page "[[Mulamadhyamakakarika: Verses from the Centre]]"''''' for information and links.
  
−
(Essence)
+
(return to list of '''''[[Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre"]]''''')
  
−
1. /rang bzhin rgyu dang rkyen las ni//’byung bar rigs pa ma yin no//rgyu dang rkyen las gang byung ba’i//rang bzhin byas pa can du ‘gyur/
 
  
−
1. It is unreasonable for an essence to arise from causes and conditions.
+
'''Chapter 15. Investigation of Essences'''
  
−
Whatever essence arose from causes and conditions would be something that has been made.
+
'''''(Essence)'''''
  
−
2. /rang bzhin byas pa can zhes byar//ci ltar bur na rung bar ‘gyur//rang bzhin dag ni bcos min dang//gzhan la ltos pa med pa yin/
+
________________________________
  
−
2. How is it possible for there to be “an essence which has been made?”
+
<span class=TibUni18>།རང་བཞིན་རྒྱུ་དང་རྐྱེན་ལས་ནི།</span><br>
  
−
Essences are not contrived and not dependent on anything else.
+
<span class=TibUni18>།འབྱུང་བར་རིགས་པ་མ་ཡིན་ནོ།</span><br>
  
−
3. /rang bzhin yod pa ma yin na//gzhan gyi dngos po ga la yod//gzhan gyi dngos po’i rang bzhin no//gzhan gyi dngos po yin zhes brjod/
+
<span class=TibUni18>།རྒྱུ་དང་རྐྱེན་ལས་གང་བྱུང་བའི།</span><br>
  
−
3. If an essence does not exist, how can the thingness of the other exist?
+
<span class=TibUni18>།རང་བཞིན་བྱས་པ་ཅན་དུ་འགྱུར།།</span><br>
  
−
[For] the essence of the thingness of the other is said to be the thingness of the other.
+
1. /[[rang bzhin]] [[rgyu dang rkyen]] [[las]] [[ni]]/<br>
 +
/[['byung bar]] [[rigs pa ma yin]] [[no]]/<br>
 +
/[[rgyu dang rkyen]] [[las]] [[gang byung ba]]'i/<br>
 +
/[[rang bzhin]] [[byas pa can]] [[du]] [['gyur]]//
  
−
[There is a problem here with the Tibetan translation from Sanskrit. Svabhava is translated as rang bzhin, but parabhava rather clumsily as gzhan gyi dngos po [the term first appears in I:3]. A Tibetan reader would thus lose the etymological connection between “own-thing” (svabhava) and “other-thing” (parabhava), which then link up with “thing” (bhava) and no-thing (abhava). Nagarjuna is playing on the word “thing”.]
+
1. It is unreasonable for an essence to arise from causes and conditions. Whatever essence arose from causes and conditions would be something that has been made.
  
−
4. /rang bzhin dang ni gzhan dngos dag//ma gtogs dngos po gang [Ts.=ga] la yod//rang bzhin dag ni gzhan dngos dag//yod na dngos po ‘grub par ‘gyur/
+
________________________________
 +
 
 +
<span class=TibUni18>།རང་བཞིན་བྱས་པ་ཅན་ཞེས་བྱར།</span><br>
 +
 
 +
<span class=TibUni18>།ཅི་ལྟར་བུར་ན་རུང་བར་འགྱུར།</span><br>
 +
 
 +
<span class=TibUni18>།རང་བཞིན་དག་ནི་བཅོས་མིན་དང།</span><br>
 +
 
 +
<span class=TibUni18>།གཞན་ལ་ལྟོས་པ་མེད་པ་ཡིན།།</span><br>
 +
 
 +
2./[[rang bzhin]] [[byas pa can]] [[zhes byar]]/<br>
 +
/[[ci ltar]] [[bur]] [[na]] [[rung bar 'gyur]]/<br>
 +
/[[rang bzhin]] [[dag]] [[ni]] [[bcos min]] [[dang]]/<br>
 +
/[[gzhan la]] [[ltos pa med pa]] [[yin]]//
 +
 
 +
2. How is it possible for there to be "an essence which has been made?"  Essences are not contrived and not dependent on anything else.
 +
 
 +
________________________________
 +
 
 +
<span class=TibUni18>།རང་བཞིན་ཡོད་པ་མ་ཡིན་ན།</span><br>
 +
 
 +
<span class=TibUni18>།གཞན་གྱི་དངོས་པོ་ག་ལ་ཡོད།</span><br>
 +
 
 +
<span class=TibUni18>།གཞན་གྱི་དངོས་པོའི་རང་བཞིན་ནོ།</span><br>
 +
 
 +
<span class=TibUni18>།གཞན་གྱི་དངོས་པོ་ཡིན་ཞེས་བརྗོད།།</span><br>
 +
 
 +
3. /[[rang bzhin]] [[yod pa ma yin]] [[na]]/<br>
 +
/[[gzhan gyi dngos po]] [[ga la yod]]/<br>
 +
/[[gzhan gyi dngos po]]'i [[rang bzhin]] [[no]]/<br>
 +
/[[gzhan gyi dngos po]] [[yin]] [[zhes]] [[brjod]]//
 +
 
 +
3. If an essence does not exist, how can the thingness of the other exist?  [For] the essence of the thingness of the other is said to be the thingness of the other.
 +
 
 +
[There is a problem here with the Tibetan translation from Sanskrit. Svabhava is translated as rang bzhin, but parabhava rather clumsily as gzhan gyi dngos po [the term first appears in I:3]. A Tibetan reader would thus lose the etymological connection between "own-thing" (svabhava) and "other-thing" (parabhava), which then link up with "thing" (bhava) and no-thing (abhava). Nagarjuna is playing on the word "thing".]
 +
 
 +
________________________________
 +
 
 +
<span class=TibUni18>།རང་བཞིན་དང་ནི་གཞན་དངོས་དག།</span><br>
 +
 
 +
<span class=TibUni18>།མ་གཏོགས་དངོས་པོ་གང་ལ་ཡོད།</span><br>
 +
 
 +
<span class=TibUni18>།རང་བཞིན་དག་ནི་གཞན་དངོས་དག།</span><br>
 +
 
 +
<span class=TibUni18>།ཡོད་ན་དངོས་པོ་འགྲུབ་པར་འགྱུར།།</span><br>
 +
 
 +
4. /[[rang bzhin]] [[dang]] [[ni]] [[gzhan dngos]] [[dag]]/<br>
 +
/[[ma gtogs]] [[dngos po]] [[gang la]]* [[yod]]/<br>
 +
/[[rang bzhin]] [[dag]] [[ni]] [[gzhan dngos]] [[dag]]/<br>
 +
/[[yod na]] [[dngos po]] [['grub pa]]r [['gyur]]//
 +
 
 +
*  *'''Ts''' has [[ga la]]
  
 
4. Apart from an essence and the thingness of the other, what things are there? If essences and thingnesses of others existed, things would be established.
 
4. Apart from an essence and the thingness of the other, what things are there? If essences and thingnesses of others existed, things would be established.
  
−
5. /gal te dngos po ma grub na//dngos med grub par mi ‘gyur ro//dngos po gzhan du ‘gyur ba ni//dngos med yin par skye bo smra/
+
________________________________
 +
 
 +
<span class=TibUni18>།གལ་ཏེ་དངོས་པོ་མ་གྲུབ་ན།</span><br>
 +
 
 +
<span class=TibUni18>།དངོས་མེད་གྲུབ་པར་མི་འགྱུར་རོ།</span><br>
 +
 
 +
<span class=TibUni18>།དངོས་པོ་གཞན་དུ་འགྱུར་བ་ནི།</span><br>
 +
 
 +
<span class=TibUni18>།དངོས་མེད་ཡིན་པར་སྐྱེ་བོ་སྨྲ།།</span><br>
 +
 
 +
5. /[[gal te]] [[dngos po]] [[ma grub na]]/<br>
 +
/[[dngos med]] [[grub pa]]r [[mi 'gyur ro]]/<br>
 +
/[[dngos po gzhan]] [[du]] [['gyur ba]] [[ni]]/<br>
 +
/[[dngos med]] [[yin par]] [[skye bo]] [[smra]]//
 +
 
 +
5. If things were not established, non-things would not be established.  [When] a thing becomes something else, people say that it is a non-thing.
 +
 
 +
________________________________
 +
 
 +
<span class=TibUni18>།གང་དག་རང་བཞིན་གཞན་དངོས་དང།</span><br>
 +
 
 +
<span class=TibUni18>།དངོས་དང་དངོས་མེད་ཉིད་ལྟ་བ།</span><br>
 +
 
 +
<span class=TibUni18>།དེ་དག་སངས་རྒྱས་བསྟན་པ་ལ།</span><br>
 +
 
 +
<span class=TibUni18>།དེ་ཉིད་མཐོང་བ་མ་ཡིན་ནོ།།</span><br>
 +
 
 +
6. /[[gang dag]] [[rang bzhin]] [[gzhan dngos]] [[dang]]/<br>
 +
/[[dngos dang dngos med]] [[nyid]] [[lta ba]]/<br>
 +
/[[de dag]] [[sangs rgyas bstan pa]] [[la]]/<br>
 +
/[[de nyid mthong ba]] [[ma yin no]]//
 +
 
 +
6. Those who view essence, thingness of the other, things and non-things do not see the suchness in the teaching of the awakened.
 +
 
 +
________________________________
  
−
5. If things were not established, non-things would not be established.
+
<span class=TibUni18>།བཅོམ་ལྡན་དངོས་དང་དངོས་མེད་པ།</span><br>
  
−
[When] a thing becomes something else, people say that it is a non-thing.
+
<span class=TibUni18>།མཁྱེན་པས་ཀ་ཏ་ཡ་ན་ནོག་ཅན་ཡི།</span><br>
  
−
6. /gang dag rang bzhin gzhan dngos dang//dngos dang dngos med nyid lta ba//de dag sangs rgyas bstan pa la//de nyid mthong ba ma yin no/
+
<span class=TibUni18>།གདམས་ངག་ལས་ནི་ཡོད་པ་དང།</span><br>
  
−
Those who view essence, thingness of the other, things and non-things do not see the suchness in the teaching of the awakened.
+
<span class=TibUni18>།མེད་པ་གཉི་གའང་དགག་པར་མཛད།།</span><br>
  
−
7. /bcom ldan dngos dang dngos med pa//mkhyen pas ka tya ya na yi//gdams ngag las ni yod pa dang//med pa gnyi ga’ang dgag par mdzad/
+
7. /[[bcom ldan]] [[dngos dang dngos med]] [[pa]]/<br>
 +
/[[mkhyen pa]]s [[ka ta ya na nog can]] [[yi]]/<br>
 +
/[[gdams ngag]] [[las]] [[ni]] [[yod pa]] [[dang]]/<br>
 +
/[[med pa]] [[gnyi ga]][['ang]] [[dgag pa]]r [[mdzad]]//
  
 
7. Through knowing things and non-things, the Buddha negated both existence and non-existence in his Advice to Katyayana.
 
7. Through knowing things and non-things, the Buddha negated both existence and non-existence in his Advice to Katyayana.
  
−
8. /gal te rang bzhin gyis yod na//de ni med nyid mi ‘gyur ro//rang bzhin gzhan du ‘gyur ba ni//nam yang ‘thad pa mi ‘gyur ro/
+
________________________________
 +
 
 +
<span class=TibUni18>།གལ་ཏེ་རང་བཞིན་གྱིས་ཡོད་ན།</span><br>
 +
 
 +
<span class=TibUni18>།དེ་ནི་མེད་ཉིད་མི་འགྱུར་རོ།</span><br>
 +
 
 +
<span class=TibUni18>།རང་བཞིན་གཞན་དུ་འགྱུར་བ་ནི།</span><br>
 +
 
 +
<span class=TibUni18>།ནམ་ཡང་འཐད་པ་མི་འགྱུར་རོ།།</span><br>
 +
 
 +
8. /[[gal te]] [[rang bzhin gyis]] [[yod na]]/<br>
 +
/[[de ni]] [[med nyid]] [[mi 'gyur ro]]/<br>
 +
/[[rang bzhin]] [[gzhan du 'gyur ba]] [[ni]]/<br>
 +
/[[nam yang]] [['thad pa]] [[mi 'gyur ro]]//
 +
 
 +
8. If [things] existed essentially, they would not come to non-existence.  It is never the case that an essence could become something else.
 +
 
 +
________________________________
 +
 
 +
<span class=TibUni18>།རང་བཞིན་ཡོད་པ་མ་ཡིན་ན།</span><br>
 +
 
 +
<span class=TibUni18>།གཞན་དུ་འགྱུར་བ་གང་གི་ཡིན།</span><br>
  
−
8. If [things] existed essentially, they would not come to non-existence.
+
<span class=TibUni18>།རང་བཞིན་ཡོད་པ་ཡིན་ན་ཡང།</span><br>
  
−
It is never the case that an essence could become something else.
+
<span class=TibUni18>།གཞན་དུ་འགྱུར་བ་གང་གི་ཡིན།།</span><br>
  
−
9. /rang bzhin yod pa ma yin na//gzhan du ‘gyur ba gang gi yin//rang bzhin yod pa yin na yang//gzhan du ‘gyur ba gang gi yin/
+
9. /[[rang bzhin]] [[yod pa ma yin]] [[na]]/<br>
 +
/[[gzhan du 'gyur ba]] [[gang gi]] [[yin]]/<br>
 +
/[[rang bzhin]] [[yod pa yin]] [[na yang]]/<br>
 +
/[[gzhan du 'gyur ba]] [[gang gi]] [[yin]]//
  
 
9. If essences did not exist, what could become something else? Even if essences existed, what could become something else?
 
9. If essences did not exist, what could become something else? Even if essences existed, what could become something else?
  
−
+
________________________________
 +
 
 +
<span class=TibUni18>།ཡོད་ཅེས་བྱ་བ་རྟག་པར་འཛིན།</span><br>
 +
 
 +
<span class=TibUni18>།མེད་ཅེས་བྱ་བ་ཆད་པར་ལྟ།</span><br>
 +
 
 +
<span class=TibUni18>།དེ་ཕྱིར་ཡོད་དང་མེད་པ་ལ།</span><br>
 +
 
 +
<span class=TibUni18>།མཁས་པས་གནས་པར་མི་བྱའོ།།</span><br>
 +
 
 +
10. /[[yod]] [[ces bya ba]] [[rtag par]] [['dzin]]/<br>
 +
/[[med]] [[ces bya ba]] [[chad pa]]r [[lta]]/<br>
 +
/[[de phyir]] [[yod dang med pa]] [[la]]/<br>
 +
/[[mkhas pa]]s [[gnas pa]]r [[mi]] [[bya]][['o]]//
 +
 
 +
10. "Existence" is the grasping at permanence; "non-existence" is the view of annihilation. Therefore, the wise do not dwell, in existence or non-existence.
 +
 
 +
________________________________
 +
 
 +
<span class=TibUni18>།གང་ཞིག་རང་བཞིན་གྱིས་ཡོད་པ།</span><br>
 +
 
 +
<span class=TibUni18>།དེ་ནི་མེད་པ་མིན་པས་རྟག།</span><br>
 +
 
 +
<span class=TibUni18>།སྔོན་བྱུང་ད་ལྟར་མེད་ཅེས་པ།</span><br>
 +
 
 +
<span class=TibUni18>།དས་ན་ཆད་པར་ཐལ་བར་འགྱུར།།</span><br>
 +
 
 +
11. /[[gang zhig]] [[rang bzhin gyis yod pa]]/<br>
 +
/[[de ni]] [[med pa min]] [[pas]] [[rtag]]/<br>
 +
/[[sngon byung]] [[da ltar]] [[med]] [[ces pa]]/<br>
 +
/[[da]]s [[na]] [[chad pa]]r [[thal bar 'gyur]]//
  
−
10. /yod ces bya ba rtag par ‘dzin//med ces bya ba chad par lta//de phyir yod dang med pa la//mkhas pas gnas par mi bya’o/
+
11. "Since that which exists by its essence is not non-existent," is [the view of] permanence. "That which arose before is now non-existent,"leads to [the view of] annihilation.
  
−
10. “Existence” is the grasping at permanence; “non-existence” is the view of annihilation. Therefore, the wise do not dwell, in existence or non-existence.
+
________________________________
  
−
11. /gang zhig rang bzhin gyis yod pa//de ni med pa min pas rtag//sngon byung da ltar med ces pa//das na chad par thal bar ‘gyur/
+
<span class=TibUni18>རང་བཞིན་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཅོ་ལྔ་པའོ།།</span><br>
  
−
11. “Since that which exists by its essence is not non-existent,” is [the view of] permanence. “That which arose before is now non-existent,”leads to [the view of] annihilation.
+
/[[rang bzhin]] [[brtag pa]] [[zhes bya ba]] [[ste]] [[rab tu byed pa]] [[bco lnga pa]][['o]]//
  
−
rang bzhin brtag pa zhes bya ba ste rab tu byed pa bco lnga pa'o // //
+
[[Category:I]] [[Category:Teachings]] [[Category:Key Terms]]

Latest revision as of 23:44, 10 November 2009

Return to main page "Mulamadhyamakakarika: Verses from the Centre" for information and links.

(return to list of Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre")


Chapter 15. Investigation of Essences

(Essence)

________________________________

།རང་བཞིན་རྒྱུ་དང་རྐྱེན་ལས་ནི།

།འབྱུང་བར་རིགས་པ་མ་ཡིན་ནོ།

།རྒྱུ་དང་རྐྱེན་ལས་གང་བྱུང་བའི།

།རང་བཞིན་བྱས་པ་ཅན་དུ་འགྱུར།།

1. /rang bzhin rgyu dang rkyen las ni/
/'byung bar rigs pa ma yin no/
/rgyu dang rkyen las gang byung ba'i/
/rang bzhin byas pa can du 'gyur//

1. It is unreasonable for an essence to arise from causes and conditions. Whatever essence arose from causes and conditions would be something that has been made.

________________________________

།རང་བཞིན་བྱས་པ་ཅན་ཞེས་བྱར།

།ཅི་ལྟར་བུར་ན་རུང་བར་འགྱུར།

།རང་བཞིན་དག་ནི་བཅོས་མིན་དང།

།གཞན་ལ་ལྟོས་པ་མེད་པ་ཡིན།།

2./rang bzhin byas pa can zhes byar/
/ci ltar bur na rung bar 'gyur/
/rang bzhin dag ni bcos min dang/
/gzhan la ltos pa med pa yin//

2. How is it possible for there to be "an essence which has been made?" Essences are not contrived and not dependent on anything else.

________________________________

།རང་བཞིན་ཡོད་པ་མ་ཡིན་ན།

།གཞན་གྱི་དངོས་པོ་ག་ལ་ཡོད།

།གཞན་གྱི་དངོས་པོའི་རང་བཞིན་ནོ།

།གཞན་གྱི་དངོས་པོ་ཡིན་ཞེས་བརྗོད།།

3. /rang bzhin yod pa ma yin na/
/gzhan gyi dngos po ga la yod/
/gzhan gyi dngos po'i rang bzhin no/
/gzhan gyi dngos po yin zhes brjod//

3. If an essence does not exist, how can the thingness of the other exist? [For] the essence of the thingness of the other is said to be the thingness of the other.

[There is a problem here with the Tibetan translation from Sanskrit. Svabhava is translated as rang bzhin, but parabhava rather clumsily as gzhan gyi dngos po [the term first appears in I:3]. A Tibetan reader would thus lose the etymological connection between "own-thing" (svabhava) and "other-thing" (parabhava), which then link up with "thing" (bhava) and no-thing (abhava). Nagarjuna is playing on the word "thing".]

________________________________

།རང་བཞིན་དང་ནི་གཞན་དངོས་དག།

།མ་གཏོགས་དངོས་པོ་གང་ལ་ཡོད།

།རང་བཞིན་དག་ནི་གཞན་དངོས་དག།

།ཡོད་ན་དངོས་པོ་འགྲུབ་པར་འགྱུར།།

4. /rang bzhin dang ni gzhan dngos dag/
/ma gtogs dngos po gang la* yod/
/rang bzhin dag ni gzhan dngos dag/
/yod na dngos po 'grub par 'gyur//

4. Apart from an essence and the thingness of the other, what things are there? If essences and thingnesses of others existed, things would be established.

________________________________

།གལ་ཏེ་དངོས་པོ་མ་གྲུབ་ན།

།དངོས་མེད་གྲུབ་པར་མི་འགྱུར་རོ།

།དངོས་པོ་གཞན་དུ་འགྱུར་བ་ནི།

།དངོས་མེད་ཡིན་པར་སྐྱེ་བོ་སྨྲ།།

5. /gal te dngos po ma grub na/
/dngos med grub par mi 'gyur ro/
/dngos po gzhan du 'gyur ba ni/
/dngos med yin par skye bo smra//

5. If things were not established, non-things would not be established. [When] a thing becomes something else, people say that it is a non-thing.

________________________________

།གང་དག་རང་བཞིན་གཞན་དངོས་དང།

།དངོས་དང་དངོས་མེད་ཉིད་ལྟ་བ།

།དེ་དག་སངས་རྒྱས་བསྟན་པ་ལ།

།དེ་ཉིད་མཐོང་བ་མ་ཡིན་ནོ།།

6. /gang dag rang bzhin gzhan dngos dang/
/dngos dang dngos med nyid lta ba/
/de dag sangs rgyas bstan pa la/
/de nyid mthong ba ma yin no//

6. Those who view essence, thingness of the other, things and non-things do not see the suchness in the teaching of the awakened.

________________________________

།བཅོམ་ལྡན་དངོས་དང་དངོས་མེད་པ།

།མཁྱེན་པས་ཀ་ཏ་ཡ་ན་ནོག་ཅན་ཡི།

།གདམས་ངག་ལས་ནི་ཡོད་པ་དང།

།མེད་པ་གཉི་གའང་དགག་པར་མཛད།།

7. /bcom ldan dngos dang dngos med pa/
/mkhyen pas ka ta ya na nog can yi/
/gdams ngag las ni yod pa dang/
/med pa gnyi ga'ang dgag par mdzad//

7. Through knowing things and non-things, the Buddha negated both existence and non-existence in his Advice to Katyayana.

________________________________

།གལ་ཏེ་རང་བཞིན་གྱིས་ཡོད་ན།

།དེ་ནི་མེད་ཉིད་མི་འགྱུར་རོ།

།རང་བཞིན་གཞན་དུ་འགྱུར་བ་ནི།

།ནམ་ཡང་འཐད་པ་མི་འགྱུར་རོ།།

8. /gal te rang bzhin gyis yod na/
/de ni med nyid mi 'gyur ro/
/rang bzhin gzhan du 'gyur ba ni/
/nam yang 'thad pa mi 'gyur ro//

8. If [things] existed essentially, they would not come to non-existence. It is never the case that an essence could become something else.

________________________________

།རང་བཞིན་ཡོད་པ་མ་ཡིན་ན།

།གཞན་དུ་འགྱུར་བ་གང་གི་ཡིན།

།རང་བཞིན་ཡོད་པ་ཡིན་ན་ཡང།

།གཞན་དུ་འགྱུར་བ་གང་གི་ཡིན།།

9. /rang bzhin yod pa ma yin na/
/gzhan du 'gyur ba gang gi yin/
/rang bzhin yod pa yin na yang/
/gzhan du 'gyur ba gang gi yin//

9. If essences did not exist, what could become something else? Even if essences existed, what could become something else?

________________________________

།ཡོད་ཅེས་བྱ་བ་རྟག་པར་འཛིན།

།མེད་ཅེས་བྱ་བ་ཆད་པར་ལྟ།

།དེ་ཕྱིར་ཡོད་དང་མེད་པ་ལ།

།མཁས་པས་གནས་པར་མི་བྱའོ།།

10. /yod ces bya ba rtag par 'dzin/
/med ces bya ba chad par lta/
/de phyir yod dang med pa la/
/mkhas pas gnas par mi bya'o//

10. "Existence" is the grasping at permanence; "non-existence" is the view of annihilation. Therefore, the wise do not dwell, in existence or non-existence.

________________________________

།གང་ཞིག་རང་བཞིན་གྱིས་ཡོད་པ།

།དེ་ནི་མེད་པ་མིན་པས་རྟག།

།སྔོན་བྱུང་ད་ལྟར་མེད་ཅེས་པ།

།དས་ན་ཆད་པར་ཐལ་བར་འགྱུར།།

11. /gang zhig rang bzhin gyis yod pa/
/de ni med pa min pas rtag/
/sngon byung da ltar med ces pa/
/das na chad par thal bar 'gyur//

11. "Since that which exists by its essence is not non-existent," is [the view of] permanence. "That which arose before is now non-existent,"leads to [the view of] annihilation.

________________________________

རང་བཞིན་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཅོ་ལྔ་པའོ།།

/rang bzhin brtag pa zhes bya ba ste rab tu byed pa bco lnga pa'o//

Retrieved from "https://rywiki.tsadra.org/index.php?title=Investigation_of_Essences&oldid=444191"