Difference between revisions of "Investigation of Essences"
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'''''(Essence)''''' | '''''(Essence)''''' | ||
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| + | ________________________________ | ||
<span class=TibUni18>།རང་བཞིན་རྒྱུ་དང་རྐྱེན་ལས་ནི།</span><br> | <span class=TibUni18>།རང་བཞིན་རྒྱུ་དང་རྐྱེན་ལས་ནི།</span><br> | ||
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/[[rang bzhin]] [[byas pa can]] [[du]] [['gyur]]// | /[[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 | + | 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. |
| − | + | ________________________________ | |
<span class=TibUni18>།རང་བཞིན་བྱས་པ་ཅན་ཞེས་བྱར།</span><br> | <span class=TibUni18>།རང་བཞིན་བྱས་པ་ཅན་ཞེས་བྱར།</span><br> | ||
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/[[gzhan la]] [[ltos pa med pa]] [[yin]]// | /[[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 | + | 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>།རང་བཞིན་ཡོད་པ་མ་ཡིན་ན།</span><br> | ||
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/[[gzhan gyi dngos po]] [[yin]] [[zhes]] [[brjod]]// | /[[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 | + | 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. |
| − | the | + | [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>།རང་བཞིན་དང་ནི་གཞན་དངོས་དག།</span><br> | ||
| Line 82: | Line 78: | ||
* *'''Ts''' has [[ga la]] | * *'''Ts''' has [[ga la]] | ||
| − | 4. Apart from an essence and the thingness of the other, what things are there? If essences and thingnesses | + | 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. |
| − | + | ________________________________ | |
<span class=TibUni18>།གལ་ཏེ་དངོས་པོ་མ་གྲུབ་ན།</span><br> | <span class=TibUni18>།གལ་ཏེ་དངོས་པོ་མ་གྲུབ་ན།</span><br> | ||
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/[[dngos med]] [[yin par]] [[skye bo]] [[smra]]// | /[[dngos med]] [[yin par]] [[skye bo]] [[smra]]// | ||
| − | 5. If things were not established, non-things would not be established. [When] a thing becomes something | + | 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>།གང་དག་རང་བཞིན་གཞན་དངོས་དང།</span><br> | ||
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/[[de nyid mthong ba]] [[ma yin no]]// | /[[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 | + | 6. 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>།བཅོམ་ལྡན་དངོས་དང་དངོས་མེད་པ།</span><br> | <span class=TibUni18>།བཅོམ་ལྡན་དངོས་དང་དངོས་མེད་པ།</span><br> | ||
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/[[med pa]] [[gnyi ga]][['ang]] [[dgag pa]]r [[mdzad]]// | /[[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 | + | 7. Through knowing things and non-things, the Buddha negated both existence and non-existence in his Advice to Katyayana. |
| − | + | ________________________________ | |
<span class=TibUni18>།གལ་ཏེ་རང་བཞིན་གྱིས་ཡོད་ན།</span><br> | <span class=TibUni18>།གལ་ཏེ་རང་བཞིན་གྱིས་ཡོད་ན།</span><br> | ||
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/[[nam yang]] [['thad pa]] [[mi 'gyur ro]]// | /[[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 | + | 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>།རང་བཞིན་ཡོད་པ་མ་ཡིན་ན།</span><br> | ||
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/[[gzhan du 'gyur ba]] [[gang gi]] [[yin]]// | /[[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 | + | 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>།ཡོད་ཅེས་བྱ་བ་རྟག་པར་འཛིན།</span><br> | ||
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/[[mkhas pa]]s [[gnas pa]]r [[mi]] [[bya]][['o]]// | /[[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 | + | 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>།གང་ཞིག་རང་བཞིན་གྱིས་ཡོད་པ།</span><br> | ||
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/[[da]]s [[na]] [[chad pa]]r [[thal bar 'gyur]]// | /[[da]]s [[na]] [[chad pa]]r [[thal bar 'gyur]]// | ||
| − | 11. "Since that which exists by its essence is not non-existent," is [the view of] permanence. "That which | + | 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. |
| − | + | ________________________________ | |
<span class=TibUni18>རང་བཞིན་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཅོ་ལྔ་པའོ།།</span><br> | <span class=TibUni18>རང་བཞིན་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཅོ་ལྔ་པའོ།།</span><br> | ||
/[[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)
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།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".]
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།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//
- *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.
________________________________
།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.
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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//