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'''''(Essence)'''''
'''''(Essence)'''''
________________________________


<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.


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>
Line 38: Line 40:
/[[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.


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>
Line 55: Line 57:
/[[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 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  
[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".]


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.


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>
Line 99: Line 95:
/[[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.


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.


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>
Line 133: Line 129:
/[[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.


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>
Line 150: Line 146:
/[[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.


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>
Line 167: Line 163:
/[[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?


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>
Line 184: Line 180:
/[[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.


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>
Line 201: Line 197:
/[[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.


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>

Revision as of 22:44, 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".]

________________________________

།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//

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