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Return to '''''main page "[[Mulamadhyamakakarika: Verses from the Centre]]"''''' for information and links.
#REDIRECT[[rdo la gser zhun gyi lung]]
 
(return to list of '''''[[Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre"]]''''')
 
'''Chapter 23. Investigation of Error'''
 
'''''(Confusion)'''''
 
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<span class=TibUni18>།འདོད་ཆགས་ཞེ་སྡང་གཏི་མུག་རྣམས།</span><br>
 
<span class=TibUni18>།ཀུན་ཏུ་རྟོག་ལས་འབྱུང་བར་གསུངས།</span><br>
 
<span class=TibUni18>།སྡུག་དང་མི་སྡུག་ཕྱིན་ཅི་ལོག།</span><br>
 
<span class=TibUni18>།བརྟེན་པ་ཉིད་ལས་ཀུན་ཏུ་འབྱུང།།</span><br>
 
1. /[['dod chags zhe sdang gti mug]]* [[rnams]]/<br>
/[[kun tu rtog]] [[las 'byung ba]]r [[gsungs]]/<br>
/[[sdug]] [[dang]] [[mi sdug]] [[phyin ci log]]/<br>
/[[brten pa]] [[nyid las]] [[kun tu 'byung]]//
 
*also [[chags sdang rmongs gsum]]
 
1. It is said that desire, hatred, stupidity arise from conceptuality; they arise in dependence on the pleasant, the unpleasant and confusion. [they arise in dependence on confusion about the pleasant and unpleasant]
 
['''K.''' 312 reads: "perversions regarding the pleasant and unpleasant (i.e. confusing pleasure and displeasure") for l.c. (Inada and Streng agree.) [[Chandrakirti]] and [[Tsongkhapa]] differ. My tr. follows '''Ts.''' 383. The Tibetan could be read either way. The Skt. translation develops the meaning of conceptuality. '''Cs.''' and '''Ts.''' quote the [[rten 'brel]] [[gyi]] [[mdo]]: "What is the cause of ignorance? Inappropriate attention. Stupidity arises from corrupt attention ([[yid la byed pa]] [[rnyog pa]])."]
 
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<span class=TibUni18>།གང་དག་སྡུག་དང་མི་སྡུག་དང།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་ལས་བརྟེན་འབྱུང་བ།</span><br>
 
<span class=TibUni18>།དེ་དག་རང་བཞིན་ལས་མེད་དེ།</span><br>
 
<span class=TibUni18>།དེ་ཕྱིར་ཉོན་མོངས་ཡང་དག་མེད།།</span><br>
 
2. /[[gang dag]] [[sdug]] [[dang]] [[mi sdug]] [[dang]]/<br>
/[[phyin ci log]] [[las]] [[brten]] [['byung ba]]/<br>
/[[de dag]] [[rang bzhin]] [[las med]] [[de]]/<br>
/[[de phyir]] [[nyon mongs]] [[yang dag]] [[med]]//
 
2. Whatever arises in dependence upon the pleasant, the unpleasant and confusion, (whatever arises in dependence on confusion about the pleasant and unpleasant) they have no own-nature, therefore, afflictions do not really exist (do not exist in themselves).
 
[Although the Tibetan supports this reading by adding [[dang]] before [[phyin ci log]] (thereby making error the third item of a list), the Skt. repeats the exact wording of v.1. '''Ts.''' 384 notes the different commentarial glosses on these two verses.]
 
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<span class=TibUni18>།བདག་གི་ཡོད་ཉིད་མེད་ཉིད་ནི།</span><br>
 
<span class=TibUni18>།ཇི་ལྟ་བུར་ཡང་གྲུབ་པ་མེད།</span><br>
 
<span class=TibUni18>།དེ་མེད་ཉོན་མོངས་རྣམས་ཀྱི་ནི།</span><br>
 
<span class=TibUni18>།ཡོད་ཉིད་མེད་ཉིད་ཇི་ལྟར་འགྲུབ།།</span><br>
 
3. /[[bdag gi]] [[yod]] [[nyid]] [[med nyid]] [[ni]]/<br>
/[[ji lta bu]]r [[yang]] [[grub pa med]]/<br>
/[[de]] [[med]] [[nyon mongs]] [[rnams]] [[kyi]] [[ni]]/<br>
/[[yod]] [[nyid]] [[med nyid]] [[ji ltar]] [['grub]]//
 
3. The existence or non-existence of self is not established in any way. Without that, how can the existence or non-existence of afflictions be established?
 
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<span class=TibUni18>།ཉོན་མོངས་དེ་དག་གང་གི་ཡིན།</span><br>
 
<span class=TibUni18>།དེ་ཡང་གྲུབ་པ་ཡོད་མ་ཡིན།</span><br>
 
<span class=TibUni18>།འགའ་མེད་པར་ནི་གང་གི་ཡང།</span><br>
 
<span class=TibUni18>།ཉོན་མོངས་པ་དག་ཡོད་མ་ཡིན།།</span><br>
 
4. /[[nyon mongs]] [[de dag]]* [[gang gi]] [[yin]]/<br>
/[[de yang]] [[grub pa]] [[yod ma yin]]/<br>
/[['ga' med pa]]r [[ni]] [[gang gi yang]]/<br>
/[[nyon mongs pa]] [[dag]] [[yod ma yin]]//
 
[* '''Ts.''' and '''Lha.''' [['di dag]]]
 
4. These afflictions are someone's. But that [someone] is not established. Without [someone], the afflictions are not anyone's.
 
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<span class=TibUni18>།རང་ལུས་ལྟ་བཞིན་ཉོན་མོངས་རྣམས།</span><br>
 
<span class=TibUni18>།ཉོན་མོངས་ཅན་ལ་རྣམ་ལྔར་མེད།</span><br>
 
<span class=TibUni18>།རང་ལུས་ལྟ་བཞིན་ཉོན་མོངས་ཅན།</span><br>
 
<span class=TibUni18>།ཉོན་མོངས་པ་ལ་རྣམ་ལྔར་མེད།།</span><br>
 
5. /[[rang lus]] [[lta bzhin]] [[nyon mongs]] [[rnams]]/<br>
/[[nyon mongs can]] [[la]] [[rnam lnga]]r [[med]]/<br>
/[[rang lus]] [[lta bzhin]] [[nyon mongs can]]/<br>
/[[nyon mongs pa]] [[la]] [[rnam lnga]]r [[med]]//
 
5. Like [the self apprehended in] the view of one's own body, the afflictions do not exist in five ways in the afflicted. Like [the self apprehended in] the view of one's own body, the afflicted does not exist in five ways in the afflictions.
 
_________________________________
 
<span class=TibUni18>།སྡུག་དང་མི་སྡུག་ཕྱིན་ཅི་ལོག།</span><br>
 
<span class=TibUni18>།རང་བཞིན་ལས་ནི་ཡོད་མིན་ན།</span><br>
 
<span class=TibUni18>།སྡུག་དང་མི་སྡུག་ཕྱིན་ཅི་ལོག།</span><br>
 
<span class=TibUni18>།བརྟེན་ནས་ཉོན་མོངས་གང་དག་ཡིན།།</span><br>
 
6. /[[sdug]] [[dang]] [[mi sdug]] [[phyin ci log]]/<br>
/[[rang bzhin]] [[las]] [[ni]] [[yod min]] [[na]]/<br>
/[[sdug]] [[dang]] [[mi sdug]] [[phyin ci log]]/<br>
/[[brten nas]] [[nyon mongs]] [[gang dag]] [[yin]]//
 
6. If confusion about the pleasant and unpleasant does not exist from its own nature, what afflictions can depend on confusion about the pleasant and unpleasant?
 
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<span class=TibUni18>།གཟུགས་སྒྲ་རོ་དང་རེག་པ་དང།</span><br>
 
<span class=TibUni18>།དྲི་དང་ཆོས་དག་རྣམ་དྲུག་ནི།</span><br>
 
<span class=TibUni18>།གཞི་སྟེ་འདོད་ཆགས་ཞེ་སྡང་དང།</span><br>
 
<span class=TibUni18>།གཏི་མུག་གི་ནི་ཡིན་པར་བརྟགས།།</span><br>
 
7. /[[gzugs sgra]] [[ro]] [[dang]] [[reg pa]] [[dang]]/<br>
/[[dri]] [[dang]] [[chos]] [[dag]] [[rnam]] [[drug]] [[ni]]/<br>
/[[gzhi]] [[ste]] [['dod chags]] [[zhe sdang]] [[dang]]/<br>
/[[gti mug]] [[gi]] [[ni]] [[yin par]] [[brtags]]//
 
7. Colour/shape, sound, taste, tactile sensation, smell and dharmas: these six are conceived as the basis of desire, hatred and stupidity.
 
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<span class=TibUni18>།གཟུགས་སྒྲ་རོ་དང་རེག་པ་དང།</span><br>
 
<span class=TibUni18>།དྲི་དང་ཆོས་དག་འབའ་ཞིག་སྟེ།</span><br>
 
<span class=TibUni18>།དྲི་ཟའི་གྲོང་ཁྱེར་ལྟ་བུ་དང།</span><br>
 
<span class=TibUni18>།སྨིག་རྒྱུ་རྨི་ལམ་འདྲ་བ་ཡིན།།</span><br>
 
8. /[[gzugs sgra]] [[ro]] [[dang]] [[reg pa]] [[dang]]/<br>
/[[dri]] [[dang]] [[chos]] [[dag]] [['ba' zhig]] [[ste]]/<br>
/[[dri za'i grong khyer]] [[lta bu]] [[dang]]/<br>
/[[smig rgyu]] [[rmi lam 'dra ba]] [[yin]]//
 
8. Colour/shape, sound, taste, tactile sensation, smell and dharmas: these are like gandharva-cities ([[dri za'i grong khyer]]) and similar to mirages, dreams.
 
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<span class=TibUni18>།སྒྱུ་མའི་སྐྱེས་བུ་ལྟ་བུ་དང།</span><br>
 
<span class=TibUni18>།གཟུགས་བརྙན་འདྲ་བ་དེ་དག་ལ།</span><br>
 
<span class=TibUni18>།སྡུག་པ་དང་ནི་མི་སྡུག་པ།</span><br>
 
<span class=TibUni18>།འབྱུང་བར་ཡང་ནི་ག་ལ་འགྱུར།།</span><br>
 
9. /[[sgyu ma'i skyes bu]] [[lta bu]] [[dang]]/<br>
/[[gzugs brnyan]] [['dra ba]] [[de dag]] [[la]]/<br>
/[[sdug pa]] [[dang]] [[ni]] [[mi sdug pa]]/<br>
/[['byung bar]] [[yang]] [[ni]] [[ga la 'gyur]]//
 
9. How can the pleasant and unpleasant occur in those [things] which are like phantoms and similar to reflections?
 
['''K.''' 317 takes this to mean "how can pleasure or displeasure arise in people who are like illusions etc." This makes little sense in context, and the word "people" is not in the original. G. hedges his bets and opts for ambiguity. '''Ts.''' 387 explains this as a question about how the "marks" ([[mtshan ma]]) of pleasure and displeasure can occur in the six sense objec'''Ts.''' So: how can the features of likeability and unlikeability occur in the objects themselves?]
 
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<span class=TibUni18>།གང་ལ་བརྟེན་ནས་སྡུག་པ་ཞེས།</span><br>
 
<span class=TibUni18>།གདགས་པར་བྱ་བ་མི་སྡུག་པ།</span><br>
 
<span class=TibUni18>།སྡུག་ལ་མི་ལྟོས་ཡོད་མིན་པས།</span><br>
 
<span class=TibUni18>།དེ་ཕྱིར་སྡུག་པ་འཐད་མ་ཡིན།།</span><br>
 
10. /[[gang la brten nas]] [[sdug pa]] [[zhes]]/<br>
/[[gdags par bya]] [[ba]] [[mi sdug pa]]/<br>
/[[sdug]] [[la]] [[mi lto]]s [[yod min]] [[pas]]/<br>
/[[de phyir]] [[sdug pa]] [['thad ma yin]]//
 
10. Something is called "pleasant" in dependence on the unpleasant. Since that would not exist without relation to the pleasant, therefore, the pleasant is not tenable.
 
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<span class=TibUni18>།གང་ལ་བརྟེན་ནས་མི་སྡུག་པར།</span><br>
 
<span class=TibUni18>།གདགས་པར་བྱ་བ་སྡུག་པ་ནི།</span><br>
 
<span class=TibUni18>།མི་སྡུག་མི་ལྟོས་ཡོད་མིན་པས།</span><br>
 
<span class=TibUni18>།དེ་ཕྱིར་མི་སྡུག་འཐད་མ་ཡིན།།</span><br>
 
11. /[[gang la brten nas]] [[mi sdug pa]]r/<br>
/[[gdags par bya]] [[ba]] [[sdug pa]] [[ni]]/<br>
/[[mi sdug]] [[mi lto]]s [[yod min]] [[pas]]/<br>
/[[de phyir]] [[mi sdug]] [['thad ma yin]]//
 
11. Something is called "unpleasant" in dependence on the pleasant. Since that would not exist without relation to the unpleasant, therefore, the unpleasant is not tenable.
 
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<span class=TibUni18>།སྡུག་པ་ཡོད་པ་མ་ཡིན་ན།</span><br>
 
<span class=TibUni18>།འདོད་ཆགས་ཡོད་པར་ག་ལ་འགྱུར།</span><br>
 
<span class=TibUni18>།མི་སྡུག་ཡོད་པ་མ་ཡིན་ན།</span><br>
 
<span class=TibUni18>།ཞེ་སྡང་ཡོད་པར་ག་ལ་འགྱུར།།</span><br>
 
12. /[[sdug pa]] [[yod pa ma yin]] [[na]]/<br>
/[['dod chags]] [[yod par]] [[ga la 'gyur]]/<br>
/[[mi sdug]] [[yod pa ma yin]] [[na]]/<br>
/[[zhe sdang]] [[yod par]] [[ga la 'gyur]]//
 
12. If the pleasant does not exist, how can desire exist? If the unpleasant does not exist, how can hatred exist?
 
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<span class=TibUni18>།གལ་ཏེ་མི་རྟག་རྟག་པ་ཞེས།</span><br>
 
<span class=TibUni18>།དེ་ལྟར་འཛིན་པ་ལོག་ཡིན་ན།</span><br>
 
<span class=TibUni18>།སྟོང་ལ་མི་རྟག་ཡོད་མིན་པས།</span><br>
 
<span class=TibUni18>།འཛིན་པ་ཇི་ལྟར་ལོག་པ་ཡིན།།</span><br>
 
13. /[[gal te]] [[mi rtag]] [[rtag pa]] [[zhes]]/<br>
/[[de ltar]] [['dzin pa]] [[log]] [[yin na]]/<br>
/[[stong]] [[la]] [[mi rtag]] [[yod min]] [[pas]]/<br>
/[['dzin pa]]* [[ji ltar]] [[log pa]] [[yin]]//
 
[*'''Lha.''' [[pa]][['ang]]]
 
['''Ts.''' 389 says that the other three confusions (re: happiness, purity and self) can be substituted for that about impermanence. He gives an alternative for c-d from the ''other two great commentaries'':<br>
/[[stong]] [[la]] [[rtag pa]] [[yod min]] [[pas]]/
/[['dzin pa]] [[ji ltar]] [[log]] [[ma yin]]//
 
13. If such an apprehension as "the impermanent is permanent" is confused, since impermanence does not exist in the empty, how can such an apprehension be confused?
 
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<span class=TibUni18>།གལ་ཏེ་མི་རྟག་རྟག་གོ་ཞེས།</span><br>
 
<span class=TibUni18>།དེ་ལྟར་འཛིན་པ་ལོག་ཡིན་ན།</span><br>
 
<span class=TibUni18>།སྟོང་ལ་མི་རྟག་པའོ་ཞེས།</span><br>
 
<span class=TibUni18>།འཛིན་པའང་ཇི་ལྟར་ལོག་མ་ཡིན།།</span><br>
 
14. /[[gal te]] [[mi rtag]] [[rtag]] [[go]] [[zhes]]/<br>
/[[de ltar]] [['dzin pa]] [[log]] [[yin na]]/<br>
/[[stong]] [[la]] [[mi rtag pa]]'o [[zhes]]/<br>
/[['dzin pa]][['ang]] [[ji ltar]] [[log]] [[ma yin]]//
 
14. If such an apprehension as "the impermanent is permanent" is confused, how would the apprehension "there is impermanence in the empty" also not be confused?
 
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<span class=TibUni18>།གང་གིས་འཛིན་དང་འཛིན་གང་དང།</span><br>
 
<span class=TibUni18>།འཛིན་པ་པོ་དང་གང་གཟུང་བ།</span><br>
 
<span class=TibUni18>།ཐམས་ཅད་ཉེ་བར་ཞི་བ་སྟེ།</span><br>
 
<span class=TibUni18>།དེ་ཕྱིར་འཛིན་པ་ཡོད་མ་ཡིན།།</span><br>
 
15. /[[gang gis]] [['dzin]] [[dang]] [['dzin]] [[gang]] [[dang]]/<br>
/[['dzin pa]] [[po]] [[dang]] [[gang]] [[gzung ba]]/<br>
/[[thams cad]] [[nye bar zhi ba]] [[ste]]/<br>
/[[de phyir]] [['dzin pa]] [[yod ma yin]]//
 
15. [The means] by which one apprehends, the apprehension [itself], the apprehender and the apprehended: all are completely pacified, therefore there is no apprehending.
 
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<span class=TibUni18>།ལོག་པའམ་ཡང་དག་ཉིད་དུ་ནི།</span><br>
 
<span class=TibUni18>།འཛིན་པ་ཡོད་པ་མ་ཡིན་ན།</span><br>
 
<span class=TibUni18>།གང་ལ་ཕྱིན་ཅི་ལོག་ཡོད་ཅིང།</span><br>
 
<span class=TibUni18>།གང་ལ་ཕྱིན་ཅི་མ་ལོག་ཡོད།།</span><br>
 
16. /[[log pa]][['am]] [[yang dag nyid]] [[du]] [[ni]]/<br>
/[['dzin pa]] [[yod pa ma yin]] [[na]]/<br>
/[[gang la]] [[phyin ci log]] [[yod]] [[cing]]/<br>
/[[gang la]] [[phyin ci ma log]] [[yod]]//
 
16. If there is neither confused nor right apprehension, who is confused and who is not confused?
 
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<span class=TibUni18>།ཕྱིན་ཅི་ལོག་ཏུ་གྱུར་པ་ལ།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་དག་མི་སྲིད་དེ།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་ཏུ་མ་གྱུར་ལ།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་དག་མི་སྲིད་དེ།།</span><br>
 
17. /[[phyin ci log tu gyur pa]] [[la]]/<br>
/[[phyin ci log]] [[dag]] [[mi srid]] [[de]]/<br>
/[[phyin ci log tu]] [[ma gyur]] [[la]]/<br>
/[[phyin ci log]] [[dag]] [[mi srid]] [[de]]//
 
17. Confusions do not occur for those who are [already] confused; confusions do not occur for those who are not [yet] confused;
 
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<span class=TibUni18>།ཕྱིན་ཅི་ལོག་ཏུ་གྱུར་བཞིན་ལ།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་དག་མི་སྲིད་དེ།</span><br>
 
<span class=TibUni18>།གང་ལ་ཕྱིན་ཅི་ལོག་སྲིད་པ།</span><br>
 
<span class=TibUni18>།བདག་ཉིད་ཀྱིས་ནི་རྣམ་པར་དཔྱོད།།</span><br>
 
18. /[[phyin ci log tu]] [[gyur]] [[bzhin]] [[la]]/<br>
/[[phyin ci log]] [[dag]] [[mi srid]] [[de]]/<br>
/[[gang la]] [[phyin ci log]] [[srid pa]]/<br>
/[[bdag nyid kyis]] [[ni]] [[rnam par dpyod]]//
 
18. confusions do not occur for those who are being confused. For whom do confusions occur? Examine this by yourself!
 
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<span class=TibUni18>།ཕྱིན་ཅི་ལོག་རྣམས་མ་སྐྱེས་ན།</span><br>
 
<span class=TibUni18>།ཇི་ལྟ་བུར་ན་ཡོད་པར་འགྱུར།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་རྣམས་སྐྱེ་མེད་ན།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་ཅན་ག་ལ་ཡོད།།</span><br>
 
19. /[[phyin ci log]] [[rnams]] [[ma skyes na]]/<br>
/[[ji lta bur na]] [[yod par 'gyur]]/<br>
/[[phyin ci log]] [[rnams]] [[skye med]] [[na]]/<br>
/[[phyin ci log]] [[can]] [[ga la yod]]//
 
19. If confusions are not born, how can they exist? If confusions are not born, where can there be someone who has confusion?
 
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<span class=TibUni18>།དངོས་པོ་བདག་ལས་མི་སྐྱེ་སྟེ།</span><br>
 
<span class=TibUni18>།གཞན་ལས་སྐྱེ་བ་ཉིད་མ་ཡིན།</span><br>
 
<span class=TibUni18>།བདག་དང་གཞན་ལས་ཀྱང་མིན་ན།</span><br>
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་ཅན་ག་ལ་ཡོད།།</span><br>
 
20. /[[dngos po bdag]] [[las mi]] [[skye]] [[ste]]/<br>
/[[gzhan las skye ba]] [[nyid]] [[ma yin]]/<br>
/[[bdag dang gzhan]] [[las kyang]] [[min na]]/<br>
/[[phyin ci log]] [[can]] [[ga la yod]]//
 
20. Things are not born from themselves, not born from others. If they are also not from self and others, where can there be someone who has confusion?
 
['''K.''' points out that this verse is missing in Kumarajiva's translation (I. also says it's missing from the Tibetan version) and is "almost identical with XXI: 13." It seems redundant here.]
 
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<span class=TibUni18>།གལ་ཏེ་བདག་དང་གཙང་བ་དང།</span><br>
 
<span class=TibUni18>།རྟག་དང་བདེ་བ་ཡོད་ན་ནི།</span><br>
 
<span class=TibUni18>།བདག་དང་གཙང་དང་རྟག་པ་དང།</span><br>
 
<span class=TibUni18>།བདེ་བ་ཕྱིན་ཅི་ལོག་མ་ཡིན།།</span><br>
 
21. /[[gal te]] [[bdag]] [[dang]] [[gtsang ba]] [[dang]]/<br>
/[[rtag]] [[dang]] [[bde ba]] [[yod na]] [[ni]]/<br>
/[[bdag]] [[dang]] [[gtsang]] [[dang]] [[rtag pa]] [[dang]]/<br>
/[[bde ba]] [[phyin ci log ma yin]]//
 
21. If self and purity and permanence and happiness were existent, self and purity and permanence and happiness would not be confusions.
 
_________________________________
 
<span class=TibUni18>།གལ་ཏེ་བདག་དང་གཙང་བ་དང།</span><br>
 
<span class=TibUni18>།རྟག་དང་བདེ་བ་མེད་ན་ནི།</span><br>
 
<span class=TibUni18>།བདག་མེད་མི་གཙང་མི་རྟག་དང།</span><br>
 
<span class=TibUni18>།སྡུག་བསྔལ་ཡོད་པ་མ་ཡིན་ནོ།།</span><br>
 
22. /[[gal te]] [[bdag]] [[dang]] [[gtsang ba]] [[dang]]/<br>
/[[rtag]] [[dang]] [[bde ba]] [[med na]] [[ni]]/<br>
/[[bdag med]] [[mi gtsang]] [[mi rtag]] [[dang]]/<br>
/[[sdug bsngal]] [[yod pa ma yin]] [[no]]//
 
22. If self and purity and permanence and happiness were non-existent, selflessness, impurity, impermanence and anguish would not exist.
 
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<span class=TibUni18>།དེ་ལྟར་ཕྱིན་ཅི་ལོག་འགགས་པས།</span><br>
 
<span class=TibUni18>།མ་རིག་པ་ནི་འགག་པར་འགྱུར།</span><br>
 
<span class=TibUni18>།མ་རིག་འགགས་པར་གྱུར་ན་ནི།</span><br>
 
<span class=TibUni18>།འདུ་བྱེད་ལ་སོགས་འགག་པར་འགྱུར།།</span><br>
 
23. /[[de ltar]] [[phyin ci log]] [['gags pa]]s/<br>
/[[ma rig pa]] [[ni]] [['gag pa]]r [['gyur]]/<br>
/[[ma rig]] [['gags pa]]r [[gyur na]] [[ni]]/<br>
/[['du byed]] [[la sogs]] [['gag pa]]r [['gyur]]//
 
23. Thus by stopping confusion, ignorance will stop. If ignorance is stopped, impulsive acts etc. will stop.
 
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<span class=TibUni18>།གལ་ཏེ་ལ་ལའི་ཉོན་མོངས་པ།</span><br>
 
<span class=TibUni18>།གང་དག་རང་བཞིན་གྱིས་ཡོད་ན།</span><br>
 
<span class=TibUni18>།ཇི་ལྟ་བུར་ན་སྤོང་བར་འགྱུར།</span><br>
 
<span class=TibUni18>།ཡོད་པ་སུ་ཞིག་སྤོང་བར་བྱེད།།</span><br>
 
24. /[[gal te]] [[la la]][['i]] [[nyon mongs pa]]/<br>
/[[gang dag]] [[rang bzhin gyis]] [[yod na]]/<br>
/[[ji lta bur na]] [[spong bar 'gyur]]/<br>
/[[yod pa]] [[su zhig]] [[spong bar byed]]//
 
24. If the afflictions of some existed by their own nature, how could they be let go of? Who can let go of what exists by nature?
 
[Skt. gives svabhavam for yod pa in l.d]
 
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<span class=TibUni18>།གལ་ཏེ་ལ་ལའི་ཉོན་མོངས་པ།</span><br>
 
<span class=TibUni18>།གང་དག་རང་བཞིན་གྱིས་མེད་ན།</span><br>
 
<span class=TibUni18>།ཇི་ལྟ་བུར་ན་སྤོང་བར་འགྱུར།</span><br>
 
<span class=TibUni18>།མེད་པ་སུ་ཞིག་སྤོང་བར་བྱེད།།</span><br>
 
25. /[[gal te]] [[la la]][['i]] [[nyon mongs pa]]/<br>
/[[gang dag]] [[rang bzhin gyis]] [[med na]]/<br>
/[[ji lta bur na]] [[spong bar 'gyur]]/<br>
/[[med pa]] [[su zhig]] [[spong bar byed]]//
 
25. If the afflictions of some did not exist by their own nature, how could they be let go of? Who can let go of what does not exist?
 
_________________________________________
 
<span class=TibUni18>།ཕྱིན་ཅི་ལོག་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་ཉི་ཤུ་གསུམ་པའོ།།</span><br>
 
/[[phyin ci log]] [[brtag pa]] [[zhes bya ba]] [[ste]] [[rab tu byed pa]] [[nyi shu]] [[gsum pa]][['o]]//
 
[[Category:I]] [[Category:Teachings]] [[Category:Key Terms]]

Latest revision as of 13:34, 21 September 2009

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