Investigation of Time: Difference between revisions
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'''''(Time)''''' | '''''(Time)''''' | ||
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<span class=TibUni18>།ད་ལྟར་བྱུང་དང་མ་འོངས་པ།</span><br> | <span class=TibUni18>།ད་ལྟར་བྱུང་དང་མ་འོངས་པ།</span><br> | ||
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1. If the present and the future were contingent on the past, then the present and the future would have existed in the past. | 1. If the present and the future were contingent on the past, then the present and the future would have existed in the past. | ||
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<span class=TibUni18>།ད་ལྟར་བྱུང་དང་མ་འོངས་པ།</span><br> | <span class=TibUni18>།ད་ལྟར་བྱུང་དང་མ་འོངས་པ།</span><br> | ||
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2. If the present and future did not exist there, then how could the present and the future be contingent on it? | 2. If the present and future did not exist there, then how could the present and the future be contingent on it? | ||
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<span class=TibUni18>།འདས་པ་ལ་ནི་མ་ལྟོས་པར།</span><br> | <span class=TibUni18>།འདས་པ་ལ་ནི་མ་ལྟོས་པར།</span><br> | ||
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3. Without being contingent on the past neither can be established. Hence the present and the future times also do not exist. | 3. Without being contingent on the past neither can be established. Hence the present and the future times also do not exist. | ||
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<span class=TibUni18>།རིམ་པའི་ཚུལ་ནི་འདི་ཉིད་ཀྱིས།</span><br> | <span class=TibUni18>།རིམ་པའི་ཚུལ་ནི་འདི་ཉིད་ཀྱིས།</span><br> | ||
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[a-b: this means that you could say the same about past and future in relation to the present and present and past in relation to future as you can of present and future in relation to past as Nagarjuna has just done in v. 1-3.] | [a-b: this means that you could say the same about past and future in relation to the present and present and past in relation to future as you can of present and future in relation to past as Nagarjuna has just done in v. 1-3.] | ||
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<span class=TibUni18>།མི་གནས་དུས་ནི་འཛིན་མི་བྱེད།</span><br> | <span class=TibUni18>།མི་གནས་དུས་ནི་འཛིན་མི་བྱེད།</span><br> | ||
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5. Non-dwelling time cannot be apprehended. Since time which can be apprehended, does not exist as something which dwells, how can one talk of unapprehendable time? | 5. Non-dwelling time cannot be apprehended. Since time which can be apprehended, does not exist as something which dwells, how can one talk of unapprehendable time? | ||
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<span class=TibUni18>།གལ་ཏེ་དུས་ནི་དངོས་རྟེན་ཏེ།</span><br> | <span class=TibUni18>།གལ་ཏེ་དུས་ནི་དངོས་རྟེན་ཏེ།</span><br> | ||
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6. If time depended on things, where would time which is a non-thing exist? If there were no things at all, where would a view of time exist? | 6. If time depended on things, where would time which is a non-thing exist? If there were no things at all, where would a view of time exist? | ||
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<span class=TibUni18>།དུས་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཅུ་དགུ་པའོ།།</span><br> | <span class=TibUni18>།དུས་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཅུ་དགུ་པའོ།།</span><br> | ||
Revision as of 23:02, 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 19. Investigation of Time
(Time)
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།ད་ལྟར་བྱུང་དང་མ་འོངས་པ།
།གལ་ཏེ་འདས་ལ་ལྟོས་གྱུར་ན།
།ད་ལྟར་བྱུང་དང་མ་འོངས་པ།
།འདས་པའི་དུས་ནི་ཡོད་པར་འགྱུར།།
1. /da ltar byung dang ma 'ongs pa/
/gal te 'das la ltos gyur na/
/da ltar byung dang ma 'ongs pa/
/'das pa'i dus ni yod par 'gyur//
1. If the present and the future were contingent on the past, then the present and the future would have existed in the past.
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།ད་ལྟར་བྱུང་དང་མ་འོངས་པ།
།གལ་ཏེ་དེ་ནི་མེད་གྱུར་ན།
།ད་ལྟར་བྱུང་དང་མ་འོངས་པ།
།ཅི་ལྟར་དེ་ལ་ལྟོས་པར་འགྱུར།།
2. /da lta byung dang ma 'ongs pa/
/gal te de ni med gyur na/
/da ltar byung dang ma 'ongs pa/
/ci ltar de la ltos par 'gyur//
2. If the present and future did not exist there, then how could the present and the future be contingent on it?
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།འདས་པ་ལ་ནི་མ་ལྟོས་པར།
།དེ་གཉིས་གྲུབ་པ་ཡོད་མ་ཡིན།
།དེ་ཕྱིར་ད་ལྟར་བྱུང་བ་དང།
།མ་འོང་དུས་ཀྱང་ཡོད་མ་ཡིན།།
3. /'das pa la ni ma ltos par/
/de gnyis grub pa yod ma yin/
/de phyir da ltar byung ba dang/
/ma 'ong dus kyang yod ma yin//
3. Without being contingent on the past neither can be established. Hence the present and the future times also do not exist.
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།རིམ་པའི་ཚུལ་ནི་འདི་ཉིད་ཀྱིས།
།ལྷག་མ་གཉིས་པོ་བསྣོར་བ་དང།
།མཆོག་དང་ཐ་མ་འབྲིང་ལ་སོགས།
།གཅིག་ལ་སོགས་པའང་ཤེས་པར་བྱ།།
4. /rim pa'i tshul ni 'di nyid kyis/
/lhag ma gnyis po bsnor ba dang/
/mchog dang tha ma 'bring la sogs/
/gcig la sogs pa'ang shes par bya//
4. These very stages can be applied to the other two. Superior, inferior, middling etc., singularity and so on can also be understood [thus].
[a-b: this means that you could say the same about past and future in relation to the present and present and past in relation to future as you can of present and future in relation to past as Nagarjuna has just done in v. 1-3.]
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།མི་གནས་དུས་ནི་འཛིན་མི་བྱེད།
།གང་ཞིག་གཟུང་བར་བྱ་བའི་དུས།
།གནས་པ་ཡོད་པ་མ་ཡིན་པས།
།མ་བཟུང་དུས་ནི་ཇི་ལྟར་གདགས།།
5. /mi gnas dus ni 'dzin mi byed/
/gang zhig gzung bar bya ba'i dus/
/gnas pa yod pa ma yin pas/
/ma bzung dus ni ji ltar gdags//
5. Non-dwelling time cannot be apprehended. Since time which can be apprehended, does not exist as something which dwells, how can one talk of unapprehendable time?
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།གལ་ཏེ་དུས་ནི་དངོས་རྟེན་ཏེ།
།དངོས་མེད་དུས་ནི་ག་ལ་ཡོད།
།དངོས་པོ་འགའ་ཡང་ཡོད་མིན་ན།
།དུས་ལྟ་ཡོད་པར་ག་ལ་འགྱུར།།
6. /gal te dus ni dngos rten te/
/dngos med dus ni ga la yod/
/dngos po 'ga' yang yod min na/
/dus lta yod par ga la 'gyur//
6. If time depended on things, where would time which is a non-thing exist? If there were no things at all, where would a view of time exist?
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།དུས་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཅུ་དགུ་པའོ།།