Investigation of the Aggregates: Difference between revisions
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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"]]''''') | (return to list of '''''[[Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre"]]''''') | ||
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'''''(Body)''''' - ''([[sku]])'' | '''''(Body)''''' - ''([[sku]])'' | ||
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<span class=TibUni18>།གཟུགས་ཀྱི་རྒྱུ་ནི་མ་གཏོགས་པར།</span><br> | |||
<span class=TibUni18>།གཟུགས་ནི་དམིགས་པར་མི་འགྱུར་རོ།</span><br> | |||
<span class=TibUni18>།གཟུགས་ཞེས་བྱ་བ་མ་གཏོགས་པར།</span><br> | |||
<span class=TibUni18> | <span class=TibUni18>།གཟུགས་ཀྱི་རྒྱུ་ཡང་མི་སྣང་ངོ།།</span><br> | ||
1. [[gzugs]] [[kyi]] [[rgyu]] [[ni]] [[ma gtogs par]]/<br> | 1. [[gzugs]] [[kyi]] [[rgyu]] [[ni]] [[ma gtogs par]]/<br> | ||
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1. Apart from the cause of form, form is not perceived. Apart from "form", the cause of form also does not appear. | 1. Apart from the cause of form, form is not perceived. Apart from "form", the cause of form also does not appear. | ||
['''Ts.''' 128 gives "the eye etc."as examples of "form" and "the four elements" as examples of the "causes of form." | ['''Ts.''' 128 gives "the eye etc."as examples of "form" and "the four elements" as examples of the "causes of form." | ||
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<span class=TibUni18> | <span class=TibUni18>།གཟུགས་ཀྱི་རྒྱུ་ནི་མ་གཏོགས་པར།</span><br> | ||
<span class=TibUni18> | |||
<span class=TibUni18> | <span class=TibUni18>།གཟུགས་ན་གཟུགས་ནི་རྒྱུ་མེད་པར།</span><br> | ||
<span class=TibUni18> | |||
<span class=TibUni18>།ཐལ་བར་གྱུར་ཏེ་དོན་གང་ཡང།</span><br> | |||
<span class=TibUni18>།རྒྱུ་མེད་པ་ནི་གང་ནའང་མེད།།</span><br> | |||
2. [[gzugs]] [[kyi]] [[rgyu]] [[ni]] [[ma gtogs par]]/<br> | 2. [[gzugs]] [[kyi]] [[rgyu]] [[ni]] [[ma gtogs par]]/<br> | ||
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2. If there were form apart from the cause of form, it would follow that form is without cause; there is no object at all that is without cause. | 2. If there were form apart from the cause of form, it would follow that form is without cause; there is no object at all that is without cause. | ||
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<span class=TibUni18> | |||
<span class=TibUni18> | <span class=TibUni18>།གལ་ཏེ་གཟུགས་ནི་མ་གཏོགས་པར།</span><br> | ||
<span class=TibUni18> | |||
<span class=TibUni18> | <span class=TibUni18>།གཟུགས་ཀྱི་རྒྱུ་ཞིག་ཡོད་ན་ནི།</span><br> | ||
<span class=TibUni18>།འབྲས་བུ་མེད་པའི་རྒྱུར་འགྱུར་ཏེ།</span><br> | |||
<span class=TibUni18>།འབྲས་བུ་མེད་པའི་རྒྱུ་མེད་དོ།།</span><br> | |||
3. [[gal te]] [[gzugs]] [[ni]] [[ma gtogs par]]/<br> | 3. [[gal te]] [[gzugs]] [[ni]] [[ma gtogs par]]/<br> | ||
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3. If a cause of form existed apart from form, it would exist as a cause without fruit; causes without fruit do not exist. | 3. If a cause of form existed apart from form, it would exist as a cause without fruit; causes without fruit do not exist. | ||
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<span class=TibUni18> | |||
<span class=TibUni18> | <span class=TibUni18>།གཟུགས་ཡོད་ན་ཡང་གཟུགས་ཀྱི་ནི།</span><br> | ||
<span class=TibUni18> | |||
<span class=TibUni18> | <span class=TibUni18>།རྒྱུ་ཡང་འཐད་པར་མི་འགྱུར་ཉིད།</span><br> | ||
<span class=TibUni18>།གཟུགས་མེད་ན་ཡང་གཟུགས་ཀྱི་ནི།</span><br> | |||
<span class=TibUni18>།རྒྱུ་ཡང་འཐད་པར་མི་འགྱུར་ཉིད།།</span><br> | |||
4. [[gzugs]] [[yod na]] [[yang]] [[gzugs]] [[kyi]] [[ni]]/<br> | 4. [[gzugs]] [[yod na]] [[yang]] [[gzugs]] [[kyi]] [[ni]]/<br> | ||
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4. If form existed, a cause of form would be untenable; if form did not exist, a cause of form would be untenable. | 4. If form existed, a cause of form would be untenable; if form did not exist, a cause of form would be untenable. | ||
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<span class=TibUni18>།རྒྱུ་མེད་པ་ཡི་གཟུགས་དག་ནི།</span><br> | |||
<span class=TibUni18>།འཐད་པར་མི་རུང་རུང་མིན་པ་ཉིད།</span><br> | |||
<span class=TibUni18> | <span class=TibUni18>།དེ་ཕྱིར་གཟུགས་ཀྱི་རྣམ་པར་རྟོག།</span><br> | ||
<span class=TibUni18>།འགའ་ཡང་རྣམ་པར་བརྟག་མི་བྱ།།</span><br> | |||
<span class=TibUni18> | |||
5. [[rgyu med pa]] [[yi]] [[gzugs]] [[dag]] [[ni]]/<br> | 5. [[rgyu med pa]] [[yi]] [[gzugs]] [[dag]] [[ni]]/<br> | ||
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*['''Ts.''' 129-30 explains "[[rung]] [[min pa nyid]]" in line b as being an added emphasis. To "not conceive of the concept of form" he regards as unworthy for the yogin who beholds reality. He cites [[Buddhapalita]], who explains how it is "inappropriate," in contrast to "how appropriate it would be to reflect on non-abiding."] | *['''Ts.''' 129-30 explains "[[rung]] [[min pa nyid]]" in line b as being an added emphasis. To "not conceive of the concept of form" he regards as unworthy for the yogin who beholds reality. He cites [[Buddhapalita]], who explains how it is "inappropriate," in contrast to "how appropriate it would be to reflect on non-abiding."] | ||
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<span class=TibUni18>།འབྲས་བུ་རྒྱུ་དང་འདྲ་བ་ཞེས།</span><br> | |||
<span class=TibUni18>།བྱ་བ་འཐད་པ་མ་ཡིན་ཏེ།</span><br> | |||
<span class=TibUni18>།འབྲས་བུ་རྒྱུ་དང་མི་འདྲ་ཞེས།</span><br> | |||
<span class=TibUni18> | <span class=TibUni18>།བྱ་བ་འང་འཐད་པ་མ་ཡིན་ནོ།།</span><br> | ||
6. [['bras bu]] [[rgyu]] [[dang 'dra ba]] [[zhes]]/<br> | 6. [['bras bu]] [[rgyu]] [[dang 'dra ba]] [[zhes]]/<br> | ||
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6. It is untenable to say, "the fruit is like the cause." It is also untenable to say, "the fruit is unlike the cause." | 6. It is untenable to say, "the fruit is like the cause." It is also untenable to say, "the fruit is unlike the cause." | ||
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<span class=TibUni18> | |||
<span class=TibUni18> | <span class=TibUni18>།ཚོར་དང་འདུ་ཤེས་འདུ་བྱེད་དང།</span><br> | ||
<span class=TibUni18> | |||
<span class=TibUni18> | <span class=TibUni18>།སེམས་དང་དངོས་པོ་ཐམས་ཅད་ཀྱང།</span><br> | ||
<span class=TibUni18>།རྣམ་པ་དག་ནི་ཐམས་ཅད་དུ།</span><br> | |||
<span class=TibUni18>།གཟུགས་ཉིད་ཀྱིས་ནི་རིམ་པ་མཚུངས།།</span><br> | |||
7. [[tshor]] [[dang]] [['du shes]] [['du byed]] [[dang]]/<br> | 7. [[tshor]] [[dang]] [['du shes]] [['du byed]] [[dang]]/<br> | ||
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7. Feeling and perception, impulses and mind and all things are comparable in every aspect, at every stage with form. | 7. Feeling and perception, impulses and mind and all things are comparable in every aspect, at every stage with form. | ||
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<span class=TibUni18> | |||
<span class=TibUni18> | <span class=TibUni18>།སྟོང་པ་ཉིད་ཀྱིས་བརྩད་བྱས་ཚེ།</span><br> | ||
<span class=TibUni18> | |||
<span class=TibUni18> | <span class=TibUni18>།གང་ཞིག་ལན་འདེབས་སྨྲ་བྱེད་པ།</span><br> | ||
<span class=TibUni18>།དེ་ཡི་ཐམས་ཅད་ལན་བཏབ་མིན།</span><br> | |||
<span class=TibUni18>།བསྒྲུབ་པར་བྱ་དང་མཚུངས་པར་འགྱུར།།</span><br> | |||
8. [[stong pa nyid]] [[kyis]] [[brtsad]] [[byas]] [[tshe]]/<br> | 8. [[stong pa nyid]] [[kyis]] [[brtsad]] [[byas]] [[tshe]]/<br> | ||
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8. When having argued by means of emptiness, everything of that one who objects is not an objection; it is similar to what is to be established . | 8. When having argued by means of emptiness, everything of that one who objects is not an objection; it is similar to what is to be established . | ||
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<span class=TibUni18> | |||
<span class=TibUni18> | <span class=TibUni18>།སྟོང་པ་ཉིད་ཀྱིས་བཤད་བྱས་ཚེ།</span><br> | ||
<span class=TibUni18> | |||
<span class=TibUni18> | <span class=TibUni18>།གང་ཞིག་སྐྱོན་འདོགས་སྨྲ་བྱེད་པ།</span><br> | ||
<span class=TibUni18>།དེ་ཡི་ཐམས་ཅད་སྐྱོན་བཏགས་མིན།</span><br> | |||
<span class=TibUni18>།བསྒྲུབ་པར་བྱ་དང་མཚུངས་པར་འགྱུར།།</span><br> | |||
9. [[stong pa nyid]] [[kyis]] [[bshad bya]]s [[tshe]]/<br> | 9. [[stong pa nyid]] [[kyis]] [[bshad bya]]s [[tshe]]/<br> | ||
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9. When having explained by means of [[emptiness]], everything of that one who finds fault is not a fault; it is similar to what is to be established. | 9. When having explained by means of [[emptiness]], everything of that one who finds fault is not a fault; it is similar to what is to be established. | ||
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<span class=TibUni18> | <span class=TibUni18>།ཕུང་པོ་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཞི་པའོ།།</span><br> | ||
[[phung po]] [[brtag pa]] [[zhes bya ba]] [[ste]] [[rab tu byed pa]] [[bzhi pa]]'o//<br> | [[phung po]] [[brtag pa]] [[zhes bya ba]] [[ste]] [[rab tu byed pa]] [[bzhi pa]]'o//<br> | ||
Latest revision as of 23:11, 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 4. Investigation of the Aggregates
(Body) - (sku)
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།གཟུགས་ཀྱི་རྒྱུ་ནི་མ་གཏོགས་པར།
།གཟུགས་ནི་དམིགས་པར་མི་འགྱུར་རོ།
།གཟུགས་ཞེས་བྱ་བ་མ་གཏོགས་པར།
།གཟུགས་ཀྱི་རྒྱུ་ཡང་མི་སྣང་ངོ།།
1. gzugs kyi rgyu ni ma gtogs par/
gzugs ni dmigs par mi 'gyur ro/
gzugs zhes bya ba ma gtogs par/
gzugs kyi rgyu yang mi snang ngo//
1. Apart from the cause of form, form is not perceived. Apart from "form", the cause of form also does not appear.
[Ts. 128 gives "the eye etc."as examples of "form" and "the four elements" as examples of the "causes of form."
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།གཟུགས་ཀྱི་རྒྱུ་ནི་མ་གཏོགས་པར།
།གཟུགས་ན་གཟུགས་ནི་རྒྱུ་མེད་པར།
།ཐལ་བར་གྱུར་ཏེ་དོན་གང་ཡང།
།རྒྱུ་མེད་པ་ནི་གང་ནའང་མེད།།
2. gzugs kyi rgyu ni ma gtogs par/
gzugs na gzugs ni rgyu med par/
thal bar gyur te don gang yang/
rgyu med pa ni gang na'ang med//
2. If there were form apart from the cause of form, it would follow that form is without cause; there is no object at all that is without cause.
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།གལ་ཏེ་གཟུགས་ནི་མ་གཏོགས་པར།
།གཟུགས་ཀྱི་རྒྱུ་ཞིག་ཡོད་ན་ནི།
།འབྲས་བུ་མེད་པའི་རྒྱུར་འགྱུར་ཏེ།
།འབྲས་བུ་མེད་པའི་རྒྱུ་མེད་དོ།།
3. gal te gzugs ni ma gtogs par/
gzugs kyi rgyu zhig yod na ni/
'bras bu med pa'i rgyur 'gyur te/
'bras bu med pa'i rgyu med do//
3. If a cause of form existed apart from form, it would exist as a cause without fruit; causes without fruit do not exist.
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།གཟུགས་ཡོད་ན་ཡང་གཟུགས་ཀྱི་ནི།
།རྒྱུ་ཡང་འཐད་པར་མི་འགྱུར་ཉིད།
།གཟུགས་མེད་ན་ཡང་གཟུགས་ཀྱི་ནི།
།རྒྱུ་ཡང་འཐད་པར་མི་འགྱུར་ཉིད།།
4. gzugs yod na yang gzugs kyi ni/
rgyu yang 'thad par mi 'gyur nyid/
gzugs med na yang gzugs kyi ni/
rgyu yang 'thad par mi 'gyur nyid//
4. If form existed, a cause of form would be untenable; if form did not exist, a cause of form would be untenable.
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།རྒྱུ་མེད་པ་ཡི་གཟུགས་དག་ནི།
།འཐད་པར་མི་རུང་རུང་མིན་པ་ཉིད།
།དེ་ཕྱིར་གཟུགས་ཀྱི་རྣམ་པར་རྟོག།
།འགའ་ཡང་རྣམ་པར་བརྟག་མི་བྱ།།
5. rgyu med pa yi gzugs dag ni/
'thad par mi rung rung min pa nyid/
de phyir gzugs kyi rnam par rtog/
'ga' yang rnam par brtag mi bya//
5. Forms which do not have a cause are not at all tenable. Therefore, do not conceive the concept of form at all*.
- [Ts. 129-30 explains "rung min pa nyid" in line b as being an added emphasis. To "not conceive of the concept of form" he regards as unworthy for the yogin who beholds reality. He cites Buddhapalita, who explains how it is "inappropriate," in contrast to "how appropriate it would be to reflect on non-abiding."]
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།འབྲས་བུ་རྒྱུ་དང་འདྲ་བ་ཞེས།
།བྱ་བ་འཐད་པ་མ་ཡིན་ཏེ།
།འབྲས་བུ་རྒྱུ་དང་མི་འདྲ་ཞེས།
།བྱ་བ་འང་འཐད་པ་མ་ཡིན་ནོ།།
6. 'bras bu rgyu dang 'dra ba zhes/
bya ba 'thad pa ma yin te/
'bras bu rgyu dang mi 'dra zhes/
bya ba'ang 'thad pa ma yin no//
6. It is untenable to say, "the fruit is like the cause." It is also untenable to say, "the fruit is unlike the cause."
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།ཚོར་དང་འདུ་ཤེས་འདུ་བྱེད་དང།
།སེམས་དང་དངོས་པོ་ཐམས་ཅད་ཀྱང།
།རྣམ་པ་དག་ནི་ཐམས་ཅད་དུ།
།གཟུགས་ཉིད་ཀྱིས་ནི་རིམ་པ་མཚུངས།།
7. tshor dang 'du shes 'du byed dang/
sems dang dngos po thams cad kyang/
rnam pa dag ni thams cad du/
gzugs nyid kyis ni rim pa mtshungs//
7. Feeling and perception, impulses and mind and all things are comparable in every aspect, at every stage with form.
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།སྟོང་པ་ཉིད་ཀྱིས་བརྩད་བྱས་ཚེ།
།གང་ཞིག་ལན་འདེབས་སྨྲ་བྱེད་པ།
།དེ་ཡི་ཐམས་ཅད་ལན་བཏབ་མིན།
།བསྒྲུབ་པར་བྱ་དང་མཚུངས་པར་འགྱུར།།
8. stong pa nyid kyis brtsad byas tshe/
gang zhig lan 'debs smra byed pa/
de yi thams cad lan btab min/
bsgrub par bya dang mtshungs par 'gyur//
8. When having argued by means of emptiness, everything of that one who objects is not an objection; it is similar to what is to be established .
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།སྟོང་པ་ཉིད་ཀྱིས་བཤད་བྱས་ཚེ།
།གང་ཞིག་སྐྱོན་འདོགས་སྨྲ་བྱེད་པ།
།དེ་ཡི་ཐམས་ཅད་སྐྱོན་བཏགས་མིན།
།བསྒྲུབ་པར་བྱ་དང་མཚུངས་པར་འགྱུར།།
9. stong pa nyid kyis bshad byas tshe/
gang zhig skyon 'dogs smra byed pa/
de yi thams cad skyon btags min/
bsgrub par bya dang mtshungs par 'gyur//
9. When having explained by means of emptiness, everything of that one who finds fault is not a fault; it is similar to what is to be established.
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།ཕུང་པོ་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཞི་པའོ།།
phung po brtag pa zhes bya ba ste rab tu byed pa bzhi pa'o//