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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"]]''''')


18. Investigation of Self and Things  
'''Chapter 18. Investigation of Self and Things'''
 
'''''(Self)'''''
 
________________________________


(Self)
<span class=TibUni18>།གལ་ཏེ་ཕུང་པོ་བདག་ཡིན་ན།</span><br>


<span class=TibUni18>།སྐྱེ་དང་འཇིག་པ་ཅན་དུ་འགྱུར།</span><br>


1. /gal te phung po bdag yin na//skye dang ‘jig pa can du ‘gyur//gal te phung po rnams las gzhan//phung po’i mtshan nyid med par ‘gyur/
<span class=TibUni18>།གལ་ཏེ་ཕུང་པོ་རྣམས་ལས་གཞན།</span><br>
 
<span class=TibUni18>།ཕུང་པོའི་མཚན་ཉིད་མེད་པར་འགྱུར</span><br>
 
1. /[[gal te]] [[phung po]] [[bdag]] [[yin na]]/<br>
/[[skye]] [[dang]] [['jig pa can]] [[du]] [['gyur]]/<br>
/[[gal te]] [[phung po]] [[rnams]] [[las gzhan]]/<br>
/[[phung po'i mtshan nyid]] [[med par 'gyur]]//


1. If the aggregates were self, it would be possessed of arising and decaying. If it were other than the aggregates, it would not have the characteristics of the aggregates.
1. If the aggregates were self, it would be possessed of arising and decaying. If it were other than the aggregates, it would not have the characteristics of the aggregates.


________________________________
 
<span class=TibUni18>།བདག་ཉིད་ཡོད་པ་མ་ཡིན་ན།</span><br>
 
<span class=TibUni18>།བདག་གི་ཡོད་པ་ག་ལ་འགྱུར།</span><br>
 
<span class=TibUni18>།བདག་དང་བདག་གི་ཞི་བའི་ཕྱིར།</span><br>
 
<span class=TibUni18>།ངར་འཛིན་ང་ཡིར་འཛིན་མེད་འགྱུར</span><br>


2. /bdag nyid yod pa ma yin na//bdag gi yod pa ga la ‘gyur//bdag dang bdag gi zhi ba’i phyir//ngar ‘dzin nga yir ‘dzin med ‘gyur/
2. /[[bdag nyid]] [[yod pa ma yin]] [[na]]/<br>
/[[bdag gi]] [[yod pa]] [[ga la 'gyur]]/<br>
/[[bdag]] [[dang]] [[bdag gi]] [[zhi ba]]'i [[phyir]]/<br>
/[[ngar 'dzin]] [[nga yir 'dzin med]] [['gyur]]//


2. If the self did not exist, where could what is mine exist? In order to pacify self and what is mine, grasping I and grasping mine can exist no more.
2. If the self did not exist, where could what is mine exist? In order to pacify self and what is mine, grasping I and grasping mine can exist no more.


3. /ngar ‘dzin nga yir ‘dzin med gang//de yang yod pa ma yin te//ngar ‘dzin nga yir ‘dzin med par//gang gis mthong bas mi mthong ngo/
________________________________
 
<span class=TibUni18>།ངར་འཛིན་ང་ཡིར་འཛིན་མེད་གང།</span><br>
 
<span class=TibUni18>།དེ་ཡང་ཡོད་པ་མ་ཡིན་ཏེ།</span><br>
 
<span class=TibUni18>།ངར་འཛིན་ང་ཡིར་འཛིན་མེད་པར།</span><br>
 
<span class=TibUni18>།གང་གིས་མཐོང་བས་མི་མཐོང་ངོ།།</span><br>
 
3. /[[ngar 'dzin]] [[nga yir 'dzin med]] [[gang]]/<br>
/[[de yang]] [[yod pa ma yin]] [[te]]/<br>
/[[ngar 'dzin]] [[nga yir 'dzin med]] [[par]]/<br>
/[[gang gis]] [[mthong ba]]s[[ mi mthong]] [[ngo]]//
 
3. The one who does not grasp at me and mine likewise does not exist.  Whoever sees the one who does not grasp at me and mine does not see. ([c-d are omitted from the translated verse on the grounds of their being a reiteration of a-b])
 
________________________________
 
<span class=TibUni18>།ནང་དང་ཕྱི་རོལ་ཉིད་དག་ལ།</span><br>


3. The one who does not grasp at me and mine likewise does not exist.
<span class=TibUni18>།བདག་དང་བདག་གི་སྙམ་ཟད་ན།</span><br>


Whoever sees the one who does not grasp at me and mine does not see.
<span class=TibUni18>།ཉེ་བར་ལེན་པ་འགག་འགྱུར་ཞིང།</span><br>


[c-d are omitted on the grounds of their being a reiteration of a-b]
<span class=TibUni18>།དེ་ཟད་པས་ན་སྐྱེ་བ་ཟད།།</span><br>


4. /nang dang phyi rol nyid dag la//bdag dang bdag gi snyam zad na//nye bar len pa ‘gag ‘gyur zhing//de zad pas na skye ba zad/
4. /[[nang]] [[dang]] [[phyi rol]] [[nyid]] [[dag]] [[la]]/<br>
/[[bdag]] [[dang]] [[bdag gi]] [[snyam]] [[zad]] [[na]]/<br>
/[[nye bar len pa]] [['gag 'gyur]] [[zhing]]/<br>
/[[de]] [[zad pa]]s [[na]] [[skye ba]] [[zad]]//


4. When one ceases thinking of inner and outer things as self and mine, clinging will come to a stop. Through that ceasing, birth will cease.
4. When one ceases thinking of inner and outer things as self and mine, clinging will come to a stop. Through that ceasing, birth will cease.


5. /las dang nyon mongs zad pas thar//las dang nyon mongs rnam rtog las//de dag spros las spros pa ni//stong pa nyid kyis ‘gag par ‘gyur/
________________________________
 
<span class=TibUni18>།ལས་དང་ཉོན་མོངས་ཟད་པས་ཐར།</span><br>
 
<span class=TibUni18>།ལས་དང་ཉོན་མོངས་རྣམ་རྟོག་ལས།</span><br>
 
<span class=TibUni18>།དེ་དག་སྤྲོས་ལས་སྤྲོས་པ་ནི།</span><br>
 
<span class=TibUni18>།སྟོང་པ་ཉིད་ཀྱིས་འགག་པར་འགྱུར།།</span><br>
 
5. /[[las]] [[dang]] [[nyon mongs zad pa]]s [[thar]]/<br>
/[[las]] [[dang]] [[nyon mongs]] [[rnam rtog]] [[las]]/<br>
/[[de dag]] [[spros]] [[las]] [[spros pa]] [[ni]]/<br>
/[[stong pa nyid]] [[kyis]] [['gag pa]]r [['gyur]]//


5. Through the ceasing of action and affliction, there is freedom. Action and affliction [come] from thoughts and they from fixations. Fixations are stopped by emptiness.  
5. Through the ceasing of action and affliction, there is freedom. Action and affliction [come] from thoughts and they from fixations. Fixations are stopped by emptiness.  


6. /bdag go zhes kyang btags gyur cing//bdag med ces kyang bstan par ‘gyur//sangs rgyas rnams kyis bdag dang ni//bdag med ‘ga’ med ces kyang bstan/
________________________________
 
<span class=TibUni18>།བདག་གོ་ཞེས་ཀྱང་བཏགས་གྱུར་ཅིང།</span><br>
 
<span class=TibUni18>།བདག་མེད་ཅེས་ཀྱང་བསྟན་པར་འགྱུར།</span><br>
 
<span class=TibUni18>།སངས་རྒྱས་རྣམས་ཀྱིས་བདག་དང་ནི།</span><br>
 
<span class=TibUni18>།བདག་མེད་འགའ་མེད་ཅེས་ཀྱང་བསྟན།།</span><br>
 
6. /[[bdag]] [[go]] [[zhes]] [[kyang]] [[btags]] [[gyur cing]]/<br>
/[[bdag med]] [[ces]] [[kyang]] [[bstan pa]]r [['gyur]]/<br>
/[[sangs rgyas rnams]] [[kyis]] [[bdag]] [[dang]] [[ni]]/<br>
/[[bdag med]] [['ga' med]] [[ces]] [[kyang]] [[bstan]]//
 
6. It is said that "there is a self," but "non-self" too is taught. The buddhas also teach there is nothing which is "neither self nor non-self."  ([[Tsongkhapa]] (325) cites the Kasyapaparvrtti as a source here).
 
________________________________
 
<span class=TibUni18>།བརྗོད་པར་བྱ་བ་ལྡོག་པ་སྟེ།</span><br>
 
<span class=TibUni18>།སེམས་ཀྱི་སྤྱོད་ཡུལ་ལྡོག་པས་སོ།</span><br>


6. It is said that “there is a self,” but “non-self” too is taught. The buddhas also teach there is nothing which is “neither self nor non-self.”
<span class=TibUni18>།མ་སྐྱེས་པ་དང་མ་འགགས་པ།</span><br>


[Tsongkhapa (325) cites the Kasyapaparvrtti as a source here]
<span class=TibUni18>།ཆོས་ཉིད་མྱ་ངན་འདས་དང་མཚུངས།།</span><br>


7. /brjod par bya ba ldog pa ste//sems kyi spyod yul ldog pas so//ma skyes pa dang ma ‘gags pa//chos nyid mya ngan ‘das dang mtshungs/
7. /[[brjod par bya ba]] [[ldog pa]] [[ste]]/<br>
/[[sems kyi spyod yul]] [[ldog pa]]s [[so]]/<br>
/[[ma skyes pa]] [[dang]] [[ma 'gags pa]]/<br>
/[[chos nyid]] [[mya ngan 'das]] [[dang mtshungs]]//


7. That to which language refers is denied, because an object experienced by the mind is denied. The unborn and unceasing nature of reality is comparable to nirvana.
7. That to which language refers is denied, because an object experienced by the mind is denied. The unborn and unceasing nature of reality is comparable to nirvana.
[Tsongkhapa (326) explains that c-d are an answer to the question implied in 5c-d, i.e. "how does emptiness stop fixations?"]
________________________________
<span class=TibUni18>།ཐམས་ཅད་ཡང་དག་ཡང་དག་མིན།</span><br>
<span class=TibUni18>།ཡང་དག་ཡང་དག་མ་ཡིན་ཉིད།</span><br>
<span class=TibUni18>།ཡང་དག་མིན་མིན་ཡང་དག་མིན།</span><br>


[Tsongkhapa (326) explains that c-d are an answer to the question implied in 5c-d, i.e. “how does emptiness stop fixations?”]
<span class=TibUni18>།དེ་ནི་སངས་རྒྱས་རྗེས་བསྟན་པའོ།།</span><br>


8. /thams cad yang dag yang dag min//yang dag yang dag ma yin nyid//yang dag min min yang dag min//de ni sangs rgyas rjes bstan pao/
8. /[[thams cad]] [[yang dag]] [[yang dag min]]/<br>
/[[yang dag]] [[yang dag ma yin]] [[nyid]]/<br>
/[[yang dag min]] [[min]] [[yang dag min]]/<br>
/[[de ni]] [[sangs rgyas]] [[rjes]] [[bstan pa]][['o]]//


8. Everything is real, not real; both real and not real; neither not real nor real: this is the teaching of the Buddha.
8. Everything is real, not real; both real and not real; neither not real nor real: this is the teaching of the Buddha.


9. /gzhan las shes min zhi ba dang//spros pa rnams kyis ma spros pa//rnam rtog med don tha dad min//de ni de nyid mtshan nyid do/
________________________________
 
<span class=TibUni18>།གཞན་ལས་ཤེས་མིན་ཞི་བ་དང།</span><br>
 
<span class=TibUni18>།སྤྲོས་པ་རྣམས་ཀྱིས་མ་སྤྲོས་པ།</span><br>
 
<span class=TibUni18>།རྣམ་རྟོག་མེད་དོན་ཐ་དད་མིན།</span><br>
 
<span class=TibUni18>།དེ་ནི་དེ་ཉིད་མཚན་ཉིད་དོ།།</span><br>
 
9. /[[gzhan las]] [[shes]] [[min]] [[zhi ba]] [[dang]]/<br>
/[[spros pa rnams kyis ma spros pa]]/<br>
/[[rnam rtog]] [[med]] [[don]] [[tha dad min]]/<br>
/[[de ni]] [[de nyid]] [[mtshan nyid]] [[do]]//
 
9. Not known through others, peaceful, not fixed by fixations, without conceptual thought, without differentiation: these are the characteristics of suchness.
 
________________________________
 
<span class=TibUni18>།གང་ལ་བརྟན་ཏེ་གང་འབྱུང་བ།</span><br>
 
<span class=TibUni18>།དེ་ནི་རེ་ཞིག་དེ་ཉིད་མིན།</span><br>


9. Not known through others, peaceful, not fixed by fixations,
<span class=TibUni18>།དེ་ལས་གཞན་པའང་མ་ཡིན་ཕྱིར།</span><br>


without conceptual thought, without differentiation: these are the characteristics of suchness.
<span class=TibUni18>།དེ་ཕྱིར་ཆད་མིན་རྟག་མ་ཡིན།།</span><br>


10. /gang la brtan te gang ‘byung ba//de ni re zhig de nyid min//de las gzhan pa’ang ma yin phyir//de phyir chad min rtag ma yin/
10. /[[gang la]] [[brtan]] [[te]] [[gang]] [['byung ba]]/<br>
/[[de ni]] [[re zhig]] [[de nyid]] [[min]]/<br>
/[[de las gzhan pa]][['ang]] [[ma yin]] [[phyir]]/<br>
/[[de phyir]] [[chad]] [[min]] [[rtag ma]] [[yin]]//


10. Whatever arises dependent on something else is at that time neither that very thing nor other than it. Hence it is neither severed nor permanent.
10. Whatever arises dependent on something else is at that time neither that very thing nor other than it. Hence it is neither severed nor permanent.


11. /sangs rgyas ‘jig rten mgon rnams kyi//bstan pa bdud rtsir gyur pa de//don gcig ma yin tha dad min//chad pa ma yin rtag ma yin/
________________________________
 
<span class=TibUni18>།སངས་རྒྱས་འཇིག་རྟེན་མགོན་རྣམས་ཀྱི།</span><br>
 
<span class=TibUni18>།བསྟན་པ་བདུད་རྩིར་གྱུར་པ་དེ།</span><br>
 
<span class=TibUni18>།དོན་གཅིག་མ་ཡིན་ཐ་དད་མིན།</span><br>
 
<span class=TibUni18>།ཆད་པ་མ་ཡིན་རྟག་མ་ཡིན།།</span><br>
 
11. /[[sangs rgyas]] [['jig rten mgon]] [[rnams]] [[kyi]]/<br>
/[[bstan pa]] [[bdud rtsir gyur pa]] [[de]]/<br>
/[[don gcig]] [[ma yin]] [[tha dad min]]/<br>
/[[chad pa ma yin]] [[rtag ma]] [[yin]]//


[Buddhapalita commentary gives: /don gcig min don tha dad min//chad pa ma yin rtag min pa//de ni sangs rgyas ‘jig rten gyi//mgon po’i bstan pa bdud rtsi yin/]
[[Buddhapalita]] commentary gives:/[[don gcig]] [[min]] [[don]] [[tha dad min]]/[[chad pa ma yin]] [[rtag]] [[min pa]]/[[de ni]] [[sangs rgyas]] [['jig  rten gyi]]/[[mgon po]]'i [[bstan pa]] [[bdud rtsi]] [[yin]]/


[[Buddhapalita]] commentary: Not the same, not different, not severed, not permanent - that is the ambrosial teaching of the buddha, the guardian of the world.]


11. That ambrosial teaching of the buddhas, those guardians of the world, is neither the same nor different, neither severed nor permanent.
11. That ambrosial teaching of the buddhas, those guardians of the world, is neither the same nor different, neither severed nor permanent.


[Buddhapalita commentary: Not the same, not different, not severed, not permanent - that is the ambrosial teaching of the buddha, the guardian of the world.]
________________________________
 
<span class=TibUni18>།རྫོགས་སངས་རྒྱས་རྣམས་མ་བྱུང་ཞིང།</span><br>
 
<span class=TibUni18>།ཉན་ཐོས་རྣམས་ཀྱང་ཟད་པ་ན།</span><br>
 
<span class=TibUni18>།རང་སངས་རྒྱས་ཀྱི་ཡེ་ཤེས་ནི།</span><br>


12. /rdzogs sangs rgyas rnams ma byung zhing//nyan thos rnams kyang zad pa na//rang sangs rgyas kyi ye shes ni//sten* pa med las rab tu skye/
<span class=TibUni18>།སྟེན་པ་མེད་ལས་རབ་ཏུ་སྐྱེ།།</span><br>


[*Lha: rten. Buddhapalita: brten pa med. Ts. sten. Skt: asamsargat.]
12. /[[rdzogs sangs rgyas]] [[rnams]] [[ma byung]] [[zhing]]/<br>
/[[nyan thos]] [[rnams]] [[kyang]] [[zad pa]] [[na]]/<br>
/[[rang sangs rgyas]] [[kyi]] [[ye shes]] [[ni]]/<br>
/[[sten pa]] [[med la]]s [[rab tu skye]]//
 
['''Lha.''': *[[rten]]. [[Buddhapalita]]: [[brten pa]] [[med]]. '''Ts.''' [[sten]]. Skt: asamsargat.]


12. When perfect buddhas do not appear, and when their disciples have died out, the wisdom of the self-awakened ones will vividly arise without reliance.
12. When perfect buddhas do not appear, and when their disciples have died out, the wisdom of the self-awakened ones will vividly arise without reliance.


bdag dang chos brtag pa zhes bya ba ste rab tu byed pa bco brgyad pa'o // //
________________________________
 
<span class=TibUni18>།བདག་དང་ཆོས་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཅོ་བརྒྱད་པའོ།།</span><br>
 
/[[bdag dang chos]] [[brtag pa]] [[zhes bya ba]] [[ste]] [[rab tu byed pa]] [[bco brgyad]] [[pa]][['o]]//
 
[[Category:I]] [[Category:Teachings]] [[Category:Key Terms]]

Latest revision as of 23:00, 10 November 2009

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Chapter 18. Investigation of Self and Things

(Self)

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།གལ་ཏེ་ཕུང་པོ་བདག་ཡིན་ན།

།སྐྱེ་དང་འཇིག་པ་ཅན་དུ་འགྱུར།

།གལ་ཏེ་ཕུང་པོ་རྣམས་ལས་གཞན།

།ཕུང་པོའི་མཚན་ཉིད་མེད་པར་འགྱུར

1. /gal te phung po bdag yin na/
/skye dang 'jig pa can du 'gyur/
/gal te phung po rnams las gzhan/
/phung po'i mtshan nyid med par 'gyur//

1. If the aggregates were self, it would be possessed of arising and decaying. If it were other than the aggregates, it would not have the characteristics of the aggregates.

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།བདག་ཉིད་ཡོད་པ་མ་ཡིན་ན།

།བདག་གི་ཡོད་པ་ག་ལ་འགྱུར།

།བདག་དང་བདག་གི་ཞི་བའི་ཕྱིར།

།ངར་འཛིན་ང་ཡིར་འཛིན་མེད་འགྱུར

2. /bdag nyid yod pa ma yin na/
/bdag gi yod pa ga la 'gyur/
/bdag dang bdag gi zhi ba'i phyir/
/ngar 'dzin nga yir 'dzin med 'gyur//

2. If the self did not exist, where could what is mine exist? In order to pacify self and what is mine, grasping I and grasping mine can exist no more.

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།ངར་འཛིན་ང་ཡིར་འཛིན་མེད་གང།

།དེ་ཡང་ཡོད་པ་མ་ཡིན་ཏེ།

།ངར་འཛིན་ང་ཡིར་འཛིན་མེད་པར།

།གང་གིས་མཐོང་བས་མི་མཐོང་ངོ།།

3. /ngar 'dzin nga yir 'dzin med gang/
/de yang yod pa ma yin te/
/ngar 'dzin nga yir 'dzin med par/
/gang gis mthong basmi mthong ngo//

3. The one who does not grasp at me and mine likewise does not exist. Whoever sees the one who does not grasp at me and mine does not see. ([c-d are omitted from the translated verse on the grounds of their being a reiteration of a-b])

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།ནང་དང་ཕྱི་རོལ་ཉིད་དག་ལ།

།བདག་དང་བདག་གི་སྙམ་ཟད་ན།

།ཉེ་བར་ལེན་པ་འགག་འགྱུར་ཞིང།

།དེ་ཟད་པས་ན་སྐྱེ་བ་ཟད།།

4. /nang dang phyi rol nyid dag la/
/bdag dang bdag gi snyam zad na/
/nye bar len pa 'gag 'gyur zhing/
/de zad pas na skye ba zad//

4. When one ceases thinking of inner and outer things as self and mine, clinging will come to a stop. Through that ceasing, birth will cease.

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།ལས་དང་ཉོན་མོངས་ཟད་པས་ཐར།

།ལས་དང་ཉོན་མོངས་རྣམ་རྟོག་ལས།

།དེ་དག་སྤྲོས་ལས་སྤྲོས་པ་ནི།

།སྟོང་པ་ཉིད་ཀྱིས་འགག་པར་འགྱུར།།

5. /las dang nyon mongs zad pas thar/
/las dang nyon mongs rnam rtog las/
/de dag spros las spros pa ni/
/stong pa nyid kyis 'gag par 'gyur//

5. Through the ceasing of action and affliction, there is freedom. Action and affliction [come] from thoughts and they from fixations. Fixations are stopped by emptiness.

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།བདག་གོ་ཞེས་ཀྱང་བཏགས་གྱུར་ཅིང།

།བདག་མེད་ཅེས་ཀྱང་བསྟན་པར་འགྱུར།

།སངས་རྒྱས་རྣམས་ཀྱིས་བདག་དང་ནི།

།བདག་མེད་འགའ་མེད་ཅེས་ཀྱང་བསྟན།།

6. /bdag go zhes kyang btags gyur cing/
/bdag med ces kyang bstan par 'gyur/
/sangs rgyas rnams kyis bdag dang ni/
/bdag med 'ga' med ces kyang bstan//

6. It is said that "there is a self," but "non-self" too is taught. The buddhas also teach there is nothing which is "neither self nor non-self." (Tsongkhapa (325) cites the Kasyapaparvrtti as a source here).

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།བརྗོད་པར་བྱ་བ་ལྡོག་པ་སྟེ།

།སེམས་ཀྱི་སྤྱོད་ཡུལ་ལྡོག་པས་སོ།

།མ་སྐྱེས་པ་དང་མ་འགགས་པ།

།ཆོས་ཉིད་མྱ་ངན་འདས་དང་མཚུངས།།

7. /brjod par bya ba ldog pa ste/
/sems kyi spyod yul ldog pas so/
/ma skyes pa dang ma 'gags pa/
/chos nyid mya ngan 'das dang mtshungs//

7. That to which language refers is denied, because an object experienced by the mind is denied. The unborn and unceasing nature of reality is comparable to nirvana. [Tsongkhapa (326) explains that c-d are an answer to the question implied in 5c-d, i.e. "how does emptiness stop fixations?"]

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།ཐམས་ཅད་ཡང་དག་ཡང་དག་མིན།

།ཡང་དག་ཡང་དག་མ་ཡིན་ཉིད།

།ཡང་དག་མིན་མིན་ཡང་དག་མིན།

།དེ་ནི་སངས་རྒྱས་རྗེས་བསྟན་པའོ།།

8. /thams cad yang dag yang dag min/
/yang dag yang dag ma yin nyid/
/yang dag min min yang dag min/
/de ni sangs rgyas rjes bstan pa'o//

8. Everything is real, not real; both real and not real; neither not real nor real: this is the teaching of the Buddha.

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།གཞན་ལས་ཤེས་མིན་ཞི་བ་དང།

།སྤྲོས་པ་རྣམས་ཀྱིས་མ་སྤྲོས་པ།

།རྣམ་རྟོག་མེད་དོན་ཐ་དད་མིན།

།དེ་ནི་དེ་ཉིད་མཚན་ཉིད་དོ།།

9. /gzhan las shes min zhi ba dang/
/spros pa rnams kyis ma spros pa/
/rnam rtog med don tha dad min/
/de ni de nyid mtshan nyid do//

9. Not known through others, peaceful, not fixed by fixations, without conceptual thought, without differentiation: these are the characteristics of suchness.

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།གང་ལ་བརྟན་ཏེ་གང་འབྱུང་བ།

།དེ་ནི་རེ་ཞིག་དེ་ཉིད་མིན།

།དེ་ལས་གཞན་པའང་མ་ཡིན་ཕྱིར།

།དེ་ཕྱིར་ཆད་མིན་རྟག་མ་ཡིན།།

10. /gang la brtan te gang 'byung ba/
/de ni re zhig de nyid min/
/de las gzhan pa'ang ma yin phyir/
/de phyir chad min rtag ma yin//

10. Whatever arises dependent on something else is at that time neither that very thing nor other than it. Hence it is neither severed nor permanent.

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།སངས་རྒྱས་འཇིག་རྟེན་མགོན་རྣམས་ཀྱི།

།བསྟན་པ་བདུད་རྩིར་གྱུར་པ་དེ།

།དོན་གཅིག་མ་ཡིན་ཐ་དད་མིན།

།ཆད་པ་མ་ཡིན་རྟག་མ་ཡིན།།

11. /sangs rgyas 'jig rten mgon rnams kyi/
/bstan pa bdud rtsir gyur pa de/
/don gcig ma yin tha dad min/
/chad pa ma yin rtag ma yin//

Buddhapalita commentary gives:/don gcig min don tha dad min/chad pa ma yin rtag min pa/de ni sangs rgyas 'jig rten gyi/mgon po'i bstan pa bdud rtsi yin/

Buddhapalita commentary: Not the same, not different, not severed, not permanent - that is the ambrosial teaching of the buddha, the guardian of the world.]

11. That ambrosial teaching of the buddhas, those guardians of the world, is neither the same nor different, neither severed nor permanent.

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།རྫོགས་སངས་རྒྱས་རྣམས་མ་བྱུང་ཞིང།

།ཉན་ཐོས་རྣམས་ཀྱང་ཟད་པ་ན།

།རང་སངས་རྒྱས་ཀྱི་ཡེ་ཤེས་ནི།

།སྟེན་པ་མེད་ལས་རབ་ཏུ་སྐྱེ།།

12. /rdzogs sangs rgyas rnams ma byung zhing/
/nyan thos rnams kyang zad pa na/
/rang sangs rgyas kyi ye shes ni/
/sten pa med las rab tu skye//

[Lha.: *rten. Buddhapalita: brten pa med. Ts. sten. Skt: asamsargat.]

12. When perfect buddhas do not appear, and when their disciples have died out, the wisdom of the self-awakened ones will vividly arise without reliance.

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།བདག་དང་ཆོས་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཅོ་བརྒྱད་པའོ།།

/bdag dang chos brtag pa zhes bya ba ste rab tu byed pa bco brgyad pa'o//

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