Investigation of Extremes of Before and After: Difference between revisions
No edit summary |
No edit summary |
||
| Line 1: | Line 1: | ||
(return to list of '''''[[Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre"]]''''') | (return to list of '''''[[Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre"]]''''') | ||
'''11. Investigation of Extremes of Before and After''' | |||
'''''(Before)''''' | |||
2. | |||
1. sngon mtha' mngon nam zhes zhus tshe/<br> | |||
thub pa chen pos min zhes gsungs/<br> | |||
'khor ba thog ma tha med de/<br> | |||
de la sngon med phyi ma med/<br> | |||
1. When asked, "is a before-extreme evident?" the great Muni said, "it is not." Samsara has no beginning, no end; it has no before, no after. | |||
2. gang la thog med tha med par/<br> | |||
de la dbus ni ga la yod/<br> | |||
de phyir de la snga phyi dang/<br> | |||
lhan cig rim pa mi 'thad do/<br> | |||
2. For that without beginning [and] end, where can a middle be in that? Therefore, it is not possible for it to have before, after, and simultaneous phases. | 2. For that without beginning [and] end, where can a middle be in that? Therefore, it is not possible for it to have before, after, and simultaneous phases. | ||
3. gal te skye ba snga gyur la/<br> | |||
rga shi phyi ma yin na ni/<br> | |||
skye ba rga shi med pa dang/<br> | |||
ma shi bar yang skye bar 'gyur/<br> | |||
3. If birth were before and aging / death after, there would be birth without aging / death and also without dying one would be born. | |||
4. gal te skye ba 'phyi 'gyur la/<br> | |||
rga shi snga ba* yin na ni/<br> | |||
skye ba med pa'i rga shi ni/<br> | |||
rgyu med par ni ji ltar 'gyur/<br> | |||
['''Lha.''' *ma] | |||
4. If birth were after and aging / death before, how could there be an uncaused aging / death which has no birth? | |||
7. | |||
5. skye ba dang ni rga shi dag/<br> | |||
lhan cig rung ba ma yin te/<br> | |||
skye bzhin pa ni 'chi 'gyur zhing/<br> | |||
gnyis ka rgyu med can du 'gyur/<br> | |||
5. It is not suitable for birth and aging / death to be simultaneous; that which is being born would be dying and both would be without cause. | |||
6. gang la snga phyi lhan cig gi/<br> | |||
rim pa de dag mi srid pa'i/<br> | |||
skye ba de dang rga shi de/<br> | |||
ci yi phyir na spro* bar byed/<br> | |||
['''Lha.''' *spros] | |||
6. Why fixate on that birth, that aging / dying, for which the phases of before, after, simultaneity are impossible? | |||
7. 'khor ba 'ba' zhig sngon gyi mtha'/<br> | |||
yod ma yin par ma zad kyi/<br> | |||
rgyu dang 'bras bu nyid dang ni/<br> | |||
mtshan nyid dang ni mtshan gzhi nyid/<br> | |||
7. It is not just samsara alone that has no before-extreme, cause and fruit themselves, and characteristics and the basis for characteristics themselves, | 7. It is not just samsara alone that has no before-extreme, cause and fruit themselves, and characteristics and the basis for characteristics themselves, | ||
8. | |||
8. tshor dang tshor po nyid dang ni/<br> | |||
don yod gang dag ci yang rung/<br> | |||
dngos rnams thams cad nyid la yang/<br> | |||
sngon gyi mtha' ni yod ma yin/<br> | |||
8. feeling and the feeler, whatever is suitable to bear meaning, also all things have no before-extreme. | 8. feeling and the feeler, whatever is suitable to bear meaning, also all things have no before-extreme. | ||
sngon dang phyi ma'i mtha' brtag pa zhes bya ste rab tu byed pa bcu gcig pa'o//<br> | |||
Revision as of 12:11, 11 October 2009
(return to list of Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre")
11. Investigation of Extremes of Before and After
(Before)
1. sngon mtha' mngon nam zhes zhus tshe/
thub pa chen pos min zhes gsungs/
'khor ba thog ma tha med de/
de la sngon med phyi ma med/
1. When asked, "is a before-extreme evident?" the great Muni said, "it is not." Samsara has no beginning, no end; it has no before, no after.
2. gang la thog med tha med par/
de la dbus ni ga la yod/
de phyir de la snga phyi dang/
lhan cig rim pa mi 'thad do/
2. For that without beginning [and] end, where can a middle be in that? Therefore, it is not possible for it to have before, after, and simultaneous phases.
3. gal te skye ba snga gyur la/
rga shi phyi ma yin na ni/
skye ba rga shi med pa dang/
ma shi bar yang skye bar 'gyur/
3. If birth were before and aging / death after, there would be birth without aging / death and also without dying one would be born.
4. gal te skye ba 'phyi 'gyur la/
rga shi snga ba* yin na ni/
skye ba med pa'i rga shi ni/
rgyu med par ni ji ltar 'gyur/
[Lha. *ma]
4. If birth were after and aging / death before, how could there be an uncaused aging / death which has no birth?
5. skye ba dang ni rga shi dag/
lhan cig rung ba ma yin te/
skye bzhin pa ni 'chi 'gyur zhing/
gnyis ka rgyu med can du 'gyur/
5. It is not suitable for birth and aging / death to be simultaneous; that which is being born would be dying and both would be without cause.
6. gang la snga phyi lhan cig gi/
rim pa de dag mi srid pa'i/
skye ba de dang rga shi de/
ci yi phyir na spro* bar byed/
[Lha. *spros]
6. Why fixate on that birth, that aging / dying, for which the phases of before, after, simultaneity are impossible?
7. 'khor ba 'ba' zhig sngon gyi mtha'/
yod ma yin par ma zad kyi/
rgyu dang 'bras bu nyid dang ni/
mtshan nyid dang ni mtshan gzhi nyid/
7. It is not just samsara alone that has no before-extreme, cause and fruit themselves, and characteristics and the basis for characteristics themselves,
8. tshor dang tshor po nyid dang ni/
don yod gang dag ci yang rung/
dngos rnams thams cad nyid la yang/
sngon gyi mtha' ni yod ma yin/
8. feeling and the feeler, whatever is suitable to bear meaning, also all things have no before-extreme.
sngon dang phyi ma'i mtha' brtag pa zhes bya ste rab tu byed pa bcu gcig pa'o//