Difference between revisions of "Great Strength of Awareness Scripture"
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(return to list of '''''[[Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre"]]''''') | (return to list of '''''[[Contents & Translation of "Mulamadhyamakakarika: Verses from the Centre"]]''''') | ||
| − | '''19. Investigation of Time''' | + | '''Chapter 19. Investigation of Time''' |
'''''(Time)''''' | '''''(Time)''''' | ||
| + | <span class=TibUni18>།ད་ལྟར་བྱུང་དང་མ་འོངས་པ།</span><br> | ||
| + | <span class=TibUni18>།གལ་ཏེ་འདས་ལ་ལྟོས་གྱུར་ན།</span><br> | ||
| − | 1. da ltar byung dang ma 'ongs pa/<br> | + | <span class=TibUni18>།ད་ལྟར་བྱུང་དང་མ་འོངས་པ།</span><br> |
| − | gal te 'das la ltos gyur na/<br> | + | |
| − | da ltar byung dang ma 'ongs pa/<br> | + | <span class=TibUni18>།འདས་པའི་དུས་ནི་ཡོད་པར་འགྱུར།།</span><br> |
| − | 'das pa'i dus ni yod par 'gyur/ | + | |
| + | 1. /[[da ltar]] [[byung]] [[dang]] [[ma 'ongs pa]]/<br> | ||
| + | /[[gal te]] [['das]] [[la]] [[ltos]] [[gyur na]]/<br> | ||
| + | /[[da ltar]] [[byung]] [[dang]] [[ma 'ongs pa]]/<br> | ||
| + | /[['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. | 1. If the present and the future were contingent on the past, then the present and the future would have existed in the past. | ||
| + | <span class=TibUni18>།ད་ལྟར་བྱུང་དང་མ་འོངས་པ།</span><br> | ||
| + | |||
| + | <span class=TibUni18>།གལ་ཏེ་དེ་ནི་མེད་གྱུར་ན།</span><br> | ||
| + | <span class=TibUni18>།ད་ལྟར་བྱུང་དང་མ་འོངས་པ།</span><br> | ||
| − | 2. da | + | <span class=TibUni18>།ཅི་ལྟར་དེ་ལ་ལྟོས་པར་འགྱུར།།</span><br> |
| − | gal te de ni med gyur na/ | + | |
| − | da ltar byung dang ma 'ongs pa/<br> | + | 2. /[[da lta]] [[byung]] [[dang]] [[ma 'ongs pa]]/<br> |
| − | ci ltar de la ltos par 'gyur/ | + | /[[gal te]] [[de ni]] [[med]] [[gyur na]]/<br> |
| + | /[[da ltar]] [[byung]] [[dang]] [[ma 'ongs pa]]/<br> | ||
| + | /[[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? | 2. If the present and future did not exist there, then how could the present and the future be contingent on it? | ||
| + | <span class=TibUni18>།འདས་པ་ལ་ནི་མ་ལྟོས་པར།</span><br> | ||
| + | <span class=TibUni18>།དེ་གཉིས་གྲུབ་པ་ཡོད་མ་ཡིན།</span><br> | ||
| − | 3. 'das pa la ni ma ltos par/<br> | + | <span class=TibUni18>།དེ་ཕྱིར་ད་ལྟར་བྱུང་བ་དང།</span><br> |
| − | de gnyis grub pa yod ma yin/<br> | + | |
| − | de phyir da ltar byung ba dang/<br> | + | <span class=TibUni18>།མ་འོང་དུས་ཀྱང་ཡོད་མ་ཡིན།།</span><br> |
| − | ma 'ong dus kyang yod ma yin/ | + | |
| + | 3. /[['das pa]] [[la]] [[ni]] [[ma ltos par]]/<br> | ||
| + | /[[de]] [[gnyis]] [[grub pa]] [[yod ma yin]]/<br> | ||
| + | /[[de phyir]] [[da ltar byung ba]] [[dang]]/<br> | ||
| + | /[[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. | 3. Without being contingent on the past neither can be established. Hence the present and the future times also do not exist. | ||
| + | <span class=TibUni18>།རིམ་པའི་ཚུལ་ནི་འདི་ཉིད་ཀྱིས།</span><br> | ||
| + | <span class=TibUni18>།ལྷག་མ་གཉིས་པོ་བསྣོར་བ་དང།</span><br> | ||
| − | 4. rim pa'i tshul ni 'di nyid kyis/<br> | + | <span class=TibUni18>།མཆོག་དང་ཐ་མ་འབྲིང་ལ་སོགས།</span><br> |
| − | + | ||
| − | mchog dang tha ma 'bring la sogs/<br> | + | <span class=TibUni18>།གཅིག་ལ་སོགས་པའང་ཤེས་པར་བྱ།།</span><br> |
| − | gcig la sogs pa'ang shes par bya/ | + | |
| + | 4. /[[rim pa]]'i [[tshul]] [[ni]] [['di nyid]] [[kyis]]/<br> | ||
| + | /[[lhag ma]] [[gnyis po]] [[bsnor ba]] [[dang]]/<br> | ||
| + | /[[mchog]] [[dang]] [[tha ma]] [['bring]] [[la sogs]]/<br> | ||
| + | /[[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]. | 4. These very stages can be applied to the other two. Superior, inferior, middling etc., singularity and so on can also be understood [thus]. | ||
| Line 45: | Line 69: | ||
[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.] | ||
| + | <span class=TibUni18>།མི་གནས་དུས་ནི་འཛིན་མི་བྱེད།</span><br> | ||
| + | |||
| + | <span class=TibUni18>།གང་ཞིག་གཟུང་བར་བྱ་བའི་དུས།</span><br> | ||
| + | |||
| + | <span class=TibUni18>།གནས་པ་ཡོད་པ་མ་ཡིན་པས།</span><br> | ||
| + | <span class=TibUni18>།མ་བཟུང་དུས་ནི་ཇི་ལྟར་གདགས།།</span><br> | ||
| − | 5. mi gnas dus ni 'dzin mi byed/<br> | + | 5. /[[mi gnas]] [[dus]] [[ni]] [['dzin mi byed]]/<br> |
| − | gang zhig gzung bar bya ba'i dus/<br> | + | /[[gang zhig]] [[gzung bar bya ba]]'i [[dus]]/<br> |
| − | gnas pa yod pa ma yin | + | /[[gnas pa]] [[yod pa]] [[ma yin pa]]s/<br> |
| − | ma bzung dus ni ji ltar gdags/ | + | /[[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? | 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? | ||
| + | <span class=TibUni18>།གལ་ཏེ་དུས་ནི་དངོས་རྟེན་ཏེ།</span><br> | ||
| + | |||
| + | <span class=TibUni18>།དངོས་མེད་དུས་ནི་ག་ལ་ཡོད།</span><br> | ||
| + | <span class=TibUni18>།དངོས་པོ་འགའ་ཡང་ཡོད་མིན་ན།</span><br> | ||
| − | 6. gal te dus ni dngos rten te/<br> | + | <span class=TibUni18>།དུས་ལྟ་ཡོད་པར་ག་ལ་འགྱུར།།</span><br> |
| − | dngos med dus ni ga la yod/<br> | + | |
| − | dngos po 'ga' yang yod min na/<br> | + | 6. /[[gal te]] [[dus]] [[ni]] [[dngos]] [[rten]] [[te]]/<br> |
| − | dus lta yod par ga la 'gyur/ | + | /[[dngos med]] [[dus]] [[ni]] [[ga la yod]]/<br> |
| + | /[[dngos po]] [['ga' yang]] [[yod min]] [[na]]/<br> | ||
| + | /[[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? | 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? | ||
| − | dus brtag pa zhes bya ba ste rab tu byed pa bcu dgu pa'o // | + | <span class=TibUni18>།དུས་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཅུ་དགུ་པའོ།།</span><br> |
| + | |||
| + | /[[dus]] [[brtag pa]] [[zhes bya ba]] [[ste]] [[rab tu byed pa]] [[bcu dgu]] [[pa]][['o]]// | ||
[[Category:I]] [[Category:Teachings]] [[Category:Key Terms]] | [[Category:I]] [[Category:Teachings]] [[Category:Key Terms]] | ||
Revision as of 21:51, 10 November 2009
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Chapter 19. Investigation of Time
(Time)
།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.
།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?
།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.
།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.]
།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?
།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?
།དུས་བརྟག་པ་ཞེས་བྱ་བ་སྟེ་རབ་ཏུ་བྱེད་པ་བཅུ་དགུ་པའོ།།