|

A Ship on the Sea of Emptiness

1 Leave a comment on paragraph 1 0  

2 Leave a comment on paragraph 2 0  

3 Leave a comment on paragraph 3 0 A Ship on the Sea of Emptiness

4 Leave a comment on paragraph 4 0 The Wisdom of Nagarjuna

5 Leave a comment on paragraph 5 0

6 Leave a comment on paragraph 6 0 written by Choney Lama,

7 Leave a comment on paragraph 7 0 Drakpa Shedrup (1675-1748)

8 Leave a comment on paragraph 8 0  

9 Leave a comment on paragraph 9 0 translated by

10 Leave a comment on paragraph 10 0 Geshe Michael Roach

11 Leave a comment on paragraph 11 0

12 Leave a comment on paragraph 12 0  

13 Leave a comment on paragraph 13 0  

14 Leave a comment on paragraph 14 0  

15 Leave a comment on paragraph 15 0 Copyright ©2018 by Geshe Michael Roach.  All rights reserved.

16 Leave a comment on paragraph 16 0  

17 Leave a comment on paragraph 17 0 Sections may be reproduced with the author’s permission.

18 Leave a comment on paragraph 18 0 Please contact:

19 Leave a comment on paragraph 19 0 geshemichael@gmail.com

20 Leave a comment on paragraph 20 0  

21 Leave a comment on paragraph 21 0  

22 Leave a comment on paragraph 22 0 Volume 111 of the Diamond Cutter Classics Series

23 Leave a comment on paragraph 23 0  

24 Leave a comment on paragraph 24 0  

25 Leave a comment on paragraph 25 0 Diamond Cutter Press

26 Leave a comment on paragraph 26 0 6490 Arizona Route 179A

27 Leave a comment on paragraph 27 0 Sedona, AZ 86351

28 Leave a comment on paragraph 28 0 USA

29 Leave a comment on paragraph 29 0

30 Leave a comment on paragraph 30 0  

31 Leave a comment on paragraph 31 0  

32 Leave a comment on paragraph 32 0 Table of Contents

33 Leave a comment on paragraph 33 0  

34 Leave a comment on paragraph 34 0 A Ship on the Sea of Emptiness……………………………………………………….. @

35 Leave a comment on paragraph 35 0  

36 Leave a comment on paragraph 36 0 Bowing down, and promising…………………………………………………………………………….. @

37 Leave a comment on paragraph 37 0  

38 Leave a comment on paragraph 38 0 How Arya Nagarjuna gave his commentaries…………………………………………………….. @

39 Leave a comment on paragraph 39 0  

40 Leave a comment on paragraph 40 0 The meaning of the name……………………………………………………………………………………. @

41 Leave a comment on paragraph 41 0  

42 Leave a comment on paragraph 42 0  

43 Leave a comment on paragraph 43 0 Chapter 1: An Analysis of Conditions……………………………………………….. @

44 Leave a comment on paragraph 44 0  

45 Leave a comment on paragraph 45 0 Praising the teacher, for dependence…………………………………………………………………… @

46 Leave a comment on paragraph 46 0  

47 Leave a comment on paragraph 47 0 The eight impossibles………………………………………………………………………………………….. @

48 Leave a comment on paragraph 48 0  

49 Leave a comment on paragraph 49 0           The two kinds of self-nature that were never there……………………………………………… @

50 Leave a comment on paragraph 50 0  

51 Leave a comment on paragraph 51 0 A summary of the topics of the chapters……………………………………………………………… @

52 Leave a comment on paragraph 52 0  

53 Leave a comment on paragraph 53 0 Nothing could ever grow……………………………………………………………………………………. @

54 Leave a comment on paragraph 54 0  

55 Leave a comment on paragraph 55 0 Choosing the right negation………………………………………………………………………………… @

56 Leave a comment on paragraph 56 0  

57 Leave a comment on paragraph 57 0 The logic behind the denial…………………………………………………………………………………. @

58 Leave a comment on paragraph 58 0  

59 Leave a comment on paragraph 59 0           Arguments in favor of things growing from something else……………………………….. @

60 Leave a comment on paragraph 60 0  

61 Leave a comment on paragraph 61 0 A response denying growth by nature………………………………………………………………… @

62 Leave a comment on paragraph 62 0  

63 Leave a comment on paragraph 63 0 A response denying something else by nature……………………………………………………. @

64 Leave a comment on paragraph 64 0  

65 Leave a comment on paragraph 65 0 Nothing is a condition simply because it causes things to grow………………………….. @

66 Leave a comment on paragraph 66 0  

67 Leave a comment on paragraph 67 0 Nothing is a condition just because a result does grow……………………………………….. @

68 Leave a comment on paragraph 68 0  

69 Leave a comment on paragraph 69 0 Conditions for what? ………………………………………………………………………………………….. @

70 Leave a comment on paragraph 70 0  

71 Leave a comment on paragraph 71 0 Denying that a causal condition has any qualities of its own………………………………. @

72 Leave a comment on paragraph 72 0  

73 Leave a comment on paragraph 73 0           Denying that an object condition has any qualities of its own…………………………….. @

74 Leave a comment on paragraph 74 0  

75 Leave a comment on paragraph 75 0 Denying that a condition for what comes immediately after

76 Leave a comment on paragraph 76 0 has any qualities of its own………………………………………………………………………… @

77 Leave a comment on paragraph 77 0  

78 Leave a comment on paragraph 78 0 Denying that a dominant condition has any qualities of its own…………………………. @

79 Leave a comment on paragraph 79 0  

80 Leave a comment on paragraph 80 0           Concluding remarks on results that never grow…………………………………………………. @

81 Leave a comment on paragraph 81 0  

82 Leave a comment on paragraph 82 0 Concluding remarks on causes with no nature……………………………………………………. @

83 Leave a comment on paragraph 83 0  

84 Leave a comment on paragraph 84 0 Connecting the chapter to scripture…………………………………………………………………….. @

85 Leave a comment on paragraph 85 0  

86 Leave a comment on paragraph 86 0 The name of the chapter……………………………………………………………………………………… @

87 Leave a comment on paragraph 87 0  

88 Leave a comment on paragraph 88 0  

89 Leave a comment on paragraph 89 0 Chapter 2: An Analysis of Going & Coming………………………………………. @

90 Leave a comment on paragraph 90 0  

91 Leave a comment on paragraph 91 0 Cancelling three parts to a path…………………………………………………………………………… @

92 Leave a comment on paragraph 92 0  

93 Leave a comment on paragraph 93 0 Cancelling stepping…………………………………………………………………………………………….. @

94 Leave a comment on paragraph 94 0  

95 Leave a comment on paragraph 95 0 Words with a meaning of their own……………………………………………………………………. @

96 Leave a comment on paragraph 96 0  

97 Leave a comment on paragraph 97 0 Meanings with a word of their own…………………………………………………………………….. @

98 Leave a comment on paragraph 98 0  

99 Leave a comment on paragraph 99 0           Single meanings for multiple words of their own……………………………………………….. @

100 Leave a comment on paragraph 100 0  

101 Leave a comment on paragraph 101 0 Going makes no goer…………………………………………………………………………………………… @

102 Leave a comment on paragraph 102 0  

103 Leave a comment on paragraph 103 0           None of three “possibilities” ………………………………………………………………………………. @

104 Leave a comment on paragraph 104 0  

105 Leave a comment on paragraph 105 0 Going can’t involve goers……………………………………………………………………………………. @

106 Leave a comment on paragraph 106 0  

107 Leave a comment on paragraph 107 0 Goers can’t involve going……………………………………………………………………………………. @

108 Leave a comment on paragraph 108 0  

109 Leave a comment on paragraph 109 0           Neither both goer & going…………………………………………………………………………………… @

110 Leave a comment on paragraph 110 0  

111 Leave a comment on paragraph 111 0 Going is impossible…………………………………………………………………………………………….. @

112 Leave a comment on paragraph 112 0  

113 Leave a comment on paragraph 113 0 The path has no spots to go on……………………………………………………………………………. @

114 Leave a comment on paragraph 114 0  

115 Leave a comment on paragraph 115 0 And no path with its parts…………………………………………………………………………………… @

116 Leave a comment on paragraph 116 0  

117 Leave a comment on paragraph 117 0           No standing still either………………………………………………………………………………………… @

118 Leave a comment on paragraph 118 0  

119 Leave a comment on paragraph 119 0           Nor any turning back………………………………………………………………………………………….. @

120 Leave a comment on paragraph 120 0  

121 Leave a comment on paragraph 121 0 Staying as going………………………………………………………………………………………………….. @

122 Leave a comment on paragraph 122 0  

123 Leave a comment on paragraph 123 0           Goer & going: one or separate? …………………………………………………………………………… @

124 Leave a comment on paragraph 124 0  

125 Leave a comment on paragraph 125 0  

126 Leave a comment on paragraph 126 0 Appendices………………………………………………………………………………….. @

127 Leave a comment on paragraph 127 0  

128 Leave a comment on paragraph 128 0           Wisdom: Arya Nagarjuna’s root text…………………………………………………………………….. @

129 Leave a comment on paragraph 129 0  

130 Leave a comment on paragraph 130 0 An Excerpt from The Sutra on the Source of the Jewels……………………………………………. @

131 Leave a comment on paragraph 131 0  

132 Leave a comment on paragraph 132 0 Bibliography of works originally written in Sanskrit…………………………………………… @

133 Leave a comment on paragraph 133 0  

134 Leave a comment on paragraph 134 0 Bibliography of works originally written in Chinese…………………………………………… @

135 Leave a comment on paragraph 135 0  

136 Leave a comment on paragraph 136 0 Bibliography of works originally written in Tibetan……………………………………………. @

137 Leave a comment on paragraph 137 0  

138 Leave a comment on paragraph 138 0 Bibliography of works originally written in English……………………………………………. @

139 Leave a comment on paragraph 139 0  

140 Leave a comment on paragraph 140 0  

141 Leave a comment on paragraph 141 0 A Ship on the Sea of Emptiness

142 Leave a comment on paragraph 142 0  

143 Leave a comment on paragraph 143 0  

144 Leave a comment on paragraph 144 0 [1]

145 Leave a comment on paragraph 145 0 ,DBU MA RTZA BA SHES RAB KYI RNAM BSHAD RIGS PA’I RGYA MTSOR ‘JUG PA‘I GRU GZINGS ZHES BYA BA BZHUGS SO,,

146 Leave a comment on paragraph 146 0  

147 Leave a comment on paragraph 147 0 Herein lies A Ship on the Sea of Emptiness: An Explanation of “The Middle Way, The Root Text on Wisdom.”[1]

148 Leave a comment on paragraph 148 0  

149 Leave a comment on paragraph 149 0  

150 Leave a comment on paragraph 150 0 [2]

151 Leave a comment on paragraph 151 0 [f. 1b] DBU MA RTZA BA SHES RAB KYI RNAM BSHAD RIG {%RIGS} PA’I RGYA MTSOR ‘JUG PA’I GRU GZINGS ZHES BYA BA,

152 Leave a comment on paragraph 152 0  

153 Leave a comment on paragraph 153 0 What you find here is a ship for entering that sea of reasoning which is an explanation of the “Middle Way, the Root Text on Wisdom.”[2]

154 Leave a comment on paragraph 154 0  

155 Leave a comment on paragraph 155 0  

156 Leave a comment on paragraph 156 0  

157 Leave a comment on paragraph 157 0 Bowing down, and promising

158 Leave a comment on paragraph 158 0  

159 Leave a comment on paragraph 159 0 [3]

160 Leave a comment on paragraph 160 0 BCOM LDAN ‘DAS ‘JAM DPAL GZHON NUR GYUR PA DANG RJE BTZUN BTZONG KHA PA CHEN PO DBYER MI PHYED PA’I ZHABS LA GUS PHYAG ‘TSAL ZHING SKYABS SU MCHI’O,,

161 Leave a comment on paragraph 161 0  

162 Leave a comment on paragraph 162 0 In deep respect, I bow down at the holy feet of both the Conqueror, Gentle Voice, in his youthful form; and to the Lord, the Revered One, Tsongkapa—indivisible one from the other.  In you do I seek my protection.

163 Leave a comment on paragraph 163 0  

164 Leave a comment on paragraph 164 0  

165 Leave a comment on paragraph 165 0 [4]

166 Leave a comment on paragraph 166 0 BRTZE BAS RJES SU BZUNG NAS ZAB DON RDZOGS PAR RTOGS PA’I BLO’I MCHOG SBYIN MDZAD DU GSOL LO,,

167 Leave a comment on paragraph 167 0  

168 Leave a comment on paragraph 168 0 And I beg you, in your love, to take me after you; and grant me that highest of all states of mind: the one where I realize, in its entirety, the deepest of all things in the universe.

169 Leave a comment on paragraph 169 0  

170 Leave a comment on paragraph 170 0  

171 Leave a comment on paragraph 171 0 [5]

172 Leave a comment on paragraph 172 0 ,TSOGS GNYIS STOBS BCU’I LUS RTZAL RAB RDZOGS SHING,

173 Leave a comment on paragraph 173 0 ,GZUNGS SPOBS TING ‘DZIN MI ‘JIGS MCHE SDER ‘BAR,

174 Leave a comment on paragraph 174 0 ,SO SO YANG DAG RIG BZHI’I G-YU RAL CAN,

175 Leave a comment on paragraph 175 0 ,SMRA BA’I SENG+GE THUB DBANG DE LA ‘DUD,

176 Leave a comment on paragraph 176 0  

177 Leave a comment on paragraph 177 0 I bow myself to those lions among all teachers;

178 Leave a comment on paragraph 178 0 To the Lords of the Able Ones.

179 Leave a comment on paragraph 179 0 The dance of your holy bodies

180 Leave a comment on paragraph 180 0 Is complete in every way:

181 Leave a comment on paragraph 181 0 The two collections, and all ten powers.

182 Leave a comment on paragraph 182 0  

183 Leave a comment on paragraph 183 0 You show the fiery fangs and claws

184 Leave a comment on paragraph 184 0 Of the courage of holy words,

185 Leave a comment on paragraph 185 0 And fearless meditation;

186 Leave a comment on paragraph 186 0 You shake your mane of midnight blue:

187 Leave a comment on paragraph 187 0 The four knowledges of purity.[3]

188 Leave a comment on paragraph 188 0  

189 Leave a comment on paragraph 189 0  

190 Leave a comment on paragraph 190 0 [6]

191 Leave a comment on paragraph 191 0 ,RAB ‘BYAMS RGYAL BA KUN GYI MDUN SA CHER,

192 Leave a comment on paragraph 192 0 ,ZAB DON SGROGS LA ‘GRAN ZLA MA MCHIS PAS,

193 Leave a comment on paragraph 193 0 ,MKHYEN PA’I GTER CHEN SMRA BA’I DBANG PHYUG ZHES,

194 Leave a comment on paragraph 194 0 ,YONGS SU GRAGS PA’I ZHABS LA PHYAG ‘TSAL LO,

195 Leave a comment on paragraph 195 0  

196 Leave a comment on paragraph 196 0 You stand mighty at the forefront

197 Leave a comment on paragraph 197 0 Of a galaxy of all the Victors—

198 Leave a comment on paragraph 198 0 Incomparable in the way

199 Leave a comment on paragraph 199 0 You proclaim that deepest idea of all.

200 Leave a comment on paragraph 200 0  

201 Leave a comment on paragraph 201 0 I bow at your holy feet,

202 Leave a comment on paragraph 202 0 To the one that all proclaim

203 Leave a comment on paragraph 203 0 The very god among all Teachers,

204 Leave a comment on paragraph 204 0 Vast goldmine of knowledge.[4]

205 Leave a comment on paragraph 205 0  

206 Leave a comment on paragraph 206 0  

207 Leave a comment on paragraph 207 0 [7]

208 Leave a comment on paragraph 208 0 ,RGYAL BA NYID GYIS {%KYIS} ZAB MO’I DON ‘GREL BAR,

209 Leave a comment on paragraph 209 0 ,LUNG BSTAN JI BZHIN SHING RTA’I SROL PHYE NAS,

210 Leave a comment on paragraph 210 0 ,THUB BSTAN GSAL MDZAD KLU SGRUB LHA ZLA BA,

211 Leave a comment on paragraph 211 0 ,RGYAL BA GNYIS PA YAB SRAS BCAS LA ‘DUD,

212 Leave a comment on paragraph 212 0  

213 Leave a comment on paragraph 213 0 I bow down to the second victorious Buddha

214 Leave a comment on paragraph 214 0 To walk in this world; and to his spiritual son:

215 Leave a comment on paragraph 215 0 To the divine angel, to Nagarjuna—

216 Leave a comment on paragraph 216 0  

217 Leave a comment on paragraph 217 0 Whom the Victor himself foretold

218 Leave a comment on paragraph 218 0 Would invent the spiritual wheel,

219 Leave a comment on paragraph 219 0 Commenting upon that deepest thought,

220 Leave a comment on paragraph 220 0 Clarifying the teachings of the Able;

221 Leave a comment on paragraph 221 0  

222 Leave a comment on paragraph 222 0 And I bow as well to the Moon.[5]

223 Leave a comment on paragraph 223 0  

224 Leave a comment on paragraph 224 0  

225 Leave a comment on paragraph 225 0 [8]

226 Leave a comment on paragraph 226 0 ,RJE BTZUN BLA [f. 2a] MA’I GSUNG RAB RGYA MTSO NAS,

227 Leave a comment on paragraph 227 0 ,LHUN PO MCHOG LTAR MNGON PAR ‘PHAGS GYUR PA,

228 Leave a comment on paragraph 228 0 ,t’IG {%t’IK} CHEN RIGS PA’I RGYA MTSO’I DGONGS ZAB GNAD,

229 Leave a comment on paragraph 229 0 ,RNAM DPYOD DAD BAS {%PAS} MDOR BSDUS BRI BAR BYA,

230 Leave a comment on paragraph 230 0  

231 Leave a comment on paragraph 231 0 In deepest faith, and with critical analysis,

232 Leave a comment on paragraph 232 0 I will now make a summary presentation

233 Leave a comment on paragraph 233 0 Of the most profound points of the true intent

234 Leave a comment on paragraph 234 0 Of the “Great Commentary,” the “Sea of Reasoning”—

235 Leave a comment on paragraph 235 0  

236 Leave a comment on paragraph 236 0 A work which towers high, like the ultimate Peak,

237 Leave a comment on paragraph 237 0 Rising from that veritable sea of all holy words

238 Leave a comment on paragraph 238 0 Written by the Holy One, our Lord and Lama.[6]

239 Leave a comment on paragraph 239 0  

240 Leave a comment on paragraph 240 0  

241 Leave a comment on paragraph 241 0  

242 Leave a comment on paragraph 242 0 How Arya Nagarjuna gave his commentaries

243 Leave a comment on paragraph 243 0  

244 Leave a comment on paragraph 244 0 [9]

245 Leave a comment on paragraph 245 0 ` ,DE LA ‘DIR BDAG CAG GI STON PA DE NYID KYIS YUM RGYAS ‘BRING BSDUS PA GSUM SOGS GSUNG RAB DU MA NAS STONG NYID ZAB MO JI SKAD GSUNGS PA’I DON ‘PHAGS PA KLU SGRUB KYIS LAGS {%LEGS} PAR GTAN LA PHAB PA BZHIN RJE NYID KYIS GSAL BAR MDZAD PA LTAR ‘CHAD BAR BYA STE

246 Leave a comment on paragraph 246 0  

247 Leave a comment on paragraph 247 0 Now our Teacher himself described this deepest thing of all—emptiness—in a great many of his high teachings, such as the more extensive, medium-length, and briefer presentations of the Mother.  The meaning of these teachings was then organized, perfectly, by the realized one, Nagarjuna; and then our Lord himself offered us further clarifications of all of them.  This then is what I shall undertake to explain here.[7]

248 Leave a comment on paragraph 248 0  

249 Leave a comment on paragraph 249 0  

250 Leave a comment on paragraph 250 0 [10]

251 Leave a comment on paragraph 251 0 ‘DI LA GNYIS, ‘PHAGS PAS JI LTAR BGRAL BA DANG, SKABS KYI DON BSHAD PA’O,,

252 Leave a comment on paragraph 252 0  

253 Leave a comment on paragraph 253 0 We will proceed in two steps: an explanation of how the Arya[8] gave his commentaries; and then an explication of each section of the text of Wisdom.

254 Leave a comment on paragraph 254 0  

255 Leave a comment on paragraph 255 0  

256 Leave a comment on paragraph 256 0 [11]

257 Leave a comment on paragraph 257 0 DANG PO NI, SPYIR ‘PHAGS PAS MDO SNGAGS KYI BSTAN BCOS DU MA MDZAD CING, KHYAD PAR DU ZAB DON ‘GREL BA LA DBU MA RIGS PA’I TSOGS DRUG MDZAD DO,,

258 Leave a comment on paragraph 258 0  

259 Leave a comment on paragraph 259 0 Here is the first of these.  The Arya, in general, composed a great many classical commentaries upon both the open and the secret teachings.  More particularly, he wrote a collection of six different “treatises on the reasoning of the middle way,” in explanation of that most profound of all truths.

260 Leave a comment on paragraph 260 0  

261 Leave a comment on paragraph 261 0  

262 Leave a comment on paragraph 262 0 [12]

263 Leave a comment on paragraph 263 0 DES? {%DES} ZAB DON LUNG RIGS GNYIS KYI SGO NAS GTAN LA ‘BEB PAR MDZAD DE, DE YANG LUNG GI SGO NAS GTZO BOR SGRUB PA LA MDO KUN LAS BTUS PA DANG, RIGS PA’I SGO NAS GTZO BOR SGRUB PA LA [f. 2b] DBU MA RTZO {%RTZA} BO {%BA} SHES RAB SOGS GSUNGS PA’I PHYIR,

264 Leave a comment on paragraph 264 0  

265 Leave a comment on paragraph 265 0 In these works, he set forth the meaning of this truth utilizing both scriptural authority and logical reasoning.  The text in which he primarily used scripture to establish emptiness was A Compendium of All the Sutras; whereas it was in “Wisdom, The Root Text on the Middle Way” and other such titles that he primarily used clear reasoning to establish this truth.

266 Leave a comment on paragraph 266 0  

267 Leave a comment on paragraph 267 0  

268 Leave a comment on paragraph 268 0 [13]

269 Leave a comment on paragraph 269 0 PHYI MA GRUB STE, RTZA BA SHES RAB KYIS YUL RANG BZHIN MED PA’I STONG NYID RIGS PAS GTZO BOR SGRUB, ZHIB MO RNAM ‘THAG GIS ZAB DON RTOGS PA’I YUL CAN GYI YE SHES DE THAR PA DANG THAMS CAD MKHYEN PA GNYIS KA THOB BYED KYI RTZA BAR BSTAN, STONG NYID BDUN CU BAS {%PAS} RANG BZHIN MED PA LA BYA BYED ‘THAD TSUL SPYIR BSTAN NAS, RTZONG {%RTZOD} BZLOG GIS BYE BRAG TU DGAG SGRUB ‘THAD TSUL BSTAN, RIG {%RIGS} PA DRUG CU PAS MTHA’ GNYIS SPANGS PA’I LTA BA DE THAR PA THOB BYED KYI RTZA BAR BSTAN NAS, RIN CHEN PHRENG BAS LTA BA DE THAMS CAD MKHYEN PA THOB BYED KYI RTZA BA YANG YIN NO ZHES BSTAN PA’I PHYIR RO,,

270 Leave a comment on paragraph 270 0  

271 Leave a comment on paragraph 271 0 The latter of these two statements is itself established by the following facts:

272 Leave a comment on paragraph 272 0  

273 Leave a comment on paragraph 273 0 (1) His composition entitled Wisdom: The Root Text uses, primarily, clear reasoning to establish that none of the objects of our perception has any nature of its own;

274 Leave a comment on paragraph 274 0  

275 Leave a comment on paragraph 275 0 (2) His Smashing Wrong Ideas to Dust demonstrates that wisdom—the subject state of mind in which we realize this profound truth—is the very foundation which allows us to attain both freedom and the state of omniscience;[9]

276 Leave a comment on paragraph 276 0  

277 Leave a comment on paragraph 277 0 (3) Seventy Verses on Emptiness presents, in a general way, how the normal working of things is still completely reasonable, even with things that have no nature of their own;

278 Leave a comment on paragraph 278 0  

279 Leave a comment on paragraph 279 0 (4) Putting an End to All Argument demonstrates that—more particularly—how denying certain ideas and establishing other ideas still works very reasonably;

280 Leave a comment on paragraph 280 0  

281 Leave a comment on paragraph 281 0 (5) Sixty Verses on Reasoning shows that the viewpoint in which we reject two different extremes is the foundation for achieving freedom;[10] and

282 Leave a comment on paragraph 282 0  

283 Leave a comment on paragraph 283 0 (6) The String of Precious Jewels shows that this same viewpoint is, as well, the foundation for achieving the omniscience of enlightenment.

284 Leave a comment on paragraph 284 0  

285 Leave a comment on paragraph 285 0  

286 Leave a comment on paragraph 286 0 [14]

287 Leave a comment on paragraph 287 0 DE RNAMS LAS RTZA SHE NI LUS LTA BU DANG, GZHAN LNGA NI DE LAS ‘PHROS PA’I YAN LAG LTA BU’I BSTAN BCOS SO,,

288 Leave a comment on paragraph 288 0  

289 Leave a comment on paragraph 289 0 Of these six, Wisdom is like the main body; while the other five are all commentaries which expand upon it, and so are like the limbs of the body.

290 Leave a comment on paragraph 290 0  

291 Leave a comment on paragraph 291 0  

292 Leave a comment on paragraph 292 0 [15]

293 Leave a comment on paragraph 293 0 ZAB DON LA THOS BSAM BYAS PA’I PHAN YON NI RDOR GCOD SOGS LAS GSUNGS PA MDO KUN LAS BTUS SU DRANGS PA LTAR RJE’I GSUNG LAS KYANG ‘BYUNG STE GO SLA’O,,

294 Leave a comment on paragraph 294 0  

295 Leave a comment on paragraph 295 0 The benefits of studying and contemplating that most profound truth are described in the Diamond Cutter Sutra, as we see it cited in A Compendium of All the Sutras, and referenced as well in the works of Lord Tsongkapa.  These benefits are easily understood.[11]

296 Leave a comment on paragraph 296 0  

297 Leave a comment on paragraph 297 0  

298 Leave a comment on paragraph 298 0  

299 Leave a comment on paragraph 299 0 The meaning of the name

300 Leave a comment on paragraph 300 0  

301 Leave a comment on paragraph 301 0 [16]

302 Leave a comment on paragraph 302 0 ` ,GNYIS PA LA GSUM, MTSAN GYI DON, GZHUNG GI DON, MJUG GI DON NO,,

303 Leave a comment on paragraph 303 0  

304 Leave a comment on paragraph 304 0 Here we begin our explication of each section of the text of Wisdom.  This will be done in three broad sections: a discussion of the name of the text; a commentary to the main body of the work; and then an explanation of how the work is completed.

305 Leave a comment on paragraph 305 0  

306 Leave a comment on paragraph 306 0  

307 Leave a comment on paragraph 307 0 [17]

308 Leave a comment on paragraph 308 0 (title)

309 Leave a comment on paragraph 309 0 Prajñā Mūlamadhyāmaka Kārikā[12]

310 Leave a comment on paragraph 310 0  

311 Leave a comment on paragraph 311 0 Prajna Mulamadhyamaka Karika.

312 Leave a comment on paragraph 312 0  

313 Leave a comment on paragraph 313 0  

314 Leave a comment on paragraph 314 0 [f. 1b] #, ,RGYA GAR SKAD DU,

315 Leave a comment on paragraph 315 0 ,PRA DZNY’A N’A MA M’U LA MA DHY’A MA KA K’A RI K’A ,

316 Leave a comment on paragraph 316 0  

317 Leave a comment on paragraph 317 0 In Sanskrit, the title of this work is:

318 Leave a comment on paragraph 318 0 Prajna Nama Mulamadhyamaka Karika.

319 Leave a comment on paragraph 319 0  

320 Leave a comment on paragraph 320 0  

321 Leave a comment on paragraph 321 0 BOD SKAD DU,

322 Leave a comment on paragraph 322 0 ,DBU MA RTZA BA’I TSIG LE’UR BYAS PA SHES RAB CES BYA BA,

323 Leave a comment on paragraph 323 0  

324 Leave a comment on paragraph 324 0 In Tibetan, this is:

325 Leave a comment on paragraph 325 0 Uma tsaway tsik-leur jepa Sherab chejawa.

326 Leave a comment on paragraph 326 0  

327 Leave a comment on paragraph 327 0 In English, it is:

328 Leave a comment on paragraph 328 0 Wisdom: The Root Text on the Middle Way, Set in Verse

329 Leave a comment on paragraph 329 0  

330 Leave a comment on paragraph 330 0  

331 Leave a comment on paragraph 331 0 [18]

332 Leave a comment on paragraph 332 0 DANG PO NI {mtsan gyi don}, BSTAN BCOS ‘DI’I MTSAN LA, RGYA GAR GYI SKAD DU, PRA DZNY’A N’A MA M’U LA M’ADHYAM {M’ADHYA MA} KA K’A RI K’A ZHES ‘BYUNG ZHING,

333 Leave a comment on paragraph 333 0  

334 Leave a comment on paragraph 334 0 Here is the first of these three sections.  The title of this classical commentary, in Sanskrit, appears as Prajna Mula Madhyamaka Karika.

335 Leave a comment on paragraph 335 0  

336 Leave a comment on paragraph 336 0  

337 Leave a comment on paragraph 337 0 [19]

338 Leave a comment on paragraph 338 0 DE BOD SKAD DU BSGYUR NA, PRADZNY’A NI SHES RAB, M’ADHYAM {%MADHY’A MA} KA NI DBU MA, M’U LA NI RTZA BA, K’A RI KA NI TSIG LE’UR BYAS PA, N’A MA NI ZHES BYA BA’O,,

339 Leave a comment on paragraph 339 0  

340 Leave a comment on paragraph 340 0 Here is how we translate the pieces of this title.  Prajna means wisdom.  Madhyamaka is middle way, and mula is root text.  Karika means set in verse, while nama is known as.  [And so, altogether, we have The Classical Commentary known as “Wisdom”: The Root Text on the Middle Way, Set in Verse.]

341 Leave a comment on paragraph 341 0  

342 Leave a comment on paragraph 342 0  

343 Leave a comment on paragraph 343 0 [20]

344 Leave a comment on paragraph 344 0 DON YANG SHES RAB NI SHER PHYIN STON PA DANG, DBU MA NI RTAG CHAD GNYIS DANG BRAL BA’I DBU MA’I DON STON PA DANG,

345 Leave a comment on paragraph 345 0  

346 Leave a comment on paragraph 346 0 When we say “wisdom” here, we’re talking about the perfection of wisdom.  “Middle way” refers to a way in the middle, in the sense that we are free of the extremes where nothing can change, or else everything grinds to a stop.[13]

347 Leave a comment on paragraph 347 0  

348 Leave a comment on paragraph 348 0  

349 Leave a comment on paragraph 349 0 [21]

350 Leave a comment on paragraph 350 0 RTZA BA NI DBU MA’I BSTAN BCOS GZHAN KUN GYI GZHI LTA BU [f. 3a] DANG, TSIG LE’UR BYAS PA’I DON TSIGS BCAD DU BYAS PA DANG, N’A MA NI ZHES BYA BA STE MING DE SKAD CES BYA’O,,

351 Leave a comment on paragraph 351 0  

352 Leave a comment on paragraph 352 0 The words “root text” are to indicate that this work by the Arya is like the foundation for all other classical treatises upon the middle way.  “Set in verse” conveys to readers that the work is in poetry; and “known as” is meant to indicate that the rest is a name for the text.

353 Leave a comment on paragraph 353 0  

354 Leave a comment on paragraph 354 0  

355 Leave a comment on paragraph 355 0  

356 Leave a comment on paragraph 356 0 An obeisance by the Tibetan translator

357 Leave a comment on paragraph 357 0  

358 Leave a comment on paragraph 358 0 [22]

359 Leave a comment on paragraph 359 0  [(translator’s prostration)

360 Leave a comment on paragraph 360 0 ,’JAM DPAL GZHON NUR GYUR PA LA PHYAG ‘TSAL LO,

361 Leave a comment on paragraph 361 0  

362 Leave a comment on paragraph 362 0 I bow down to Gentle Voice, become young.[14]]

363 Leave a comment on paragraph 363 0  

364 Leave a comment on paragraph 364 0

365 Leave a comment on paragraph 365 0  

366 Leave a comment on paragraph 366 0  

367 Leave a comment on paragraph 367 0  

368 Leave a comment on paragraph 368 0  

369 Leave a comment on paragraph 369 0  

370 Leave a comment on paragraph 370 0 Chapter 1

371 Leave a comment on paragraph 371 0 An Analysis of Conditions

372 Leave a comment on paragraph 372 0

373 Leave a comment on paragraph 373 0  

374 Leave a comment on paragraph 374 0  

375 Leave a comment on paragraph 375 0  

376 Leave a comment on paragraph 376 0  

377 Leave a comment on paragraph 377 0 Chapter 1

378 Leave a comment on paragraph 378 0 An Analysis of Conditions

379 Leave a comment on paragraph 379 0  

380 Leave a comment on paragraph 380 0  

381 Leave a comment on paragraph 381 0  

382 Leave a comment on paragraph 382 0 Praising the Teacher, for dependence

383 Leave a comment on paragraph 383 0  

384 Leave a comment on paragraph 384 0 [23]

385 Leave a comment on paragraph 385 0 GNYIS PA LA GSUM, STON PA LA RTEN ‘BYUNG GSUNG BA’I SGO NAS BSTOD PA, RTEN ‘BYUNG MTHA’ BRGYAD DANG BRAL BAR ‘GREL TSUL, STON PA’I BKA’ DRIN DRAN PA’I PHYAG GO

386 Leave a comment on paragraph 386 0  

387 Leave a comment on paragraph 387 0 This brings us to our second major section—a commentary to the main body of the work.  This itself consists of three parts: a praise of the Teacher, for his enunciation of the principle of dependence; the way in which we interpret this dependence in terms of it being free of eight different extremes; and a prostration for the purpose of remaining mindful of the kindness of our Teacher.

388 Leave a comment on paragraph 388 0  

389 Leave a comment on paragraph 389 0  

390 Leave a comment on paragraph 390 0 [24]

391 Leave a comment on paragraph 391 0 ,DANG PO LA GNYIS, SPYI’I DON DANG, YAN LAG GI DON NO,,

392 Leave a comment on paragraph 392 0  

393 Leave a comment on paragraph 393 0 We will cover the first of these in two steps: a general explanation of the praise, followed by ancillary points.

394 Leave a comment on paragraph 394 0  

395 Leave a comment on paragraph 395 0  

396 Leave a comment on paragraph 396 0 [25]

397 Leave a comment on paragraph 397 0 DANG PO LA, RTEN ‘BYUNG MTHA’ BRGYAD DANG BRAL BA NI ‘DI’I BRJOD BYA, ‘DI LA BRTEN NAS DON DE KHONG DU CHUD PA NI DGOS PA, SPROS PA THAMS CAD NYE BAR ZHI BA’I MYANG ‘DAS MTHAR THUG NI NYID DGOS, CHOS GSUM PHYI MA SNGA MA LA ‘BREL BA NI ‘DI’I ‘BREL BA’O,,

398 Leave a comment on paragraph 398 0  

399 Leave a comment on paragraph 399 0 Here is the first.  This opening praise contains four parts.  First, the mention of the principle of dependence free of eight different extremes reflects the subject matter of our text.  Second, the immediate goal is that we come to grasp this principle, by relying upon the Arya’s work.  Third, the ultimate goal is that we attain the ultimate form of nirvana, where we put to rest each and every fantasy we now possess, about how things exist.  Fourth, there is a crucial interrelation here, where each succeeding step of the first three relies upon the step which precedes it.[15]

400 Leave a comment on paragraph 400 0  

401 Leave a comment on paragraph 401 0  

402 Leave a comment on paragraph 402 0 [26]

403 Leave a comment on paragraph 403 0 DON LA DE LTAR YIN KYANG SKABS ‘DIR MCHOD BRJOD KYIS DE LTAR YIN TSUL DNGOS SU STON PA NI MIN NO,,

404 Leave a comment on paragraph 404 0  

405 Leave a comment on paragraph 405 0 This is the point of this offering of praise, but at the same time it’s not as if the wording itself at this juncture directly reveals this fact.

406 Leave a comment on paragraph 406 0  

407 Leave a comment on paragraph 407 0  

408 Leave a comment on paragraph 408 0 [27]

409 Leave a comment on paragraph 409 0 THEG DMAN GYI MDO LAS KYANG STONG NYID MDOR BSDUS BSTAN MOD, THEG CHEN DU RIGS PA’I RNAM GRANGS DU MAS RGYAS PAR STON PAS KHYAD PAR YOD DE,

410 Leave a comment on paragraph 410 0  

411 Leave a comment on paragraph 411 0 Now it is admittedly the case that—even in the sutras of the lower way—the principle of emptiness is presented, albeit in an abbreviated way.  But this is vastly different from the approach here in the greater way, where we cover this subject utilizing a large quantity of different logical proofs.[16]

412 Leave a comment on paragraph 412 0  

413 Leave a comment on paragraph 413 0  

414 Leave a comment on paragraph 414 0 [28]

415 Leave a comment on paragraph 415 0 MGON POS,

416 Leave a comment on paragraph 416 0 ,DE PHYIR DE NI THEG CHEN LAS,

417 Leave a comment on paragraph 417 0 ,KHYOD KYIS TSANG BAR BSTAN PA LAGS,

418 Leave a comment on paragraph 418 0 ,ZHES GSUNGS PAS SO,,

419 Leave a comment on paragraph 419 0  

420 Leave a comment on paragraph 420 0 As our Protector himself has put it,

421 Leave a comment on paragraph 421 0  

422 Leave a comment on paragraph 422 0 And so you taught these things

423 Leave a comment on paragraph 423 0 In their entirety,

424 Leave a comment on paragraph 424 0 Within the greater way.[17]

425 Leave a comment on paragraph 425 0  

426 Leave a comment on paragraph 426 0  

427 Leave a comment on paragraph 427 0 [29]

428 Leave a comment on paragraph 428 0 RTEN ‘BREL GYI DON NI, DE’I SKAD ? {%SKAD DOD} LA, PRA TI AI TI {%TYA} MA {%no MA} SA MUD {%MUT} PAD {P’A DA} ZHES YOD PA LA, RKYEN GYI DBANG GIS PRA TI {%T’I} TY’A {%TYA} SA MUD {%MUT} P’A DA ZHES PA STE PHRAD PA DANG BRTEN PA DANG BLTOS NAS ‘BYUNG BA’I DON GSUM LA ‘JUG CING,

429 Leave a comment on paragraph 429 0  

430 Leave a comment on paragraph 430 0 Now what do we mean when we speak of the “principle of dependence”?  The original Sanskrit here is pratitya samutpada.  We use this term to refer to something that occurs by force of factors—which can refer to three different ideas: something which occurs because things make contact with each other; or which occurs because things are depending upon each other; or which occurs because things are relying on each other.

431 Leave a comment on paragraph 431 0  

432 Leave a comment on paragraph 432 0  

433 Leave a comment on paragraph 433 0 [30]

434 Leave a comment on paragraph 434 0 BRTEN NAS ‘BYUNG BA’I DON NI,

435 Leave a comment on paragraph 435 0 ,BYED PO LAS {karma} LA BRTEN BYAS SHING,

436 Leave a comment on paragraph 436 0 ,LAS KYANG BYED PA PO NYID LA,

437 Leave a comment on paragraph 437 0 ,BRTEN NAS ‘BYUNG PA MA GTOGS PAR,

438 Leave a comment on paragraph 438 0 ,’GRUB PA’I RGYU NI MA MTHONG NGO,,

439 Leave a comment on paragraph 439 0 ZHES ‘BYUNG BA LTAR,

440 Leave a comment on paragraph 440 0  

441 Leave a comment on paragraph 441 0 What it means when we say that “something occurs because things depend upon each other” is described in the following lines:

442 Leave a comment on paragraph 442 0  

443 Leave a comment on paragraph 443 0 An agent comes into being

444 Leave a comment on paragraph 444 0 Dependent upon an action;

445 Leave a comment on paragraph 445 0 And the action in turn occurs

446 Leave a comment on paragraph 446 0 Through dependence upon the agent;

447 Leave a comment on paragraph 447 0 We see no other cause than this

448 Leave a comment on paragraph 448 0 That can ever make things occur.[18]

449 Leave a comment on paragraph 449 0  

450 Leave a comment on paragraph 450 0  

451 Leave a comment on paragraph 451 0 [31]

452 Leave a comment on paragraph 452 0 CHOS THAMS CAD PHAN TSUN GCIG CIG SHOS LA BRTEN NAS [f. 3b] ‘JOG DGOS BA’I {%PA’I} DON YIN GYI, RGYU RKYEN LAS ‘BYUNG BA’I DON TZAM MIN NO,,

453 Leave a comment on paragraph 453 0  

454 Leave a comment on paragraph 454 0 And so the point of the “principle of dependence” here is not just that things occur through causes and conditions; but rather that all objects in the universe can only be established through a process of mutual interdependence.

455 Leave a comment on paragraph 455 0  

456 Leave a comment on paragraph 456 0  

457 Leave a comment on paragraph 457 0  

458 Leave a comment on paragraph 458 0 The eight impossibles

459 Leave a comment on paragraph 459 0  

460 Leave a comment on paragraph 460 0 [32]

461 Leave a comment on paragraph 461 0 GNYIS PA NI,

462 Leave a comment on paragraph 462 0  

463 Leave a comment on paragraph 463 0 This brings us to our second step from above: ancillary points in the praise, expressed in the following lines of the root text.

464 Leave a comment on paragraph 464 0  

465 Leave a comment on paragraph 465 0  

466 Leave a comment on paragraph 466 0 [33]

467 Leave a comment on paragraph 467 0 (I.1-2)

468 Leave a comment on paragraph 468 0 Anirodham anutpādam anucchedam aśāśvatam,
Anekārtham anānārtham anāgamam anirgamam,

469 Leave a comment on paragraph 469 0 Yaḥ pratītyasamutpādaṃ prapañcopaśamaṁ śivam,
Deśayāmāsa Saṁbuddhas taṁ vande vadatāṁ varam.

470 Leave a comment on paragraph 470 0  

471 Leave a comment on paragraph 471 0 Anirodham anutpadam anuchedam ashashvatam,

472 Leave a comment on paragraph 472 0 Anekartham ananartham anagamam anirgamam,

473 Leave a comment on paragraph 473 0 Yah pratityasamutpadam prapanchopashaman shivam,

474 Leave a comment on paragraph 474 0 Deshayamasa Sambuddhas tan vande vadatan varam.

475 Leave a comment on paragraph 475 0  

476 Leave a comment on paragraph 476 0  

477 Leave a comment on paragraph 477 0 ,GANG GIS RTEN CING ‘BREL BAR ‘BYUNG,

478 Leave a comment on paragraph 478 0 ,’GAG PA MED PA SKYE MED PA,

479 Leave a comment on paragraph 479 0 ,CHAD PA MED PA RTAG MED PA,

480 Leave a comment on paragraph 480 0 ,’ONG BA MED PA ‘GRO MED PA,

481 Leave a comment on paragraph 481 0 ,THA DAD DON MIN DON GCIG MIN,

482 Leave a comment on paragraph 482 0 ,SPROS PA NYER ZHI ZHI BSTAN PA,

483 Leave a comment on paragraph 483 0 ,RDZOGS PA’I SANGS RGYAS SMRA RNAMS KYI,

484 Leave a comment on paragraph 484 0 ,DAM PA DE LA PHYAG ‘TSAL LO,,

485 Leave a comment on paragraph 485 0 ZHES PA’O,,

486 Leave a comment on paragraph 486 0  

487 Leave a comment on paragraph 487 0 I bow down to that highest of teachers;

488 Leave a comment on paragraph 488 0 To the fully Enlightened One,

489 Leave a comment on paragraph 489 0 Who teaches us to reach that peace

490 Leave a comment on paragraph 490 0 Where our fantasies about how things exist

491 Leave a comment on paragraph 491 0 Are put to a final rest.

492 Leave a comment on paragraph 492 0  

493 Leave a comment on paragraph 493 0 I bow to the one who taught us

494 Leave a comment on paragraph 494 0 That things happen in dependence:

495 Leave a comment on paragraph 495 0 Nothing ends, and nothing begins;

496 Leave a comment on paragraph 496 0 Nothing stops, but nothing

497 Leave a comment on paragraph 497 0 Ever lasts forever.

498 Leave a comment on paragraph 498 0 Nothing comes, and nothing goes;

499 Leave a comment on paragraph 499 0 No two things are different,

500 Leave a comment on paragraph 500 0 Nor are any two the same.

501 Leave a comment on paragraph 501 0  

502 Leave a comment on paragraph 502 0  

503 Leave a comment on paragraph 503 0 [34]

504 Leave a comment on paragraph 504 0 DON NI, PHYAG ‘TSAL LO ZHES DRANG NGO,,

505 Leave a comment on paragraph 505 0  

506 Leave a comment on paragraph 506 0 As for the import of these first lines, we can begin from the words, “I bow…”[19]

507 Leave a comment on paragraph 507 0  

508 Leave a comment on paragraph 508 0  

509 Leave a comment on paragraph 509 0 [35]

510 Leave a comment on paragraph 510 0 GANG LA NA SMON {%STON} PA GANG GIS RTEN CING ‘BREL BAR ‘BYUNG BA BSTAN PA‘I THUB DBANG RDZOGS PA’I SANGS RGYAS DE LA‘O,,

511 Leave a comment on paragraph 511 0  

512 Leave a comment on paragraph 512 0 To whom does Nagarjuna bow?  To the Teacher: to the Lord of the Able Ones—to the fully Enlightened One who taught us that things happen in dependence.

513 Leave a comment on paragraph 513 0  

514 Leave a comment on paragraph 514 0  

515 Leave a comment on paragraph 515 0 [36]

516 Leave a comment on paragraph 516 0 JI LTAR NA RTEN ‘BYUNG DE NI MNYAM GZHAG ZAG MED KYI YUL GYI RANG BZHIN LA LTOS NAS SKAD CIG MAR ‘JIG PA’I ‘GAG PA DANG, RANG GI NGO BO THOB PHYIR SKYE BA DANG SNGA MA RGYUN CHAD PA DANG MI ‘JIG PA’I RTAG PA DANG TSUR ‘ONG BA DANG PHAR ‘GRO BA DANG DGOS {%DE GO SA?} SOGS KYI DON SO SO BA’I THA DAD PA DANG DON SO SO BA MIN PA’I GCIG PA RNAMS NI MED DO ZHES DGAG TSIG MTHAR SBYAR RO,,

517 Leave a comment on paragraph 517 0  

518 Leave a comment on paragraph 518 0 And how did he teach us this dependence?  He stated that the fact of dependence—as an object of that immaculate state of meditation[20]—is none of the following, at least with regard to any nature this object could have of its own.  Thus we are to add words of negation—“nothing”—to the each member of this list:

519 Leave a comment on paragraph 519 0  

520 Leave a comment on paragraph 520 0 1) Something that could ever end, in the sense of blinking out of existence, moment by moment;

521 Leave a comment on paragraph 521 0  

522 Leave a comment on paragraph 522 0 2) Something that could ever begin, in terms of taking on some identity of its own;

523 Leave a comment on paragraph 523 0  

524 Leave a comment on paragraph 524 0 3) Something that could ever stop, as the flow of how it has existed up to now is discontinued;

525 Leave a comment on paragraph 525 0  

526 Leave a comment on paragraph 526 0 4) Something that could ever last forever—never be destroyed;

527 Leave a comment on paragraph 527 0  

528 Leave a comment on paragraph 528 0 5) Something that could ever come, from there to here;

529 Leave a comment on paragraph 529 0  

530 Leave a comment on paragraph 530 0 6) Something that could ever go, from here to there;

531 Leave a comment on paragraph 531 0  

532 Leave a comment on paragraph 532 0 7) Two things that could ever be different from one another, in senses such as occupying some separate space; and

533 Leave a comment on paragraph 533 0  

534 Leave a comment on paragraph 534 0 8) Two things that could ever be the same as each other, insofar as not being separate in those same senses.

535 Leave a comment on paragraph 535 0  

536 Leave a comment on paragraph 536 0  

537 Leave a comment on paragraph 537 0 [37]

538 Leave a comment on paragraph 538 0 RTEN ‘BYUNG GI CHOS NYID ‘PHAGS PA’I YE SHES KYIS JI LTAR GZIGS PA’I GZIGS DOR {%NGOR} SKYE ‘GAG LA SOGS PA’I SPROS PA THAMS CAD NYE BAR ZHI BA DANG,

539 Leave a comment on paragraph 539 0  

540 Leave a comment on paragraph 540 0 The nature of all things, within their dependence, represents a point where—to the perceptions of a realized being,[21] to their state of wisdom—all fantasies about how things exist are put to a final rest.

541 Leave a comment on paragraph 541 0  

542 Leave a comment on paragraph 542 0  

543 Leave a comment on paragraph 543 0 [38]

544 Leave a comment on paragraph 544 0 DER SEMS DANG SEMS BYUNG GI RNAM RTOG GI RGYU BA MED BAS SKYE RGA SOGS KYIS NYE BAR ‘TSE BA THAMS CAD DANG BRAL BA’I PHYIR ZHI BA’O,,

545 Leave a comment on paragraph 545 0  

546 Leave a comment on paragraph 546 0 We can also describe this as peace, since—because at this point both our main mind and our mental functions are free of any circulation of mistaken thoughts about things—we are freeing ourselves from the damage done to us by rebirth, aging, and the rest.[22]

547 Leave a comment on paragraph 547 0  

548 Leave a comment on paragraph 548 0  

549 Leave a comment on paragraph 549 0 [39]

550 Leave a comment on paragraph 550 0 RTEN ‘BYUNG GI DE NYID RDZOGS PA’I SANGS RGYAS NYID KYIS JI LTA BA BZHIN DU MNGON SUM DU GZIGS NAS GZHAN LA LEGS PAR BSTAN PAS SMRA BA RNAMS KYI DAM PA ZHES BYA’O,,

551 Leave a comment on paragraph 551 0  

552 Leave a comment on paragraph 552 0 This true nature of dependence is something that only a fully Enlightened One can see, directly, in just the way it is.  They then teach it to others perfectly—which makes them the highest of all teachers.

553 Leave a comment on paragraph 553 0  

554 Leave a comment on paragraph 554 0  

555 Leave a comment on paragraph 555 0 [40]

556 Leave a comment on paragraph 556 0 ‘DIR ‘GAG SOGS BRGYAD GSUNGS PA NI RANG GZHAN GYI RTZOD PA’I GZHI’I [f. 4a] GTZO BO YIN PA LA DGONGS LA, DE YANG ‘GAG SOGS BRGYAD NI ‘PHAGS PA’I MNYAM GZHAG GI GZIGS NGOR MED KYANG THA SNYAD DU YOD DO,,

557 Leave a comment on paragraph 557 0  

558 Leave a comment on paragraph 558 0 Now why are these particular eight—of ending and the rest—selected for mention in these first lines?  The idea is that, first of all, these are the main points that we would tend to argue about with others.  Secondly, we can say that—to the perceptions of a realized being who is inside the direct experience of emptiness—none of these things can be seen to exist; although, on a conventional level, they certainly do exist.

559 Leave a comment on paragraph 559 0  

560 Leave a comment on paragraph 560 0  

561 Leave a comment on paragraph 561 0 [41]

562 Leave a comment on paragraph 562 0 ‘GAG PA MED PA NI SKYE BA MED PA ZHES PA’I SNGON DU ‘BYUNG BA RANG BZHIN GYIS GRUB NA SKYE ‘GAG GO RIM MA NGES PAR ‘GYUR BAR STON PA’I CHED DO,,

563 Leave a comment on paragraph 563 0  

564 Leave a comment on paragraph 564 0 Now why does Arya Nagarjuna mention ending before beginning?  He wants to make the point that—if these things were to exist through some nature of their own—then we could never say with certainty whether things would begin first and then end; or end first and then begin.

565 Leave a comment on paragraph 565 0  

566 Leave a comment on paragraph 566 0  

567 Leave a comment on paragraph 567 0  

568 Leave a comment on paragraph 568 0 The two kinds of self-nature that were never there

569 Leave a comment on paragraph 569 0  

570 Leave a comment on paragraph 570 0 [42]

571 Leave a comment on paragraph 571 0 GNYIS PA LA GNYIS, RAB BYED KYI GZHUNG NYAMS LEN GYI RIM PAR BSGRIG PA DANG, GZHUNG RNAMS SO SOR BSHAD PA’O,,

572 Leave a comment on paragraph 572 0  

573 Leave a comment on paragraph 573 0 This brings us to the second part promised above: on the way in which we interpret this dependence in terms of it being free of eight different extremes.  This will be treated in two steps of (1) a presentation of the different chapters arranged in an order in which they might actually be put into practice; and then (2) our explanation of the actual subject matter of each of these chapters.

574 Leave a comment on paragraph 574 0  

575 Leave a comment on paragraph 575 0  

576 Leave a comment on paragraph 576 0 [43]

577 Leave a comment on paragraph 577 0 DANG PO LA, DMIGS PA GANG ZAG LA DMIGS NAS RNAM PA RANG GI MTSAN NYID KYIS GRUB BAR ‘DZIN PA’I BLO NI GANG ZAG GI BDAG ‘DZIN DANG,

578 Leave a comment on paragraph 578 0  

579 Leave a comment on paragraph 579 0 Here is the first.  Now when our mind takes, as its object, a person; and then holds it, as its aspect, to exist in and of itself; we call this “the tendency to believe that a person exists as a person.”

580 Leave a comment on paragraph 580 0  

581 Leave a comment on paragraph 581 0  

582 Leave a comment on paragraph 582 0 [44]

583 Leave a comment on paragraph 583 0 DMIGS PA GANG ZAG MA YIN PA’I PHUNG SOGS KYI CHOS LA DMIGS NAS RNAM PA RANG GI MTSAN NYID KYIS GRUB PAR ‘DZIN PA’I BLO NI CHOS KYI BDAG ‘DZIN TE,

584 Leave a comment on paragraph 584 0  

585 Leave a comment on paragraph 585 0 And when our mind takes, as its object, things that are not the person themselves—things like the five parts to a person; and then holds these things, as their aspect, to exist in and of themselves; then we call this “the tendency to believe that things exist as things.”

586 Leave a comment on paragraph 586 0  

587 Leave a comment on paragraph 587 0  

588 Leave a comment on paragraph 588 0 [45]

589 Leave a comment on paragraph 589 0 BLO SNGON MAS BZUNG BA LTAR MED PA NI GANG ZAG GI BDAG MED YIN LA, PHYI MAS BZUNG BA LTAR MED PA NI CHOS KYI BDAG MED DO,,

590 Leave a comment on paragraph 590 0  

591 Leave a comment on paragraph 591 0 And what we call the “lack of any self-nature to the person” is the simple fact that what the former state of mind thinks it sees cannot exist; while the “lack of any self-nature to things” is the fact that what the latter state of mind thinks it sees cannot exist, either.

592 Leave a comment on paragraph 592 0  

593 Leave a comment on paragraph 593 0  

594 Leave a comment on paragraph 594 0 [46]

595 Leave a comment on paragraph 595 0 DES NA MED RGYU’I BDAG CIG GANG ZAG GI STENG DU BKAG PA GANG ZAG GI BDAG MED DANG, CHOS KYI STENG DU BKAG PA CHOS KYI BDAG MED YIN BAS {%PAS} DGAG GZHI SO SO YIN YANG DGAG BYA’I BDAG LA KHYAD PAR MED DO,,

596 Leave a comment on paragraph 596 0  

597 Leave a comment on paragraph 597 0 So what’s happening here is that we’re considering a single kind of self-nature that could never exist.  When we deny it with reference to a person, then we call it “the lack of any self-nature to the person”; and when we deny it with reference to things, then we call it “the lack of any self-nature to things.”  And so although we deny this nature with regard to two different referents, it’s not that there’s any difference in the two self-natures we are denying.

598 Leave a comment on paragraph 598 0  

599 Leave a comment on paragraph 599 0  

600 Leave a comment on paragraph 600 0 [47]

601 Leave a comment on paragraph 601 0 DE’I PHYIR BDAG MED GNYIS MA {%LA} PHRA RAGS KYI KHYAD PAR MED KYANG GANG ZAG GI STENG DU NGES SLA ZHING CHOS KYI STENG DU NGES DKA’ BA’I KHYAD PAR NI YOD DO,,

602 Leave a comment on paragraph 602 0  

603 Leave a comment on paragraph 603 0 As such, we can’t really say that one of these two lacks of any self-nature is more or less subtle than the other; nonetheless, there is a difference in the relative difficulty of perceiving the two.  That is, the fact that nothing is itself is easier to recognize with respect to a person; and more difficult to recognize with respect to things in general.

604 Leave a comment on paragraph 604 0  

605 Leave a comment on paragraph 605 0  

606 Leave a comment on paragraph 606 0 [48]

607 Leave a comment on paragraph 607 0 ‘JIG LTA NI GANG ZAG GI BDAG ‘DZIN GYI BYE BRAG STE, DE YANG RANG RGYUD KYI NGA LA DMIGS NAS NGA DANG NGA YI’O SNYAM DU RANG GI MTSAN NYID KYIS GRUB PAR ‘DZIN PA ZHIG GO

608 Leave a comment on paragraph 608 0  

609 Leave a comment on paragraph 609 0 Now what we call the “view of destruction” is a particular variant of the tendency to believe that a person is themselves.  This state of mind focuses on the “me” that relates to my own continuum, and holds that it is either “me” or “mine”—but in a way where these exist in and of themselves.

610 Leave a comment on paragraph 610 0  

611 Leave a comment on paragraph 611 0  

612 Leave a comment on paragraph 612 0 [49]

613 Leave a comment on paragraph 613 0 ,DES NA ‘DIR [f. 4b] ‘GOG RGYU LA YUL ‘GOG PA DANG YUL CAN ‘GOG PA GNYIS TE, DE LA BLO DE GNYIS KYIS YUL JI LTAR BZUNG BA’I DON LA RIGS PA’I GNOD PA BSTAN NAS YUL CAN GYI ‘DZIN PA YANG ‘GOG PA’O,,

614 Leave a comment on paragraph 614 0  

615 Leave a comment on paragraph 615 0 As such, there are two divisions to what we need to deny here: we need to deny the object, and we need to deny the subject.  In this regard, we can also deny how the subject state of mind holds to its object, when we demonstrate how what those two states of mind think they see can be thrown into question by clear reasoning.

616 Leave a comment on paragraph 616 0  

617 Leave a comment on paragraph 617 0  

618 Leave a comment on paragraph 618 0 [50]

619 Leave a comment on paragraph 619 0 DE’I TSE YUL CAN DE DAG GIS JI LTAR BZUNG BA’I DON THA SNYAD DU YOD PA ‘GOG KYANG YUL YUL CAN DE DAG THA SNYAD DU YOD PA MI ‘GOG GI, THA SNYAD KYI DBANG GIS BZHAG TZAM MA YIN PAR YOD PA ‘GOG STE YOD PA THAMS CAD LA ‘DRA’O,,

620 Leave a comment on paragraph 620 0  

621 Leave a comment on paragraph 621 0 At this point, we are disproving that what these subject states of mind think they see could exist, in any conventional sense.  We are not though denying that—conventionally speaking—the subject and object could not exist at all.  All we are doing is disproving that anything could ever exist, unless it were established as existing through the power of the words we use, and nothing more.  This methodology remains the same, no matter which of the existing objects in the universe we have taken under consideration.

622 Leave a comment on paragraph 622 0  

623 Leave a comment on paragraph 623 0  

624 Leave a comment on paragraph 624 0 [51]

625 Leave a comment on paragraph 625 0 SKYES SAM MA SKYES ‘ONGS SAM MA ‘ONGS ZHES SOGS DPYOD PA NI THA SNYAD DU KHAS LEN KYANG, DE TZAM GYIS MA TSIM BAR THA SNYAD BTAGS PA’I BTAGS DON DE JI ‘DRA BA ZHIG TU GRUB PAR BTZAL BA NA RNYED PAR KHAS MI LEN TE

626 Leave a comment on paragraph 626 0  

627 Leave a comment on paragraph 627 0 Let’s look at how we analyze whether any of these things ever begins, or never begins; how they come, or never come.  We do accept that, in a conventional sense, such things do exist.  But what we’re saying is that we do not accept that—if a person refused to be satisfied with this description of things, and instead insisted upon seeking out the thing that they have named with their names—they would ever find anything.

628 Leave a comment on paragraph 628 0  

629 Leave a comment on paragraph 629 0  

630 Leave a comment on paragraph 630 0 [52]

631 Leave a comment on paragraph 631 0 SNGA MA NI THA SNYAD KYI DPYOD PA YIN LA, PHYI MA NI DON DAM LA DPYOD PA YIN PA’I PHYIR RO,,

632 Leave a comment on paragraph 632 0  

633 Leave a comment on paragraph 633 0 The former process we would call an “analysis of the conventional nature of things”; and the latter an “analysis of the ultimate nature of things.”

634 Leave a comment on paragraph 634 0  

635 Leave a comment on paragraph 635 0  

636 Leave a comment on paragraph 636 0 [53]

637 Leave a comment on paragraph 637 0 TSUL ‘DI LA RIGS PAS DPYAD MI BZOD PA DANG RIGS PAS GNOD PA DANG RIGS SHES KYIS MA RNYED PA DANG, DES BKAG PA RNAMS SO SOR BYED {%PHYED} PA DGOS SHING,

638 Leave a comment on paragraph 638 0  

639 Leave a comment on paragraph 639 0 When we’re going through these different processes, we need to learn to distinguish between: (1) deciding whether or not something will stand up under logical analysis; (2) whether or not something is drawn into question by logic; (3) whether or not something can be located by a state of mind acting in a logical mode; and (4) whether or not it is actually disproven by this same state of mind.

640 Leave a comment on paragraph 640 0  

641 Leave a comment on paragraph 641 0  

642 Leave a comment on paragraph 642 0 [54]

643 Leave a comment on paragraph 643 0 YID BDAG GNYIS DANG BDAG MED GNYIS LA ZHUGS MA ZHUGS KYI KHYAD BAR {%PAR} YANG SHES PAR BYA’O,,

644 Leave a comment on paragraph 644 0  

645 Leave a comment on paragraph 645 0 We also need to learn to identify when the mind is engaged in one of the two types of a supposed self-nature; and when it is engaged in one of the two types of a lack of any such self-nature.

646 Leave a comment on paragraph 646 0  

647 Leave a comment on paragraph 647 0  

648 Leave a comment on paragraph 648 0  

649 Leave a comment on paragraph 649 0 A summary of the topics of the chapters

650 Leave a comment on paragraph 650 0  

651 Leave a comment on paragraph 651 0 [55]

652 Leave a comment on paragraph 652 0 RAB BYED RNAMS KYIS JI LTAR BSTAN PA’I BSDUS DON NI,

653 Leave a comment on paragraph 653 0  

654 Leave a comment on paragraph 654 0 Let’s move on to a summary of the topics presented in each of the chapters of the Arya’s masterpiece.[23]

655 Leave a comment on paragraph 655 0  

656 Leave a comment on paragraph 656 0  

657 Leave a comment on paragraph 657 0 [56]

658 Leave a comment on paragraph 658 0 DE LA THOG MAR BDAG DANG BDAG GIR ‘DZIN PA’I MA RIG BA’I {%PA’I} ZHEN YUL MED PAR GTAN LA DBAB DGOS PAS DE RAB BYED BCO BRGYAD PAS STON,

659 Leave a comment on paragraph 659 0  

660 Leave a comment on paragraph 660 0 The 18th chapter, “An Analysis of the Person and of Things,” could be considered before any of the other chapters, since our very first job is that we have to establish how what misunderstanding believes in—what the tendencies to believe in some self, or something of a self, believe in—could never even exist.

661 Leave a comment on paragraph 661 0  

662 Leave a comment on paragraph 662 0  

663 Leave a comment on paragraph 663 0 [57]

664 Leave a comment on paragraph 664 0 GANG ZAG LA RANG BZHIN MED NA ‘JIG RTEN PHA ROL NAS ‘DIR ‘ONG BA DANG ‘DI NAS PHA ROL TU ‘GRO BA DANG LAS DGE SDIG BYED PA MI [f. 5a] ‘THAD SNYAM PA ‘GOG PA LA ‘GRO ‘ONG PA RTAG {%’ONG BRTAG} PA DANG BYED PA PO BRTAG PA GNYIS,

665 Leave a comment on paragraph 665 0  

666 Leave a comment on paragraph 666 0 Once they hear that the person possesses no nature of their own, someone might start to wonder how such a person could come into this life from some other life; or go into another life from this one.  They might also wonder, then, about the workings of karma itself: good deeds and bad deeds.  And so these topics are covered in Chapter 2—“An Analysis of Going & Coming”; and in Chapter 8—“An Analysis of Agents & Actions.”

667 Leave a comment on paragraph 667 0  

668 Leave a comment on paragraph 668 0  

669 Leave a comment on paragraph 669 0 [58]

670 Leave a comment on paragraph 670 0 BYED PA PO RANG BZHIN MED PAR BSTAN PA LA LEN PA POR MI RUNG NGO SNYAM PA ‘GOG BAR {%PAR} SNGA ROL NA GNAS PA BRTAG PA,,

671 Leave a comment on paragraph 671 0  

672 Leave a comment on paragraph 672 0 Once they have listened to a presentation on how the agents of actions have no nature of their own, people might begin to think that there could never be anyone who took a rebirth.  And so to prevent this idea, the 9th chapter is presented: “An Analysis of Who Might Have Been There, Before.”

673 Leave a comment on paragraph 673 0  

674 Leave a comment on paragraph 674 0  

675 Leave a comment on paragraph 675 0 [59]

676 Leave a comment on paragraph 676 0 NYE BAR LEN PA PO LA RANG BZHIN YOD PAR SGRUB PA’I DPE DGAG PA NI BCU PA DANG,

677 Leave a comment on paragraph 677 0  

678 Leave a comment on paragraph 678 0 The 10th chapter then—“An Analysis of Fire and Firewood”—is devoted to denying a certain metaphor which people have employed, in an attempt to prove that the one who takes on the different parts of a person at rebirth could possess some nature of their own.

679 Leave a comment on paragraph 679 0  

680 Leave a comment on paragraph 680 0  

681 Leave a comment on paragraph 681 0 [60]

682 Leave a comment on paragraph 682 0 DE’I RTAGS ‘GOG PA LA BCU GCIG PA DANG BCU GNYIS PA,

683 Leave a comment on paragraph 683 0  

684 Leave a comment on paragraph 684 0 Next we have Chapter 11, “An Analysis of a First Beginning, or a Final Ending, to Things,” and Chapter 12, “An Analysis of Whether Pain was Created by Itself, or by Something Else.”  These are meant to disprove the reason given in the metaphor just mentioned.

685 Leave a comment on paragraph 685 0  

686 Leave a comment on paragraph 686 0  

687 Leave a comment on paragraph 687 0 [61]

688 Leave a comment on paragraph 688 0 CHOS KYI BDAG ‘GOG PA LA SKYE BA RANG BZHIN GYIS YOD PA ‘GOG PA LA RAB BYED DANG PO,,

689 Leave a comment on paragraph 689 0  

690 Leave a comment on paragraph 690 0 In seeking to disprove that things could be themselves, we need to show how nothing could begin through any nature of its own—thus, the first chapter: “An Analysis of Conditions.”

691 Leave a comment on paragraph 691 0  

692 Leave a comment on paragraph 692 0  

693 Leave a comment on paragraph 693 0 [62]

694 Leave a comment on paragraph 694 0 LUNG LAS PHUNG SOGS LA RANG BZHIN YOD PAR GSUNGS SO SNYAM PA LA SKYE MCHED BRTAG PA SOGS GSUM {Ch. 5: khams brtag pa; other 2 must be Ch. 3 “DBANG PO BRTAG PA” and Ch. 4 “PHUNG PO BRTAG PA“},

695 Leave a comment on paragraph 695 0  

696 Leave a comment on paragraph 696 0 Someone though might object, thinking to themselves: “But scripture itself describes how the parts to the person, and so on, do have a nature of their own.”  To address this idea, we have three chapters, beginning with Chapter 5, “An Analysis of the Categories,” and including Chapter 3, “An Analysis of the Powers,” and Chapter 4, “An Analysis of the Parts to a Person.”

697 Leave a comment on paragraph 697 0  

698 Leave a comment on paragraph 698 0  

699 Leave a comment on paragraph 699 0 [63]

700 Leave a comment on paragraph 700 0 CHAGS SOGS DANG SKYE ‘JIG GNAS GSUM DANG DE’I RGYU LAS DANG BYED PA PO YOD PAS DE DAG LA RANG BZHIN YOD DO SNYAM PA ‘GOG BAR {%PAR} ‘DOD CHAGS BRTAG PA SOGS GSUM,

701 Leave a comment on paragraph 701 0  

702 Leave a comment on paragraph 702 0 Another thought might occur to some: “Given that we see emotions such as desire; and the three stages of beginning, ending, and staying—as well as the causes for these, karma and agents of action—can’t we say that they have some nature of their own?”  Denying this idea is the task of three chapters beginning with Chapter 6, “An Analysis of Desire & Attachment”; along with Chapter 7, “An Analysis of Beginning, Staying, & Ending,” and Chapter 13, “An Analysis of Factors.”

703 Leave a comment on paragraph 703 0  

704 Leave a comment on paragraph 704 0  

705 Leave a comment on paragraph 705 0 [64]

706 Leave a comment on paragraph 706 0 GANG ZAG DANG CHOS LA RANG BZHIN YOD PA’I SGRUB BYED DU CHOS RNAMS KYI ‘PHRAD PA DANG SKYED PA’I RGYU RKYEN NYE BAR LEN PA DANG GCIG NAS GCIG TU ‘KHOR BA YOD CES SMRA BA ‘GOG PA LA PHRAD PA DANG RANG BZHIN DANG BCINGS THAR BRTAG PA GSUM,

707 Leave a comment on paragraph 707 0  

708 Leave a comment on paragraph 708 0 Some might posit—as proof that both the person, and things, do possess a nature of their own—that things do make contact with each other; and that causes and conditions do lead to their corresponding results; and that beings do circle from one birth to another.  To refute these attempted proofs, we have Chapter 14, “An Analysis of Contact between Things”; Chapter 15, “An Analysis of a Nature to Things”; and Chapter 16, “An Analysis of Bondage, and Freedom from Bondage.”

709 Leave a comment on paragraph 709 0  

710 Leave a comment on paragraph 710 0  

711 Leave a comment on paragraph 711 0 [65]

712 Leave a comment on paragraph 712 0 ‘KHOR BA LA RANG BZHIN YOD PA’I SGRUB BYED LAS ‘BRAS KYI ‘BREL BA’I RTEN YIN PA ‘GOG PA LA LAS ‘BRAS BRTAG PA,

713 Leave a comment on paragraph 713 0  

714 Leave a comment on paragraph 714 0 Others assert that the cycle of pain does have its own nature; as proof of this, they cite the very foundation of the connection between karma and its consequences.  To deny this position, we see Chapter 17: “An Analysis of Karma & Consequences.”

715 Leave a comment on paragraph 715 0  

716 Leave a comment on paragraph 716 0  

717 Leave a comment on paragraph 717 0 [66]

718 Leave a comment on paragraph 718 0 DNGOS PO LA RANG BZHIN YOD PA’I SGRUB BYED DU DUS GSUM GDAGS BA’I {%PA’I} RGYU YIN PA’I PHYIR ZHES ‘GOG PA LA DUS BRTAG PA,

719 Leave a comment on paragraph 719 0  

720 Leave a comment on paragraph 720 0 Still others assert that working things do possess a nature of their own, since this is what allows us to apply the names to the three times; to dispel this belief, we have Chapter 19: “An Analysis of Time.”

721 Leave a comment on paragraph 721 0  

722 Leave a comment on paragraph 722 0  

723 Leave a comment on paragraph 723 0 [67]

724 Leave a comment on paragraph 724 0 DUS LA RANG BZHIN YOD PAR SGRUB PA LA ‘BRAS BU’I BYED RKYEN DANG ‘BYUNG ‘JIG GI RGYU YIN BA {%PA} ‘GOG PA LA TSOGS PA DANG ‘BYUNG ‘JIG BRTAG PA GNYIS,

725 Leave a comment on paragraph 725 0  

726 Leave a comment on paragraph 726 0 Some say that time must have a nature of its own, since it acts as the factor that produces results; and is further the cause for things to occur and to pass away.  To refute this position we see Chapter 20, “An Analysis of the Convergence of Causes & Conditions”; as well as Chapter 21, “An Analysis of How Things Occur, & Then Pass Away.”

727 Leave a comment on paragraph 727 0  

728 Leave a comment on paragraph 728 0  

729 Leave a comment on paragraph 729 0 [68]

730 Leave a comment on paragraph 730 0 [f. 5b] SRID RGYUN RANG BZHIN MED BAR BSTAN PA NA DE’I RGYUN DE BZHIN GSHEGS PA DANG NYON MONGS YOD PAS MI ‘THAD DO SNYAM DU DOGS PA ‘GOG PA LA DE BZHIN GSHEGS PA BRTAG PA DANG PHYIN CI LOG BRTAG PA GNYIS,

731 Leave a comment on paragraph 731 0  

732 Leave a comment on paragraph 732 0 Others assert that—when we teach that the flow of being has no nature—we must be mistaken, for Those Gone Thus do possess such a flow; as do the negative emotions.  To address this doubt, we see Chapter 22, “An Analysis of Those Gone Thus,” and Chapter 23, “An Analysis of Error.”

733 Leave a comment on paragraph 733 0  

734 Leave a comment on paragraph 734 0  

735 Leave a comment on paragraph 735 0 [69]

736 Leave a comment on paragraph 736 0 RANG BZHIN GYIS STONG BA LA BDEN BZHI SOGS MI ‘THAD SNYAM PA LA BDEN PA BRTAG PA,

737 Leave a comment on paragraph 737 0  

738 Leave a comment on paragraph 738 0 Some may think that principles like the four truths[24] could not apply, if things are empty of any nature of their own; to counter this idea we have Chapter 24: “An Analysis of the Higher Truths.”

739 Leave a comment on paragraph 739 0  

740 Leave a comment on paragraph 740 0  

741 Leave a comment on paragraph 741 0 [70]

742 Leave a comment on paragraph 742 0 DE LA MYANG ‘DAS MI ‘THAD SNYAM PA ‘GOG BAR {%PAR} MYANG ‘DAS BRTAG PA,

743 Leave a comment on paragraph 743 0  

744 Leave a comment on paragraph 744 0 The idea that, for the same reason, nirvana would not be possible is disproven in Chapter 25, “An Analysis of Nirvana.”

745 Leave a comment on paragraph 745 0  

746 Leave a comment on paragraph 746 0  

747 Leave a comment on paragraph 747 0 [71]

748 Leave a comment on paragraph 748 0 RTEN ‘BYUNG MTHONG NA DBU MA’I LAM MTHONG BAR GSUNGS PA’I DON STON PA LA RTEN ‘BREL BRTAG PA,

749 Leave a comment on paragraph 749 0  

750 Leave a comment on paragraph 750 0 The chapter where we analyze dependence itself—Chapter 26, “An Analysis of the Twelve Links of Suffering Existence”—presents what the Buddha meant when he said that “Someone who sees dependence sees the middle way.”

751 Leave a comment on paragraph 751 0  

752 Leave a comment on paragraph 752 0  

753 Leave a comment on paragraph 753 0 [72]

754 Leave a comment on paragraph 754 0 RTEN ‘BYUNG GI DE NYID RTOGS NA LTA BA NGAN PA THAMS CAD LDOG PAR STON PA LA LTA BA BRTAG PA GSUNGS TE,

755 Leave a comment on paragraph 755 0  

756 Leave a comment on paragraph 756 0 Chapter 27, finally, is devoted to “An Analysis of Viewpoints,”in order to indicate that—once we realize the true nature of dependence—then we are able to stop each and every mistaken viewpoint we might ever entertain.

757 Leave a comment on paragraph 757 0  

758 Leave a comment on paragraph 758 0  

759 Leave a comment on paragraph 759 0 [73]

760 Leave a comment on paragraph 760 0 THAMS CAD KYANG RANG RGYUD LA THAR LAM BSKYED PA DANG BRTAN PA DANG ‘PHEL BAR BYA BA’I CHED DU YIN GYI GZHAN DANG RTZOD PA TZAM GYI PHYIR MIN TE,

761 Leave a comment on paragraph 761 0  

762 Leave a comment on paragraph 762 0 Now the point of all these different analyses is not simply to engage in dispute with others about their ideas; rather, the purpose of each and every one of these chapters is to first give birth to the path to freedom within our own heart; and then make this path more firm; and further to bring it to increase.

763 Leave a comment on paragraph 763 0  

764 Leave a comment on paragraph 764 0  

765 Leave a comment on paragraph 765 0 [74]

766 Leave a comment on paragraph 766 0 DBU MA ‘JUG PA LAS,

767 Leave a comment on paragraph 767 0 ,BSTAN BCOS LAS DPYAD RTZOD LA CHAGS PA’I PHYIR,

768 Leave a comment on paragraph 768 0 ,MA MDZAD RNAM GROL PHYIR NI DE NYID BSTAN,

769 Leave a comment on paragraph 769 0 ,ZHES GSUNGS PA LTAR RO,,

770 Leave a comment on paragraph 770 0  

771 Leave a comment on paragraph 771 0 As Entering the Middle Way puts it,

772 Leave a comment on paragraph 772 0  

773 Leave a comment on paragraph 773 0 The classical commentary does not engage

774 Leave a comment on paragraph 774 0 In analysis, or debate, out of any attachment

775 Leave a comment on paragraph 775 0 To these methods in themselves;

776 Leave a comment on paragraph 776 0 Rather, they are presented for the sole purpose

777 Leave a comment on paragraph 777 0 Of helping us attain liberation.[25]

778 Leave a comment on paragraph 778 0  

779 Leave a comment on paragraph 779 0  

780 Leave a comment on paragraph 780 0  

781 Leave a comment on paragraph 781 0 Nothing could ever grow

782 Leave a comment on paragraph 782 0  

783 Leave a comment on paragraph 783 0 [75]

784 Leave a comment on paragraph 784 0 GNYIS PA LA GSUM, RTEN ‘BYUNG RANG BZHIN GYIS STONG PAR BSTAN PA, DE RTOGS MA RTOGS LAS ‘KHOR BAR LDOG ‘JUG BYED TSUL, RTOGS NA LTA NGAN LDOG TSUL LO,,

785 Leave a comment on paragraph 785 0  

786 Leave a comment on paragraph 786 0 This brings us to our second step from above—an explanation of the actual subject matter of each of these chapters.  We proceed in three parts: a demonstration that dependence itself possesses no nature of its own; how the question of whether we escape or engage in the cycle of pain depends upon whether we realize this truth or not; and finally a description of how—if we do realize it—we can put a stop to every mistaken viewpoint.

787 Leave a comment on paragraph 787 0  

788 Leave a comment on paragraph 788 0  

789 Leave a comment on paragraph 789 0 [76]

790 Leave a comment on paragraph 790 0 DANG PO LA GNYIS, DNGOS DANG, RTZOD SPONG NGO,,

791 Leave a comment on paragraph 791 0  

792 Leave a comment on paragraph 792 0 The first of these parts has two sections of its own: the actual demonstration; and then a refutation of argument concerning it.

793 Leave a comment on paragraph 793 0  

794 Leave a comment on paragraph 794 0  

795 Leave a comment on paragraph 795 0 [77]

796 Leave a comment on paragraph 796 0 DANG PO LA GNYIS, BDAG MED GNYIS MDOR BSTAN PA DANG, RGYAS PAR BSHAD PA’O,,

797 Leave a comment on paragraph 797 0  

798 Leave a comment on paragraph 798 0 The first of these sections, in turn, covers two points: an abbreviated presentation of the way in which things and people cannot be themselves; and then a more detailed treatment of this same point.

799 Leave a comment on paragraph 799 0  

800 Leave a comment on paragraph 800 0  

801 Leave a comment on paragraph 801 0 [78]

802 Leave a comment on paragraph 802 0 DANG PO LA GNYIS, RGYU ‘BRAS KYI BYA BYED LA BRTAGS NAS CHOS LA RANG BZHIN DGAG PA DANG, ‘GRO ‘ONG GI BYA BYED LA BRTAG NAS GANG ZAG LA RANG BZHIN DGAG PA’O,,

803 Leave a comment on paragraph 803 0  

804 Leave a comment on paragraph 804 0 The abbreviated presentation proceeds in two steps: an examination of the workings of cause & effect, which leads to disproving that things could have any nature of their own; and then an examination of the workings of going & coming, which leads to disproving that the person could have any nature of their own.

805 Leave a comment on paragraph 805 0  

806 Leave a comment on paragraph 806 0  

807 Leave a comment on paragraph 807 0 [79]

808 Leave a comment on paragraph 808 0 DANG PO LA GSUM, RAB BYED KYI GZHUNG BSHAD PA, NGES DON GYI LUNG DANG SBYAR BA, MTSAN BSTAN PA’O,,

809 Leave a comment on paragraph 809 0  

810 Leave a comment on paragraph 810 0 We’ll cover the first of these, in turn, in three sections: an explanation of the text of this chapter; connecting the chapter to literal presentations of these topics in scripture; and then a presentation on the chapter’s name.

811 Leave a comment on paragraph 811 0  

812 Leave a comment on paragraph 812 0  

813 Leave a comment on paragraph 813 0 [80]

814 Leave a comment on paragraph 814 0 DANG PO LA GNYIS, ‘BRAS BU LA SKYE BA’I RANG BZHIN DGAG [f. 6a] PA DANG, SKYED BYED LA RKYEN KYI RANG BZHIN DGAG PA’O,,

815 Leave a comment on paragraph 815 0  

816 Leave a comment on paragraph 816 0 The first of these sections comes in two parts of its own: denying that results could have any nature of growing; and then denying that what produces these results could have any nature of being a condition.

817 Leave a comment on paragraph 817 0  

818 Leave a comment on paragraph 818 0  

819 Leave a comment on paragraph 819 0 [81]

820 Leave a comment on paragraph 820 0 DANG PO LA GNYIS, MTHA’ BZHI’I SKYE BA DGAG PA DANG, GZHAN SKYE BKAG PA LA LUNG ‘GAL SPANG BA’O,,

821 Leave a comment on paragraph 821 0  

822 Leave a comment on paragraph 822 0 The first of these has two parts too: denying that things could grow in any of the four extreme ways; and then proving that the idea that things cannot grow from something other than themselves could never contradict, in any way, the teachings of the Buddha.

823 Leave a comment on paragraph 823 0  

824 Leave a comment on paragraph 824 0  

825 Leave a comment on paragraph 825 0 [82]

826 Leave a comment on paragraph 826 0 DANG PO LA GNYIS, SKYE BA ‘GOG PA’I DAM BCA’ BA DANG, DE ‘GOG PA’I RIGS PA’O,,

827 Leave a comment on paragraph 827 0  

828 Leave a comment on paragraph 828 0 The first of these as well has two parts: the assertion where we deny that anything could grow; and then the logic behind this denial.

829 Leave a comment on paragraph 829 0  

830 Leave a comment on paragraph 830 0  

831 Leave a comment on paragraph 831 0 [83]

832 Leave a comment on paragraph 832 0 DANG PO LA GNYIS, DNGOS DANG, ‘PHROS DON NO, ,DANG PO NI,

833 Leave a comment on paragraph 833 0  

834 Leave a comment on paragraph 834 0 Finally then the first of these comes in two parts: the actual assertion; and then additional points raised by this assertion.  The first is expressed in the following lines of the root text:

835 Leave a comment on paragraph 835 0  

836 Leave a comment on paragraph 836 0  

837 Leave a comment on paragraph 837 0 [84]

838 Leave a comment on paragraph 838 0             (I.3)

839 Leave a comment on paragraph 839 0 Na svato nāpi parato na dvābhyāṃ nāpy ahetutaḥ,

840 Leave a comment on paragraph 840 0 Utpannā jātu vidyante bhāvāḥ kva cana ke cana.

841 Leave a comment on paragraph 841 0  

842 Leave a comment on paragraph 842 0 Na svato napi parato na dvabhyan napyahetutah,

843 Leave a comment on paragraph 843 0 Utpanna jatu vidyante bhavah kva chana ke chana.

844 Leave a comment on paragraph 844 0  

845 Leave a comment on paragraph 845 0  

846 Leave a comment on paragraph 846 0 ,BDAG LAS MA YIN GZHAN LAS MIN,

847 Leave a comment on paragraph 847 0 ,GNYIS LAS MA YIN RGYU MED MIN,

848 Leave a comment on paragraph 848 0 ,DNGOS PO GANG DAG GANG NA YANG,

849 Leave a comment on paragraph 849 0 ,SKYE BA NAM YANG YOD MA YIN,

850 Leave a comment on paragraph 850 0 ,ZHES GSUNGS,

851 Leave a comment on paragraph 851 0  

852 Leave a comment on paragraph 852 0 Nothing grows from itself;

853 Leave a comment on paragraph 853 0 Nothing grows from something else;

854 Leave a comment on paragraph 854 0 Nothing grows from both;

855 Leave a comment on paragraph 855 0 And nothing grows without a cause.

856 Leave a comment on paragraph 856 0 There is nothing at all that grows at all.

857 Leave a comment on paragraph 857 0  

858 Leave a comment on paragraph 858 0  

859 Leave a comment on paragraph 859 0 [85]

860 Leave a comment on paragraph 860 0 DON NI, PHYI NANG GI DNGOS PO GANG DAG CHOS CAN, BDAG LAS YUL DANG DUS DANG GRUB BA’I {%PA’I} MTHA’ GANG NA YANG SKYE BA NAM YANG YOD PA MA YIN TE, BDAG LAS SKYEN {%SKYE NA} SLAR YANG SKYE BA DON MED PA DANG SLAR YANG SKYE BA THUG BA {%PA} MED BA’I NYES PAR ‘GYUR BA’I PHYIR RO,,

861 Leave a comment on paragraph 861 0  

862 Leave a comment on paragraph 862 0 Here is the point that’s being made:[26]

863 Leave a comment on paragraph 863 0  

864 Leave a comment on paragraph 864 0 Consider all the things there are—whether they exist within us,

865 Leave a comment on paragraph 865 0 or outside of us.

866 Leave a comment on paragraph 866 0  

867 Leave a comment on paragraph 867 0 There is nothing at all that grows at all from itself—regardless of the place,

868 Leave a comment on paragraph 868 0 or the time, or the point of view we consider;

869 Leave a comment on paragraph 869 0  

870 Leave a comment on paragraph 870 0 Because—if things were to grow from themselves—then there would

871 Leave a comment on paragraph 871 0 be two problems: (1) it would be pointless for them to grow

872 Leave a comment on paragraph 872 0 once more; and (2) their growing once again would be endless.

873 Leave a comment on paragraph 873 0  

874 Leave a comment on paragraph 874 0  

875 Leave a comment on paragraph 875 0 [86]

876 Leave a comment on paragraph 876 0 JI LTAR NA MYU GU CHOS CAN, SLAR RANG GI RGYU’I SKAD CIG GNYIS PAR SKYE BA DON MED PAR THAL, RANG GI RGYU’I DUS NA RANG GI BDAG NYID DU RDZOGS PAR GRUB ZIN PA’I PHYIR,

877 Leave a comment on paragraph 877 0  

878 Leave a comment on paragraph 878 0 And how is that?

879 Leave a comment on paragraph 879 0  

880 Leave a comment on paragraph 880 0 Let’s consider a sprout.

881 Leave a comment on paragraph 881 0  

882 Leave a comment on paragraph 882 0 It must too be the case that it would be pointless for the sprout to

883 Leave a comment on paragraph 883 0 grow again, in the second moment of its existence.

884 Leave a comment on paragraph 884 0  

885 Leave a comment on paragraph 885 0 Why do you say that?

886 Leave a comment on paragraph 886 0  

887 Leave a comment on paragraph 887 0             Because, according to you, it would already have come into

888 Leave a comment on paragraph 888 0 complete existence even in the moment of its cause.

889 Leave a comment on paragraph 889 0  

890 Leave a comment on paragraph 890 0  

891 Leave a comment on paragraph 891 0 [87]

892 Leave a comment on paragraph 892 0 MA KHYAB NA, DE CHOS CAN, KHYOD SLAR YANG SKYE BA THUG PA MED PAR THAL, RANG GI RGYU’I DUS NA RANG GI BDAG NYID THOB ZIN KYANG SLAR YANG SKYE BA DON YOD PA’I PHYIR,

893 Leave a comment on paragraph 893 0  

894 Leave a comment on paragraph 894 0 Just because the sprout would already have come into complete existence

895 Leave a comment on paragraph 895 0                         even in the moment of its cause doesn’t necessarily mean that it

896 Leave a comment on paragraph 896 0 would be pointless for the sprout to grow again, in the second

897 Leave a comment on paragraph 897 0 moment of its existence.

898 Leave a comment on paragraph 898 0  

899 Leave a comment on paragraph 899 0 Well then, let’s take this same sprout.  Are you saying that it would

900 Leave a comment on paragraph 900 0 continue to grow, again and again, endlessly?

901 Leave a comment on paragraph 901 0  

902 Leave a comment on paragraph 902 0 Why do you say that?

903 Leave a comment on paragraph 903 0  

904 Leave a comment on paragraph 904 0             Because it has already come out completely at the time of its cause,

905 Leave a comment on paragraph 905 0 and yet—according to you—there is some point to its growing

906 Leave a comment on paragraph 906 0 once again.

907 Leave a comment on paragraph 907 0  

908 Leave a comment on paragraph 908 0  

909 Leave a comment on paragraph 909 0 [88]

910 Leave a comment on paragraph 910 0 DNGOS PO GANG DAG CHOS CAN, GZHAN LAS YUL DUS GRUB MTHA’ GANG NA YANG SKYE BA NAM YANG YOD PA MA YIN TE, GZHAN LAS SKYEN {%SKYE NA} KUN LAS KUN SKYE BAR ‘GYUR BA’I PHYIR,

911 Leave a comment on paragraph 911 0  

912 Leave a comment on paragraph 912 0 And let’s take any of these working things, once more.

913 Leave a comment on paragraph 913 0  

914 Leave a comment on paragraph 914 0 It is never the case that any of them could at all grow from

915 Leave a comment on paragraph 915 0 something else—something other than itself—regardless

916 Leave a comment on paragraph 916 0 of the place, or the time, or the point of view we consider;

917 Leave a comment on paragraph 917 0  

918 Leave a comment on paragraph 918 0 Because if any of them were to grow from something else,

919 Leave a comment on paragraph 919 0 then everything there is could grow from everything

920 Leave a comment on paragraph 920 0 else there is.

921 Leave a comment on paragraph 921 0  

922 Leave a comment on paragraph 922 0  

923 Leave a comment on paragraph 923 0 [89]

924 Leave a comment on paragraph 924 0 JI LTAR NA, SA BON CHOS CAN, MYU GU DANG ‘BREL MED DON GZHAN DU THAL, MYU GU DANG LTOS MED KYI GZHAN YIN PA’I PHYIR,

925 Leave a comment on paragraph 925 0  

926 Leave a comment on paragraph 926 0 And how is that?

927 Leave a comment on paragraph 927 0  

928 Leave a comment on paragraph 928 0 Consider a seed.

929 Leave a comment on paragraph 929 0  

930 Leave a comment on paragraph 930 0 It must be a thing which is totally other than, and disconnected from,

931 Leave a comment on paragraph 931 0 its sprout.

932 Leave a comment on paragraph 932 0  

933 Leave a comment on paragraph 933 0 Why do you say that?

934 Leave a comment on paragraph 934 0  

935 Leave a comment on paragraph 935 0             Because it is something other than the sprout which in no way

936 Leave a comment on paragraph 936 0 relies upon the sprout.

937 Leave a comment on paragraph 937 0  

938 Leave a comment on paragraph 938 0  

939 Leave a comment on paragraph 939 0 [90]

940 Leave a comment on paragraph 940 0 ‘DOD NA, KHYOD LAS [f. 6b] MYU GU SKYE BA LTAR RDO SOL SOGS THAMS CAD SKYE BAR THAL, MYU GU KHYOD DANG ‘BREL MED DON GZHAN YIN YANG SKYE BA’I PHYIR

941 Leave a comment on paragraph 941 0  

942 Leave a comment on paragraph 942 0 Well then, I agree: A seed is a thing which is totally other than, and

943 Leave a comment on paragraph 943 0                         disconnected from, its sprout.

944 Leave a comment on paragraph 944 0  

945 Leave a comment on paragraph 945 0             If you do agree, then it must be the case that—in the same way that

946 Leave a comment on paragraph 946 0 a sprout can grow from this seed—then things like stones or

947 Leave a comment on paragraph 947 0 lumps of coal can also grow from it.

948 Leave a comment on paragraph 948 0  

949 Leave a comment on paragraph 949 0 Why do you say that?

950 Leave a comment on paragraph 950 0  

951 Leave a comment on paragraph 951 0             Because—even though the sprout is totally other than, and disconnected

952 Leave a comment on paragraph 952 0 from, the seed—it can still grow from it.

953 Leave a comment on paragraph 953 0  

954 Leave a comment on paragraph 954 0  

955 Leave a comment on paragraph 955 0 [91]

956 Leave a comment on paragraph 956 0 RTAGS KHAS BLANGS,

957 Leave a comment on paragraph 957 0  

958 Leave a comment on paragraph 958 0 Well! I disagree with this reason!

959 Leave a comment on paragraph 959 0  

960 Leave a comment on paragraph 960 0             But you’ve already accepted the reason!

961 Leave a comment on paragraph 961 0  

962 Leave a comment on paragraph 962 0  

963 Leave a comment on paragraph 963 0 [92]

964 Leave a comment on paragraph 964 0 DE BZHIN DU DNGOS PO GANG DAG CHOS CAN, RANG GZHAN GNYIS LAS YUL DUS GRUB MTHA’ GANG NA YANG SKYE BA NAM YANG YOD BA {%PA} MA YIN TE, BDAG LAS KYANG MI SKYE, GZHAN LAS MI SKYE BA’I PHYIR TE, RIGS PA BSTAN ZIN PA’I PHYIR,

965 Leave a comment on paragraph 965 0  

966 Leave a comment on paragraph 966 0 Just so, let us consider any of those working things.

967 Leave a comment on paragraph 967 0  

968 Leave a comment on paragraph 968 0 Neither are they something which could ever be a thing that

969 Leave a comment on paragraph 969 0 grew, at all, from both themselves and from something else—

970 Leave a comment on paragraph 970 0 regardless of the place, or the time, or the point of view we

971 Leave a comment on paragraph 971 0 consider;

972 Leave a comment on paragraph 972 0  

973 Leave a comment on paragraph 973 0 Because they neither grow from themselves, nor from something

974 Leave a comment on paragraph 974 0 else; we have already showed you the relevant reasoning!

975 Leave a comment on paragraph 975 0  

976 Leave a comment on paragraph 976 0  

977 Leave a comment on paragraph 977 0 [93]

978 Leave a comment on paragraph 978 0 DNGOS PO GANG DAG CHOS CAN, RGYU MED LAS YUL DUS GRUB MTHA’ GANG NA YANG SKYE BA NAM YANG YOD PA MA YIN TE, RGYU MED DU SKYE NA YUL DUS SO SOR NGES PA MI ‘THAD CING, RGYU SGRUB PA RNAMS DON MED PAR ‘GYUR BA’I PHYIR,

979 Leave a comment on paragraph 979 0  

980 Leave a comment on paragraph 980 0 Consider, finally, any of those same working things.

981 Leave a comment on paragraph 981 0  

982 Leave a comment on paragraph 982 0 Neither are they something that could grow without a cause at all;

983 Leave a comment on paragraph 983 0 regardless of the place, or the time, or the point of view we

984 Leave a comment on paragraph 984 0 consider;

985 Leave a comment on paragraph 985 0  

986 Leave a comment on paragraph 986 0 For if these things could grow with no causes, then it would be

987 Leave a comment on paragraph 987 0 incorrect to assert that certain things have to grow in certain

988 Leave a comment on paragraph 988 0 places, or at certain times; moreover, it would be pointless

989 Leave a comment on paragraph 989 0 then to try to provide them the proper causes for their growth.

990 Leave a comment on paragraph 990 0  

991 Leave a comment on paragraph 991 0  

992 Leave a comment on paragraph 992 0 [94]

993 Leave a comment on paragraph 993 0 JI LTAR NA, MYU GU CHOS CAN, RGYU MED DU MI ‘BYUNG STE, YUL DUS SO SOR DES {%NGES} PA’I SKYE BA MTHONG PA {%BA} DANG, ‘BRAS BU’I DON DU RGYU RTZOL BAS SGRUB BA {%PA} YANG MTHONG ZHING DON YOD PA’I PHYIR,

994 Leave a comment on paragraph 994 0  

995 Leave a comment on paragraph 995 0 And how is that?

996 Leave a comment on paragraph 996 0  

997 Leave a comment on paragraph 997 0 Consider a sprout.

998 Leave a comment on paragraph 998 0  

999 Leave a comment on paragraph 999 0 It cannot occur without any cause at all;

1000 Leave a comment on paragraph 1000 0  

1001 Leave a comment on paragraph 1001 0 Because, first of all, we can see with our own eyes that certain

1002 Leave a comment on paragraph 1002 0 things grow only in certain places, and at certain times.

1003 Leave a comment on paragraph 1003 0 Secondly, we can see with our own eyes that when we

1004 Leave a comment on paragraph 1004 0 labor to provide the causes for a certain  result, then that

1005 Leave a comment on paragraph 1005 0 result does come about—that there is a point served by

1006 Leave a comment on paragraph 1006 0 all this effort.

1007 Leave a comment on paragraph 1007 0  

1008 Leave a comment on paragraph 1008 0  

1009 Leave a comment on paragraph 1009 0  

1010 Leave a comment on paragraph 1010 0 Choosing the right negation

1011 Leave a comment on paragraph 1011 0  

1012 Leave a comment on paragraph 1012 0 [95]

1013 Leave a comment on paragraph 1013 0 GNYIS PA NI,

1014 Leave a comment on paragraph 1014 0  

1015 Leave a comment on paragraph 1015 0 This brings us to the second part from above: additional points raised by the assertion that nothing ever grows.

1016 Leave a comment on paragraph 1016 0  

1017 Leave a comment on paragraph 1017 0  

1018 Leave a comment on paragraph 1018 0 [96]

1019 Leave a comment on paragraph 1019 0 ‘DIR DGAG PA GNYIS KYI KHYAD PAR SHES DGOS PAS DE’I TSUL NI RGYAS PAR GZHAN DU BSTAN ZIN PA LAS SHES PAR BYA LA, BSDU NA,

1020 Leave a comment on paragraph 1020 0  

1021 Leave a comment on paragraph 1021 0 Now in general there exist two different types of negation; and at this point our reader needs to know the difference between the two.  I have already presented the details of how this works in other writings, so I would advise you to refer to those.  I will though here give you just a brief review.

1022 Leave a comment on paragraph 1022 0  

1023 Leave a comment on paragraph 1023 0  

1024 Leave a comment on paragraph 1024 0 [97]

1025 Leave a comment on paragraph 1025 0 MED DGAG NI, BLOS DGAG BYA DNGOS SU BCAD NAS CHOS GZHAN MI ‘PHEN PA ZHIG STE, RANG BZHIN MED PA DANG, DNGOS PO MED PA LTA BU’O,,

1026 Leave a comment on paragraph 1026 0  

1027 Leave a comment on paragraph 1027 0 The first type of negation is a simple absence of something.  This is where—incidental to the mind denying one thing—it is not the case that another thing is understood.  Examples would be the fact that there exists no nature which is inherent to a thing; or the fact that some objects simply don’t exist.

1028 Leave a comment on paragraph 1028 0  

1029 Leave a comment on paragraph 1029 0  

1030 Leave a comment on paragraph 1030 0 [98]

1031 Leave a comment on paragraph 1031 0 MA YIN DGAG NI BLOS DGAG BYA BCAD NAS CHOS GZHAN ‘PHEN PA ZHIG STE, BUM PA MA YIN PA LAS LOG PA DANG, BUM MIN YOD PA LTA BU,

1032 Leave a comment on paragraph 1032 0  

1033 Leave a comment on paragraph 1033 0 The second type of negation is where we say that something is not something.  This is where—incidental to the mind denying one thing—it is the case that another thing is understood.  Examples would be the opposite of everything which is not a water pitcher; or the presence of something which is not itself a water pitcher.

1034 Leave a comment on paragraph 1034 0  

1035 Leave a comment on paragraph 1035 0  

1036 Leave a comment on paragraph 1036 0 [99]

1037 Leave a comment on paragraph 1037 0 GZHAN YANG JI SKAD DU,

1038 Leave a comment on paragraph 1038 0 ,DGAG PA DON GYIS BSTAN PA DANG,

1039 Leave a comment on paragraph 1039 0 ,TSIG GCIG SGRUB PAR BYED PA DANG,

1040 Leave a comment on paragraph 1040 0 ,DE LDAN RANG TSIG MI STON PA,

1041 Leave a comment on paragraph 1041 0 ,ZHES ‘BYUNG BA LTAR BZHI STE SLA’O,,

1042 Leave a comment on paragraph 1042 0  

1043 Leave a comment on paragraph 1043 0 We also see the following lines, where four different kinds of this second type of negation are listed—and these are easily understood:

1044 Leave a comment on paragraph 1044 0  

1045 Leave a comment on paragraph 1045 0 There are types of negation

1046 Leave a comment on paragraph 1046 0 Where one thing implies another;

1047 Leave a comment on paragraph 1047 0 Where a single expression asserts another;

1048 Leave a comment on paragraph 1048 0 Where both together are the case;

1049 Leave a comment on paragraph 1049 0 And where the word itself implies nothing.[27]

1050 Leave a comment on paragraph 1050 0  

1051 Leave a comment on paragraph 1051 0  

1052 Leave a comment on paragraph 1052 0 [100]

1053 Leave a comment on paragraph 1053 0 ‘DIR BSTAN PA’I DAM [f. 7a] BCA’ BZHI’I ZHEN DON MED DGAG YIN LA, MYU GU RANG BZHIN MED PA YANG MED DGAG YIN PAS, RIGS SHES KYIS MYU GU RANG BZHIN MED PAR GRUB KYANG RANG BZHIN MED PA YOD PA NI DNGOS SHUGS GANG RUNG LA GRUB PA MIN NO,,

1054 Leave a comment on paragraph 1054 0  

1055 Leave a comment on paragraph 1055 0 The thing that we think is there, in the four assertions described in this verse of the Arya’s root text, is a simple absence of something—while the fact that a sprout has no nature of its own is also a simple absence of something.  A state of mind where we are reasoning clearly can conclude that the sprout has no nature of its own; but the existence of the fact that there is no nature of its own is not something it concludes—neither directly, nor implicitly.

1056 Leave a comment on paragraph 1056 0  

1057 Leave a comment on paragraph 1057 0  

1058 Leave a comment on paragraph 1058 0 [101]

1059 Leave a comment on paragraph 1059 0 ‘ON KYANG BAR DU TSAD MA GZHAN BRGYUD PA LAM {%LA MA} BLTOS PAR RIG {%RIGS?} SHES KYI STOBS LAS MYU GU RANG BZHIN MED PA DE MED PAR DOGS PA’I SGRO ‘DOGS DANG ‘DZIN STANGS DNGOS SU ‘GAL BA’I BLO BSKYED NUS SHING,

1060 Leave a comment on paragraph 1060 0  

1061 Leave a comment on paragraph 1061 0 Nonetheless, one can—even without relying upon another, intervening perception which is accurate; all through the force of a state of mind where we are reasoning clearly—give rise to a mental state which is in direct contradiction to the way in which a mental overestimation of things holds to its object, as it entertains a suspicion that the fact that a sprout has no nature of its own is itself something that cannot exist.

1062 Leave a comment on paragraph 1062 0  

1063 Leave a comment on paragraph 1063 0  

1064 Leave a comment on paragraph 1064 0 [102]

1065 Leave a comment on paragraph 1065 0 DE NYID KYIS SGRO ‘DOGS DE GCOD NUS TE, ‘DI CUNG DKA’ BA’I GNAS YIN PAS ZHIB TU DPYAD DGOS SO,,

1066 Leave a comment on paragraph 1066 0  

1067 Leave a comment on paragraph 1067 0 This in itself though is not enough to cut off this tendency towards overestimation.  All this is a somewhat difficult point; as such, it requires some careful examination.

1068 Leave a comment on paragraph 1068 0  

1069 Leave a comment on paragraph 1069 0  

1070 Leave a comment on paragraph 1070 0 [103]

1071 Leave a comment on paragraph 1071 0 ‘DI LEGS PAR MA SHES RNA {%NA} LTA BA SKYONG BA’I TSE, RANG BZHIN MED PA’I MED DGAG NYID BLO’I ‘DZIN STANGS KYI YUL DU MI BYED BAR {%PAR} MA YIN DGAG BLO YUL DU SGRUB PAR BYAS NA LTA BA RNYED PA’I GEGS SU ‘GYUR RO,,

1072 Leave a comment on paragraph 1072 0  

1073 Leave a comment on paragraph 1073 0 If we fail to understand these points well, then as we work to maintain a correct viewpoint of the way things are, we fail in turn to take that simple absence as the object of how we are thinking of these points; rather, we posit—as the object of our mind—a negation of the second type, where we say that something is not something else.  And this then becomes an obstacle in our attempts to arrive at an accurate view of reality.

1074 Leave a comment on paragraph 1074 0  

1075 Leave a comment on paragraph 1075 0  

1076 Leave a comment on paragraph 1076 0  

1077 Leave a comment on paragraph 1077 0 The logic behind the denial

1078 Leave a comment on paragraph 1078 0  

1079 Leave a comment on paragraph 1079 0 [104]

1080 Leave a comment on paragraph 1080 0 GNYIS PA LA GNYIS, BDAG SKYE ‘GOG PA DANG, GZHAN SKYE ‘GOG PA’I RIGS PA’O,,

1081 Leave a comment on paragraph 1081 0  

1082 Leave a comment on paragraph 1082 0 This brings us to the second part in our denial that things could grow in any of the four extreme ways—where we present the logic behind this denial.  This itself comes in two steps: the logic behind denying that things could grow from themselves; and the logic behind denying that things could grow from something other than themselves.

1083 Leave a comment on paragraph 1083 0  

1084 Leave a comment on paragraph 1084 0  

1085 Leave a comment on paragraph 1085 0 [105]

1086 Leave a comment on paragraph 1086 0 DANG PO NI, SANGS RGYAS BSKYANGS KYIS DNGOS PO RNAMS BDAG LAS SKYE BA MED DE, DE DAG GI SKYE BA DON MED PA NYID DU ‘GYUR BA’I PHYIR DANG SKYE BA THUG PA MED PA NYID DU ‘GYUR BA’I PHYIR, ZHES GSUNGS PA LA,

1087 Leave a comment on paragraph 1087 0  

1088 Leave a comment on paragraph 1088 0 Here is the first.  Master Buddhapalita made the statement as follows:

1089 Leave a comment on paragraph 1089 0  

1090 Leave a comment on paragraph 1090 0 Things cannot grow from themselves, because—if they did—then their growth would be entirely pointless; and that growth would as well be entirely endless.

1091 Leave a comment on paragraph 1091 0  

1092 Leave a comment on paragraph 1092 0  

1093 Leave a comment on paragraph 1093 0 [106]

1094 Leave a comment on paragraph 1094 0 SLOB DPON LEGS LDAN ‘BYED KYIS SKYON BRJOD PA DANG, ZLA BAS SKYON DE SPONG BA’I TSUL RNAMS NI DBU MA’I GZHUNG LAS SHES PAR BYA STE ‘DIR MANG DU DOGS NAS MI BRJOD LA,

1095 Leave a comment on paragraph 1095 0  

1096 Leave a comment on paragraph 1096 0 Master Bhavaviveka then criticized this position; and Master Chandrakirti, in turn, overturned that criticism.  The history here is something you can learn from the great books of the middle way; I shall not present it here, for fear that my work would then go on too long.

1097 Leave a comment on paragraph 1097 0  

1098 Leave a comment on paragraph 1098 0  

1099 Leave a comment on paragraph 1099 0 [107]

1100 Leave a comment on paragraph 1100 0 GNYIS PA GZHAN SKYE BKAG PA LA YANG SKYON BRJOD TSUL DANG DE SPONG TSUL YANG GZHAN DU SHES PAR BYA’O,,

1101 Leave a comment on paragraph 1101 0  

1102 Leave a comment on paragraph 1102 0 The parallel history—where the way in which things growing from something other than themselves was denied; and where that denial was criticized; and that criticism was itself overturned—is again something you can learn more about from other sources.

1103 Leave a comment on paragraph 1103 0  

1104 Leave a comment on paragraph 1104 0  

1105 Leave a comment on paragraph 1105 0 [108]

1106 Leave a comment on paragraph 1106 0 MDOR NA RTZA BA’I GZHUNG ‘DI DAG GIS MTHA’ BZHI’I SKYE BA MED PA’I DAM BCA’ DNGOS SU MDZAD NAS SGRUB BYED DNGOS [f. 7b] SU MA BSTAN KYANG GZHUNG ‘OG MA RNAMS KYI SKABS PHAL CHAR {%CHER} DANG ‘GREL PA LAS GSAL BAR BSTAN PA LTAR RO,,

1107 Leave a comment on paragraph 1107 0  

1108 Leave a comment on paragraph 1108 0 To put it briefly, the lines of the root text here present—directly—the assertion that nothing can grow in any of the four extreme ways; but in doing so, they do not present, in any direct sense, corresponding proofs that something else is the case.  Nonetheless, we are following the way in which these latter points are quite clearly made in the great majority of the lines of the root text to follow; and in the commentary as well.[28]

1109 Leave a comment on paragraph 1109 0  

1110 Leave a comment on paragraph 1110 0  

1111 Leave a comment on paragraph 1111 0 [109]

1112 Leave a comment on paragraph 1112 0 MTHA’ BA ZHI’I {%BZHI’I} SKYE BA KHAS LEN PA RNAMS KYIS SKYE RGYU’I DNGOS PO RNAMS RANG BZHIN GYIS GRUB PAR BZUNG STE MTHA’ BZHI GANG RUNG LAS SKYE BAR ‘DOD PA YIN LA,

1113 Leave a comment on paragraph 1113 0  

1114 Leave a comment on paragraph 1114 0 Those who do believe that things could grow in one of these four extreme ways take the position that the things that grow exist, themselves, through some nature of their own—and then they say that these kinds of things must grow in some one or more of the four different ways.

1115 Leave a comment on paragraph 1115 0  

1116 Leave a comment on paragraph 1116 0  

1117 Leave a comment on paragraph 1117 0 [110]

1118 Leave a comment on paragraph 1118 0 ‘DIR DNGOS BO {%PO} RNAMS RGYU RKYEN LA BRTEN NAS SKYE BA NYID KYIS MTHA’ BZHI’I SKYE BA ‘GOG BA {%PA} YIN TE,

1119 Leave a comment on paragraph 1119 0  

1120 Leave a comment on paragraph 1120 0 Here in Nagarjuna though we would say that the very fact that things grow based upon their causes and conditions itself disproves that these things could grow in any of the four, extreme ways.

1121 Leave a comment on paragraph 1121 0  

1122 Leave a comment on paragraph 1122 0  

1123 Leave a comment on paragraph 1123 0 [111]

1124 Leave a comment on paragraph 1124 0 ‘DI LTAR RGYU MED LAS SKYE BA NI ‘GOG SLA ZHING, RGYU YOD KYANG RANG DANG NGO BO GCIG PA DANG THA DAD PA’I RGYU GANG RUNG LAS SKYE DGOS PAS,

1125 Leave a comment on paragraph 1125 0  

1126 Leave a comment on paragraph 1126 0 How does this go?  We can easily disqualify the idea that things could ever grow without any causes at all.  Now assuming that they do have to have causes, then they would either have to grow from causes that were one with them, or causes that were distinct from them.

1127 Leave a comment on paragraph 1127 0  

1128 Leave a comment on paragraph 1128 0  

1129 Leave a comment on paragraph 1129 0 [112]

1130 Leave a comment on paragraph 1130 0 RANG DANG NGO BO GCIG PA’I RGYU LAS SKYE BA ‘DOD TSUL NI BDAG SKYE ‘DOD TSUL YIN PAS DE SLAR YANG SKYE BA DON MED DU THAL BA SOGS KYIS ‘GOG LA,

1131 Leave a comment on paragraph 1131 0  

1132 Leave a comment on paragraph 1132 0 Saying that things could grow from causes that were one with them is tantamount to saying that things could grow from themselves; which again we deny because it would be pointless for these things to grow once more—and so on.

1133 Leave a comment on paragraph 1133 0  

1134 Leave a comment on paragraph 1134 0  

1135 Leave a comment on paragraph 1135 0 [113]

1136 Leave a comment on paragraph 1136 0 RANG DANG NGO BO THA DAD BA’I {%PA’I} ‘BREL MED DON GZHAN LAS SKYE BAR ‘DOD PA NI GZHAN SKYE ‘DOD TSUL TE, DE NI THAMS CAD LAS THAMS CAD SKYE BA ‘GOG PA’I RIGS PAS ‘GOG PA’I PHYIR GNYIS KA LAS SKYE BAR ‘DOD PA NI RIGS PA DE RNAMS KYI SA {%KYIS} ‘GOG NUS SO,,

1137 Leave a comment on paragraph 1137 0  

1138 Leave a comment on paragraph 1138 0 Saying that things could grow from causes that were distinct from them—from other things with which they shared no connection—is what it means when we say that someone accepts the idea that things could grow from something else.  This idea is itself denied by the logic with refuses that everything there is could grow from everything else there is.  And all this logic is enough, in turn, to disprove any belief that things could ever grow both from themselves, and from other things, at the same time.

1139 Leave a comment on paragraph 1139 0  

1140 Leave a comment on paragraph 1140 0  

1141 Leave a comment on paragraph 1141 0  

1142 Leave a comment on paragraph 1142 0 Arguments in favor of things growing from something else

1143 Leave a comment on paragraph 1143 0  

1144 Leave a comment on paragraph 1144 0 [114]

1145 Leave a comment on paragraph 1145 0 GNYIS PA LA GNYIS, RTZOD PA DANG, LAN NO,,

1146 Leave a comment on paragraph 1146 0  

1147 Leave a comment on paragraph 1147 0 We turn now to the logic behind denying that things could grow from something other than themselves.  This begins with an argument, and continues on to our response to the argument.

1148 Leave a comment on paragraph 1148 0  

1149 Leave a comment on paragraph 1149 0  

1150 Leave a comment on paragraph 1150 0 [115]

1151 Leave a comment on paragraph 1151 0 DANG PO NI, RANG SDE DNGOS SMRA BA RNAMS NA RE, RANG GI RGYU’I BDAG NYID LAS SKYE BA MI ‘THAD PAS BDAG SKYE MI RIGS SHING, DE MI RIGS PAS GNYIS KA LAS SKYE BA YANG MI RIGS LA, RGYU MED LAS SKYE BA NI SHIN TU THA CHAD PAS MI RIGS NA’ANG, GZHAN LAS MIN ZHES GZHAN SKYE ‘GOG PA ‘DI MI ‘THAD DE, RGYAL BAS RKYEN BZHI GZHAN DU ‘GYUR BA KHO NA ‘BRAS BU RNAMS KYI SKYED BYED DU GSUNGS PA’I PHYIR,

1152 Leave a comment on paragraph 1152 0  

1153 Leave a comment on paragraph 1153 0 Here is the first.  The functionalist group[29] among our own Buddhist schools makes the following statement:

1154 Leave a comment on paragraph 1154 0  

1155 Leave a comment on paragraph 1155 0 Saying that things grow from themselves is incorrect, since it would be wrong to say that anything could grow from a unit including both the result and its cause.  Given that this would be wrong, it would also be wrong to say that something could grow both from itself and from something else.  Saying that anything could grow without any cause at all would be wrong as well, since that would simply be way beyond possible.

1156 Leave a comment on paragraph 1156 0  

1157 Leave a comment on paragraph 1157 0 Saying though that things cannot grow from something other than themselves—“nothing grows from something else”—could never be correct; for the victorious Buddha himself stated that the four types of conditions (and these only as things other than their results) are what act to cause results to grow.

1158 Leave a comment on paragraph 1158 0  

1159 Leave a comment on paragraph 1159 0  

1160 Leave a comment on paragraph 1160 0 [116]

1161 Leave a comment on paragraph 1161 0 DE YANG GANG ZHE NA,

1162 Leave a comment on paragraph 1162 0  

1163 Leave a comment on paragraph 1163 0 “What then,” you may ask, “are these four different conditions?”  The answer is found in the following verse.

1164 Leave a comment on paragraph 1164 0  

1165 Leave a comment on paragraph 1165 0  

1166 Leave a comment on paragraph 1166 0 [117]

1167 Leave a comment on paragraph 1167 0 (I.4)

1168 Leave a comment on paragraph 1168 0 Catvāraḥ pratyayā hetur ārambaṇam anantaram,

1169 Leave a comment on paragraph 1169 0 Tathaivādhipateyaṃ ca pratyayo nāsti pañcamaḥ.

1170 Leave a comment on paragraph 1170 0  

1171 Leave a comment on paragraph 1171 0 Chatvarah pratyaya hetur arambanam anantaram,

1172 Leave a comment on paragraph 1172 0 Tathaivadhipateyan cha pratyayo nasti panchamah.

1173 Leave a comment on paragraph 1173 0  

1174 Leave a comment on paragraph 1174 0  

1175 Leave a comment on paragraph 1175 0 ,RKYEN RNAM BZHI STE RGYU DANG NI,

1176 Leave a comment on paragraph 1176 0 ,DMIGS PA DANG NI DE MA THAG

1177 Leave a comment on paragraph 1177 0 ,BDAG [f. 8a] PO YANG NI DE BZHIN TE,

1178 Leave a comment on paragraph 1178 0 ,RKYEN LNGA PA NI YOD MA YIN,

1179 Leave a comment on paragraph 1179 0 ,ZHES SO,,

1180 Leave a comment on paragraph 1180 0  

1181 Leave a comment on paragraph 1181 0 The different types of conditions

1182 Leave a comment on paragraph 1182 0             Are four: the causal condition,

1183 Leave a comment on paragraph 1183 0             And just so then the object condition;

1184 Leave a comment on paragraph 1184 0             The condition for what comes immediate after;

1185 Leave a comment on paragraph 1185 0             And finally the dominant condition.

1186 Leave a comment on paragraph 1186 0             There is no fifth kind of condition.

1187 Leave a comment on paragraph 1187 0            

1188 Leave a comment on paragraph 1188 0  

1189 Leave a comment on paragraph 1189 0 [118]

1190 Leave a comment on paragraph 1190 0 ‘DI LTAR RKYEN NI RNAM PA BZHI STE, ‘BRAS BU GANG GI SGRUB BYED SA BON GYI NGO BOR GNAS RGYU‘I RKYEN DANG, YANG DE BZHIN DU DMIGS PA GANG GIS SEMS SEMS BYUNG GAR {%GANG} SKYE BAR ‘GYUR BA DMIGS PA’I RKYEN DANG,

1191 Leave a comment on paragraph 1191 0  

1192 Leave a comment on paragraph 1192 0 The different types of conditions, then, are four.  First there is the causal condition, which exists in the form of a seed which acts to bring a particular result into being.  And just so then there is the object condition—referring to any particular object of the mind which acts to produce a particular main mind, or mental functions.

1193 Leave a comment on paragraph 1193 0  

1194 Leave a comment on paragraph 1194 0  

1195 Leave a comment on paragraph 1195 0 [119]

1196 Leave a comment on paragraph 1196 0 RGYU ‘GAG MA THAG GANG GIS ‘BRAS BU SKYED PAR BYED PA NI DE MA THAG PA’I RKYEN DANG, GANG ZHIG YOD NA GANG RANG DBANG DU SKYED PA BDAG PO‘I RKYEN YIN LA,

1197 Leave a comment on paragraph 1197 0  

1198 Leave a comment on paragraph 1198 0 Next there is the condition for what comes immediately after—the one which produces a result just after that cause has ended.  And then finally there is the dominant condition: the one which, if it is present, will of its own accord produce something.

1199 Leave a comment on paragraph 1199 0  

1200 Leave a comment on paragraph 1200 0  

1201 Leave a comment on paragraph 1201 0 [120]

1202 Leave a comment on paragraph 1202 0 DER MA ‘DUS PA’I RKYEN LNGA PA NI YOD PA MA YIN TE, MING MI MTHUN PA’I RKYEN MTSAN NYID PA RNAMS NI BZHI PO DER ‘DUS LA, GZHAN GYIS BTAGS PA’I DBANG PHYUG RTAG PA SOGS NI RKYEN DU MI RUNG BA’I PHYIR, DES NA GZHAN SKYE BKAG PA LUNG DANG ‘GAL ZHES ZER RO,,

1203 Leave a comment on paragraph 1203 0  

1204 Leave a comment on paragraph 1204 0 There is no fifth kind of condition: one which is not included among the four just mentioned.  Which is to say, actual conditions with names other than the ones you see here can be grouped into the four; whereas things that other groups just call “conditions”—a creator being who is unchanging, for example—could never truly be conditions.  And because these actual types of conditions do exist—says the opponent here—you are contradicting the word of the Buddha when you deny that things could grow from something other than themselves.

1205 Leave a comment on paragraph 1205 0  

1206 Leave a comment on paragraph 1206 0  

1207 Leave a comment on paragraph 1207 0  

1208 Leave a comment on paragraph 1208 0 A response denying growth by nature

1209 Leave a comment on paragraph 1209 0  

1210 Leave a comment on paragraph 1210 0 [121]

1211 Leave a comment on paragraph 1211 0 GNYIS PA LAN LA GNYIS, RANG BZHIN GYIS SKYE BA ‘GOG PA DANG, RANG BZHIN GYIS GZHAN YIN PA ‘GOG PA’O,,

1212 Leave a comment on paragraph 1212 0  

1213 Leave a comment on paragraph 1213 0 Our response to these arguments proceeds in two steps: a denial that things could grow through any nature of their own; and a denial that things could even be something else, through any nature of their own.

1214 Leave a comment on paragraph 1214 0  

1215 Leave a comment on paragraph 1215 0  

1216 Leave a comment on paragraph 1216 0 [122]

1217 Leave a comment on paragraph 1217 0 DANG PO NI,

1218 Leave a comment on paragraph 1218 0  

1219 Leave a comment on paragraph 1219 0 The first of these is expressed in the following verse of the root text:

1220 Leave a comment on paragraph 1220 0  

1221 Leave a comment on paragraph 1221 0  

1222 Leave a comment on paragraph 1222 0 [123]

1223 Leave a comment on paragraph 1223 0 (I.5)

1224 Leave a comment on paragraph 1224 0 Na hi svabhāvo bhāvānāṃ pratyayādiṣu vidyate,

1225 Leave a comment on paragraph 1225 0 Avidyamāne svabhāve parabhāvo na vidyate.

1226 Leave a comment on paragraph 1226 0  

1227 Leave a comment on paragraph 1227 0 Na hi svabhavo bhavanam pratyayadishu vidyate,

1228 Leave a comment on paragraph 1228 0 Avidyamane svabhave parabhavo na vidyate.

1229 Leave a comment on paragraph 1229 0  

1230 Leave a comment on paragraph 1230 0  

1231 Leave a comment on paragraph 1231 0 ,DNGOS PO RNAMS KYI RANG BZHIN NI,

1232 Leave a comment on paragraph 1232 0 ,RKYEN LA SOGS LA YOD MA YIN,

1233 Leave a comment on paragraph 1233 0 ,BDAG GI DNGOS PO YOD MIN NA,

1234 Leave a comment on paragraph 1234 0 ,GZHAN DNGOS YOD PA MA YIN NO,,

1235 Leave a comment on paragraph 1235 0 ZHES SO,,

1236 Leave a comment on paragraph 1236 0  

1237 Leave a comment on paragraph 1237 0 The nature of things is not something

1238 Leave a comment on paragraph 1238 0 That exists in their conditions or such;

1239 Leave a comment on paragraph 1239 0 If there is no thing that’s a thing itself,

1240 Leave a comment on paragraph 1240 0 Then there is no thing that’s something else.

1241 Leave a comment on paragraph 1241 0  

1242 Leave a comment on paragraph 1242 0  

1243 Leave a comment on paragraph 1243 0 [124]

1244 Leave a comment on paragraph 1244 0 ‘BRAS BU’I DNGOS PO RNAMS KYI RANG BZHIN TE NGO BO MYU GU LA SOGS PA NI CHOS CAN, SA BON LA SOGS PA’I RKYEN TSOGS PA DANG KHA YAR BA DANG GNYIS KA SOGS GANG LA YANG RANG SKYES PA’I SNGA ROL TU NGO BO THA DAD PA’I TSUL DU BRTEN NAS YOD PA MA YIN TE, DE LTAR YOD PA NI DMIGS RUNG MA DMIGS PAS KHEGS SHING, SLAR YANG SKYE BA DON MED PAR ‘GYUR BA’I PHYIR,

1245 Leave a comment on paragraph 1245 0  

1246 Leave a comment on paragraph 1246 0 Let’s consider the nature, or essence, of things—of results: things like sprouts or the like.

1247 Leave a comment on paragraph 1247 0  

1248 Leave a comment on paragraph 1248 0 It is not something that exists in their conditions—in their seeds, or whatever the case may be—whether we consider these conditions as they convene; or as they exist individually; as both of these, or any such possibility.  That is, this nature is not something which could exist before the result itself had grown, in a form where it depended upon these conditions as things which were essentially separate from it.

1249 Leave a comment on paragraph 1249 0  

1250 Leave a comment on paragraph 1250 0 And that is impossible because—if that were the way things were—it would be something that we could observe in the world; but in fact we do not.  Moreover, it would in that case be pointless for the result to grow over again.

1251 Leave a comment on paragraph 1251 0  

1252 Leave a comment on paragraph 1252 0  

1253 Leave a comment on paragraph 1253 0 [125]

1254 Leave a comment on paragraph 1254 0 ‘BRAS BU’I BDAG GI DNGOS PO MYU GU SOGS CHOS CAN, [f. 8b] RANG RGYU SA BON DON GZHAN LAS ‘BYUNG BA’I DNGOS POR NGO BO NYID KYIS YOD PA MA YIN PAS GZHAN LAS SKYE BA MED DE, RANG RGYU SA BON GYI DUS NA YOD PA MA YIN PA’I PHYIR,

1255 Leave a comment on paragraph 1255 0  

1256 Leave a comment on paragraph 1256 0 And let’s consider a thing that’s a thing—a result—itself: the sprout, or whatever it may be.

1257 Leave a comment on paragraph 1257 0  

1258 Leave a comment on paragraph 1258 0 It is not a thing which could ever grow from something else, for it is not something which could ever be there as a thing that existed in and of itself, and which came from something that was other than itself: from a seed, for example, acting as its cause.

1259 Leave a comment on paragraph 1259 0  

1260 Leave a comment on paragraph 1260 0 And that’s true because it is not something which even exists, at the time of its cause—at the time of the seed.

1261 Leave a comment on paragraph 1261 0  

1262 Leave a comment on paragraph 1262 0  

1263 Leave a comment on paragraph 1263 0 [126]

1264 Leave a comment on paragraph 1264 0 KHYAB STE, SA BON DON GZHAN LAS NGO BO NYID KYIS SKYES NA SA BON GYI DUS DER YANG BYA BA’I RTEN DU YOD DGOS PA’I PHYIR,

1265 Leave a comment on paragraph 1265 0  

1266 Leave a comment on paragraph 1266 0 Just because something doesn’t exist at the time of its cause doesn’t necessarily imply that it is not a thing which could ever grow from something else, for the reason you’ve stated.

1267 Leave a comment on paragraph 1267 0  

1268 Leave a comment on paragraph 1268 0 And yet it does necessarily imply that; for if something were to grow, in and by itself, from a seed that was an object separate from it, then it would have to exist as well—as a basis of the event—at the time of its seed.

1269 Leave a comment on paragraph 1269 0  

1270 Leave a comment on paragraph 1270 0  

1271 Leave a comment on paragraph 1271 0 [127]

1272 Leave a comment on paragraph 1272 0 DER THAL, RANG BZHIN GYIS GRUB NA, GRUB PA’I DUS THAMS CAD RTEN BRTEN PAR YOD DGOS SHING, DE MED NA RANG BZHIN GYIS GRUB PA’I DON MA TSANG BAS THA SNYAD DU YOD PAR ‘GYUR BA’I PHYIR,

1273 Leave a comment on paragraph 1273 0  

1274 Leave a comment on paragraph 1274 0 I disagree that that is the case.

1275 Leave a comment on paragraph 1275 0  

1276 Leave a comment on paragraph 1276 0 And yet it is so the case, because—if these things existed through some nature of their own—then for all the time that they did exist they would have to exist as a basis and what rests upon that basis.  And if they did not exist in this way, then some part of what it means to “exist through some nature of their own” would be missing; and in that case, they would have to exist only nominally.

1277 Leave a comment on paragraph 1277 0  

1278 Leave a comment on paragraph 1278 0  

1279 Leave a comment on paragraph 1279 0 [128]

1280 Leave a comment on paragraph 1280 0 DE YANG MYU GU SKYE BA’I BYA BA NI RTEN DANG MYU GU NI BRTEN PA’AM BYED PA POR ‘JOG PA YIN LA, RANG BZHIN GYIS GRUB PA LAN CIG RTEN BRTEN PAR SONG NA DUS THAMS CAD DU DER ‘GRO DGOS SO,,

1281 Leave a comment on paragraph 1281 0  

1282 Leave a comment on paragraph 1282 0 In this argument, we are referring to the event of the sprout’s growing as the “basis”; in which case we identify the sprout as what rests upon this basis—or the thing which in this case is acting.  And if these things were to exist through some nature of their own, then if they acted even once as the basis and as what rests upon this basis, then they would have to do so at every other point in time as well.

1283 Leave a comment on paragraph 1283 0  

1284 Leave a comment on paragraph 1284 0  

1285 Leave a comment on paragraph 1285 0 [129]

1286 Leave a comment on paragraph 1286 0 MYU GU RANG GI SA BON LAS SKYE ZHES BRJOD PA’I TSE SKYES PA’I MYU GU DE SA BON GYI DUS SU MED CING, SA BON GYI DUS SU YOD PA’I MYU GU ZHIG SKYE BAR MIN MOD,

1287 Leave a comment on paragraph 1287 0  

1288 Leave a comment on paragraph 1288 0 Now when we say that “a sprout has grown from a seed,” it’s admittedly the case that the sprout does not exist at the time of the seed; and not the case that a sprout which did exist at the time of the seed then grew.

1289 Leave a comment on paragraph 1289 0  

1290 Leave a comment on paragraph 1290 0  

1291 Leave a comment on paragraph 1291 0 [130]

1292 Leave a comment on paragraph 1292 0 THA SNYAD DU SKYE ‘GYUR LA LTOS NAS MYU GU SA BON LAS SKYE ZHES BRDZOD {%BRJOD} PA NI ‘THAD PAS SKYE BZHIN PA’I BYA BA BYED PA PO’I MYU GU YOD LA,

1293 Leave a comment on paragraph 1293 0  

1294 Leave a comment on paragraph 1294 0 Relative though to something which, nominally, is going to grow, it is alright to say that “the sprout grows from the seed”—and that there does exist a sprout which performs the act of being in the process of growing.

1295 Leave a comment on paragraph 1295 0  

1296 Leave a comment on paragraph 1296 0  

1297 Leave a comment on paragraph 1297 0 [131]

1298 Leave a comment on paragraph 1298 0 RANG BZHIN GYIS SKYE NA MYU GU RANG GI SA BON LAS SKYE ZHES BRJOD PA LTAR MYU GU DE RANG GI SA BON GYI DUS SU YOD BZHIN DU SKYE DGOS KYI, MED NA SKYE BA MI ‘THAD PAS BDAG SKYE YOD PAR ‘GYUR RO,,

1299 Leave a comment on paragraph 1299 0  

1300 Leave a comment on paragraph 1300 0 If though things grew through some nature of their own, then as we word it when we say “a sprout is growing from its seed,” then the sprout would have to be growing in a way where it also existed at the time of its seed.  If on the other hand it did not, it would be incorrect to say it was growing—and thus, things growing from themselves would have to be something that did exist.

1301 Leave a comment on paragraph 1301 0  

1302 Leave a comment on paragraph 1302 0  

1303 Leave a comment on paragraph 1303 0 [132]

1304 Leave a comment on paragraph 1304 0 RANG LUGS NI, MYU GU RANG GI SA BON GYI DUS SU MED KYANG DE LAS SKYE BAR ‘DOD CING DE NI BRDZUN PA’I TSUL LA MI ‘GAL YANG BDEN PAR GRUB PA LA ‘GAL LO,,

1305 Leave a comment on paragraph 1305 0  

1306 Leave a comment on paragraph 1306 0 Here is our own position on this issue.  It is not the case that the sprout does exist at the time of its seed; nonetheless, we can agree that it does grow from that seed.  This kind of thing is no contradiction in a world where things exist in a deceptive way; but it would be a contradiction in a world where things existed as something real.

1307 Leave a comment on paragraph 1307 0  

1308 Leave a comment on paragraph 1308 0  

1309 Leave a comment on paragraph 1309 0 [133]

1310 Leave a comment on paragraph 1310 0 GZHAN LAS SKYE NA’ANG ‘BRAS BU NI SA BON LA LTOS MED YAN GAR DU SKYE BAR ‘DOD DGOS PAS

1311 Leave a comment on paragraph 1311 0  

1312 Leave a comment on paragraph 1312 0 And even where a person agrees that things could grow from something other than themselves, you would have then to agree that they grew in such a way that they were discrete, separate entities from their seeds—and no longer relied upon them.

1313 Leave a comment on paragraph 1313 0  

1314 Leave a comment on paragraph 1314 0  

1315 Leave a comment on paragraph 1315 0 [134]

1316 Leave a comment on paragraph 1316 0 RGYU ‘BRAS DUS MNYAM PAR ‘GYUR BA SOGS SHES PAR BYA STE, RIGS PA’I [f. 9a] GNAD ‘DI MGON {%MA GO NA} ‘OG TU DGAG SGRUB MDZAD PA’I DON LEGS PAR MI GO BAS

1317 Leave a comment on paragraph 1317 0  

1318 Leave a comment on paragraph 1318 0 Try to understand that, in this case, there would arise certain problems; such as the cause and its result having to be simultaneous.  If you fail to comprehend this crucial point in the reasoning process here, then later on in the text you will fail to grasp, perfectly, points that are made in the process of denying certain ideas and asserting others.

1319 Leave a comment on paragraph 1319 0  

1320 Leave a comment on paragraph 1320 0  

1321 Leave a comment on paragraph 1321 0 [135]

1322 Leave a comment on paragraph 1322 0 SHES PAR BYA’O,,

1323 Leave a comment on paragraph 1323 0  

1324 Leave a comment on paragraph 1324 0 Do make an effort, then, to absorb these ideas, here at this point.

1325 Leave a comment on paragraph 1325 0  

1326 Leave a comment on paragraph 1326 0  

1327 Leave a comment on paragraph 1327 0  

1328 Leave a comment on paragraph 1328 0 A response denying something else by nature

1329 Leave a comment on paragraph 1329 0  

1330 Leave a comment on paragraph 1330 0 [136]

1331 Leave a comment on paragraph 1331 0 GNYIS PA NI, GZHUNG SNGA MA’I MIN NA ZHES PA’I NA ZHES GNAS GZHI DANG SBYAR LA, ‘DIR NA ZHES DUS KYI BDUN PA DANG SBYARO {%SBYAR RO},,

1332 Leave a comment on paragraph 1332 0  

1333 Leave a comment on paragraph 1333 0 Here is that second step: a denial that things could even be something else, through any nature of their own.  Let’s look at the particle “if” in the verse of the root text covered earlier in this section.  It’s parallel to the particle “in” that came just before it, which is a locative: where something is happening.  The “if” though should be understood as a locative (seventh of the classical declensions) in the sense of time: when something is happening.[30]

1334 Leave a comment on paragraph 1334 0  

1335 Leave a comment on paragraph 1335 0  

1336 Leave a comment on paragraph 1336 0 [137]

1337 Leave a comment on paragraph 1337 0 ‘BRAS BU’I DNGOS PO RNAMS KYI RANG BZHIN NAM NGO BO CHOS CAN, SA BON SOGS RKYEN TSOGS PA DANG KHA YAR GANG YANG RNAM PAR MA ‘GYUR PA’I {%BA’I} DUS NA YOD PA MA YIN TE, DE LTAR YOD PA MA MTHONG BA’I PHYIR DANG YOD NA RGYU MED DU ‘GYUR BA’I PHYIR RO,,

1338 Leave a comment on paragraph 1338 0  

1339 Leave a comment on paragraph 1339 0 Let’s consider then the nature, or essence, of things which are results.

1340 Leave a comment on paragraph 1340 0  

1341 Leave a comment on paragraph 1341 0 They are not something which can exist at a point in time where their

1342 Leave a comment on paragraph 1342 0 conditions—seeds or whatever, considered either once they

1343 Leave a comment on paragraph 1343 0 have convened, or as separate entities—have not yet

1344 Leave a comment on paragraph 1344 0 undergone some transformation;

1345 Leave a comment on paragraph 1345 0  

1346 Leave a comment on paragraph 1346 0 For we never observe the existence of any such result; and even if

1347 Leave a comment on paragraph 1347 0 we did, it would then occur without a cause.

1348 Leave a comment on paragraph 1348 0  

1349 Leave a comment on paragraph 1349 0  

1350 Leave a comment on paragraph 1350 0 [138]

1351 Leave a comment on paragraph 1351 0 YANG ‘BRAS BU BDAG GI DNGOS PO MYU GU CHOS CAN, RANG RGYU SA BON LAS NGO BO NYID KYIS GZHAN GYI DNGOS PO NYID DU YOD PA MA YIN PAS GZHAN LAS SKYE BA MED DE, RANG RGYU SA BON RNAM PAR MA ‘GYUR PA’I {%BA’I} DUS NA YOD PA MA YIN PA’I PHYIR ZHES KHYAB PA NYID BSGRUB PO,,

1352 Leave a comment on paragraph 1352 0  

1353 Leave a comment on paragraph 1353 0 Again let us consider this thing—the sprout—which is itself a result.

1354 Leave a comment on paragraph 1354 0  

1355 Leave a comment on paragraph 1355 0 It does not exist as this sheer thing which is—in and by itself—something else than its cause, the seed; and thus there is no such thing as something which could grow from something other than it.

1356 Leave a comment on paragraph 1356 0  

1357 Leave a comment on paragraph 1357 0 Because it is not something which can be present in the time that its cause—the seed—has yet to undergo any transformation.  Which is to say, the necessary relationship between the result and the quality to be proven in our argument does hold true.

1358 Leave a comment on paragraph 1358 0  

1359 Leave a comment on paragraph 1359 0  

1360 Leave a comment on paragraph 1360 0 [139]

1361 Leave a comment on paragraph 1361 0 DE LTAR NA BCOM LDAN ‘DAS KYIS RKYEN BZHI GSUNGS PA LTAR ‘DOD KYANG, GZHAN SKYE YOD MI DGOS TE, ‘BRAS BU RANG DANG ‘BREL MED DON GZHAN PA’I RGYU LAS NGO BO NYID KYIS SKYE BA KHEGS PA’I PHYIR,

1362 Leave a comment on paragraph 1362 0  

1363 Leave a comment on paragraph 1363 0 And so even if we accept the four conditions, as they were described by the Conqueror, it’s not the case that things can grow from something other than themselves.  And that’s because we deny that a result can grow, in and by itself, from a cause which is a discrete entity from it, and with which it shares no relationship.

1364 Leave a comment on paragraph 1364 0  

1365 Leave a comment on paragraph 1365 0  

1366 Leave a comment on paragraph 1366 0 [140]

1367 Leave a comment on paragraph 1367 0 DER THAL, GZHAN SKYE ‘DOD PA DAG GIS ‘BRAS BU RNAMS RANG GI MTSAN NYID KYIS GRUB PA’I RGYU GZHAN LAS SKYE BAR ‘DOD PAS DE LTAR NA RGYU ‘BRAS GNYIS SO SOR ‘BREL MED DU ‘DOD DGOS NA’ANG DE ‘DRA MI ‘THAD PA’I PHYIR,

1368 Leave a comment on paragraph 1368 0  

1369 Leave a comment on paragraph 1369 0 And that in turn is the case because those who assert that things do grow from something other than themselves assert that results grow from causes which exist by definition, and thus must in turn assert that the cause and its result are individual entities which share no relationship—and even just accepting this is incorrect.

1370 Leave a comment on paragraph 1370 0  

1371 Leave a comment on paragraph 1371 0  

1372 Leave a comment on paragraph 1372 0 [141]

1373 Leave a comment on paragraph 1373 0 ‘DI DAG GIS RIGS PA GSUM BSTAN TE, GZHAN DANG SKYE BA’I GZHI MTHUN DANG SKYE BA DANG RGYU ‘BRAS GNYIS NGO BO NYID KYIS GZHAN YIN PA LA GNOD BYED BSTAN NAS ‘GOG PA’O,,

1374 Leave a comment on paragraph 1374 0  

1375 Leave a comment on paragraph 1375 0 These sections are presenting three different reasonings, denying what they do by presenting problems with accepting (1) any one thing that could be both a growing and a case where cause and its result are different from one another; (2) the fact of the growing itself; and (3) a cause and its result where the two could be different from each other, in and by themselves.

1376 Leave a comment on paragraph 1376 0  

1377 Leave a comment on paragraph 1377 0  

1378 Leave a comment on paragraph 1378 0 [142]

1379 Leave a comment on paragraph 1379 0 DGAG BYA YANG SPYIR NI RANG BZHIN GYIS GRUB PA CES ‘BYUNG BA DE YIN LA, DE NI GSAR DU BCOS PA MA YIN PA DANG, RANG GI NGO BO GZHAN LA [f. 9b] BLTOS NAS BCOS PA MIN PA DANG, PHYIN CHAD GZHAN DU MI ‘GYUR BA’I KHYAD CHOS GSUM TSANG DGOS TE,

1380 Leave a comment on paragraph 1380 0  

1381 Leave a comment on paragraph 1381 0 What we are denying, stated in general terms, is the very fact that anything could occur in a way where it existed through some nature of its own.  If such a thing could ever be, it would have to possess, complete, three different characteristics: (1) it could never be something which was a fresh creation; (2) its essential nature could never be something which was created fresh, through reliance upon something other than itself; and (3) it could never, in all time subsequent to the present, transform in any way.

1382 Leave a comment on paragraph 1382 0  

1383 Leave a comment on paragraph 1383 0  

1384 Leave a comment on paragraph 1384 0 [143]

1385 Leave a comment on paragraph 1385 0 RAB BYED BCO LNGA PAR,

1386 Leave a comment on paragraph 1386 0 ,RANG BZHIN DAG NI BCOS MIN DANG,

1387 Leave a comment on paragraph 1387 0 ,GZHAN LA BLTOS PA MED PA YIN,

1388 Leave a comment on paragraph 1388 0 ,ZHES ,DANG,

1389 Leave a comment on paragraph 1389 0  

1390 Leave a comment on paragraph 1390 0 As the 15th chapter of Wisdom itself puts it,

1391 Leave a comment on paragraph 1391 0  

1392 Leave a comment on paragraph 1392 0 These natures would have to be things

1393 Leave a comment on paragraph 1393 0 That could never be created,

1394 Leave a comment on paragraph 1394 0 And never relied upon something else.

1395 Leave a comment on paragraph 1395 0  

1396 Leave a comment on paragraph 1396 0  

1397 Leave a comment on paragraph 1397 0 [144]

1398 Leave a comment on paragraph 1398 0 ,RANG BZHIN GZHAN DU ‘GYUR BA NI,

1399 Leave a comment on paragraph 1399 0 ,NAM YANG ‘THAD PA MA YIN NO,,

1400 Leave a comment on paragraph 1400 0 ZHES GSUNGS PA LTAR RO,,

1401 Leave a comment on paragraph 1401 0  

1402 Leave a comment on paragraph 1402 0 And from the same chapter:

1403 Leave a comment on paragraph 1403 0  

1404 Leave a comment on paragraph 1404 0 The transformation of a nature

1405 Leave a comment on paragraph 1405 0 Into something else

1406 Leave a comment on paragraph 1406 0 Could never be correct.

1407 Leave a comment on paragraph 1407 0  

1408 Leave a comment on paragraph 1408 0  

1409 Leave a comment on paragraph 1409 0 [145]

1410 Leave a comment on paragraph 1410 0 KHYAD CHOS DE GSUM TSANG BA TZAM GYIS RANG BZHIN GYIS GRUB MI DGOS KYANG, RANG BZHIN GYIS GRUB NA KHYAD CHOS DE GSUM PO TSANG DGOS TE,

1411 Leave a comment on paragraph 1411 0  

1412 Leave a comment on paragraph 1412 0 Now it’s not the case that—just because these three different characteristics all apply—then the object in question must exist through some nature of its own; but if something did exist through a nature of its own, then it would have to possess all three, complete.

1413 Leave a comment on paragraph 1413 0  

1414 Leave a comment on paragraph 1414 0  

1415 Leave a comment on paragraph 1415 0 [146]

1416 Leave a comment on paragraph 1416 0 RANG BZHIN GYIS GRUB NA DUS THAMS CAD DU DE LTAR GRUB PA DANG, GZHAN LA MA LTOS PAR DE LTAR GRUB PA DANG, DANG PO NAS DE LTAR GRUB DGOS PAS ‘GOG PA’I TSE GNAD DE LTAR DU BSAMS NAS ‘GOG DGOS KYI, THA SNYAD DU GNAS PA’I DON NI MI ‘GOG GO

1417 Leave a comment on paragraph 1417 0  

1418 Leave a comment on paragraph 1418 0 This is true because—if something did exist by nature—it would have to exist that way in all the time that it existed; and it would have to exist that way without ever relying on something other than itself; and it would, from the very beginning, have to exist that way.  And when we deny that something could exist by nature, we need to make our denial with these descriptions in mind.  It is not though the case that we are denying an object which could exist in names alone.

1419 Leave a comment on paragraph 1419 0  

1420 Leave a comment on paragraph 1420 0  

1421 Leave a comment on paragraph 1421 0 [147]

1422 Leave a comment on paragraph 1422 0 ,BUM PA LTA BU RANG BZHIN GYIS GCIG TU GRUB NA BUM PA GRUB TZAM NYID NAS CHA THAMS CAD NAS GCIG TU GRUB DGOS PAS BUM PA’I STENG NA THA DAD PA’I CHA YIN PA MI SRID DGOS PA DANG,

1423 Leave a comment on paragraph 1423 0  

1424 Leave a comment on paragraph 1424 0 If we were to take the example of something like a water pitcher, we can say that—if it existed as a single object, through some nature of its own—then in the moment that the water pitcher came into existence, each and every one of its constituent parts would have to exist as that one single object.  Which means that it would have to be impossible for there to be any discrete parts of the pitcher.

1425 Leave a comment on paragraph 1425 0  

1426 Leave a comment on paragraph 1426 0  

1427 Leave a comment on paragraph 1427 0 [148]

1428 Leave a comment on paragraph 1428 0 SA MYUG GNYIS RANG BZHIN GYIS THA DAD NA DE SO SO’I STENG DU GCIG YIN PA MI SRID PA SOGS SU ‘GYUR TE, DE DAG LA GCIG DANG THA DAD YIN PA’I CHA MI ‘DRA BA SRID NA NI BDEN PAR GRUB PA’AM RANG BZHIN GYIS GRUB PA’I DON MA TSANG NGO,,

1429 Leave a comment on paragraph 1429 0  

1430 Leave a comment on paragraph 1430 0 And if these two—the seed and the sprout—were distinct from each other through any nature of their own, then with respect to each one individually it would be impossible for either to be a single thing—and there would be other such problems.  If either one of the seed or sprout could possess discrete aspects of being either or of being separate, then the requirements for it to exist in truth, or to exist through some nature of its own, would no longer be complete.

1431 Leave a comment on paragraph 1431 0  

1432 Leave a comment on paragraph 1432 0  

1433 Leave a comment on paragraph 1433 0 [149]

1434 Leave a comment on paragraph 1434 0 TSUL ‘DI NI GNAD DU CHE STE, ‘OG NAS ‘CHAD PA’I LAM GSUM LA BA GOM {%BGOM} PA RANG BZHIN GYIS GRUB PA ‘GOG PA SOGS LA NUS PA CHE’O,,

1435 Leave a comment on paragraph 1435 0  

1436 Leave a comment on paragraph 1436 0 It’s crucial to understand how all this works; these ideas are very powerful at points covered later on in the presentation—such as where we deny that stepping on any of the three parts of a path could exist through any nature of its own.[31]

1437 Leave a comment on paragraph 1437 0  

1438 Leave a comment on paragraph 1438 0  

1439 Leave a comment on paragraph 1439 0 [150]

1440 Leave a comment on paragraph 1440 0 MDOR NA RIGS PA’I ‘PHUL MTSAMS PHRA BA RNAMS LA SNGAR BSHAD PA’I KHYAD CHOS GSUM MAM GANG RUNG GI SPYI SHAR BAR BYAS NA NGES PA CHEN PO STER BAR ‘GYUR GYI, GZHAN DU TSIG TZAM ZHIG TU ‘GRO’O,,

1441 Leave a comment on paragraph 1441 0  

1442 Leave a comment on paragraph 1442 0 In sum, it imparts to us a firm grasp of these topics if—at delicate points in the flow of the logic—we can recall the three characteristics just presented; or even just the general import of any one or two.  Otherwise it will all be just words to us.

1443 Leave a comment on paragraph 1443 0  

1444 Leave a comment on paragraph 1444 0  

1445 Leave a comment on paragraph 1445 0  

1446 Leave a comment on paragraph 1446 0 Nothing is a condition

1447 Leave a comment on paragraph 1447 0 simply because

1448 Leave a comment on paragraph 1448 0 it causes things to grow

1449 Leave a comment on paragraph 1449 0  

1450 Leave a comment on paragraph 1450 0 [151]

1451 Leave a comment on paragraph 1451 0 GNYIS PA LA GSUM, RKYEN GYI RANG BZHIN THUN MONG DU DGAG PA, SO SOR DGAG [f. 10a] DGAG {%only one DGAG} PA, ‘GOG TSUL GZHAN BSTAN PA’O,,

1452 Leave a comment on paragraph 1452 0  

1453 Leave a comment on paragraph 1453 0 Having denied that results could possess any nature of growing, we now move on to denying that what makes these results grow could possess any nature of being a condition.  For this, we proceed in three steps: (1) denying that, as a group, the four conditions could possess any nature of being conditions; (2) denying that, individually, they could possess any such nature; and (3) a presentation of other, relevant denials.

1454 Leave a comment on paragraph 1454 0  

1455 Leave a comment on paragraph 1455 0  

1456 Leave a comment on paragraph 1456 0 [152]

1457 Leave a comment on paragraph 1457 0 DANG PO LA GNYIS, BYED PA’I SGO NAS RKYEN DU RTOG PA DGAG ,LAS KYI SGO NAS DER RTOG PA DGAG PA’O,,

1458 Leave a comment on paragraph 1458 0  

1459 Leave a comment on paragraph 1459 0 The first we discuss in two parts of its own: denying the idea that something could be a condition from the point of view of its doing anything; and then denying the idea that something could be a condition from the point of view of the associated action.

1460 Leave a comment on paragraph 1460 0  

1461 Leave a comment on paragraph 1461 0  

1462 Leave a comment on paragraph 1462 0 [153]

1463 Leave a comment on paragraph 1463 0 DANG PO LA GNYIS, SKYE BA’I BYA BA SGRUB PA’I SGO NAS RKYEN RTOG PA DGAG ,’BRAS BU SKYE BA’I SGO NAS RKYEN DU RTOG PA DGAG PA’O,,

1464 Leave a comment on paragraph 1464 0  

1465 Leave a comment on paragraph 1465 0 The first of these has two parts of its own: denying the idea that something is a condition because it accomplishes the act of growing; and denying the idea that something is a condition because a result does grow.

1466 Leave a comment on paragraph 1466 0  

1467 Leave a comment on paragraph 1467 0  

1468 Leave a comment on paragraph 1468 0 [154]

1469 Leave a comment on paragraph 1469 0 DANG PO NI,

1470 Leave a comment on paragraph 1470 0  

1471 Leave a comment on paragraph 1471 0 The first of these two is expressed in following lines of the root text:

1472 Leave a comment on paragraph 1472 0  

1473 Leave a comment on paragraph 1473 0  

1474 Leave a comment on paragraph 1474 0 [155]

1475 Leave a comment on paragraph 1475 0             (I.6-7)

1476 Leave a comment on paragraph 1476 0  

1477 Leave a comment on paragraph 1477 0             Kriyā na pratyayavatī nāpratyayavatī kriya,

1478 Leave a comment on paragraph 1478 0 Pratyayā nākriyāvantaḥ kriyāvantaś ca santyuta.

1479 Leave a comment on paragraph 1479 0 Utpadyate pratītyemān itīme pratyayāḥ kila,

1480 Leave a comment on paragraph 1480 0 Yāvan notpadyata ime tāvan nāpratyayāḥ katham.

1481 Leave a comment on paragraph 1481 0  

1482 Leave a comment on paragraph 1482 0 Kriya na pratyayavati napratyayavati kriya,

1483 Leave a comment on paragraph 1483 0 Pratyaya nakriyavantah kriyavantash cha santyuta.

1484 Leave a comment on paragraph 1484 0 Utpadyate pratityeman itime pratyayah kila,

1485 Leave a comment on paragraph 1485 0 Yavan notpadyata ime tavan napratyayah katham.

1486 Leave a comment on paragraph 1486 0  

1487 Leave a comment on paragraph 1487 0  

1488 Leave a comment on paragraph 1488 0 ,BYA BA RKYEN DANG LDAN PA MED,[32]

1489 Leave a comment on paragraph 1489 0 ,RKYEN DANG MI LDAN BYA BA MED,

1490 Leave a comment on paragraph 1490 0 ,BYA BA RKYEN DANG MI LDAN MIN,

1491 Leave a comment on paragraph 1491 0 ,BYA BA LDAN TE ‘ON TE NA,

1492 Leave a comment on paragraph 1492 0 ,’DI DAG LA BRTEN SKYE BAS NA,

1493 Leave a comment on paragraph 1493 0 ,DE PHYIR ‘DI DAG RKYEN ZHES GRAG

1494 Leave a comment on paragraph 1494 0 ,CI SRID MA SKYE DE SRID DU,

1495 Leave a comment on paragraph 1495 0 ,’DI DAG RKYEN MIN JI LTAR MIN,

1496 Leave a comment on paragraph 1496 0 ,ZHES SO,,

1497 Leave a comment on paragraph 1497 0  

1498 Leave a comment on paragraph 1498 0 There is no act

1499 Leave a comment on paragraph 1499 0 Which has a condition;

1500 Leave a comment on paragraph 1500 0 And there is no act

1501 Leave a comment on paragraph 1501 0 Which has no condition.

1502 Leave a comment on paragraph 1502 0  

1503 Leave a comment on paragraph 1503 0 If the act did have it,

1504 Leave a comment on paragraph 1504 0 And in that case

1505 Leave a comment on paragraph 1505 0 Conditions were called

1506 Leave a comment on paragraph 1506 0 What they are because

1507 Leave a comment on paragraph 1507 0 It had grown depending upon them,

1508 Leave a comment on paragraph 1508 0  

1509 Leave a comment on paragraph 1509 0 Then until such time

1510 Leave a comment on paragraph 1510 0 As it had grown,

1511 Leave a comment on paragraph 1511 0 How could it be that they were not

1512 Leave a comment on paragraph 1512 0 Something that wasn’t a condition?

1513 Leave a comment on paragraph 1513 0  

1514 Leave a comment on paragraph 1514 0  

1515 Leave a comment on paragraph 1515 0 [156]

1516 Leave a comment on paragraph 1516 0 DE YANG SPYIR MTHO GANG TZAM GYI DU SKYE BA’I MYU GU YOD LA, DES RANG GI SKYE BA’I BYA BA BRTZAMS NAS MTHO GANG TSAD DU MA SKYES KYI BAR RANG NYID SKYE BA’I BYA BA BYED BZHIN PAR BZHAG DGOS KYANG,

1517 Leave a comment on paragraph 1517 0  

1518 Leave a comment on paragraph 1518 0 Now generally speaking, there does exist such a thing as a sprout which grows to a height of a single handlength.[33]  And we would have to say that—from the time that the act of growing is initiated, and on up to the point where the sprout is a handlength long—it is in the act of growing.

1519 Leave a comment on paragraph 1519 0  

1520 Leave a comment on paragraph 1520 0  

1521 Leave a comment on paragraph 1521 0 [157]

1522 Leave a comment on paragraph 1522 0 SKYE BZHIN PA’I DUS SU NI, BYED PA PO MYU GU MED CING, SKYES PA’I TSE SKYE BA’I BYA BA ‘GAGS PAS SKYE BZHIN PA YANG MED DE,

1523 Leave a comment on paragraph 1523 0  

1524 Leave a comment on paragraph 1524 0 During this time though—in which the sprout is in the act of growing—there is no finished sprout which can be the agent of the action.  But by the time the sprout has finished growing, then the act of growing has ended; as such, there can be no such thing as “the sprout being in the act of growing.”

1525 Leave a comment on paragraph 1525 0  

1526 Leave a comment on paragraph 1526 0  

1527 Leave a comment on paragraph 1527 0 [158]

1528 Leave a comment on paragraph 1528 0 ‘BRAS BU SKYE BA LA MNGON DU PHYOGS PA DANG RGYU ‘GAGS PA LA MNGON DU PHYOGS PA GNYIS DUS MNYAM, ‘BRAS BU SKYES ZIN PA DANG RGYU ‘GAGS ZIN PA’I BYA BA GNYIS KYANG DUS MNYAM PA’I PHYIR RO,,

1529 Leave a comment on paragraph 1529 0  

1530 Leave a comment on paragraph 1530 0 This is because the point at which the result is approaching having grown, and the point at which the cause is approaching having ended, are simultaneous.  And the point at which the result has finished growing, and the point at which the cause has finished ending, are also simultaneous.

1531 Leave a comment on paragraph 1531 0  

1532 Leave a comment on paragraph 1532 0  

1533 Leave a comment on paragraph 1533 0 [159]

1534 Leave a comment on paragraph 1534 0 DE’I TSE MYU GU LTA BU RANG GI BYA BA SKYE BZHIN PA DANG ‘GAG BZHIN PA GNYIS LA THUN MONG DU BRTEN PA YIN GYI BYA BA GNYIS SO SO LA THUN MONG MA YIN PA’I MYU GU RE RE BRTEN PA MA YIN TE,

1535 Leave a comment on paragraph 1535 0  

1536 Leave a comment on paragraph 1536 0 During this process, something like a sprout depends, mutually, upon these two acts: of one ongoing process of growth, and of another ongoing process of ending.  But it’s not as if there are two separate sprouts where each depends upon its own isolated act, from among the two.

1537 Leave a comment on paragraph 1537 0  

1538 Leave a comment on paragraph 1538 0  

1539 Leave a comment on paragraph 1539 0 [160]

1540 Leave a comment on paragraph 1540 0 YIN NA MYU GU SKYE BZHIN PA’I DUS NA’ANG MYU GU YOD DGOS PAS MYU GU’I CHA THAMS CAD NAS SKYE BZHIN PAR ‘GYUR BA’I PHYIR MYU GU SKYES MA ZIN PAR ‘GYUR LA,

1541 Leave a comment on paragraph 1541 0  

1542 Leave a comment on paragraph 1542 0 This is because, if that were the case, then—since the finished sprout would have to be present even during the period in which it was in the act of growing—then each and every component part of the sprout would have still to be in the act of growing; in which case the sprout itself could not have finished growing.

1543 Leave a comment on paragraph 1543 0  

1544 Leave a comment on paragraph 1544 0  

1545 Leave a comment on paragraph 1545 0 [161]

1546 Leave a comment on paragraph 1546 0 MYU GU LTA BU RANG GI SKYES ZIN GYI BYA BA KHO NA LA BRTEN NA MYU GU SKYE BA’I BYA BA BYED PA PO’I MYU GU MED PAR [f. 10b] ‘GYUR BA SOGS YIN PA’I PHYIR,

1547 Leave a comment on paragraph 1547 0  

1548 Leave a comment on paragraph 1548 0 And if something like a sprout depended only upon its having finished growing, then for example there could be no sprout which was the agent in the growing of a sprout.

1549 Leave a comment on paragraph 1549 0  

1550 Leave a comment on paragraph 1550 0  

1551 Leave a comment on paragraph 1551 0 [162]

1552 Leave a comment on paragraph 1552 0 DE BZHIN DU MIG GI RNAM SHES SOGS LA’ANG SBYAR RGYU YIN NO,,

1553 Leave a comment on paragraph 1553 0  

1554 Leave a comment on paragraph 1554 0 This same reasoning can be applied to something like visual consciousness.

1555 Leave a comment on paragraph 1555 0  

1556 Leave a comment on paragraph 1556 0  

1557 Leave a comment on paragraph 1557 0 [163]

1558 Leave a comment on paragraph 1558 0 DE LTAR GO BAR BYAS NAS GZHUNG GI DON NI, MIG GI RNAM SHES CHOS CAN, KHYOD SKYE BA’I BYA BA RANG GI NGO BOS GRUB PA’I MI {%MIG?} SOGS LA RKYEN DANG LDAN PA‘I SGO NAS SGRUB PA MED DE, KHYOD MA SKYES PA SKYED PA’I BYA BA DON DAM PAR MED CING, SKYES ZIN SLAR SKYE BA’I BYA BA YANG MED PA’I PHYIR,

1559 Leave a comment on paragraph 1559 0  

1560 Leave a comment on paragraph 1560 0 Once we have understood these points, we can turn to the import of the verse here:

1561 Leave a comment on paragraph 1561 0  

1562 Leave a comment on paragraph 1562 0 Consider visual consciousness.

1563 Leave a comment on paragraph 1563 0  

1564 Leave a comment on paragraph 1564 0 There is no act of its growing which is accomplished through its

1565 Leave a comment on paragraph 1565 0 having a condition—such as the eye, for example—which exists

1566 Leave a comment on paragraph 1566 0 in and of itself;

1567 Leave a comment on paragraph 1567 0  

1568 Leave a comment on paragraph 1568 0 Because there is no act of its growing where a version of itself

1569 Leave a comment on paragraph 1569 0 which is yet to grow is made to grow, in any ultimate sense;

1570 Leave a comment on paragraph 1570 0 and yet neither is there any act where a version of itself

1571 Leave a comment on paragraph 1571 0 which has already finished growing grows once again.

1572 Leave a comment on paragraph 1572 0  

1573 Leave a comment on paragraph 1573 0  

1574 Leave a comment on paragraph 1574 0 [164]

1575 Leave a comment on paragraph 1575 0 DE CHOS CAN, KHYOD SKYE BA’I BYA BA RKYEN DANG MI LDAN PA’I SGO NAS BSGRUB PA YANG MED DE, DE LTAR ‘BYUNG BA MI SRID PA’I PHYIR,

1576 Leave a comment on paragraph 1576 0  

1577 Leave a comment on paragraph 1577 0 Consider this same consciousness.

1578 Leave a comment on paragraph 1578 0  

1579 Leave a comment on paragraph 1579 0 Neither is there an act of its growing which is accomplished through

1580 Leave a comment on paragraph 1580 0 its not having a condition;

1581 Leave a comment on paragraph 1581 0  

1582 Leave a comment on paragraph 1582 0 Because it’s impossible for that to happen.

1583 Leave a comment on paragraph 1583 0  

1584 Leave a comment on paragraph 1584 0  

1585 Leave a comment on paragraph 1585 0 [165]

1586 Leave a comment on paragraph 1586 0 DE CHOS CAN, MIG SOGS SKYE BA’I BYA BA DON DAM PAR MI LDAN PAR KHYOD KYI RKYEN DU RANG BZHIN GYIS MED DE, DE’I TSE MIG SOGS THA SNYAD DU KHYOD KYI RKYEN YIN YANG DON DAM PA’I RKYEN MA YIN PA’I PHYIR,

1587 Leave a comment on paragraph 1587 0  

1588 Leave a comment on paragraph 1588 0 Consider this consciousness once again.

1589 Leave a comment on paragraph 1589 0  

1590 Leave a comment on paragraph 1590 0 The eye and such could never serve as its conditions, through any

1591 Leave a comment on paragraph 1591 0 nature of their own, if they involved no act of growing, in

1592 Leave a comment on paragraph 1592 0 an ultimate sense;

1593 Leave a comment on paragraph 1593 0  

1594 Leave a comment on paragraph 1594 0 Because in that case the eye and so forth—even though they were

1595 Leave a comment on paragraph 1595 0 serving as its conditions in a nominal sense—would not be

1596 Leave a comment on paragraph 1596 0 conditions in any ultimate sense.

1597 Leave a comment on paragraph 1597 0  

1598 Leave a comment on paragraph 1598 0  

1599 Leave a comment on paragraph 1599 0 [166]

1600 Leave a comment on paragraph 1600 0 DE CHOS CAN, MIG SOGS RKYEN GYIS BYA BA SGRUB PA’I SGO NAS KYANG DON DAM PAR MI SKYE STE, KHYOD SKYED BYED KYI BYA BA RANG NGOS NAS LDAN PAR YOD PA NI MA YIN PA ‘ON TE KHON {%KHO NA} MA YIN PA’I PHYIR,

1601 Leave a comment on paragraph 1601 0  

1602 Leave a comment on paragraph 1602 0 Once more consider the consciousness.

1603 Leave a comment on paragraph 1603 0  

1604 Leave a comment on paragraph 1604 0 Neither is it something which could ever grow, in any ultimate sense,

1605 Leave a comment on paragraph 1605 0 through the conditions of the eye and so forth accomplishing

1606 Leave a comment on paragraph 1606 0 this act;

1607 Leave a comment on paragraph 1607 0  

1608 Leave a comment on paragraph 1608 0 Because the act that they cause to grow is not something that could ever

1609 Leave a comment on paragraph 1609 0 exist in a way where these conditions had it from their own side;

1610 Leave a comment on paragraph 1610 0 that is, this could never be the case.

1611 Leave a comment on paragraph 1611 0  

1612 Leave a comment on paragraph 1612 0  

1613 Leave a comment on paragraph 1613 0 [167]

1614 Leave a comment on paragraph 1614 0 RANG LUGS NI BRGYUD RGYU DANG DNGOS RGYU GNYIS KAS ‘BRAS BU SKYE BA’I BYA BA SGRUB PAR BYED PAS BYA BA RKYEN LDAN YIN YANG, ‘DIR BYA BA RKYEN LDAN LA RANG BZHIN ‘GOG PA’O,,

1615 Leave a comment on paragraph 1615 0  

1616 Leave a comment on paragraph 1616 0 Our own position is that—because both indirect causes and direct causes function to accomplish the act of a result growing—then we can say that acts have their conditions.  The purpose of these lines of Wisdom though is to deny that an act which is involved with conditions could ever have any nature of its own.

1617 Leave a comment on paragraph 1617 0  

1618 Leave a comment on paragraph 1618 0  

1619 Leave a comment on paragraph 1619 0 [168]

1620 Leave a comment on paragraph 1620 0 DE YANG MIG SOGS RNAMS ‘BRAS BU RNAM SHES SOGS SKYE BA’I BYA BA SGRUB PA’I RKYEN TE, MTHAR DES BSGRUBS PA’I BYA BA’I KHYAD PAR CIG LAS ‘BRAS BU SKYE BAR ‘DOD DGOS SO,,

1621 Leave a comment on paragraph 1621 0  

1622 Leave a comment on paragraph 1622 0 And the eye and so forth are conditions which accomplish the act of the growing of their results—things like the visual consciousness.  This is because, in the end, we would have to agree that the results had grown through some aspect of an act that these conditions had accomplished.

1623 Leave a comment on paragraph 1623 0  

1624 Leave a comment on paragraph 1624 0  

1625 Leave a comment on paragraph 1625 0  

1626 Leave a comment on paragraph 1626 0 Nothing is a condition

1627 Leave a comment on paragraph 1627 0 just because a result does grow

1628 Leave a comment on paragraph 1628 0  

1629 Leave a comment on paragraph 1629 0 [169]

1630 Leave a comment on paragraph 1630 0 GNYIS PA NI,

1631 Leave a comment on paragraph 1631 0  

1632 Leave a comment on paragraph 1632 0 Here next is the second part of our denial that something could be a condition from the point of view of its doing anything; that is, denying the idea that something is a condition because a result does grow.

1633 Leave a comment on paragraph 1633 0  

1634 Leave a comment on paragraph 1634 0  

1635 Leave a comment on paragraph 1635 0 [170]

1636 Leave a comment on paragraph 1636 0 MDO SDE PA SOGS NA RE, BYA BA RKYEN DANG LDAN MI LDAN GYI DPYOD PA ‘DIS CI BYA, MIG SOGS RKYEN ‘DI DAG LA BRTEN NAS MIG GI RNAM SHES SOGS SKYE BAR MTHONG BAS NA, RGYU MTSAN DE’I PHYIR MIG SOGS ‘DI DAG RANG DBANG GIS RNAM SHES KYI RKYEN DU ‘JOG [f. 11a] GO ZHES GRAG PA STE ZER RO,,

1637 Leave a comment on paragraph 1637 0  

1638 Leave a comment on paragraph 1638 0 Now groups like the Sutrists make the following claim:

1639 Leave a comment on paragraph 1639 0  

1640 Leave a comment on paragraph 1640 0 What’s the use of examining here whether or not acts involve conditions?  We can see with our own eyes that things like visual consciousness grow, through a process where they depend upon these conditions; upon the eye and so forth.  And it’s because of this—for this very reason—that the eye and such are called what they are: are established, all of their own accord, as being the conditions of consciousness.

1641 Leave a comment on paragraph 1641 0  

1642 Leave a comment on paragraph 1642 0  

1643 Leave a comment on paragraph 1643 0 [171]

1644 Leave a comment on paragraph 1644 0 DE LTAR SMRA BAR MI RIGS TE, SA BON LAS JI SRID DU ‘BRAS BU MI SKYE BA STE SKYE BA’I BYA BA DNGOS SU MA MTHONG BA DE SRID DU SA BON ‘DI DAG ‘BRAS BU’I RKYEN MIN PA JI LTAR MIN TE RKYEN MIN PA KHO NA YIN PA’I PHYIR TE,

1645 Leave a comment on paragraph 1645 0  

1646 Leave a comment on paragraph 1646 0 And yet it’s a mistake to make this kind of statement.  Until such time as the result has grown from the seed—that is, until such time as we have seen, directly, the act of growing; then how could it be that they—the seeds—would not be things that weren’t conditions?  That is, they could never be conditions.

1647 Leave a comment on paragraph 1647 0  

1648 Leave a comment on paragraph 1648 0  

1649 Leave a comment on paragraph 1649 0 [172]

1650 Leave a comment on paragraph 1650 0 ‘BRAS BU SKYE BA LA MNGON DU PHYOGS PA’I DUS SU RKYEN RNAMS BYA BA DANG LDAN GYI, DE’I SNGON DU MI LDAN PAR KHYOD KYIS KHAS BLANGS PA LTAR ‘THAD PA’I PHYIR,

1651 Leave a comment on paragraph 1651 0  

1652 Leave a comment on paragraph 1652 0 And that’s because you yourself have accepted the idea that—during the time that the result is approaching having grown—the conditions involve an act; but before that, do not.  And of course, that idea must be correct!

1653 Leave a comment on paragraph 1653 0  

1654 Leave a comment on paragraph 1654 0  

1655 Leave a comment on paragraph 1655 0 [173]

1656 Leave a comment on paragraph 1656 0 DER THAL, BRGYUD RGYU’I DUS SU ‘BRAS BU DE SKYE BA’I BYA BA SGRUB KYANG DE DA DUNG MA SKYES SHING, BYA BA DE DNGOS RGYU’I DUS KHO NAR YOD PA’I PHYIR,

1657 Leave a comment on paragraph 1657 0  

1658 Leave a comment on paragraph 1658 0 And that is the case, because—when we’re considering an indirect cause—then during the time of the cause the act of the result growing is being accomplished; but the result has not yet grown; and that same act can only exist in the time of the direct cause.

1659 Leave a comment on paragraph 1659 0  

1660 Leave a comment on paragraph 1660 0  

1661 Leave a comment on paragraph 1661 0 [174]

1662 Leave a comment on paragraph 1662 0 DES NA RKYEN YIN NA RANG DUS SU ‘BRAS BU DE SKYE BA’I BYA BA DNGOS SU YOD MI DGOS SO,,

1663 Leave a comment on paragraph 1663 0  

1664 Leave a comment on paragraph 1664 0 As such, it is not the case that—just because something is a condition for a certain result—the act of the result growing must actually be present within its own time.    

1665 Leave a comment on paragraph 1665 0  

1666 Leave a comment on paragraph 1666 0  

1667 Leave a comment on paragraph 1667 0  

1668 Leave a comment on paragraph 1668 0 Conditions for what?

1669 Leave a comment on paragraph 1669 0  

1670 Leave a comment on paragraph 1670 0 [175]

1671 Leave a comment on paragraph 1671 0 GNYIS PA NI,

1672 Leave a comment on paragraph 1672 0  

1673 Leave a comment on paragraph 1673 0 This brings us to the second part of our denial that the four conditions could possess any nature of being conditions: denying the idea that something could be a condition from the point of view of the associated action.

1674 Leave a comment on paragraph 1674 0  

1675 Leave a comment on paragraph 1675 0  

1676 Leave a comment on paragraph 1676 0 [176]

1677 Leave a comment on paragraph 1677 0 (I.8)

1678 Leave a comment on paragraph 1678 0  

1679 Leave a comment on paragraph 1679 0 Naivāsato naiva sataḥ pratyayo ‘rthasya yujyate,

1680 Leave a comment on paragraph 1680 0 Asataḥ pratyayaḥ kasya sataś ca pratyayena kim.

1681 Leave a comment on paragraph 1681 0  

1682 Leave a comment on paragraph 1682 0 Naivasato naiva satah pratyayorthasya yujyate,

1683 Leave a comment on paragraph 1683 0 Asatah pratyayah kasya satash cha pratyayena kim.

1684 Leave a comment on paragraph 1684 0  

1685 Leave a comment on paragraph 1685 0  

1686 Leave a comment on paragraph 1686 0 ,YOD DAM MED PA’I DON LA YANG,[34]

1687 Leave a comment on paragraph 1687 0 ,RKYEN NI RUNG BA MA YIN TE,

1688 Leave a comment on paragraph 1688 0 ,MED NA GANG GI RKYEN DU ‘GYUR,

1689 Leave a comment on paragraph 1689 0 ,YOD NA RKYEN GYIS CI ZHIG BYA,

1690 Leave a comment on paragraph 1690 0 ,ZHES SO,,

1691 Leave a comment on paragraph 1691 0  

1692 Leave a comment on paragraph 1692 0 How could a thing ever be

1693 Leave a comment on paragraph 1693 0 A condition for something,

1694 Leave a comment on paragraph 1694 0 Whether that thing existed or not?

1695 Leave a comment on paragraph 1695 0  

1696 Leave a comment on paragraph 1696 0 For if it didn’t exist,

1697 Leave a comment on paragraph 1697 0 What would the condition

1698 Leave a comment on paragraph 1698 0 Be a condition for?

1699 Leave a comment on paragraph 1699 0  

1700 Leave a comment on paragraph 1700 0 And if it did exist,

1701 Leave a comment on paragraph 1701 0 What would be

1702 Leave a comment on paragraph 1702 0 The use of the condition?

1703 Leave a comment on paragraph 1703 0  

1704 Leave a comment on paragraph 1704 0  

1705 Leave a comment on paragraph 1705 0 [177]

1706 Leave a comment on paragraph 1706 0 ‘DI LA BRTEN NAS ‘DI SKYE’O ZHES PA’I ‘BREL PA ‘DI YOD PAS ‘DI ‘DI’I RKYEN DU ‘JOG GO ZHE NA,

1707 Leave a comment on paragraph 1707 0  

1708 Leave a comment on paragraph 1708 0 Now someone might say the following:

1709 Leave a comment on paragraph 1709 0  

1710 Leave a comment on paragraph 1710 0 When there is a relationship between two things—and we can say that one of them has grown, based on the other—then that suffices to say that one is a condition for the other.

1711 Leave a comment on paragraph 1711 0  

1712 Leave a comment on paragraph 1712 0  

1713 Leave a comment on paragraph 1713 0 [178]

1714 Leave a comment on paragraph 1714 0 DE YANG MI ‘THAD DE, SA BON LA BRTEN NAS SKYE’O ZHES PA’I ‘BREL PA YOD PAS RKYEN LAS RANG BZHIN GYIS SKYE BA MI ‘GRUB PA’I PHYIR TE, SA BON GYI DUS SU YOD PA DANG MED PA’I DON GANG LA YANG DON DAM PAR RKYEN DU NI RUNG BA MIN PA’I PHYIR,

1715 Leave a comment on paragraph 1715 0  

1716 Leave a comment on paragraph 1716 0 And yet that cannot be correct; for there can be a relationship between two things—“this thing has grown, depending upon that condition”; but that doesn’t prove that something has grown, through some nature of its own, from a condition.  For how could a thing ever be, in any ultimate sense, a condition for something, whether or not that thing already existed at the time of its seed?

1717 Leave a comment on paragraph 1717 0  

1718 Leave a comment on paragraph 1718 0  

1719 Leave a comment on paragraph 1719 0 [179]

1720 Leave a comment on paragraph 1720 0 DAM ZHES PAS RKYEN DU YOD NA DE GNYIS GANG RUNG DU YOD DGOS PA DANG, TE ZHES PA LHAG MA ‘DREN PA’O,,

1721 Leave a comment on paragraph 1721 0  

1722 Leave a comment on paragraph 1722 0 The expression “whether or not” in the verse here is meant to indicate that—if something is a condition for something else, then that other thing must either be something which exists, or something which doesn’t exist.  And the word “for” in these lines is meant to indicate that more information is coming.

1723 Leave a comment on paragraph 1723 0  

1724 Leave a comment on paragraph 1724 0  

1725 Leave a comment on paragraph 1725 0 [180]

1726 Leave a comment on paragraph 1726 0 RTAGS SGRUB PA NI, RANG RGYU SA BON GYI DUS SU ‘BRAS BU YOD PAR RANG BZHIN GYIS MED CING, MED PAR YANG RANG BZHIN GYIS MED DE,

1727 Leave a comment on paragraph 1727 0  

1728 Leave a comment on paragraph 1728 0 Here is how we prove the reason given here.  We say first that a result could never exist, through some nature of its own, within the time of its cause—the seed; and secondly, that it could never not exist, through any nature of its own, within this same time period.

1729 Leave a comment on paragraph 1729 0  

1730 Leave a comment on paragraph 1730 0  

1731 Leave a comment on paragraph 1731 0 [181]

1732 Leave a comment on paragraph 1732 0 SA BON NI ‘BRAS BU SKYES PA’I SNGA ROL NA MED PAR RANG BZHIN GYIS GRUB NA SA BON DE ‘BRAS BU GANG GI RKYEN DU ‘GYUR BAR MED PA’I PHYIR,

1733 Leave a comment on paragraph 1733 0  

1734 Leave a comment on paragraph 1734 0 If the result were something that didn’t exist before it had grown—and if its seed were something that existed through some nature of its own—then what would the condition be a condition for?  There wouldn’t be any result for it to be a seed for.

1735 Leave a comment on paragraph 1735 0  

1736 Leave a comment on paragraph 1736 0  

1737 Leave a comment on paragraph 1737 0 [182]

1738 Leave a comment on paragraph 1738 0 [f. 11b] GAL TE SA BON GYI DUS SU YOD NA‘ANG DE LA ‘BRAS BU’I RKYEN MI ‘GRUB STE, GRUB ZIN PA LA SLAR ‘GRUB BYED KYI RKYEN GYIS CI ZHIG BYA STE MI DGOS PA’I PHYIR RO,,

1739 Leave a comment on paragraph 1739 0  

1740 Leave a comment on paragraph 1740 0 And even if the result did exist in the time of its seed, the seed could never be the condition for the result—for what would be the use of the condition, if all it had to do was help something that had already come out come out?  There’d be no need for it.

1741 Leave a comment on paragraph 1741 0  

1742 Leave a comment on paragraph 1742 0  

1743 Leave a comment on paragraph 1743 0  

1744 Leave a comment on paragraph 1744 0 Denying that a causal condition

1745 Leave a comment on paragraph 1745 0 has any qualities of its own

1746 Leave a comment on paragraph 1746 0  

1747 Leave a comment on paragraph 1747 0 [183]

1748 Leave a comment on paragraph 1748 0 GNYIS PA SO SOR DGAG PA LA BZHI, RGYU RKYEN GYI MTSAN NYID DGAG PA DANG, DE BZHIN DU DMIGS RKYEN DANG, DE MA THAG RKYEN DANG, BDAG RKYEN GYI MTSAN NYID DGAG PA’O,,

1749 Leave a comment on paragraph 1749 0  

1750 Leave a comment on paragraph 1750 0 Which brings us to the second step from above: denying that, individually, the four conditions could possess any nature of being conditions.  We proceed through four sections: denying the defining characteristics of a causal condition; the same for an object condition; for the condition for what comes immediately after; and for the dominant condition.

1751 Leave a comment on paragraph 1751 0  

1752 Leave a comment on paragraph 1752 0  

1753 Leave a comment on paragraph 1753 0 [184]

1754 Leave a comment on paragraph 1754 0 DANG PO NI,

1755 Leave a comment on paragraph 1755 0  

1756 Leave a comment on paragraph 1756 0 The first of these is expressed in the following lines of the root text:

1757 Leave a comment on paragraph 1757 0  

1758 Leave a comment on paragraph 1758 0  

1759 Leave a comment on paragraph 1759 0 [185]

1760 Leave a comment on paragraph 1760 0 (I.9)

1761 Leave a comment on paragraph 1761 0  

1762 Leave a comment on paragraph 1762 0 Na san nāsan na sad asan dharmo nirvartate yadā,

1763 Leave a comment on paragraph 1763 0 Kathaṃ nirvartako hetur evaṃ sati hi yujyate.

1764 Leave a comment on paragraph 1764 0  

1765 Leave a comment on paragraph 1765 0 Na san nasan na sad asan dharmo nirvartate yada,

1766 Leave a comment on paragraph 1766 0 Katham nirvartako hetur evan sati hi yujyate.

1767 Leave a comment on paragraph 1767 0  

1768 Leave a comment on paragraph 1768 0  

1769 Leave a comment on paragraph 1769 0 ,GANG TSE CHOS NI YOD PA DANG,

1770 Leave a comment on paragraph 1770 0 ,MED DANG YOD MED MI ‘GRUB PAS,

1771 Leave a comment on paragraph 1771 0 ,CI LTAR SGRUB BYED RGYU ZHES BYA,

1772 Leave a comment on paragraph 1772 0 ,DE LTAR YIN NA MI RIGS SO,,

1773 Leave a comment on paragraph 1773 0 ZHES SO,,

1774 Leave a comment on paragraph 1774 0  

1775 Leave a comment on paragraph 1775 0 Where something that neither exists,

1776 Leave a comment on paragraph 1776 0 Nor doesn’t exist,

1777 Leave a comment on paragraph 1777 0 Nor both does and doesn’t exist

1778 Leave a comment on paragraph 1778 0 Cannot be produced,

1779 Leave a comment on paragraph 1779 0 How can you call something a cause

1780 Leave a comment on paragraph 1780 0 That worked to produce it?

1781 Leave a comment on paragraph 1781 0 It would be wrong,

1782 Leave a comment on paragraph 1782 0 If that’s the way it is.

1783 Leave a comment on paragraph 1783 0  

1784 Leave a comment on paragraph 1784 0  

1785 Leave a comment on paragraph 1785 0 [186]

1786 Leave a comment on paragraph 1786 0 GAL TE RGYU RKYEN GYI MTSAN NYID YOD PAS RGYU RKYEN DON DAM PAR YOD DO ZHE NA,

1787 Leave a comment on paragraph 1787 0  

1788 Leave a comment on paragraph 1788 0 Someone may come now and assert the following:

1789 Leave a comment on paragraph 1789 0  

1790 Leave a comment on paragraph 1790 0 Causal factors do exist in an ultimate way, because they do possess certain defining characteristics.

1791 Leave a comment on paragraph 1791 0  

1792 Leave a comment on paragraph 1792 0  

1793 Leave a comment on paragraph 1793 0 [187]

1794 Leave a comment on paragraph 1794 0 DE NI MI RIGS TE, GANG GI TSE ‘BRAS BU’I CHOS NI RANG GI RGYU RU YOD PA DANG MED PA DANG YOD MED GNYIS KAR DPYAD NA DON DAM PAR RGYUS MI ‘GRUB PAS DE’I PHYIR TE,

1795 Leave a comment on paragraph 1795 0  

1796 Leave a comment on paragraph 1796 0 And yet that’s wrong.  Where we check to see whether something—the result—does exist in its cause; or doesn’t; or both does and doesn’t; we find that it cannot be produced, in any ultimate sense, by a cause.

1797 Leave a comment on paragraph 1797 0  

1798 Leave a comment on paragraph 1798 0  

1799 Leave a comment on paragraph 1799 0 [188]

1800 Leave a comment on paragraph 1800 0 RTAGS DE LTAR NA JI LTAR SGRUB PAR BYED PA’I RGYU‘I MTSAN NYID RANG GI NGOS {%NGO BOS} YOD PA YIN ZHES BYA BAR MI RUNG BA’I PHYIR,

1801 Leave a comment on paragraph 1801 0  

1802 Leave a comment on paragraph 1802 0 As such, it would be a mistake to call—how could you call—something a cause that worked to produce this result; that is, a cause in the sense of its possessing the defining characteristics of a cause, in and by itself.

1803 Leave a comment on paragraph 1803 0  

1804 Leave a comment on paragraph 1804 0  

1805 Leave a comment on paragraph 1805 0 [189]

1806 Leave a comment on paragraph 1806 0 RGYU MTSAN DE LTAR YIN NA STE YIN PA DE’I TSE RGYU RKYEN DON DAM PAR YOD CES SMRA BA DE MI RIGS SO,,

1807 Leave a comment on paragraph 1807 0  

1808 Leave a comment on paragraph 1808 0 If that’s the way it is—meaning, for this reason, since that is the way it is—it would be wrong, in this circumstance, to say that the causal condition existed, in any ultimate way.

1809 Leave a comment on paragraph 1809 0  

1810 Leave a comment on paragraph 1810 0  

1811 Leave a comment on paragraph 1811 0 [190]

1812 Leave a comment on paragraph 1812 0 DE YANG RGYU DUS SU YOD PA RGYUS SGRUB NA NI SKYE BA DON MED THUG MED DU ‘GYUR LA,

1813 Leave a comment on paragraph 1813 0  

1814 Leave a comment on paragraph 1814 0 If the result were something that existed within the time of the cause, and were still brought about by the cause, then its growing would be pointless; and also repeated endlessly.

1815 Leave a comment on paragraph 1815 0  

1816 Leave a comment on paragraph 1816 0  

1817 Leave a comment on paragraph 1817 0 [191]

1818 Leave a comment on paragraph 1818 0 RGYU DUS SU MED PA’I DNGOS MED RGYUS SGRUB MI NUS KYANG, DE’I TSE ‘BYUNG ‘GYUR TZAM ZHIG RGYUS SGRUB PAR BYED DO,,

1819 Leave a comment on paragraph 1819 0  

1820 Leave a comment on paragraph 1820 0 On the other hand, a completely non-existent entity—a result that was not present within the time of its cause—is not something that a cause could ever bring about.  Note though that we can say that, at this point in time, a result which is going to come into being is being brought about by its cause.

1821 Leave a comment on paragraph 1821 0  

1822 Leave a comment on paragraph 1822 0  

1823 Leave a comment on paragraph 1823 0  

1824 Leave a comment on paragraph 1824 0 Denying that an object condition

1825 Leave a comment on paragraph 1825 0 has any qualities of its own

1826 Leave a comment on paragraph 1826 0  

1827 Leave a comment on paragraph 1827 0 [192]

1828 Leave a comment on paragraph 1828 0 GNYIS PA NI,

1829 Leave a comment on paragraph 1829 0 The second section here, denying defining characteristics for a causal condition, is presented in the next verse of the root text:

1830 Leave a comment on paragraph 1830 0  

1831 Leave a comment on paragraph 1831 0  

1832 Leave a comment on paragraph 1832 0 [193]

1833 Leave a comment on paragraph 1833 0 (I.10)

1834 Leave a comment on paragraph 1834 0  

1835 Leave a comment on paragraph 1835 0 Anārambaṇa evāyaṃ san dharma upadiśyate,

1836 Leave a comment on paragraph 1836 0 Athānārambaṇe dharme kuta ārambaṇaṃ punaḥ.

1837 Leave a comment on paragraph 1837 0  

1838 Leave a comment on paragraph 1838 0 Anarambana evayan san dharma upadishyate,

1839 Leave a comment on paragraph 1839 0 Athanarambane dharme kuta arambanam punah.

1840 Leave a comment on paragraph 1840 0  

1841 Leave a comment on paragraph 1841 0  

1842 Leave a comment on paragraph 1842 0 ,YOD PA’I CHOS ‘DI DMIGS PA NI,

1843 Leave a comment on paragraph 1843 0 ,MED PA KHO NA NYE BAR BSTAN,

1844 Leave a comment on paragraph 1844 0 ,CI STE CHOS NI MED DMIGS NA,

1845 Leave a comment on paragraph 1845 0 ,DMIGS PA YOD PA GA LA ‘GYUR,

1846 Leave a comment on paragraph 1846 0 ,ZHES SO,,

1847 Leave a comment on paragraph 1847 0  

1848 Leave a comment on paragraph 1848 0 You take something which already exists

1849 Leave a comment on paragraph 1849 0 And invariably refer to it

1850 Leave a comment on paragraph 1850 0 As not yet having an object.

1851 Leave a comment on paragraph 1851 0 And if you say, “Well then,

1852 Leave a comment on paragraph 1852 0 It does not exist,” then how

1853 Leave a comment on paragraph 1853 0 Could entities of perception

1854 Leave a comment on paragraph 1854 0 Ever possess an object?

1855 Leave a comment on paragraph 1855 0  

1856 Leave a comment on paragraph 1856 0  

1857 Leave a comment on paragraph 1857 0 [194]

1858 Leave a comment on paragraph 1858 0 GAL TE RNAM SHES KYI GNAS DMIGS RKYEN RANG BZHIN GYIS YOD DO SNYAM NA,

1859 Leave a comment on paragraph 1859 0  

1860 Leave a comment on paragraph 1860 0 Now some may think to themselves, “The locus of a state of consciousness—the object which is its condition—must exist through some nature of its own.”

1861 Leave a comment on paragraph 1861 0  

1862 Leave a comment on paragraph 1862 0  

1863 Leave a comment on paragraph 1863 0 [195]

1864 Leave a comment on paragraph 1864 0 ‘O NA DMIGS RKYEN DE RANG GI DMIGS BYA DMIGS PA’I SNGA ROL NA YOD PA DANG MED PA’I SHES PA GANG LA ‘DOD,

1865 Leave a comment on paragraph 1865 0  

1866 Leave a comment on paragraph 1866 0 In reply we ask, “Well then; let’s consider the object condition here.  Does it exist, as an object of its perception, before the state of mind which perceives it?  Or does it not?”

1867 Leave a comment on paragraph 1867 0  

1868 Leave a comment on paragraph 1868 0  

1869 Leave a comment on paragraph 1869 0 [196]

1870 Leave a comment on paragraph 1870 0 [f. 12a] DANG PO MI RIGS TE, YOD PA’I CHOS SEMS LA SOGS PA ‘DI DMIGS PA NI MED PA KHO NAR KHYED RANG ‘DOD KYIS DMIGS PA DANG BCAS SO {%SO ZHES} NYE BAR BSTAN PA TZAM DU ZAD PAR ‘GYUR BA’I PHYIR TE, DMIGS RKYEN DE DMIGS BYA DMIGS PA LA MA LTOS PAR DE’I SNGAR YOD PAR KHAS BLANGS PA’I PHYIR,

1871 Leave a comment on paragraph 1871 0  

1872 Leave a comment on paragraph 1872 0 The first of these options cannot be the case, because you yourselves take something which does already exist—a state of mind, and so on—and invariably refer to it as not yet having an object of perception; and then you say, “Now it has taken on an object.”  And that’s precisely because you believe that the object condition exists prior to the perception of the object of perception—and thus need not rely upon it.

1873 Leave a comment on paragraph 1873 0  

1874 Leave a comment on paragraph 1874 0  

1875 Leave a comment on paragraph 1875 0 [197]

1876 Leave a comment on paragraph 1876 0 CI STE BRTAG PA PHYI MA LTAR DMIGS RKYEN DE DMIGS BYA DMIGS PA’I SNGAR MED CING PHYIS YOD PAR ‘DOD DO ZHE NA,

1877 Leave a comment on paragraph 1877 0  

1878 Leave a comment on paragraph 1878 0 “Well then,” you may say in return, “Then it must be the way that you said it in the second option: the object condition does not exist prior to the perception of the object of perception; rather, we would have to say that it exists after this perception.”

1879 Leave a comment on paragraph 1879 0  

1880 Leave a comment on paragraph 1880 0  

1881 Leave a comment on paragraph 1881 0 [198]

1882 Leave a comment on paragraph 1882 0 DE YANG MI ‘THAD DE, DE LTAR NA DMIGS PA’I CHOS SEMS SEMS BYUNG LA NI DMIGS PA YOD PA GA LA ‘GYUR TE MI ‘GYUR BA’I PHYIR TE, DMIGS PA’I BYIS {%PHYIS} YOD PA NYID DMIGS RKYEN DU KHAS BLANGS PA’I PHYIR,

1883 Leave a comment on paragraph 1883 0  

1884 Leave a comment on paragraph 1884 0 But that would also have to be incorrect; for in that case, how could the entities which did the perceiving—the main mind and associated mental functions—ever possess an object of their perception?  It would be impossible.  Because then you would be accepting that something which occurred after the perceiving could be an object condition.

1885 Leave a comment on paragraph 1885 0  

1886 Leave a comment on paragraph 1886 0  

1887 Leave a comment on paragraph 1887 0 [199]

1888 Leave a comment on paragraph 1888 0 KHYOD LTAR NA DMIGS BYA DMIGS BYED GNYIS MA ‘BREL TE, DMIGS BYA’I DUS SU DMIGS BYED MED CING DMIGS BYED KYI DUS SU DMIGS BYA MED PA’I PHYIR,

1889 Leave a comment on paragraph 1889 0  

1890 Leave a comment on paragraph 1890 0 According to you, the object being perceived and the state of mind doing the perceiving could never have any connection.  Because that state of mind could never exist within the time of what it was perceiving; while the thing being perceived could never exist within the time of what was perceiving it.

1891 Leave a comment on paragraph 1891 0  

1892 Leave a comment on paragraph 1892 0  

1893 Leave a comment on paragraph 1893 0 [200]

1894 Leave a comment on paragraph 1894 0 ‘DIR DMIGS PA TZAM THA SNYAD DU DGAG MI NUS PAS BLTOS MED DAM DON DAM PAR GRUB PA ‘GOG PA’O,,

1895 Leave a comment on paragraph 1895 0  

1896 Leave a comment on paragraph 1896 0 Denying that the object of perception per se existed in a nominal way is something which would be impossible; as such, what we are denying here is that it could exist without relying upon anything else: that it could exist in an ultimate way.

1897 Leave a comment on paragraph 1897 0  

1898 Leave a comment on paragraph 1898 0  

1899 Leave a comment on paragraph 1899 0 [201]

1900 Leave a comment on paragraph 1900 0 MDO SDE BA SOGS KYIS SHES PA DE’I DMIGS RKYEN NI RANG GI SNGA ROL TU ‘BYUNG BAR ‘DOD DE CUNG DKA’ BA’I GNAS SO,,

1901 Leave a comment on paragraph 1901 0  

1902 Leave a comment on paragraph 1902 0 The assertion of groups such as the Sutrist School that the object being perceived by a state of mind must exist prior to that state is a point which presents some difficulty.

1903 Leave a comment on paragraph 1903 0  

1904 Leave a comment on paragraph 1904 0  

1905 Leave a comment on paragraph 1905 0  

1906 Leave a comment on paragraph 1906 0 Denying that a condition

1907 Leave a comment on paragraph 1907 0 for what comes immediately after

1908 Leave a comment on paragraph 1908 0 has any qualities of its own

1909 Leave a comment on paragraph 1909 0  

1910 Leave a comment on paragraph 1910 0 [202]

1911 Leave a comment on paragraph 1911 0 GSUM PA NI,

1912 Leave a comment on paragraph 1912 0 The third section—a denial that the condition for what comes immediately after it could have any qualities of its own—is presented in the next verse of Wisdom:

1913 Leave a comment on paragraph 1913 0  

1914 Leave a comment on paragraph 1914 0  

1915 Leave a comment on paragraph 1915 0 [203]

1916 Leave a comment on paragraph 1916 0 (I.11)

1917 Leave a comment on paragraph 1917 0  

1918 Leave a comment on paragraph 1918 0             Anutpanneṣu dharmeṣu nirodho nopapadyate,

1919 Leave a comment on paragraph 1919 0 Nānantaram ato yuktaṃ niruddhe pratyayaś ca kaḥ.

1920 Leave a comment on paragraph 1920 0  

1921 Leave a comment on paragraph 1921 0 Anutpanneshu dharmeshu nirodho nopapadyate,

1922 Leave a comment on paragraph 1922 0 Nanantaram ato yuktan niruddhe pratyayash cha kah.

1923 Leave a comment on paragraph 1923 0  

1924 Leave a comment on paragraph 1924 0  

1925 Leave a comment on paragraph 1925 0 ,CHOS RNAMS SKYES PA MA YIN NA,

1926 Leave a comment on paragraph 1926 0 ,’GAG PA ‘THAD PAR MI ‘GYUR RO,

1927 Leave a comment on paragraph 1927 0 ,DE PHYIR DE MA THAG PA’I RIGS {%THAG MI RIGS},[35]

1928 Leave a comment on paragraph 1928 0 ,’GAGS NA RKYEN YANG GANG ZHIG YIN,

1929 Leave a comment on paragraph 1929 0 ,ZHES SO,,

1930 Leave a comment on paragraph 1930 0  

1931 Leave a comment on paragraph 1931 0             If things had not yet grown, then it

1932 Leave a comment on paragraph 1932 0             Would be incorrect for them to end.

1933 Leave a comment on paragraph 1933 0             Thus the idea of the one for what

1934 Leave a comment on paragraph 1934 0             Comes immediately after is wrong;

1935 Leave a comment on paragraph 1935 0             If it were to end, then how

1936 Leave a comment on paragraph 1936 0             Could it ever be a condition?

1937 Leave a comment on paragraph 1937 0  

1938 Leave a comment on paragraph 1938 0  

1939 Leave a comment on paragraph 1939 0 [204]

1940 Leave a comment on paragraph 1940 0 GAL TE DNGOS PO GZHAN ‘GAGS MA THAG PA LAS ‘BRAS BU GZHAN SKYES PAS DE RANG BZHIN GYIS YOD DO ZHE NA,

1941 Leave a comment on paragraph 1941 0  

1942 Leave a comment on paragraph 1942 0 Now someone might come and say, “Just after one entity ends, a result which is something other than it grows; thus we can say that such conditions exist through a nature of their own.”

1943 Leave a comment on paragraph 1943 0  

1944 Leave a comment on paragraph 1944 0  

1945 Leave a comment on paragraph 1945 0 [205]

1946 Leave a comment on paragraph 1946 0 MYU GU SOGS ‘BRAS BU’I CHOS RNAMS CHOS CAN, RANG RGYU SA BON ‘GAGS MA THAG PA DE KHYOD KYI DE MA THAG ,RKYEN DU MI RIGS TE, SKYES PA MA YIN NA STE SKYES PA’I SNGA ROL DU KHYOD KYI SA BON ‘GAGS PA [f. 12b] ‘THAD PAR MI ‘GYUR BA DE’I PHYIR,

1947 Leave a comment on paragraph 1947 0  

1948 Leave a comment on paragraph 1948 0 Let’s consider then things that are results—things like sprouts.

1949 Leave a comment on paragraph 1949 0  

1950 Leave a comment on paragraph 1950 0 It would be wrong to say that some seed for them—their cause—

1951 Leave a comment on paragraph 1951 0 which had ended just before them could ever be this type of

1952 Leave a comment on paragraph 1952 0 condition which is for what comes immediately after it;

1953 Leave a comment on paragraph 1953 0  

1954 Leave a comment on paragraph 1954 0 Because if a result had not yet grown, then it would be incorrect to say

1955 Leave a comment on paragraph 1955 0 that its seed had already ended, before the growth occurred.

1956 Leave a comment on paragraph 1956 0  

1957 Leave a comment on paragraph 1957 0  

1958 Leave a comment on paragraph 1958 0 [206]

1959 Leave a comment on paragraph 1959 0 DER THAL, KHYOD SKYES PA DANG KHYOD KYI SA BON ‘GAGS PA DUS MNYAM PA’I PHYIR,

1960 Leave a comment on paragraph 1960 0  

1961 Leave a comment on paragraph 1961 0 I disagree that this would be incorrect to say.

1962 Leave a comment on paragraph 1962 0  

1963 Leave a comment on paragraph 1963 0             And yet it would; for the sprout’s growing, and the ending of its

1964 Leave a comment on paragraph 1964 0 seed, should be simultaneous.

1965 Leave a comment on paragraph 1965 0  

1966 Leave a comment on paragraph 1966 0  

1967 Leave a comment on paragraph 1967 0 [207]

1968 Leave a comment on paragraph 1968 0 GAL TE KHYOD KYI LTAR ‘GAG PAR ‘DOD NA NI MI ‘THAD PAR THAL, DE LTAR NA, ‘BRAS BU’I RKYEN YANG GANG ZHIG YIN TE MED PA’I PHYIR,

1969 Leave a comment on paragraph 1969 0  

1970 Leave a comment on paragraph 1970 0 And if someone were to agree that this seed were to end

1971 Leave a comment on paragraph 1971 0 in the way you describe it, that would further be incorrect,

1972 Leave a comment on paragraph 1972 0  

1973 Leave a comment on paragraph 1973 0 Because—if that were the case—then how could it ever be a

1974 Leave a comment on paragraph 1974 0                         condition for the result?  It wouldn’t even exist!

1975 Leave a comment on paragraph 1975 0  

1976 Leave a comment on paragraph 1976 0  

1977 Leave a comment on paragraph 1977 0 [208]

1978 Leave a comment on paragraph 1978 0 RANG LUGS NA {%NI} RNAM SHES SNGA MA ‘GAG KHA MA PHYI MA’I DE MA THAG RKYEN DU ‘DOD KYI, ‘GAGS ZIN DER KHAS MI YIN? {%LEN} NO,,

1979 Leave a comment on paragraph 1979 0  

1980 Leave a comment on paragraph 1980 0 Our own position is that the consciousness of the moment before—the one which is just about to end—is what we call the “condition for what comes immediately after” it: the next moment of consciousness.  We don’t agree though that a previous moment of consciousness which had already ended could ever act as such a condition.

1981 Leave a comment on paragraph 1981 0  

1982 Leave a comment on paragraph 1982 0  

1983 Leave a comment on paragraph 1983 0 [209]

1984 Leave a comment on paragraph 1984 0 GZHUNG ‘DIS GZUGS LA’ANG DE MA THAG RKYEN ‘DOD PA’I RGOL BA ZHIG BSTAN TE BYE SMRA ZHIG LA DGONGS SO,,

1985 Leave a comment on paragraph 1985 0  

1986 Leave a comment on paragraph 1986 0 These lines of the root text are also referring to those who hold an opposing position which says that instances of physical form can also act as conditions for what comes just after them.  What the Arya had in mind when he wrote the lines is certain members of the Detailist School.

1987 Leave a comment on paragraph 1987 0  

1988 Leave a comment on paragraph 1988 0  

1989 Leave a comment on paragraph 1989 0  

1990 Leave a comment on paragraph 1990 0 Denying that a dominant condition

1991 Leave a comment on paragraph 1991 0 has any qualities of its own

1992 Leave a comment on paragraph 1992 0  

1993 Leave a comment on paragraph 1993 0 [210]

1994 Leave a comment on paragraph 1994 0 BZHI PA NI,

1995 Leave a comment on paragraph 1995 0  

1996 Leave a comment on paragraph 1996 0 Our fourth and final section here is a denial that the dominant condition could have any qualities of its own.  This is covered in the next lines of the root text:

1997 Leave a comment on paragraph 1997 0  

1998 Leave a comment on paragraph 1998 0  

1999 Leave a comment on paragraph 1999 0 [211]

2000 Leave a comment on paragraph 2000 0 (I.12)

2001 Leave a comment on paragraph 2001 0  

2002 Leave a comment on paragraph 2002 0 Bhāvānāṃ niḥsvabhāvānāṃ na sattā vidyate yataḥ,

2003 Leave a comment on paragraph 2003 0 Satīdam asmin bhavatītyetan naivopapadyate.

2004 Leave a comment on paragraph 2004 0  

2005 Leave a comment on paragraph 2005 0 Bhavanan nihsvabhavanan na satta vidyate yatah,

2006 Leave a comment on paragraph 2006 0 Satidam asmin bhavatityetan naivopapadyate.

2007 Leave a comment on paragraph 2007 0  

2008 Leave a comment on paragraph 2008 0  

2009 Leave a comment on paragraph 2009 0 ,DNGOS PO RNAMS KYI RANG BZHIN NI,

2010 Leave a comment on paragraph 2010 0 ,YOD PA GANG PHYIR YOD MIN NA,

2011 Leave a comment on paragraph 2011 0 ,’DI YOD PAS NA ‘DI ‘BYUNG ZHES,

2012 Leave a comment on paragraph 2012 0 ,BYA BA ‘DI NI ‘THAD MA YIN,

2013 Leave a comment on paragraph 2013 0 ,ZHES SO,,

2014 Leave a comment on paragraph 2014 0  

2015 Leave a comment on paragraph 2015 0 Things though do possess a nature,

2016 Leave a comment on paragraph 2016 0 For if it were the case they didn’t,

2017 Leave a comment on paragraph 2017 0 The statement made where it was said

2018 Leave a comment on paragraph 2018 0 That “This will happen, if that is there”

2019 Leave a comment on paragraph 2019 0 Could never have been correct.

2020 Leave a comment on paragraph 2020 0  

2021 Leave a comment on paragraph 2021 0  

2022 Leave a comment on paragraph 2022 0 [212]

2023 Leave a comment on paragraph 2023 0 GAL TE BDAG RKYEN RANG BZHIN GYIS YOD DO ZHE NA,

2024 Leave a comment on paragraph 2024 0  

2025 Leave a comment on paragraph 2025 0 Someone may come, finally, and make the following statement: “Dominant causes do though exist through a nature of their own.”

2026 Leave a comment on paragraph 2026 0  

2027 Leave a comment on paragraph 2027 0  

2028 Leave a comment on paragraph 2028 0 [213]

2029 Leave a comment on paragraph 2029 0 SHES BYA CHOS CAN, RGYU ‘DI RANG BZHIN GYIS YOD PAS NA ‘BRAS BU ‘DI RANG DBANG DU ‘BYUNG NGO ZHES BYA BA ‘DI NI BDAG RKYEN GYI MTSAN NYID DU ‘THAD PA MA YIN TE, RGYU MTSAN GANG GI PHYIR NA DNGOS PO RNAMS KYI YOD PA NI RANG BZHIN GYIS YOD PA MA YIN PA’I PHYIR TE,

2030 Leave a comment on paragraph 2030 0  

2031 Leave a comment on paragraph 2031 0 Consider all knowable things.

2032 Leave a comment on paragraph 2032 0  

2033 Leave a comment on paragraph 2033 0 It could not be correct to say that “that cause is there through

2034 Leave a comment on paragraph 2034 0 some nature of its own; and thus, this result will happen, all

2035 Leave a comment on paragraph 2035 0 of its own accord.”  Making this kind of statement could never

2036 Leave a comment on paragraph 2036 0 have been correct, where it was said as a description of some

2037 Leave a comment on paragraph 2037 0 qualities of its own that the dominant condition could ever

2038 Leave a comment on paragraph 2038 0 possess.

2039 Leave a comment on paragraph 2039 0  

2040 Leave a comment on paragraph 2040 0 And this is for the reason—this is because it’s the case—that the

2041 Leave a comment on paragraph 2041 0 existence of things is not something that could ever be there,

2042 Leave a comment on paragraph 2042 0 through any nature of its own.[36]

2043 Leave a comment on paragraph 2043 0  

2044 Leave a comment on paragraph 2044 0  

2045 Leave a comment on paragraph 2045 0 [214]

2046 Leave a comment on paragraph 2046 0 RTEN ‘BREL LA RANG BZHIN GYIS GRUB PA KHEGS PA’I PHYIR RO,,

2047 Leave a comment on paragraph 2047 0  

2048 Leave a comment on paragraph 2048 0 And that’s because we deny that dependence itself could ever exist through any nature of its own.

2049 Leave a comment on paragraph 2049 0  

2050 Leave a comment on paragraph 2050 0  

2051 Leave a comment on paragraph 2051 0  

2052 Leave a comment on paragraph 2052 0 Concluding remarks on results that never grow

2053 Leave a comment on paragraph 2053 0  

2054 Leave a comment on paragraph 2054 0 [215]

2055 Leave a comment on paragraph 2055 0 GSUM PA LA GNYIS, ‘BRAS BU LA SKYE BA BKAG PA’I MJUG BSDU BA DANG, SKYED BYED LA RKYEN GYI RANG BZHIN BKAG PA’I MJUG BSDU BA’O,,

2056 Leave a comment on paragraph 2056 0  

2057 Leave a comment on paragraph 2057 0 With this, we have reached the third step in our denial that what makes certain results grow could possess any nature of being a condition.  This is a presentation of other, relevant denials.  That presentation itself comes in two parts: a wrap-up to our refusal that results could ever grow; and a similar wrap-up to our refusal that things which cause things grow could ever possess any nature of being a condition.

2058 Leave a comment on paragraph 2058 0  

2059 Leave a comment on paragraph 2059 0  

2060 Leave a comment on paragraph 2060 0 [216]

2061 Leave a comment on paragraph 2061 0 DANG PO NI,

2062 Leave a comment on paragraph 2062 0  

2063 Leave a comment on paragraph 2063 0 The first of these is expressed in the next lines to appear in the root text:

2064 Leave a comment on paragraph 2064 0  

2065 Leave a comment on paragraph 2065 0  

2066 Leave a comment on paragraph 2066 0 [217]

2067 Leave a comment on paragraph 2067 0             (I.13-14)

2068 Leave a comment on paragraph 2068 0  

2069 Leave a comment on paragraph 2069 0 Na ca vyastasamasteṣu pratyayeṣvasti tat phalam,

2070 Leave a comment on paragraph 2070 0 Pratyayebhyaḥ kathaṃ tac ca bhaven na pratyayeṣu yat.

2071 Leave a comment on paragraph 2071 0 Athāsad api tat tebhyaḥ pratyayebhyaḥ pravartate,

2072 Leave a comment on paragraph 2072 0 Apratyayebhyo ‘pi kasmān nābhipravartate phalam.

2073 Leave a comment on paragraph 2073 0  

2074 Leave a comment on paragraph 2074 0 Na cha vyastasamasteshu pratyayashvasti tat phalam,

2075 Leave a comment on paragraph 2075 0 Pratyayebhyah kathan tach cha bhaven na pratyayeshu yat.

2076 Leave a comment on paragraph 2076 0 Athasad api tat tebhyah pratyayebhyah pravartate,

2077 Leave a comment on paragraph 2077 0 Apratyayebhyo’pi kasman nabhipravartate phalam.

2078 Leave a comment on paragraph 2078 0  

2079 Leave a comment on paragraph 2079 0  

2080 Leave a comment on paragraph 2080 0 ,RKYEN RNAMS SO SO ‘DUS PA LA,

2081 Leave a comment on paragraph 2081 0 ,’BRAS BU DE NI MED PA NYID,

2082 Leave a comment on paragraph 2082 0 ,RKYEN RNAMS LA NI GANG MED PA,

2083 Leave a comment on paragraph 2083 0 ,DE NI RKYEN LAS JI LTAR SKYE,

2084 Leave a comment on paragraph 2084 0 ,CI STE ‘BRAS BU DE MED KYANG,[37]

2085 Leave a comment on paragraph 2085 0 ,RKYEN DE DAG LAS SKYE ‘GYUR NA,

2086 Leave a comment on paragraph 2086 0 ,RKYEN MIN RNAMS LAS ‘BRAS BU NI,

2087 Leave a comment on paragraph 2087 0  ,CI YI PHYIR NA SKYE MI ‘GYUR,

2088 Leave a comment on paragraph 2088 0 ,ZHES SO,,

2089 Leave a comment on paragraph 2089 0  

2090 Leave a comment on paragraph 2090 0 There cannot be any result at all

2091 Leave a comment on paragraph 2091 0 In the convening of each

2092 Leave a comment on paragraph 2092 0 Of the individual conditions.

2093 Leave a comment on paragraph 2093 0  

2094 Leave a comment on paragraph 2094 0 How could something grow from conditions

2095 Leave a comment on paragraph 2095 0 If it had never been in those conditions?

2096 Leave a comment on paragraph 2096 0  

2097 Leave a comment on paragraph 2097 0 For if the result were to grow from these

2098 Leave a comment on paragraph 2098 0 Conditions without being in them,

2099 Leave a comment on paragraph 2099 0 Then why couldn’t the same result

2100 Leave a comment on paragraph 2100 0 Begin to grow from things

2101 Leave a comment on paragraph 2101 0 That weren’t conditions?

2102 Leave a comment on paragraph 2102 0  

2103 Leave a comment on paragraph 2103 0  

2104 Leave a comment on paragraph 2104 0 [218]

2105 Leave a comment on paragraph 2105 0 GAL TE RKYEN LAS ‘BRAS BU ‘BYUNG BA [f. 13a] MTHONG BAS DE LA DE YOD DO ZHE NA,

2106 Leave a comment on paragraph 2106 0  

2107 Leave a comment on paragraph 2107 0 One may begin like this: “We can see, with our own eyes, that results come from conditions; and so those results must be there, in the conditions.”

2108 Leave a comment on paragraph 2108 0  

2109 Leave a comment on paragraph 2109 0  

2110 Leave a comment on paragraph 2110 0 [219]

2111 Leave a comment on paragraph 2111 0 SNAL MA LA SOGS PA’I RKYEN RNAMS SO SO BA DANG ‘DUS PA CHOS CAN, KHYOD GANG LA YANG ‘BRAS BU SNAM BU DE NI MED PA KHO NA NYID YIN PAR THAL, DE LTAR DMIGS RUNG MA DMIGS PA’I PHYIR,

2112 Leave a comment on paragraph 2112 0  

2113 Leave a comment on paragraph 2113 0 Let’s consider then the convening of each of the individual conditions

2114 Leave a comment on paragraph 2114 0 for something; for example, the way many lines of yarn

2115 Leave a comment on paragraph 2115 0 go into an entire length of woolen cloth.

2116 Leave a comment on paragraph 2116 0  

2117 Leave a comment on paragraph 2117 0 It must then be the case that there can never be any result at all—any

2118 Leave a comment on paragraph 2118 0 such length of wool cloth—within the ball of yarn;

2119 Leave a comment on paragraph 2119 0  

2120 Leave a comment on paragraph 2120 0 Because if there were, it should be something we can observe there;

2121 Leave a comment on paragraph 2121 0 but we cannot.

2122 Leave a comment on paragraph 2122 0  

2123 Leave a comment on paragraph 2123 0  

2124 Leave a comment on paragraph 2124 0 [220]

2125 Leave a comment on paragraph 2125 0 RKYEN RNAMS LA NI GANG MED PA‘I SNAM BU DE NI CHOS CAN, RKYEN SNAL MA SOGS LAS RANG DBANG DU JI LTAR SKYE STE MI SKYE BAR THAL, DE LA MED PA’I PHYIR,

2126 Leave a comment on paragraph 2126 0  

2127 Leave a comment on paragraph 2127 0 Consider then it—this length of wool cloth—the one which has

2128 Leave a comment on paragraph 2128 0                         never been in those conditions.

2129 Leave a comment on paragraph 2129 0  

2130 Leave a comment on paragraph 2130 0 How could it ever grow from the conditions, from the yarn

2131 Leave a comment on paragraph 2131 0 and such, all of its own accord?  It could in fact

2132 Leave a comment on paragraph 2132 0 never do so.

2133 Leave a comment on paragraph 2133 0  

2134 Leave a comment on paragraph 2134 0 Because it has never been in them.

2135 Leave a comment on paragraph 2135 0  

2136 Leave a comment on paragraph 2136 0  

2137 Leave a comment on paragraph 2137 0 [221]

2138 Leave a comment on paragraph 2138 0 CI STE ‘BRAS BU DE NI RKYEN RNAMS LA MED KYANG RKYEN DE DAG LAS RANG BZHIN GYIS SKYE BAR ‘GYUR NA SNAM BU DE CHOS CAN, RKYEN MIN PA ‘JAG MA LA SOGS PA RNAMS LAS KYANG SKYE BAR ‘GYUR BAR THAL, DE LTAR NA DE DAG LAS KYANG CI YI PHYIR NA SKYE BAR MI ‘GYUR TE SKYE RIGS PA’I PHYIR TE, RKYEN LA MED KYANG RANG BZHIN GYIS SKYE BA’I PHYIR,

2139 Leave a comment on paragraph 2139 0  

2140 Leave a comment on paragraph 2140 0 Consider what would happen if the same result—the length of

2141 Leave a comment on paragraph 2141 0 woolen cloth—were to grow, through some nature

2142 Leave a comment on paragraph 2142 0 of its own, from these conditions, without being in

2143 Leave a comment on paragraph 2143 0 them—in the conditions.

2144 Leave a comment on paragraph 2144 0  

2145 Leave a comment on paragraph 2145 0 It would then have to grow from things that weren’t

2146 Leave a comment on paragraph 2146 0                         conditions for wool cloth: from things like the kusha

2147 Leave a comment on paragraph 2147 0 grass that is sometimes woven into mats;

2148 Leave a comment on paragraph 2148 0  

2149 Leave a comment on paragraph 2149 0 Because why couldn’t the wool cloth then begin to grow, even

2150 Leave a comment on paragraph 2150 0 from these other things?  It would be perfectly appropriate

2151 Leave a comment on paragraph 2151 0 for it to do so—for, despite the fact that it wasn’t there

2152 Leave a comment on paragraph 2152 0 in its conditions—it would still be growing through some

2153 Leave a comment on paragraph 2153 0 nature of its own.

2154 Leave a comment on paragraph 2154 0  

2155 Leave a comment on paragraph 2155 0  

2156 Leave a comment on paragraph 2156 0 [222]

2157 Leave a comment on paragraph 2157 0 RKYEN RE RE KHO NAS SNAM BU GCIG PA SKYED {%GCIG BSKYED) PAR BYAR MI NUS TE, NUS NA SNAM YUG GCIG NYID DUM BU MAR {%DUM BU DU MAR} SKYE BAR THAL BA’I PHYIR DANG,

2158 Leave a comment on paragraph 2158 0  

2159 Leave a comment on paragraph 2159 0 Individual conditions acting on their own could never create an entire single length of woolen cloth, for if they could then a single length of the cloth then would have to grow into multiple whole bolts of it.

2160 Leave a comment on paragraph 2160 0  

2161 Leave a comment on paragraph 2161 0  

2162 Leave a comment on paragraph 2162 0 [223]

2163 Leave a comment on paragraph 2163 0 RGYU RKYEN TSOGS PA LA MA BLTOS PAR ‘GYUR BA’I PHYIR,

2164 Leave a comment on paragraph 2164 0  

2165 Leave a comment on paragraph 2165 0 Moreover, all this would no longer have to rely upon the convening of the necessary causes and conditions.

2166 Leave a comment on paragraph 2166 0  

2167 Leave a comment on paragraph 2167 0  

2168 Leave a comment on paragraph 2168 0 [224]

2169 Leave a comment on paragraph 2169 0 GAL TE SNAM BU DE NI RKYEN TSOGS PA LAS NGO BO NYID KYIS SKYE’O ZHE NA,

2170 Leave a comment on paragraph 2170 0  

2171 Leave a comment on paragraph 2171 0 And suppose someone at this point said, “The length of woolen cloth grows, in and by itself, from the convening of its conditions.”

2172 Leave a comment on paragraph 2172 0  

2173 Leave a comment on paragraph 2173 0  

2174 Leave a comment on paragraph 2174 0 [225]

2175 Leave a comment on paragraph 2175 0 DE YANG MI ‘THAD PAR THAL, RKYEN CHOGS {%TSOGS} PA LA’ANG SNAM BU NGO BO NYID KYIS MED PA’I PHYIR,

2176 Leave a comment on paragraph 2176 0  

2177 Leave a comment on paragraph 2177 0 But that couldn’t be correct, because—even if its conditions do convene—a length of such cloth could never even exist in and by itself.

2178 Leave a comment on paragraph 2178 0  

2179 Leave a comment on paragraph 2179 0  

2180 Leave a comment on paragraph 2180 0 [226]

2181 Leave a comment on paragraph 2181 0 DPER NA BYE MA TSOGS PA LA TIL MAR MI ‘BYUNG BA BZHIN NO,,

2182 Leave a comment on paragraph 2182 0  

2183 Leave a comment on paragraph 2183 0 After all, you don’t get butter when grains of sand have convened.

2184 Leave a comment on paragraph 2184 0  

2185 Leave a comment on paragraph 2185 0  

2186 Leave a comment on paragraph 2186 0  

2187 Leave a comment on paragraph 2187 0 Concluding remarks on causes with no nature

2188 Leave a comment on paragraph 2188 0  

2189 Leave a comment on paragraph 2189 0 [227]

2190 Leave a comment on paragraph 2190 0 GNYIS PA NI,

2191 Leave a comment on paragraph 2191 0  

2192 Leave a comment on paragraph 2192 0 Here is our second part from above: another wrap-up, this time to our refusal that things which cause things grow could ever possess any nature of being a condition.  It is expressed in the final two verses of the first chapter:

2193 Leave a comment on paragraph 2193 0  

2194 Leave a comment on paragraph 2194 0  

2195 Leave a comment on paragraph 2195 0 [228]

2196 Leave a comment on paragraph 2196 0 (I.15-16)

2197 Leave a comment on paragraph 2197 0  

2198 Leave a comment on paragraph 2198 0 Phalaṃ ca pratyayamayaṃ pratyayāścāsvayaṃmayāḥ,

2199 Leave a comment on paragraph 2199 0 Phalamasvamayebhyo yat tat pratyayamayaṃ katham.

2200 Leave a comment on paragraph 2200 0 Tasmān na pratyayamayaṃ nāpratyayamayaṃ phalam,

2201 Leave a comment on paragraph 2201 0 Saṃvidyate phalābhāvāt pratyayāpratyayāḥ kutaḥ.

2202 Leave a comment on paragraph 2202 0  

2203 Leave a comment on paragraph 2203 0 Phalan cha pratyayamayam pratyayashchasvayammayah,

2204 Leave a comment on paragraph 2204 0 Phalamasvamayebhyo yat tat pratyayamayan katham.

2205 Leave a comment on paragraph 2205 0 Tasman na pratyayamayan napratyayamayam phalam,

2206 Leave a comment on paragraph 2206 0 Sanvidyate phalabhavat pratyayapratyayah kutah.

2207 Leave a comment on paragraph 2207 0  

2208 Leave a comment on paragraph 2208 0  

2209 Leave a comment on paragraph 2209 0 ,’BRAS BU RKYEN GYI RANG BZHIN NA,

2210 Leave a comment on paragraph 2210 0 ,RKYEN RNAMS BDAG GI RANG BZHIN MIN,

2211 Leave a comment on paragraph 2211 0 ,BDAG DNGOS MIN LAS ‘BRAS BU GANG,

2212 Leave a comment on paragraph 2212 0 ,DE NI JI LTAR RKYEN RANG BZHIN,

2213 Leave a comment on paragraph 2213 0 ,DE PHYIR RKYEN GYI RANG BZHIN MIN,

2214 Leave a comment on paragraph 2214 0 ,RKYEN MIN RANG BZHIN ‘BRAS BU NI,

2215 Leave a comment on paragraph 2215 0 ,YOD MIN ‘BRAS BU MED PAS NA,

2216 Leave a comment on paragraph 2216 0 ,RKYEN MIN RKYEN DU GA LA ‘GYUR,

2217 Leave a comment on paragraph 2217 0 [f. 13b] ZHES SO,,

2218 Leave a comment on paragraph 2218 0  

2219 Leave a comment on paragraph 2219 0 Suppose you assert that results

2220 Leave a comment on paragraph 2220 0 Constitute a nature

2221 Leave a comment on paragraph 2221 0 Of their conditions;

2222 Leave a comment on paragraph 2222 0 But conditions are not things

2223 Leave a comment on paragraph 2223 0 With a nature of their own.

2224 Leave a comment on paragraph 2224 0  

2225 Leave a comment on paragraph 2225 0 And so how could those,

2226 Leave a comment on paragraph 2226 0 Regardless of how you look at it,

2227 Leave a comment on paragraph 2227 0 Be some nature of their conditions?

2228 Leave a comment on paragraph 2228 0 Because there is none

2229 Leave a comment on paragraph 2229 0 With the nature of its conditions.

2230 Leave a comment on paragraph 2230 0  

2231 Leave a comment on paragraph 2231 0 Neither is there a result

2232 Leave a comment on paragraph 2232 0 That could have a nature

2233 Leave a comment on paragraph 2233 0 Of not being its condition.

2234 Leave a comment on paragraph 2234 0 Since results cannot exist,

2235 Leave a comment on paragraph 2235 0 How could something not a condition

2236 Leave a comment on paragraph 2236 0 Ever act as a condition?

2237 Leave a comment on paragraph 2237 0  

2238 Leave a comment on paragraph 2238 0  

2239 Leave a comment on paragraph 2239 0 [229]

2240 Leave a comment on paragraph 2240 0 GAL TE ‘BRAS BU RKYEN GYI RANG BZHIN NAM RNAM ‘GYUR YIN PAS SNGAR GYI RIGS PAS MI GNOD DO ZHE NA,

2241 Leave a comment on paragraph 2241 0  

2242 Leave a comment on paragraph 2242 0 Suppose someone comes and asserts the following:

2243 Leave a comment on paragraph 2243 0  

2244 Leave a comment on paragraph 2244 0 Results constitute a nature—or we can say, manifestation—of their conditions.  Therefore the logic that you have been presenting up to here does nothing to throw our points into question.

2245 Leave a comment on paragraph 2245 0  

2246 Leave a comment on paragraph 2246 0  

2247 Leave a comment on paragraph 2247 0 [230]

2248 Leave a comment on paragraph 2248 0 DE YANG MI RIGS TE, SNAL MA SOGS RKYEN RNAMS BDAG GI NGO BOS GRUB PA’I RANG BZHIN DU YOD PA MA YIN PA’I PHYIR TE,

2249 Leave a comment on paragraph 2249 0  

2250 Leave a comment on paragraph 2250 0 But that too is mistaken, for the conditions themselves—the lines of yarn and so on—are not things which exist as a thing having some self-existent nature of their own.

2251 Leave a comment on paragraph 2251 0  

2252 Leave a comment on paragraph 2252 0  

2253 Leave a comment on paragraph 2253 0 [231]

2254 Leave a comment on paragraph 2254 0 DE RNAMS NI RANG RANG GI CHA SHAS TSOGS PA LA BTAGS NAS BZHAG PA TZAM YIN PA’I PHYIR,

2255 Leave a comment on paragraph 2255 0  

2256 Leave a comment on paragraph 2256 0 And that’s because these lengths of cloth are nothing more than the results of projections imposed upon the combination of their parts.

2257 Leave a comment on paragraph 2257 0  

2258 Leave a comment on paragraph 2258 0  

2259 Leave a comment on paragraph 2259 0 [232]

2260 Leave a comment on paragraph 2260 0 BDAG GI DNGOS PO STE NGO BO NYID KYIS GRUB PA MIN PA’I SNAL MA SOGS LAS BYUNG BA’I ‘BRAS BU SNAM BU SOGS GANG YIN PA DE NI CHOS CAN, JI LTAR YANG RNAL {%SNAL} MA LA SOGS PA’I RKYEN GYI RANG BZHIN DU NGO BOS YOD PA MI RUNG STE, RKYEN GYI RANG BZHIN CAN DU NGO BOS GRUB PA’I ‘BRAS BU YOD PA MA YIN PA DE‘I PHYIR TE,

2261 Leave a comment on paragraph 2261 0  

2262 Leave a comment on paragraph 2262 0 Let’s consider all these things that are results—bolts of cloth which have come from lines of yarn, or the like—objects which themselves are no self-contained things: not things which exist in and by themselves.

2263 Leave a comment on paragraph 2263 0  

2264 Leave a comment on paragraph 2264 0 It could never be right, regardless of how you look at it, to say that they existed—in and by themselves—as some kind of nature of their conditions; of their lines of wool, or whatever the case might be.

2265 Leave a comment on paragraph 2265 0  

2266 Leave a comment on paragraph 2266 0 And that’s because there is no such thing as a result which has the nature of its conditions and is, at the same time, something which exists in and by itself.

2267 Leave a comment on paragraph 2267 0  

2268 Leave a comment on paragraph 2268 0  

2269 Leave a comment on paragraph 2269 0 [233]

2270 Leave a comment on paragraph 2270 0 DE SKAD DU ‘ANG BZHI BRGYA PA LAS,

2271 Leave a comment on paragraph 2271 0 ,SNAM BU RGYU LAS GRUB ‘GYUR ZHING,

2272 Leave a comment on paragraph 2272 0 ,RGYU YANG GZHAN LAS ‘GRUB ‘GYUR NA,

2273 Leave a comment on paragraph 2273 0 ,GANG ZHIG RANG GIS GRUB MED PA,

2274 Leave a comment on paragraph 2274 0 ,DES GZHAN SKYED PAR JI LTAR ‘GYUR,

2275 Leave a comment on paragraph 2275 0 ,ZHES GSUNGS PA LTAR RO,,

2276 Leave a comment on paragraph 2276 0  

2277 Leave a comment on paragraph 2277 0 As the 400 Verses puts it,

2278 Leave a comment on paragraph 2278 0  

2279 Leave a comment on paragraph 2279 0 Lengths of cloth are made

2280 Leave a comment on paragraph 2280 0 From causes of their own;

2281 Leave a comment on paragraph 2281 0 And in turn these causes

2282 Leave a comment on paragraph 2282 0 Are made from something else.

2283 Leave a comment on paragraph 2283 0 Nothing then can ever come

2284 Leave a comment on paragraph 2284 0 In and of itself; how so could it

2285 Leave a comment on paragraph 2285 0 Ever make something else instead?[38]

2286 Leave a comment on paragraph 2286 0  

2287 Leave a comment on paragraph 2287 0  

2288 Leave a comment on paragraph 2288 0 [234]

2289 Leave a comment on paragraph 2289 0 GAL TE RKYEN YIN PA’I RANG BZHIN DU GRUB PA’I ‘BRAS BU NI YOD PAR ‘DOD NA’ANG RIGS PA MA YIN TE, DE ‘DRA MI SRID PA’I PHYIR,

2290 Leave a comment on paragraph 2290 0  

2291 Leave a comment on paragraph 2291 0 One may assert as well that there could be a result which had a nature of not being its condition; but that’s neither is that correct; for such a thing is not even possible.

2292 Leave a comment on paragraph 2292 0  

2293 Leave a comment on paragraph 2293 0  

2294 Leave a comment on paragraph 2294 0 [235]

2295 Leave a comment on paragraph 2295 0 KHO NA RE, RKYEN DANG RKYEN MA YIN PA’I NGES PA YOD DE, TIL LAS ‘BRU MAR ‘BYUNG GI ‘O MA MI ‘BYUNG, ZHO LAS MAR ‘BYUNG GI ‘BRU MAR MI ‘BYUNG, BYE MA LAS DE GNYIS KA MI ‘BYUNG BAS RKYEN DANG RKYEN MIN RANG BZHIN GYIS YOD DO ZHE NA,

2296 Leave a comment on paragraph 2296 0  

2297 Leave a comment on paragraph 2297 0 Someone may respond with the following:

2298 Leave a comment on paragraph 2298 0  

2299 Leave a comment on paragraph 2299 0 But there is a certainty as to what can be a specific condition, and what cannot.  You get sesame butter from sesame seeds; but you don’t get cow’s milk from them.  And you get butter from curds; but you don’t get sesame butter form them.  And you don’t get either one from grains of sand.  Therefore, things which can be conditions and things which cannot be conditions both exist through a nature of their own.

2300 Leave a comment on paragraph 2300 0  

2301 Leave a comment on paragraph 2301 0  

2302 Leave a comment on paragraph 2302 0 [236]

2303 Leave a comment on paragraph 2303 0 RKYEN DANG RKYEN CAN GYI ‘BRAS BU RANG BZHIN GYIS MED PAR BSHAD ZIN PAS NA ‘DI NI ‘DI’I RKYEN DU YOD DO, ,’DI NI RKYEN MIN NO ZHES PA’I NGES PA RANG BZHIN GYIS YOD PAR GA LA ‘GYUR TE, RKYEN DANG RKYEN MIN GNYIS PHAN TSUN BLTOS [f. 14a] NAS ‘JOG PA’I PHYIR RO,,

2304 Leave a comment on paragraph 2304 0  

2305 Leave a comment on paragraph 2305 0 And yet we have already explained why conditions, and the things which possess these conditions—that is, their results—cannot exist through any nature of their own.  How then could there ever be then any certainty, which existed through some nature of its own, where you could say “This can act as a condition for that”—or “This cannot act as such a condition.”  For these two—things which are conditions, and things which are not conditions—can only be posited through mutual reliance.

2306 Leave a comment on paragraph 2306 0  

2307 Leave a comment on paragraph 2307 0  

2308 Leave a comment on paragraph 2308 0 Connecting the chapter to scripture

2309 Leave a comment on paragraph 2309 0  

2310 Leave a comment on paragraph 2310 0 [237]

2311 Leave a comment on paragraph 2311 0 GNYIS PA NI,

2312 Leave a comment on paragraph 2312 0  

2313 Leave a comment on paragraph 2313 0 Here next is the second section from above: connecting this chapter to literal presentations of these topics in scripture.

2314 Leave a comment on paragraph 2314 0  

2315 Leave a comment on paragraph 2315 0  

2316 Leave a comment on paragraph 2316 0 [238]

2317 Leave a comment on paragraph 2317 0 RANG BZHIN GYIS SKYE BA MED BZHI RIGS PA TZAM GYIS BSGRUB PA MIN GYI, RANG BZHIN GYIS SKYE MED STON PA’I GSUNG RAB THAMS CAD NAS BSHAD PA’I DON RAB BYED ‘DIS STON NO ZHES PHYOGS TZAM MTSON PA NI ‘PHAGS PA DKON MCHOG ‘BYUNG GNAS KYI MDO DRANGS PA STE, ‘OG MA RNAMS LA’ANG DE LTAR SHES PAR BYA’O,,

2318 Leave a comment on paragraph 2318 0  

2319 Leave a comment on paragraph 2319 0 Now these four ways in which things never grow through any nature of their own are not ideas that we establish only by using clear reasoning; rather, “what this chapter presents is nothing less than the import of each and every high teaching which describes how nothing can grow through any nature of its own.”  To make this point, in just a “small representative example,”[39] an excerpt from The Sutra on the Source of the Jewels has been used—and you should understand that the same was done for subsequent chapters as well.[40]

2320 Leave a comment on paragraph 2320 0  

2321 Leave a comment on paragraph 2321 0  

2322 Leave a comment on paragraph 2322 0 [239]

2323 Leave a comment on paragraph 2323 0 DE LTAR MDZAD PA THAMS CAD NI RGYU RKYEN LA SOGS PA’I ‘KHOR ‘DAS KYI BYA BYED KYI RNAM GZHAG THAMS CAD BTAGS DON MA BTZAL BAR MING GI THA SNYAD KYI DBANG GIS BZHAG PA TZAM YIN PA’I PHYIR, DON RANG GI YUL STENG NAS NGO BOS GRUB PA’I TSUL GYIS MIN NO ZHES GO BA’I CHED DE MTSON PA TZAM MO,,

2324 Leave a comment on paragraph 2324 0  

2325 Leave a comment on paragraph 2325 0 This is just a little taste of all these teachings, which are meant to help us understand that the entire structure of all the workings of things in the world—whether we’re talking about the cycle of pain, or what is beyond this cycle; things like causes and conditions—are something that is established by nothing more than the power of terms, in the sense of names…and there is no use in trying to seek out the object the names refer to, independent of them.  The fact that any object in the universe has any meaning is not because that meaning applies to the object in a way that exists in and of itself.

2326 Leave a comment on paragraph 2326 0  

2327 Leave a comment on paragraph 2327 0  

2328 Leave a comment on paragraph 2328 0  

2329 Leave a comment on paragraph 2329 0 The name of the chapter

2330 Leave a comment on paragraph 2330 0  

2331 Leave a comment on paragraph 2331 0 [240]

2332 Leave a comment on paragraph 2332 0 GSUM PA NI,

2333 Leave a comment on paragraph 2333 0  

2334 Leave a comment on paragraph 2334 0 Which brings us to the third and final section of our examination of the workings of cause & effect, which leads to disproving that things could have any nature of their own.  This is the presentation of the name of the chapter.

2335 Leave a comment on paragraph 2335 0  

2336 Leave a comment on paragraph 2336 0  

2337 Leave a comment on paragraph 2337 0 [241]

2338 Leave a comment on paragraph 2338 0 (chapter title)

2339 Leave a comment on paragraph 2339 0  

2340 Leave a comment on paragraph 2340 0 Pratyayapari#ks%a#

2341 Leave a comment on paragraph 2341 0  

2342 Leave a comment on paragraph 2342 0  

2343 Leave a comment on paragraph 2343 0 ,RKYEN BRTAG PA ZHES BYA BA STE

2344 Leave a comment on paragraph 2344 0  RAB TU BYED PA DANG PO’O,,

2345 Leave a comment on paragraph 2345 0  

2346 Leave a comment on paragraph 2346 0 Here ends the first chapter of Wisdom:

2347 Leave a comment on paragraph 2347 0 “An Analysis of Conditions”

2348 Leave a comment on paragraph 2348 0  

2349 Leave a comment on paragraph 2349 0  

2350 Leave a comment on paragraph 2350 0 [242]

2351 Leave a comment on paragraph 2351 0 RKYEN BRTAG PA ZHES BYA BA RAB BYED DANG PO STE DE’I RNAM PAR BSHAD PA’O,,

2352 Leave a comment on paragraph 2352 0  

2353 Leave a comment on paragraph 2353 0 And this concludes our explication of the first chapter of Wisdom: “An Analysis of Conditions.”

2354 Leave a comment on paragraph 2354 0

2355 Leave a comment on paragraph 2355 0  

2356 Leave a comment on paragraph 2356 0  

2357 Leave a comment on paragraph 2357 0  

2358 Leave a comment on paragraph 2358 0  

2359 Leave a comment on paragraph 2359 0 Chapter 2

2360 Leave a comment on paragraph 2360 0 An Analysis of Going & Coming

2361 Leave a comment on paragraph 2361 0  

2362 Leave a comment on paragraph 2362 0  

2363 Leave a comment on paragraph 2363 0  

2364 Leave a comment on paragraph 2364 0  

2365 Leave a comment on paragraph 2365 0  

2366 Leave a comment on paragraph 2366 0 Chapter 2

2367 Leave a comment on paragraph 2367 0 An Analysis of Going & Coming

2368 Leave a comment on paragraph 2368 0  

2369 Leave a comment on paragraph 2369 0  

2370 Leave a comment on paragraph 2370 0 [243]

2371 Leave a comment on paragraph 2371 0 ` ,GNYIS PA ‘GRO ‘ONG GI BYA BYED LA BRTAG PA GANG ZAG LA RANG BZHIN DGAG PA LA GSUM, GZHUNG DON BSHAD PA, LUNG DANG SBYAR BA, MTSAN BSTAN PA’O,,

2372 Leave a comment on paragraph 2372 0  

2373 Leave a comment on paragraph 2373 0 Here secondly is an analysis of the workings of going & coming—a denial that the person could have any nature of their own.  We proceed in three steps: an explanation of the import of the text; drawing connections to scripture; and finally presenting the name of the chapter.

2374 Leave a comment on paragraph 2374 0  

2375 Leave a comment on paragraph 2375 0  

2376 Leave a comment on paragraph 2376 0  

2377 Leave a comment on paragraph 2377 0 Cancelling three parts to a path

2378 Leave a comment on paragraph 2378 0  

2379 Leave a comment on paragraph 2379 0 [244]

2380 Leave a comment on paragraph 2380 0 DANG PO LA GNYIS, RGYAS PAR BSHAD PA DANG, MJUG BSDU BA’O,,

2381 Leave a comment on paragraph 2381 0  

2382 Leave a comment on paragraph 2382 0 There are two parts to our explanation of the text: an expanded explication, followed by a concluding summary.

2383 Leave a comment on paragraph 2383 0  

2384 Leave a comment on paragraph 2384 0  

2385 Leave a comment on paragraph 2385 0 [245]

2386 Leave a comment on paragraph 2386 0 DANG PO LA BZHI, LAS LA BRTAG NAS DGAG PA, DE BZHIN DU BYED PA PO LA, BYA BA YOD PA’I SGRUB BYED LA, BYA BA’I NGO BO LA BRTAG NAS DGAG PA’O,,

2387 Leave a comment on paragraph 2387 0  

2388 Leave a comment on paragraph 2388 0 The explication has four parts: (1) denying any nature to the person, by analyzing the action; (2) the same, by analyzing the agent; (3) by analyzing proofs for the existence of the act; and, finally, (4) undertaking this denial by analyzing the essence of the act.

2389 Leave a comment on paragraph 2389 0  

2390 Leave a comment on paragraph 2390 0  

2391 Leave a comment on paragraph 2391 0 [246]

2392 Leave a comment on paragraph 2392 0 DANG PO LA GNYIS, LAM GSUM LA BYA BA SPYIR DGAG PA DANG, BGOM BZHIN PA LA BYE BRAG TU DGAG PA’O,,

2393 Leave a comment on paragraph 2393 0  

2394 Leave a comment on paragraph 2394 0 The first of these has two sections of its own: denying the act in general, with regard to the three parts of a path; and denying, more particularly, being in the process of stepping.

2395 Leave a comment on paragraph 2395 0  

2396 Leave a comment on paragraph 2396 0  

2397 Leave a comment on paragraph 2397 0 [247]

2398 Leave a comment on paragraph 2398 0 DANG PO NI, SPYIR ‘DI LAM DU ‘GRO’O ZHES BRJOD PA NA BYED PO LAM DU ‘GRO BA PO GCIG DANG, DE LAM GANG DU ‘GRO BA’I BYA BA YANG GCIG YIN GYI DU MA MIN NO,,

2399 Leave a comment on paragraph 2399 0  

2400 Leave a comment on paragraph 2400 0 Here’s the first.  Now generally speaking, when we say that “this person is going down the path,” we are referring to a single agent—a single person going down the path; and we are referring as well to a single act—going down the path to a certain place.  It’s not that these would be more than one.

2401 Leave a comment on paragraph 2401 0  

2402 Leave a comment on paragraph 2402 0  

2403 Leave a comment on paragraph 2403 0 [248]

2404 Leave a comment on paragraph 2404 0 ‘GRO [f. 14b] MA’I {%SA’I} LAM NI GSUM STE, SONG ZIN PA DANG ‘GRO BZHIN PA DANG MA SONG ZHING BYA BA MA RTZOM PA’O,,

2405 Leave a comment on paragraph 2405 0  

2406 Leave a comment on paragraph 2406 0 Now the path on which we’re going has three parts: there’s the part that we’ve finished going down; there’s the part that we’re going down now; and there’s the part that we haven’t travelled yet: where we have yet to undertake that act.

2407 Leave a comment on paragraph 2407 0  

2408 Leave a comment on paragraph 2408 0  

2409 Leave a comment on paragraph 2409 0 [249]

2410 Leave a comment on paragraph 2410 0 ‘DIR SONG MA SONG GNYIS LA ‘GRO BA’I BYA BA THA SNYAD DU ‘GOG CING, DER BGOM BZHIN PA LA DGAG BYA SBYAR NAS ‘GOG BA {%PA} YIN TE,

2411 Leave a comment on paragraph 2411 0  

2412 Leave a comment on paragraph 2412 0 We deny, even in a nominal sense, that the two of the having gone, and the yet to go, could be acts of going.  And then we deny as well the being in the process of stepping—but by applying the concept of the thing that emptiness denies.

2413 Leave a comment on paragraph 2413 0  

2414 Leave a comment on paragraph 2414 0  

2415 Leave a comment on paragraph 2415 0 [250]

2416 Leave a comment on paragraph 2416 0 SONG BA LA BYA BA ‘GAGS ZIN LA, MA SONG BA’I BYA BA MA BRTZAM PA LA BYA BA MA SKYES SHING, DA LTA BGOM BZHIN PA LA BYA BA ‘JOG PA’I PHYIR, DE YID LA BZHAG NAS,

2417 Leave a comment on paragraph 2417 0  

2418 Leave a comment on paragraph 2418 0 In the case of having gone, the act has already stopped.  In the case of not yet having gone—where we have not yet undertaken the act—the act has yet to begin.  What we do say is an act is where we are, at present, in the process of stepping.  Keep these points in mind as we proceed here.

2419 Leave a comment on paragraph 2419 0  

2420 Leave a comment on paragraph 2420 0  

2421 Leave a comment on paragraph 2421 0 [251]

2422 Leave a comment on paragraph 2422 0 (II.1)

2423 Leave a comment on paragraph 2423 0  

2424 Leave a comment on paragraph 2424 0 Gataṃ na gamyate tāvad agataṃ naiva gamyate,

2425 Leave a comment on paragraph 2425 0 Gatāgatavinirmuktaṃ gamyamānaṃ na gamyate.

2426 Leave a comment on paragraph 2426 0  

2427 Leave a comment on paragraph 2427 0 Gatan na gamyate tavad agatan naiva gamyate,

2428 Leave a comment on paragraph 2428 0 Gatagatavinirmuktan gamyamanam na gamyate.

2429 Leave a comment on paragraph 2429 0  

2430 Leave a comment on paragraph 2430 0  

2431 Leave a comment on paragraph 2431 0 ,RE ZHIG SONG LA MI ‘GRO STE,

2432 Leave a comment on paragraph 2432 0 ,MA SONG BA LA {%LA’ANG} ‘GRO BA MIN,

2433 Leave a comment on paragraph 2433 0 ,SONG DANG MA SONG MA GTOGS PAR,

2434 Leave a comment on paragraph 2434 0 ,BGOM PA BYED PAR MI ‘GYUR RO,,

2435 Leave a comment on paragraph 2435 0 ZHES SO,,

2436 Leave a comment on paragraph 2436 0  

2437 Leave a comment on paragraph 2437 0  

2438 Leave a comment on paragraph 2438 0 First of all, having gone

2439 Leave a comment on paragraph 2439 0 Is not going;

2440 Leave a comment on paragraph 2440 0 Neither is not having gone

2441 Leave a comment on paragraph 2441 0 Going.

2442 Leave a comment on paragraph 2442 0 And yet except for having gone

2443 Leave a comment on paragraph 2443 0 And not having gone,

2444 Leave a comment on paragraph 2444 0 You can never be stepping.

2445 Leave a comment on paragraph 2445 0  

2446 Leave a comment on paragraph 2446 0  

2447 Leave a comment on paragraph 2447 0 [252]

2448 Leave a comment on paragraph 2448 0 RE ZHIG NI DGAG PA’I RIM PA STON PA YIN LA,

2449 Leave a comment on paragraph 2449 0  

2450 Leave a comment on paragraph 2450 0 The words first of all in this first verse of the second chapter are meant to indicate that our denial is going to go in stages.

2451 Leave a comment on paragraph 2451 0  

2452 Leave a comment on paragraph 2452 0  

2453 Leave a comment on paragraph 2453 0 [253]

2454 Leave a comment on paragraph 2454 0 SHES BYA TSES {%CHOS} CAN, ‘GRO BA PO GANG ZHIG ‘GRO BA’I BYA BA ‘GAGS PA SONG BA’I LAM LA MI ‘GRO BA STE ‘GRO BA’I BYA BA MED CING,

2455 Leave a comment on paragraph 2455 0  

2456 Leave a comment on paragraph 2456 0 Consider all the knowable things in the universe.

2457 Leave a comment on paragraph 2457 0  

2458 Leave a comment on paragraph 2458 0 A person who is going down a path is not going down the part

2459 Leave a comment on paragraph 2459 0 of the path where they have already gone—where their

2460 Leave a comment on paragraph 2460 0 act of going has already drawn to an end;

2461 Leave a comment on paragraph 2461 0  

2462 Leave a comment on paragraph 2462 0 Because there is no act of going there.

2463 Leave a comment on paragraph 2463 0  

2464 Leave a comment on paragraph 2464 0  

2465 Leave a comment on paragraph 2465 0 [254]

2466 Leave a comment on paragraph 2466 0 ‘GRO BA’I BYA BA MA SKYES PA MA SONG BA‘I LAM LA ‘GRO BA‘I BYA BA YOD PA MA YIN TE, ‘GRO BA’I BYA BA NI DA LTA BA NYID YIN PA’I PHYIR,

2467 Leave a comment on paragraph 2467 0  

2468 Leave a comment on paragraph 2468 0 Neither is there any act where they are going down the part

2469 Leave a comment on paragraph 2469 0 of the path that they have not gone down yet;

2470 Leave a comment on paragraph 2470 0  

2471 Leave a comment on paragraph 2471 0 Because the act of going is something that belongs to the

2472 Leave a comment on paragraph 2472 0 immediate present.

2473 Leave a comment on paragraph 2473 0  

2474 Leave a comment on paragraph 2474 0  

2475 Leave a comment on paragraph 2475 0 [255]

2476 Leave a comment on paragraph 2476 0 GAL TE ‘GRO BZHIN PA’I LAM LA BYA BA RANG MTSAN PA YOD DO ZHE NA,

2477 Leave a comment on paragraph 2477 0  

2478 Leave a comment on paragraph 2478 0 And suppose someone says: “But there does exist a definitive act of this kind with regard to the part of the path on which we are currently going.”

2479 Leave a comment on paragraph 2479 0  

2480 Leave a comment on paragraph 2480 0  

2481 Leave a comment on paragraph 2481 0 [256]

2482 Leave a comment on paragraph 2482 0 DE YANG MED DE, BGOM BZHIN PA’I LAM RANG DBANG DU MED PA’I PHYIR TE, RKANG PAS SONG BA’I CHA ‘GA’ ZHIG GI BYA BA ‘GAGS PA DANG, DES MA SONG BA’I CHA ‘GA’ ZHIG GI BYA BA MA SKYES PA MA GTOGS PAR BGOM BZHIN PA’I LAM BDEN PA BA TSAD MAS SHES PAR MI ‘GYUR BA’I PHYIR TE,

2483 Leave a comment on paragraph 2483 0  

2484 Leave a comment on paragraph 2484 0 But the fact is that not even that exists—for there is no part of the path upon which we are presently going, and which exists in isolation.  We have some sections of the path down which we have already gone, with our feet; and that action has ended.  And then we have some other parts of the path that we have not yet gone down, with our feet; and that action has yet to begin.  Except for these two, though, there is never any truly existing path upon which you can be in the act of stepping: no such thing can be confirmed by a state of mind which is an accurate perception.[41]

2485 Leave a comment on paragraph 2485 0  

2486 Leave a comment on paragraph 2486 0  

2487 Leave a comment on paragraph 2487 0 [257]

2488 Leave a comment on paragraph 2488 0 RKANG PA LA CHA DU MA YOD PA’I RKANG PA’I SOR MO’I RGYAB KYIS MNAN PA’I CHA NI DES SONG BA’I KHONGS SU GTOGS LA, RTING BAS MNAN PA’I MDUN GYI PHYOGS NI DES MA SONG BA’I KHONGS SU GTOGS PA’I PHYIR,

2489 Leave a comment on paragraph 2489 0  

2490 Leave a comment on paragraph 2490 0 After all, the foot has a great many parts, doesn’t it?  As you step forward, the part of the path behind, where your toes are pushing off, has to be counted as a section that you have gone down; and the part ahead, where you’ve yet to set down your heel, has to be counted as a part of the path where you haven’t yet gone down.

2491 Leave a comment on paragraph 2491 0  

2492 Leave a comment on paragraph 2492 0  

2493 Leave a comment on paragraph 2493 0 [258]

2494 Leave a comment on paragraph 2494 0 [f. 15a] ‘ON KYANG BGOM BZHIN PA’I LAM MED PAR MI ‘DOD DE, RKANG BA’I {%PA’I} CHA DANG CHA CAN GANG GIS MNAN PA’I PHYOGS DE DE’I BGOM BZHIN PAR THA SNYAD DU ‘JOG RIGS PA’I PHYIR TE,

2495 Leave a comment on paragraph 2495 0  

2496 Leave a comment on paragraph 2496 0 But then we’d have to say that there’s no part of the path that you are in the process of going down: in the end, we could never apply this expression to parts of the path being pressed underfoot, by parts of a foot and a foot made of those parts.

2497 Leave a comment on paragraph 2497 0  

2498 Leave a comment on paragraph 2498 0  

2499 Leave a comment on paragraph 2499 0 [259]

2500 Leave a comment on paragraph 2500 0 MI ‘JOG NA GANG LA BLTOS TE SONG MA SONG YANG BZHAG MI NUS PAR ‘GYUR BA’I PHYIR RO,,

2501 Leave a comment on paragraph 2501 0  

2502 Leave a comment on paragraph 2502 0 And if we could never apply the expression, then we’d be left with no means at all by which we could ever decide, either, which parts of the path we’d gone down, and which we’d yet to go down.

2503 Leave a comment on paragraph 2503 0  

2504 Leave a comment on paragraph 2504 0  

2505 Leave a comment on paragraph 2505 0 [260]

2506 Leave a comment on paragraph 2506 0 RIGS PA DES SONG MA SONG BGOM BZHIN PA GSUM LTOS NAS GRUB PAR SHES TE DE GSUM RANG BZHIN GYIS MED PAR SHES PAR ‘GYUR LA, DE SHES NA LAM DE GSUM DU ‘JOG PA’I RKANG PA DANG DES ‘GRO BA PO RANG BZHIN MED PAR SHES PAR ‘GYUR RO,,

2507 Leave a comment on paragraph 2507 0  

2508 Leave a comment on paragraph 2508 0 Using this kind of clear reasoning, we can come to the realization that having gone, and having yet to go, and being in the process of going—all three—are things that exist only relative to one another.  That is, we finally understand that this triad cannot exist through any nature of its own.  Once we understand that, then we come to realize that the feet, and the person who uses these feet to go—that is, the two things which define the three parts of the path—have no nature of their own either.

2509 Leave a comment on paragraph 2509 0  

2510 Leave a comment on paragraph 2510 0  

2511 Leave a comment on paragraph 2511 0  

2512 Leave a comment on paragraph 2512 0 Cancelling stepping

2513 Leave a comment on paragraph 2513 0  

2514 Leave a comment on paragraph 2514 0 [261]

2515 Leave a comment on paragraph 2515 0 GNYIS PA LA GNYIS, PHYOGS SNGA MA DANG, DE DGAG PA’O,,

2516 Leave a comment on paragraph 2516 0  

2517 Leave a comment on paragraph 2517 0 This brings us to our second point from above: denying, more particularly, being in the process of stepping.  We proceed in two steps: a presentation of our opponent’s position; and then a refutation of that position.

2518 Leave a comment on paragraph 2518 0  

2519 Leave a comment on paragraph 2519 0  

2520 Leave a comment on paragraph 2520 0 [262]

2521 Leave a comment on paragraph 2521 0 DANG PO NI,

2522 Leave a comment on paragraph 2522 0  

2523 Leave a comment on paragraph 2523 0 The first of these is expressed in the next verse of Wisdom:[42]

2524 Leave a comment on paragraph 2524 0  

2525 Leave a comment on paragraph 2525 0  

2526 Leave a comment on paragraph 2526 0 [263]

2527 Leave a comment on paragraph 2527 0 (II.2)

2528 Leave a comment on paragraph 2528 0  

2529 Leave a comment on paragraph 2529 0 Ceṣṭā yatra gatis tatra gamyamāne ca sā yataḥ,

2530 Leave a comment on paragraph 2530 0 Na gate nāgate ceṣṭā gamyamāne gatis tataḥ.

2531 Leave a comment on paragraph 2531 0  

2532 Leave a comment on paragraph 2532 0 Cheshta yatra gatis tatra gamyamane cha sa yatah,

2533 Leave a comment on paragraph 2533 0 Na gate nagate cheshta gamyamane gatis tatah.

2534 Leave a comment on paragraph 2534 0  

2535 Leave a comment on paragraph 2535 0  

2536 Leave a comment on paragraph 2536 0 ,GANG NA G-YO BA DE NA ‘GRO,

2537 Leave a comment on paragraph 2537 0 ,DE YANG GANG PHYIR BGOM PA LA,

2538 Leave a comment on paragraph 2538 0 ,G-YO BA SONG MIN MA SONG MIN,

2539 Leave a comment on paragraph 2539 0 ,DE PHYIR BGOM LA ‘GRO BA YOD,

2540 Leave a comment on paragraph 2540 0 ,CES SO,,

2541 Leave a comment on paragraph 2541 0  

2542 Leave a comment on paragraph 2542 0 Wherever one is in motion,

2543 Leave a comment on paragraph 2543 0 There is going.

2544 Leave a comment on paragraph 2544 0 And why is that so?

2545 Leave a comment on paragraph 2545 0 When we are stepping,

2546 Leave a comment on paragraph 2546 0 The motion is not having gone,

2547 Leave a comment on paragraph 2547 0 Nor is it not having gone.

2548 Leave a comment on paragraph 2548 0 And so there is going

2549 Leave a comment on paragraph 2549 0 Where there is stepping.

2550 Leave a comment on paragraph 2550 0  

2551 Leave a comment on paragraph 2551 0  

2552 Leave a comment on paragraph 2552 0 [264]

2553 Leave a comment on paragraph 2553 0 KHO NA RE, BGOM BZHIN PA’I LAM LA ‘GRO BA‘I BYA BA YOD TZAM MIN PAR NGO BOS YOD DE, YUL GANG NA RKANG PA ‘DEGS ‘JOG LA SOGS PA’I LUS G-YO BA DE NA ‘GRO BA’I BYA BA YOD LA, G-YO BA DE YANG ‘GRO BA PO GANG GI PHYIR DU BGOM BZHIN PA‘I LAM LA YOD KYI, G-YO BA DE SNGAR LTAR SONG ZIN MIN PA DANG MA SONG BA’I LAM DU YOD PA MIN PA DE‘I PHYIR ZHE NA,

2554 Leave a comment on paragraph 2554 0  

2555 Leave a comment on paragraph 2555 0 Someone may come and make the following assertion:

2556 Leave a comment on paragraph 2556 0  

2557 Leave a comment on paragraph 2557 0 The act of going down a path that we are in the process of stepping on doesn’t just exist; rather, it exists in and of itself.  Here’s the reason why that is so.  The act of going does exist, in whatever location where one is in motion: where we are doing things like raising our foot, and then setting it down.

2558 Leave a comment on paragraph 2558 0  

2559 Leave a comment on paragraph 2559 0 And so because we have that motion going on, and we have as well someone who is going, then there we have a path upon which the stepping is in process.  But this motion is not something that consists of having gone down the path; nor does it consist of not yet having gone down the path—it is not something that is found on those parts of the path.

2560 Leave a comment on paragraph 2560 0  

2561 Leave a comment on paragraph 2561 0  

2562 Leave a comment on paragraph 2562 0  

2563 Leave a comment on paragraph 2563 0 Words with a meaning

2564 Leave a comment on paragraph 2564 0 of their own

2565 Leave a comment on paragraph 2565 0  

2566 Leave a comment on paragraph 2566 0 [265]

2567 Leave a comment on paragraph 2567 0 GNYIS PA LA GSUM, LAS TSIG DON DANG BCAS NA BYA BA’I TSIG DON GYIS STONG PA, DE LAS LDOG PA, GNYIS KA DON DANG BCAS NA HA CANG THAL BA’O,,

2568 Leave a comment on paragraph 2568 0  

2569 Leave a comment on paragraph 2569 0 The second point here—a refutation of the position just expressed—comes in three parts.  First, we’ll demonstrate that if something embodied the meaning of the word “action,” then it would have to exhibit a lack of the meaning of the word “act.”  Then we’ll demonstrate the opposite: if something embodied the meaning of the word “act,” then it would have to exhibit a lack of the meaning of the word “action.”  Finally, we’ll demonstrate how it would exceed the bounds of reason if anything were to embody the meanings of both words.

2570 Leave a comment on paragraph 2570 0  

2571 Leave a comment on paragraph 2571 0  

2572 Leave a comment on paragraph 2572 0 [266]

2573 Leave a comment on paragraph 2573 0 DANG PO NI,

2574 Leave a comment on paragraph 2574 0 The first of these three is expressed in the next verse of Wisdom:

2575 Leave a comment on paragraph 2575 0  

2576 Leave a comment on paragraph 2576 0  

2577 Leave a comment on paragraph 2577 0 [267]

2578 Leave a comment on paragraph 2578 0 (II.3)

2579 Leave a comment on paragraph 2579 0  

2580 Leave a comment on paragraph 2580 0 Gamyamānasya gamanaṃ kathaṃ nāmopapatsyate,

2581 Leave a comment on paragraph 2581 0 Gamyamānaṃ vigamanaṃ yadā naivopapadyate.

2582 Leave a comment on paragraph 2582 0  

2583 Leave a comment on paragraph 2583 0 Gamyamanasya gamanan kathan namopapatsyate,

2584 Leave a comment on paragraph 2584 0 Gamyamanan vigamanan yada naivopapadyate.

2585 Leave a comment on paragraph 2585 0  

2586 Leave a comment on paragraph 2586 0  

2587 Leave a comment on paragraph 2587 0 ,BGOM LA ‘GRO BA YIN PAR NI,

2588 Leave a comment on paragraph 2588 0 ,JI LTA BUR NA ‘THAD PAR ‘GYUR,

2589 Leave a comment on paragraph 2589 0 ,GANG TSE ‘GRO BA MED PA YI,

2590 Leave a comment on paragraph 2590 0 ,BGOM PA ‘THAD PA MED PHYIR RO,,

2591 Leave a comment on paragraph 2591 0 ZHES SO,,

2592 Leave a comment on paragraph 2592 0  

2593 Leave a comment on paragraph 2593 0 How could it be correct to say

2594 Leave a comment on paragraph 2594 0 That there was going

2595 Leave a comment on paragraph 2595 0 Where there was stepping?

2596 Leave a comment on paragraph 2596 0 For it would never be correct

2597 Leave a comment on paragraph 2597 0 To say there was a stepping

2598 Leave a comment on paragraph 2598 0 Where there was no going.

2599 Leave a comment on paragraph 2599 0  

2600 Leave a comment on paragraph 2600 0  

2601 Leave a comment on paragraph 2601 0 [268]

2602 Leave a comment on paragraph 2602 0 BGOM BZHIN PA’I [f. 15b] LAM LA ‘GRO BA‘I BYA BA RANG NGOS NAS GRUB PA YIN PAR NI TSUL JI LTA BUR NA ‘THAD PAR ‘GYUR ZHES PA MI ‘THAD DE,

2603 Leave a comment on paragraph 2603 0  

2604 Leave a comment on paragraph 2604 0 How could it be correct to say—that is, it would be incorrect to say—that there was some way that, on a part of the path where we are in the process of stepping, anything there could be an act of going that existed from its own side.

2605 Leave a comment on paragraph 2605 0  

2606 Leave a comment on paragraph 2606 0  

2607 Leave a comment on paragraph 2607 0 [269]

2608 Leave a comment on paragraph 2608 0 GANG GI TSE STE GANG GI PHYIR ‘GRO BA‘I BYA BA TSIG GI DON DU MED PA YI BGOM BZHIN PA‘I LAM ZHES PA NI ‘THAD PA MED PA’I PHYIR,

2609 Leave a comment on paragraph 2609 0  

2610 Leave a comment on paragraph 2610 0 For—since—it would never be correct to say there could be a path where we are in the process of stepping, but where there was nothing present that embodied the meaning of the expression, “the act of going.”

2611 Leave a comment on paragraph 2611 0  

2612 Leave a comment on paragraph 2612 0  

2613 Leave a comment on paragraph 2613 0 [270]

2614 Leave a comment on paragraph 2614 0 BYA BA PA {%BYA BA} YOD DE, ‘GRO BA’I BYA BA DE BGOM BZHIN PA’I LAM {%LAS} ZHES PA’I LAS TSIG GI DON DU YOD PA’I TSUL GYIS NGO BOS YOD NA, BYA BA DE ‘GRO’O ZHES PA’I BYA TSIG GI DON DU MED DGOS KYANG DE’I DON DU YOD PA’I PHYIR TE,

2615 Leave a comment on paragraph 2615 0  

2616 Leave a comment on paragraph 2616 0 And yet there is the act.  If the act of going existed in and by itself, in a way where it embodied the meaning of the words for the action—“an action where they are stepping”—then it would be impossible for it to embody as well the meaning of the words for the act: “they go.”  But in fact the act of going does embody, as well, the meaning of these latter words.[43]

2617 Leave a comment on paragraph 2617 0  

2618 Leave a comment on paragraph 2618 0  

2619 Leave a comment on paragraph 2619 0 [271]

2620 Leave a comment on paragraph 2620 0 YOD KYANG BYA BA DE DE ‘DRA’I LAS TSIG GI DON DU NGO BOS GRUB NA LAM {%LAS} GYI NGO BOR GRUB DGOS LA, ‘GRO ZHES PA’I BYA TSIG GI DON DU GRUB NA ‘GRO BA PO’I NGO BOR GRUB DGOS PA LAS, BYA BA NGO BOS GRUB PA GCIG NYID GZHI SO SO LA BLTOS PAR ‘GAL BA’I PHYIR RO,,

2621 Leave a comment on paragraph 2621 0  

2622 Leave a comment on paragraph 2622 0 And even though it does embody them, if the act embodied the words of such an action in a way that existed in and of itself, then it would have to be, in essence, the action.  The fact though is that when something embodies the words for the act—”they go”—then it would rather have to be, in essence, the goer.  It could not be some other way: it would be a contradiction to say that a single entity which existed in and of itself relied upon two bases that were separate from each other.

2623 Leave a comment on paragraph 2623 0  

2624 Leave a comment on paragraph 2624 0  

2625 Leave a comment on paragraph 2625 0  

2626 Leave a comment on paragraph 2626 0 Meanings with a word

2627 Leave a comment on paragraph 2627 0 of their own

2628 Leave a comment on paragraph 2628 0  

2629 Leave a comment on paragraph 2629 0 [272]

2630 Leave a comment on paragraph 2630 0 GNYIS PA NI,

2631 Leave a comment on paragraph 2631 0  

2632 Leave a comment on paragraph 2632 0 Which brings us to our second part from above, where we demonstrate the opposite: if something embodied the meaning of the word “act,” then it would have to exhibit a lack of the meaning of the word “action.”  This part is expressed in the next verse of Wisdom:

2633 Leave a comment on paragraph 2633 0  

2634 Leave a comment on paragraph 2634 0  

2635 Leave a comment on paragraph 2635 0 [273]

2636 Leave a comment on paragraph 2636 0 (II.4)

2637 Leave a comment on paragraph 2637 0  

2638 Leave a comment on paragraph 2638 0 Gamyamānasya gamanaṃ yasya tasya prasajyate,

2639 Leave a comment on paragraph 2639 0 Ṛte gater gamyamānaṃ gamyamānaṃ hi gamyate.

2640 Leave a comment on paragraph 2640 0  

2641 Leave a comment on paragraph 2641 0 Gamyamanasya gamanan yasya tasya prasajyate,

2642 Leave a comment on paragraph 2642 0 Irte gater gamyamanam gamyamanan hi gamyate.

2643 Leave a comment on paragraph 2643 0  

2644 Leave a comment on paragraph 2644 0  

2645 Leave a comment on paragraph 2645 0 ,GANG GI BGOM PA LA ‘GRO BA,

2646 Leave a comment on paragraph 2646 0 ,DE YI BGOM LA ‘GRO MED PAR,

2647 Leave a comment on paragraph 2647 0 ,THAL BAR ‘GYUR TE GANG GI PHYIR,

2648 Leave a comment on paragraph 2648 0 ,BGOM LA ‘GRO BA YIN PHYIR RO,,

2649 Leave a comment on paragraph 2649 0 ZHES SO,,

2650 Leave a comment on paragraph 2650 0  

2651 Leave a comment on paragraph 2651 0 Where there is a going

2652 Leave a comment on paragraph 2652 0 Where there is a stepping,

2653 Leave a comment on paragraph 2653 0 The stepping would

2654 Leave a comment on paragraph 2654 0 Of a necessity

2655 Leave a comment on paragraph 2655 0 Lose the going—

2656 Leave a comment on paragraph 2656 0 For there is a going

2657 Leave a comment on paragraph 2657 0 In a stepping.

2658 Leave a comment on paragraph 2658 0  

2659 Leave a comment on paragraph 2659 0  

2660 Leave a comment on paragraph 2660 0 [274]

2661 Leave a comment on paragraph 2661 0 RGOL BA GANG GI LTAR NA ‘GRO BA’I BYA BA DE ‘GRO’O ZHES PA’I BYA TSIG GI DON DU NGO BOS GRUB PA’I SGRO {%SGO} NAS BGOM PA LA ‘GRO ZHES BRJOD PA DE YI PHYOGS LA CHOS CAN, BGOM PA’I LAM ZHES PA’I LAS TSIG GI DON LA ‘GRO BA’I BYA BA MED PAR THAL BAR ‘GYUR TE, RGYU MTSAN GANG GI PHYIR NA ‘GRO BA’I BYA BA GCIG LAS MED CING, GCIG PO DE BGOM PA LA ‘GRO BA ZHES PA’I BYA TSIG GI DON DU NGO BOS YOD PA YIN PA’I PHYIR RO,,

2662 Leave a comment on paragraph 2662 0  

2663 Leave a comment on paragraph 2663 0 Consider the position of this particular person: where a debater who says that where there is a stepping, then there is a going; in the same way that the act of going is, in and of itself, the meaning of the expression “they go.”

2664 Leave a comment on paragraph 2664 0  

2665 Leave a comment on paragraph 2665 0 The act of going must of a necessity be lost, as one of the meanings of the expression used to express the action here: “a path down which one steps”;

2666 Leave a comment on paragraph 2666 0  

2667 Leave a comment on paragraph 2667 0 And this is because—for the reason that—there is no more than a single act of going; and that one embodies, in and of itself, the meaning of the expression “going” in reference to a stepping.

2668 Leave a comment on paragraph 2668 0  

2669 Leave a comment on paragraph 2669 0  

2670 Leave a comment on paragraph 2670 0 [275]

2671 Leave a comment on paragraph 2671 0 ‘DI YANG NGO BOS GRUB PA ‘GOG GI ,THA SNYAD DU BYA BA GCIG NYID TSIG DE GNYIS KYI DON DU YOD PA MI ‘GOG STE, THA SNYAD DU DE LTAR ‘DOD PA MI ‘GAL  [f. 16a] BA’I PHYIR,

2672 Leave a comment on paragraph 2672 0  

2673 Leave a comment on paragraph 2673 0 What we are denying here is an embodiment which exists in and of itself; we are not though saying that—nominally speaking—a single act could not be what both of these two expressions refer to.  And that’s because—when we’re speaking nominally—it’s no contradiction to accept that they could.

2674 Leave a comment on paragraph 2674 0  

2675 Leave a comment on paragraph 2675 0  

2676 Leave a comment on paragraph 2676 0 [276]

2677 Leave a comment on paragraph 2677 0 ‘DI NI,

2678 Leave a comment on paragraph 2678 0 ,GANG DAG RANG MTSAN NYID KYIS SO SO BA,

2679 Leave a comment on paragraph 2679 0 ,DE DAG RGYUD GCIG GTOGS PAR RIGS MA YIN,

2680 Leave a comment on paragraph 2680 0  

2681 Leave a comment on paragraph 2681 0 This recalls the following statement:

2682 Leave a comment on paragraph 2682 0  

2683 Leave a comment on paragraph 2683 0 It would be wrong to say that things

2684 Leave a comment on paragraph 2684 0 Which were separate by definition

2685 Leave a comment on paragraph 2685 0 Could ever be combined

2686 Leave a comment on paragraph 2686 0 Within the single stream of a being.[44]

2687 Leave a comment on paragraph 2687 0  

2688 Leave a comment on paragraph 2688 0  

2689 Leave a comment on paragraph 2689 0 [277]

2690 Leave a comment on paragraph 2690 0 ,ZHES GSUNGS PA LTAR RANG GI MTSAN NYID KYIS GRUB PA LA CHOS GCIG THUN MONG DU BRTEN PA ‘GAL BA’I DON NO,,

2691 Leave a comment on paragraph 2691 0  

2692 Leave a comment on paragraph 2692 0 What this is saying is that—in a case where things existed by definition—it would be a contradiction for them to refer, mutually, to a single object.

2693 Leave a comment on paragraph 2693 0  

2694 Leave a comment on paragraph 2694 0  

2695 Leave a comment on paragraph 2695 0  

2696 Leave a comment on paragraph 2696 0 Single meanings

2697 Leave a comment on paragraph 2697 0 for multiple words

2698 Leave a comment on paragraph 2698 0 of their own

2699 Leave a comment on paragraph 2699 0  

2700 Leave a comment on paragraph 2700 0 [278]

2701 Leave a comment on paragraph 2701 0 GSUM PA NI,

2702 Leave a comment on paragraph 2702 0  

2703 Leave a comment on paragraph 2703 0 Here third is our demonstration of how it would exceed the bounds of reason if anything were to embody the meanings of both the words, for the act and the action; this is expressed in the following two verses of the root text:

2704 Leave a comment on paragraph 2704 0  

2705 Leave a comment on paragraph 2705 0  

2706 Leave a comment on paragraph 2706 0 [279]

2707 Leave a comment on paragraph 2707 0 (II.5-6)

2708 Leave a comment on paragraph 2708 0  

2709 Leave a comment on paragraph 2709 0 Gamyamānasya gamane prasaktaṃ gamanadvayam,

2710 Leave a comment on paragraph 2710 0 Yena tad gamyamānaṃ ca yac cātra gamanaṃ punaḥ.

2711 Leave a comment on paragraph 2711 0 Dvau gantārau prasajyete prasakte gamanadvaye,

2712 Leave a comment on paragraph 2712 0 Gantāraṃ hi tiraskṛtya gamanaṃ nopapadyate.

2713 Leave a comment on paragraph 2713 0  

2714 Leave a comment on paragraph 2714 0 Gamyamanasya gamane prasaktam gamanadvayam,

2715 Leave a comment on paragraph 2715 0 Yena tad gamyamanan cha yach chatra gamanam punah.

2716 Leave a comment on paragraph 2716 0 Dvau gantarau prasajyete prasakte gamanadvaye,

2717 Leave a comment on paragraph 2717 0 Gantaran hi tiraskirtya gamanan nopapadyate.

2718 Leave a comment on paragraph 2718 0  

2719 Leave a comment on paragraph 2719 0  

2720 Leave a comment on paragraph 2720 0 ,BGO {%BGOM} LAM {%LA} ‘GRO BA YOD NA NI,

2721 Leave a comment on paragraph 2721 0 ,’GRO BA GNYIS SU THAL ‘GYUR TE,

2722 Leave a comment on paragraph 2722 0 ,GANG GIS DE BA GOM {%DE BGOM} GYUR PA DANG,

2723 Leave a comment on paragraph 2723 0 ,DE LA ‘GRO BA GANG YIN PA’O,

2724 Leave a comment on paragraph 2724 0 ,’GRO BA GNYIS SU THAL ‘GYUR NA,

2725 Leave a comment on paragraph 2725 0 ,’GRO BA PO YANG GNYIS SU ‘GYUR,

2726 Leave a comment on paragraph 2726 0 ,GANG PHYIR ‘GRO BO MED PAR NI,

2727 Leave a comment on paragraph 2727 0 ,’GRO BA ‘THAD PAR MI ‘GYUR RO,

2728 Leave a comment on paragraph 2728 0 ZHES SO,,

2729 Leave a comment on paragraph 2729 0  

2730 Leave a comment on paragraph 2730 0 If there existed a going

2731 Leave a comment on paragraph 2731 0 With the stepping,

2732 Leave a comment on paragraph 2732 0 Then there would have to be

2733 Leave a comment on paragraph 2733 0 Two goings:

2734 Leave a comment on paragraph 2734 0 The one where one was stepping,

2735 Leave a comment on paragraph 2735 0 And the one where that was going.

2736 Leave a comment on paragraph 2736 0  

2737 Leave a comment on paragraph 2737 0 And if there had to be two goings,

2738 Leave a comment on paragraph 2738 0 Then there would have to be

2739 Leave a comment on paragraph 2739 0 Two goers too; for it would never be

2740 Leave a comment on paragraph 2740 0 Correct to say there was a going

2741 Leave a comment on paragraph 2741 0 Where there is no goer.

2742 Leave a comment on paragraph 2742 0  

2743 Leave a comment on paragraph 2743 0  

2744 Leave a comment on paragraph 2744 0 [280]

2745 Leave a comment on paragraph 2745 0 GAL TE ‘GRO BA’I BYA BA GCIG PO DE BGOM PA DANG ‘GRO ZHES PA’I TSIG GNYIS KA’I DON DU NGO BOS YOD DO ZHE NA,

2746 Leave a comment on paragraph 2746 0  

2747 Leave a comment on paragraph 2747 0 Now suppose someone comes and asserts the following—

2748 Leave a comment on paragraph 2748 0  

2749 Leave a comment on paragraph 2749 0 The fact is that a single act of going can exist, in and of itself, which is what both the expressions “stepping” and “going” refer to.

2750 Leave a comment on paragraph 2750 0  

2751 Leave a comment on paragraph 2751 0  

2752 Leave a comment on paragraph 2752 0 [281]

2753 Leave a comment on paragraph 2753 0 DE YANG MI RIGS TE, DE LTAR NA DE’I TSE LAM {%LAS} DANG NGO BO GCIG PA’I ‘GRO BA‘I BYA BA DANG, LAM {%LAS} LAS NGO BO THA DAD PA’I ‘GRO BA‘I BYA BA GNYIS SU YOD PAR THAL BAR ‘GYUR BA’I PHYIR TE,

2754 Leave a comment on paragraph 2754 0  

2755 Leave a comment on paragraph 2755 0 But this option too is mistaken.  If this were the case, then at that point there would have to be two different acts of going: one which was one with the action; and another which was distinct from the action.[45]

2756 Leave a comment on paragraph 2756 0  

2757 Leave a comment on paragraph 2757 0  

2758 Leave a comment on paragraph 2758 0 [282]

2759 Leave a comment on paragraph 2759 0 JI LTAR NA, BYA BA GANG GIS BGOM BZHIN PA’I LAM {%LAS} DE BGOM ZHES PA’I THA SNYAD ‘THOB PAR ‘GYUR BA‘I BYA BA DE LAM {%LAS} DANG NGO BO GCIG PA DANG,

2760 Leave a comment on paragraph 2760 0  

2761 Leave a comment on paragraph 2761 0 And how is that?  It’s because the act which is an act which was referred to as the action of being in the process of stepping—“they are stepping”—is the act that would be one with the action.

2762 Leave a comment on paragraph 2762 0  

2763 Leave a comment on paragraph 2763 0  

2764 Leave a comment on paragraph 2764 0 [283]

2765 Leave a comment on paragraph 2765 0 LAM {%LAS} DE LA ‘GRO ZHES PA’I THA SNYAD BYA BA’I TSIG GI DON DU GYUR PA’I BYA BA GANG YIN PA DE ‘GRO BA PO’I {%DE’I} NGO BOR YOD CING LAM {%LAS} GYI NGO BOR MED PA’I PHYIR DANG,

2766 Leave a comment on paragraph 2766 0  

2767 Leave a comment on paragraph 2767 0 And the act which is an act which was said to refer to the action—“we call it going,” where the action is the meaning of the word for the act—is the act which would be, in its essence, that same going;[46] and not, in its essence, the action.

2768 Leave a comment on paragraph 2768 0  

2769 Leave a comment on paragraph 2769 0  

2770 Leave a comment on paragraph 2770 0 [284]

2771 Leave a comment on paragraph 2771 0 BYA BA DE GNYIS RANG BZHIN GYIS GRUB PA’I SO SO BAR KHAS BLANGS PA’I PHYIR,

2772 Leave a comment on paragraph 2772 0  

2773 Leave a comment on paragraph 2773 0 And this would have to be the case; for our opponent has accepted that the act and the action are, through a nature of their own, distinct from one another.

2774 Leave a comment on paragraph 2774 0  

2775 Leave a comment on paragraph 2775 0  

2776 Leave a comment on paragraph 2776 0 [285]

2777 Leave a comment on paragraph 2777 0 KHYAB STE, RANG BZHIN GYIS GRUB PA CIG GZHI SO SO GNYIS LA BRTEN PA MI ‘THAD PA’I PHYIR TE, ‘THAD NA DE’I TSE ‘GRO BA PO YANG NGO BO THA DAD PA GNYIS SU ‘GYUR BA’I PHYIR TE,

2778 Leave a comment on paragraph 2778 0  

2779 Leave a comment on paragraph 2779 0 And the one does imply the other—for it would be incorrect to say that a single thing which existed through some nature of its own rested upon two separate bases; because if that could happen, then there would have to be two goers too—each one distinct from the other.

2780 Leave a comment on paragraph 2780 0  

2781 Leave a comment on paragraph 2781 0  

2782 Leave a comment on paragraph 2782 0 [286]

2783 Leave a comment on paragraph 2783 0 RGYU MTSAN GANG GI PHYIR NA RTEN ‘GRO BA PO MED PAR BRTEN PA ‘GRO BA‘I BYA BA ‘THAD PAR MI ‘GYUR BA’I PHYIR RO,,

2784 Leave a comment on paragraph 2784 0  

2785 Leave a comment on paragraph 2785 0 And this is true for the reason that—without that thing which is relied upon, a goer—it would never be correct to say that there was something that relied upon it: an act of going.

2786 Leave a comment on paragraph 2786 0  

2787 Leave a comment on paragraph 2787 0  

2788 Leave a comment on paragraph 2788 0 [287]

2789 Leave a comment on paragraph 2789 0 GAL TE SKYON MED DE, GANG ZAG GCIG NYID KYIS SMRA BA DANG ‘DUG PA DANG LTA [f. 16b] BA’I BYA BA GSUM DUS GCIG TU BYED PA LTA BU YIN PA’I PHYIR ZHE NA,

2790 Leave a comment on paragraph 2790 0  

2791 Leave a comment on paragraph 2791 0 Now someone might come and say,

2792 Leave a comment on paragraph 2792 0  

2793 Leave a comment on paragraph 2793 0 But there’s no such problem.  It’s just the same as where, for example, a single person can undertake three acts at the very same time: speaking, sitting, and looking at something.

2794 Leave a comment on paragraph 2794 0  

2795 Leave a comment on paragraph 2795 0  

2796 Leave a comment on paragraph 2796 0 [288]

2797 Leave a comment on paragraph 2797 0 MI MTSUNGS TE, GANG ZAG GCIG LA DUS GCIG TU LCE LA SOGS PA’I NUS PA’I BYED PA PO GSUM LAS SMRA BA LA SOGS PA’I BYA BA GSUM ‘BYUNG BA MI ‘GAL YANG,

2798 Leave a comment on paragraph 2798 0  

2799 Leave a comment on paragraph 2799 0 The case here though is not the same.  It’s true that there’s no contradiction for three different acts to be occurring with a single person, at the same time, where three agents which have the capacity to do so—the tongue and so on—are speaking, and such.

2800 Leave a comment on paragraph 2800 0  

2801 Leave a comment on paragraph 2801 0  

2802 Leave a comment on paragraph 2802 0 [289]

2803 Leave a comment on paragraph 2803 0 LAM {%LAS} GYI STENG DU ‘GRO BA’I BYA BA LAM {%LAS} DANG NGO GCIG MI GCIG , {%no comma} GNYIS RKANG PA GCIG GIS DUS GCIG TU BYED MI NUS PAS, DE LTA BU’I BYA BA GNYIS DUS GCIG TU YOD NA BYA BA DE BYED PA PO YANG GNYIS SU ‘GYUR BA’I PHYIR RO,,

2804 Leave a comment on paragraph 2804 0  

2805 Leave a comment on paragraph 2805 0 But when we’re talking, with reference to an action, about acts of going which are either one with the action or not one with the action, these are not both something that a single foot would have the capacity to do at a single point in time.  And this means that—if both acts were present in the same moment of time—then there would have as well to be two agents performing the acts.

2806 Leave a comment on paragraph 2806 0  

2807 Leave a comment on paragraph 2807 0  

2808 Leave a comment on paragraph 2808 0  

2809 Leave a comment on paragraph 2809 0 Going makes no goer

2810 Leave a comment on paragraph 2810 0  

2811 Leave a comment on paragraph 2811 0 [290]

2812 Leave a comment on paragraph 2812 0 GNYIS PA BYED PA PO LA BRTAGS NAS DGAG PA LA GSUM {%,} ‘GRO BA PO’I {%PO} BYA BA’I RTEN DU YOD PA DGAG ,RNAM GRANGS GSUM GYI GANG ZAG LA ‘GRO BA SPYIR DGAG ,’GRO BA PO LA ‘GRO BA BYE BRAG TU DGAG PA’O,,

2813 Leave a comment on paragraph 2813 0  

2814 Leave a comment on paragraph 2814 0 This brings us to our second part from above: denying any nature to the person, by analyzing the agent of an action.  We proceed in three steps: denying that there is a goer who is based upon the action; denying going, in general, with a person—using three different variations; and denying, more specifically, going with a goer.

2815 Leave a comment on paragraph 2815 0  

2816 Leave a comment on paragraph 2816 0  

2817 Leave a comment on paragraph 2817 0 [291]

2818 Leave a comment on paragraph 2818 0 DANG PO,

2819 Leave a comment on paragraph 2819 0  

2820 Leave a comment on paragraph 2820 0 The first of these is expressed in the following verse of Wisdom:

2821 Leave a comment on paragraph 2821 0  

2822 Leave a comment on paragraph 2822 0  

2823 Leave a comment on paragraph 2823 0 [292]

2824 Leave a comment on paragraph 2824 0 (II.7)

2825 Leave a comment on paragraph 2825 0  

2826 Leave a comment on paragraph 2826 0 Gantāraṃ cet tiraskṛtya gamanaṃ nopapadyate,

2827 Leave a comment on paragraph 2827 0 Gamane ‘sati gantātha kuta eva bhaviṣyati.

2828 Leave a comment on paragraph 2828 0  

2829 Leave a comment on paragraph 2829 0 Gantaran chet tiraskirtya gamanan nopapadyate,

2830 Leave a comment on paragraph 2830 0 Gamane’sati gantatha kuta eva bhavishyati.

2831 Leave a comment on paragraph 2831 0  

2832 Leave a comment on paragraph 2832 0  

2833 Leave a comment on paragraph 2833 0 ,GAL TE ‘GRO BA {%PO} MED GYUR NA,

2834 Leave a comment on paragraph 2834 0 ,’GRO BA ‘THAD PAR MI ‘GYUR TE,

2835 Leave a comment on paragraph 2835 0 ,’GRO BA MED NA ‘GRO BA PO,

2836 Leave a comment on paragraph 2836 0 ,YOD PA NYID DU GA LA ‘GYUR,

2837 Leave a comment on paragraph 2837 0 ,ZHES SO,,

2838 Leave a comment on paragraph 2838 0  

2839 Leave a comment on paragraph 2839 0 Now going could never be correct

2840 Leave a comment on paragraph 2840 0 In a case where there’s no goer;

2841 Leave a comment on paragraph 2841 0 For how could there ever be

2842 Leave a comment on paragraph 2842 0 The goer themselves,

2843 Leave a comment on paragraph 2843 0 In a case where there’s no going?

2844 Leave a comment on paragraph 2844 0  

2845 Leave a comment on paragraph 2845 0  

2846 Leave a comment on paragraph 2846 0 [293]

2847 Leave a comment on paragraph 2847 0 GAL TE LHAS BYIN ‘GRO’O ZHES PA’I THA SNYAD ‘THAD PA LAS NA {%NI} ‘GRO BA PO DMIGS LA, DE’I PHYIR ‘GRO BA’I BYA BA YANG NGO BOS YOD DO SNYAM NA,

2848 Leave a comment on paragraph 2848 0  

2849 Leave a comment on paragraph 2849 0 Now someone may come and say:

2850 Leave a comment on paragraph 2850 0  

2851 Leave a comment on paragraph 2851 0 When it is appropriate to use the expression, “John is going,” then we can say there is a goer present.  This proves that the act of going too is something that exists in and of itself.

2852 Leave a comment on paragraph 2852 0  

2853 Leave a comment on paragraph 2853 0  

2854 Leave a comment on paragraph 2854 0 [294]

2855 Leave a comment on paragraph 2855 0 SNGAR ‘GRO BA PO MED CING BSAL BAR GYUR NA DE LA BLTOS PA’I ‘GRO BA‘I BYA BA ‘THAD BAR {%PAR} MI ‘GYUR TE,

2856 Leave a comment on paragraph 2856 0  

2857 Leave a comment on paragraph 2857 0 If it’s the case that at first there’s no goer, and then they manifest; then the act of going that relied upon this person could never be correct.

2858 Leave a comment on paragraph 2858 0  

2859 Leave a comment on paragraph 2859 0  

2860 Leave a comment on paragraph 2860 0 [295]

2861 Leave a comment on paragraph 2861 0 DPYAD PA’I TSE ‘GRO BA MED NA ‘GRO BA’I BYA BA RANG MTSAN DANG LDAN PA’I SGO NAS ‘GRO BA PO YOD PA NYID DU GAL {%GA LA} ‘GYUR TE MI ‘GYUR BA’I PHYIR,

2862 Leave a comment on paragraph 2862 0  

2863 Leave a comment on paragraph 2863 0 For if we really examine the question, then—in a case where there’s no going—how could there ever be the goer themselves, in the sense of someone who was undertaking some definitive act of going?  The fact is that there could never be.

2864 Leave a comment on paragraph 2864 0  

2865 Leave a comment on paragraph 2865 0  

2866 Leave a comment on paragraph 2866 0 [296]

2867 Leave a comment on paragraph 2867 0 MI ‘GYUR TE, ‘GRO BA DANG ‘GRO BA PO GNYIS PHAN TSUN BLTOS PA’I RTEN BRTEN PA YIN PA’I PHYIR RO,,

2868 Leave a comment on paragraph 2868 0  

2869 Leave a comment on paragraph 2869 0 And that’s because going and a goer rely upon each other: each is the basis of the other, and each is what rests upon the basis of the other.

2870 Leave a comment on paragraph 2870 0  

2871 Leave a comment on paragraph 2871 0  

2872 Leave a comment on paragraph 2872 0  

2873 Leave a comment on paragraph 2873 0 None of three “possibilities”

2874 Leave a comment on paragraph 2874 0  

2875 Leave a comment on paragraph 2875 0 [297]

2876 Leave a comment on paragraph 2876 0 GNYIS PA NI,

2877 Leave a comment on paragraph 2877 0  

2878 Leave a comment on paragraph 2878 0 This brings us to the second point in our denial of any nature to the person, through analyzing the agent of an action; that is, denying going, in general, with a person—using three different variations.  This is presented in the next verse of Wisdom:

2879 Leave a comment on paragraph 2879 0  

2880 Leave a comment on paragraph 2880 0  

2881 Leave a comment on paragraph 2881 0 [298]

2882 Leave a comment on paragraph 2882 0 (II.8)

2883 Leave a comment on paragraph 2883 0  

2884 Leave a comment on paragraph 2884 0 Gantā na gacchati tāvad agantā naiva gacchati,

2885 Leave a comment on paragraph 2885 0 Anyo gantur agantuś ca kas tṛtīyo ‘tha gacchati.

2886 Leave a comment on paragraph 2886 0  

2887 Leave a comment on paragraph 2887 0 Ganta na gachati tavad aganta naiva gachati,

2888 Leave a comment on paragraph 2888 0 Anyo gantur agantush cha kas tirtiyo tha gachati.

2889 Leave a comment on paragraph 2889 0  

2890 Leave a comment on paragraph 2890 0  

2891 Leave a comment on paragraph 2891 0 ,RE ZHIG ‘GRO PO MI ‘GRO STE,

2892 Leave a comment on paragraph 2892 0 ,’GRO BA PO MIN ‘GRO BA MIN,

2893 Leave a comment on paragraph 2893 0 ,’GRO PO ‘GRO PO MIN LAS GZHAN,

2894 Leave a comment on paragraph 2894 0 ,GSUM PA GANG ZHIG ‘GRO BAR ‘GYUR,

2895 Leave a comment on paragraph 2895 0 ,ZHES SO,,

2896 Leave a comment on paragraph 2896 0  

2897 Leave a comment on paragraph 2897 0 First of all, no goer goes;

2898 Leave a comment on paragraph 2898 0 But neither does someone

2899 Leave a comment on paragraph 2899 0 Who’s no goer go.

2900 Leave a comment on paragraph 2900 0 How so too could someone go

2901 Leave a comment on paragraph 2901 0 Who was some third possibility:

2902 Leave a comment on paragraph 2902 0 Someone besides a goer, or not?[47]

2903 Leave a comment on paragraph 2903 0  

2904 Leave a comment on paragraph 2904 0  

2905 Leave a comment on paragraph 2905 0 [299]

2906 Leave a comment on paragraph 2906 0 RE ZHIG ‘GRO BA PO CHOS CAN, ,NGO BO NYID KYIS ‘GRO‘O ZHES PA [f. 17a] JI LTAR ‘THAD PA NYID DU ‘GYUR TE MI ‘GYUR BAR THAL, BSHAD PA DANG ‘CHAD PA’I RIGS PAS GNOD PA’I PHYIR,

2907 Leave a comment on paragraph 2907 0  

2908 Leave a comment on paragraph 2908 0 Let us consider, first of all, a goer.

2909 Leave a comment on paragraph 2909 0  

2910 Leave a comment on paragraph 2910 0 How could it ever be correct to say that they were going, in and

2911 Leave a comment on paragraph 2911 0 and of themselves?  It would never be—

2912 Leave a comment on paragraph 2912 0  

2913 Leave a comment on paragraph 2913 0 Because this idea is thrown into question by the clear reasoning

2914 Leave a comment on paragraph 2914 0 already presented, and still to be presented.

2915 Leave a comment on paragraph 2915 0  

2916 Leave a comment on paragraph 2916 0  

2917 Leave a comment on paragraph 2917 0 [300]

2918 Leave a comment on paragraph 2918 0 ‘GRO BA PO MIN PA CHOS CAN, ‘GRO BA MIN TE, ‘GRO BA’I BYA BA MED PA’I PHYIR,

2919 Leave a comment on paragraph 2919 0  

2920 Leave a comment on paragraph 2920 0 Let’s consider as well someone who is no goer.

2921 Leave a comment on paragraph 2921 0  

2922 Leave a comment on paragraph 2922 0 Neither do they ever go;

2923 Leave a comment on paragraph 2923 0  

2924 Leave a comment on paragraph 2924 0 Because with them there is no act of going.

2925 Leave a comment on paragraph 2925 0  

2926 Leave a comment on paragraph 2926 0  

2927 Leave a comment on paragraph 2927 0 [301]

2928 Leave a comment on paragraph 2928 0 ‘GRO BA {%‘GRO BA PO} DANG ‘GRO BA PO {DANG ‘GRO BA PO MIN PA} DE LAS PHUNG GSUM PA ZHIG ‘GRO BAR ‘GYUR BA MI ‘THAD DE, DE ‘DRA MI SRID PA’I PHYIR TE ‘GRO BA DANG ‘GRO MIN DNGOS ‘GAL YIN PA’I PHYIR,

2929 Leave a comment on paragraph 2929 0  

2930 Leave a comment on paragraph 2930 0 And it would be incorrect to say that some third possibility between the two—someone besides someone who was going and someone who was not—was doing the going.  That’s because such a thing would be impossible, since being going and not being going are mutually exclusive, and cover themselves all possibilities.

2931 Leave a comment on paragraph 2931 0  

2932 Leave a comment on paragraph 2932 0  

2933 Leave a comment on paragraph 2933 0  

2934 Leave a comment on paragraph 2934 0 Going can’t involve goers

2935 Leave a comment on paragraph 2935 0  

2936 Leave a comment on paragraph 2936 0 [302]

2937 Leave a comment on paragraph 2937 0 GSUM PA LA GSUM, BYED TSIG DON DANG BCAS NA BYED PA PO’I TSIG DON GYIS STONG PA, DE LAS LDOG PA, GNYIS KA DON DANG BCAS NA HA CANG THAL BA’O,,

2938 Leave a comment on paragraph 2938 0  

2939 Leave a comment on paragraph 2939 0 With this we have reached the third part in our analysis of the agent: denying, more specifically, going with a goer.  This comes in three sections: showing that if something embodies the meaning of the term for going, then it must exhibit a lack of the meaning of the term for the goer; showing next the reverse; and then demonstrating finally how it would exceed the bounds of reason if anything were to embody the meanings of both terms.

2940 Leave a comment on paragraph 2940 0  

2941 Leave a comment on paragraph 2941 0  

2942 Leave a comment on paragraph 2942 0 [303]

2943 Leave a comment on paragraph 2943 0 DANG PO NI,

2944 Leave a comment on paragraph 2944 0  

2945 Leave a comment on paragraph 2945 0 The first of these is found in the next verse of the root text:

2946 Leave a comment on paragraph 2946 0  

2947 Leave a comment on paragraph 2947 0  

2948 Leave a comment on paragraph 2948 0 [304]

2949 Leave a comment on paragraph 2949 0 (II.9)

2950 Leave a comment on paragraph 2950 0  

2951 Leave a comment on paragraph 2951 0 Gantā tāvad gacchatīti katham evopapatsyate,

2952 Leave a comment on paragraph 2952 0 Gamanena vinā gantā yadā naivopapadyate.

2953 Leave a comment on paragraph 2953 0  

2954 Leave a comment on paragraph 2954 0 Ganta tavad gachatiti katham evopapatsyate,

2955 Leave a comment on paragraph 2955 0 Gamanena vina ganta yada naivopapadyate.

2956 Leave a comment on paragraph 2956 0  

2957 Leave a comment on paragraph 2957 0  

2958 Leave a comment on paragraph 2958 0 ,GANG TSE ‘GRO BA MED PAR NI,

2959 Leave a comment on paragraph 2959 0 ,’GRO BA {%PO} ‘THAD PAR MI ‘GYUR NA,

2960 Leave a comment on paragraph 2960 0 ,RE ZHIG ‘GRO BO {%PO} ‘GRO’O ZHES,

2961 Leave a comment on paragraph 2961 0 ,JI LTAR ‘THAD PA NYID DU ‘GYUR,

2962 Leave a comment on paragraph 2962 0 ,ZHES SO,,

2963 Leave a comment on paragraph 2963 0  

2964 Leave a comment on paragraph 2964 0 In a case where there’s no going,

2965 Leave a comment on paragraph 2965 0 It would never be correct

2966 Leave a comment on paragraph 2966 0 For there to be a goer.

2967 Leave a comment on paragraph 2967 0 And so how could it ever

2968 Leave a comment on paragraph 2968 0 Be correct to say

2969 Leave a comment on paragraph 2969 0 That a goer now was going?

2970 Leave a comment on paragraph 2970 0  

2971 Leave a comment on paragraph 2971 0  

2972 Leave a comment on paragraph 2972 0 [305]

2973 Leave a comment on paragraph 2973 0 ‘DIR ‘GRO BA PO ‘GRO ZHES PA’I SNGA MA BYED PA PO’I TSIG DANG PHYI MA BYED TSIG YIN LA, DE YANG ‘DI ‘GRO BAR BYED CES PA’O,,

2974 Leave a comment on paragraph 2974 0  

2975 Leave a comment on paragraph 2975 0 Now when we say “A goer is going,” the former term expresses who is doing something; while the latter expresses what they are doing.  We could also say it as: “They are doing some going.”

2976 Leave a comment on paragraph 2976 0  

2977 Leave a comment on paragraph 2977 0  

2978 Leave a comment on paragraph 2978 0 [306]

2979 Leave a comment on paragraph 2979 0 DES NA, RE ZHIG ‘GRO BA PO ‘GRO’O ZHES PA’I DON NGO BOS YOD PA JI LTAR ‘THAD PA NYID DU ‘GYUR BA MI ‘THAD DE, GANG GI TSE ‘GRO BA‘I BYA BA TSIG GI DON DU MED PAR NI ‘GRO BA PO ZHES PA’I BYED PA PO’I TSIG ‘DI ‘THAD PAR MI ‘GYUR BA’I PHYIR,

2980 Leave a comment on paragraph 2980 0  

2981 Leave a comment on paragraph 2981 0 And so how then could it ever be correct to say “one who is a goer now is going,” where the meaning of this phrase exists in and of itself?  It would in fact be incorrect, because in such a case where there was nothing that embodied the meaning of the term for the act of going, it would never be correct for there to be this term for someone who is doing something: “one who is a goer.”

2982 Leave a comment on paragraph 2982 0  

2983 Leave a comment on paragraph 2983 0  

2984 Leave a comment on paragraph 2984 0 [307]

2985 Leave a comment on paragraph 2985 0 DER THAL, ‘GRO BA PO ‘GRO ZHES PA’I DON RANG NGOS NAS GRUB NA ‘GRO BA’I BYA BA GCIG PO DE ‘GRO BA PO ZHES PA’I TSIG GI DON DU MED CING, ‘GRO ZHES PA’I TSIG GI DON DU YOD DGOS KYI, TSIG DE GNYIS KYI DON DU NGO BOS GRUB PA’I TSUL GYIS YOD PA MI RUNG BA’I PHYIR,

2986 Leave a comment on paragraph 2986 0  

2987 Leave a comment on paragraph 2987 0 And this is indeed the case, for if the meaning of the phrase “the one who is a goer is going” existed from its own side, then the act of going alone could not be what the term “one who is a goer” referred to; and it would have to be what the term “is going” refers to.  But it would be inappropriate for the act of going alone to be what both these terms refer to, in a way where it existed in and of itself.

2988 Leave a comment on paragraph 2988 0  

2989 Leave a comment on paragraph 2989 0  

2990 Leave a comment on paragraph 2990 0 [308]

2991 Leave a comment on paragraph 2991 0 DER THAL, ‘GRO BA PO ZHES PA’I TSIG GI DON DU YOD NA ‘GRO BA’I BYA BA BYED PA PO LA YOD DGOS LA, ‘GRO ZHES PA’I TSIG GI DON DU YOD NA LAM {%LAS} LA YOD DGOS PAS, NGO BOS GRUB NA GZHI SO SO [f. 17b] PA {%BA} LA BYA BA GCIG THUN MONG DU BRTEN PA MI RIGS PA’I PHYIR,

2992 Leave a comment on paragraph 2992 0  

2993 Leave a comment on paragraph 2993 0 And that would so be the case, because if something embodied the meaning of the term “the one who is a goer,” it would have to be there with the one doing the act of going; whereas if it embodied the meaning of the term “is going,” then it would have to be there with the action.  Therefore, if a single act were to exist in and of itself, it would be inappropriate for it to apply, in common, to two different referents.

2994 Leave a comment on paragraph 2994 0  

2995 Leave a comment on paragraph 2995 0  

2996 Leave a comment on paragraph 2996 0  

2997 Leave a comment on paragraph 2997 0 Goers can’t involve going

2998 Leave a comment on paragraph 2998 0  

2999 Leave a comment on paragraph 2999 0 [309]

3000 Leave a comment on paragraph 3000 0 GNYIS PA NI,

3001 Leave a comment on paragraph 3001 0  

3002 Leave a comment on paragraph 3002 0 Which brings us to the second section, where we demonstrate the reverse of the point we just made.  This is expressed in the lines of Wisdom which follow next:

3003 Leave a comment on paragraph 3003 0  

3004 Leave a comment on paragraph 3004 0  

3005 Leave a comment on paragraph 3005 0 [310]

3006 Leave a comment on paragraph 3006 0 (II.10)

3007 Leave a comment on paragraph 3007 0  

3008 Leave a comment on paragraph 3008 0 Pakṣo gantā gacchatīti yasya tasya prasajyate,

3009 Leave a comment on paragraph 3009 0 Gamanena vinā gantā gantur gamanam icchataḥ.

3010 Leave a comment on paragraph 3010 0  

3011 Leave a comment on paragraph 3011 0 Paksho ganta gachatiti yasya tasya prasajyate,

3012 Leave a comment on paragraph 3012 0 Gamanena vina ganta gantur gamanam ichatah.

3013 Leave a comment on paragraph 3013 0  

3014 Leave a comment on paragraph 3014 0  

3015 Leave a comment on paragraph 3015 0 ,GANG GI PHYOGS LA ‘GRO BA PO,

3016 Leave a comment on paragraph 3016 0 ,’GRO BA DE LA ‘GRO MED PA’I,

3017 Leave a comment on paragraph 3017 0 ,’GRO BO {%PO} YIN PAR THAL ‘GYUR TE,

3018 Leave a comment on paragraph 3018 0 ,’GRO BO {%PO} ‘GRO BAR ‘DOD PHYIR RO,

3019 Leave a comment on paragraph 3019 0 ,ZHES SO,,

3020 Leave a comment on paragraph 3020 0  

3021 Leave a comment on paragraph 3021 0 In any position that says

3022 Leave a comment on paragraph 3022 0 That a goer is going,

3023 Leave a comment on paragraph 3023 0 There would have to be

3024 Leave a comment on paragraph 3024 0 A goer that wasn’t,

3025 Leave a comment on paragraph 3025 0 Because you’d be saying

3026 Leave a comment on paragraph 3026 0 That the goer was going.

3027 Leave a comment on paragraph 3027 0  

3028 Leave a comment on paragraph 3028 0  

3029 Leave a comment on paragraph 3029 0 [311]

3030 Leave a comment on paragraph 3030 0 GAL TE RGOL BA GANG GI PHYOGS LA ‘GRO BA‘I BYA BA DE ‘GRO BA PO‘I TSIG GI DON DU NGO BOS YOD PAR ‘DOD PA DE LA CHOS CAN, ‘GRO ZHES PA’I TSIG GI DON DU ‘GRO BA’I BYA BA MED PA’I ‘GRO BA PO YIN PAR THAL BAR ‘GYUR TE, ‘GRO BA’I BYA BA GCIG LAS MED LA, GCIG PO DE ‘GRO BA PO ZHES PA’I TSIG GI DON DU YOD PA’I SGO NAS ‘GRO BA PO ‘GRO BAR ‘DOD PA’I PHYIR RO,,

3031 Leave a comment on paragraph 3031 0  

3032 Leave a comment on paragraph 3032 0 Suppose that a debater takes a position in which it is said that there is an act of going, in and of itself, within what the term “one who is a goer” refers to.

3033 Leave a comment on paragraph 3033 0  

3034 Leave a comment on paragraph 3034 0 In such a case, though, the person going would have to be someone where the term “going” applied to them had no meaning of an act of going.

3035 Leave a comment on paragraph 3035 0  

3036 Leave a comment on paragraph 3036 0 And that’s because there is no more than a single act of going; and you’d be saying then that the goer was going in a way where this one going is there in what the expression “the one who is going” refers to.

3037 Leave a comment on paragraph 3037 0  

3038 Leave a comment on paragraph 3038 0  

3039 Leave a comment on paragraph 3039 0 [312]

3040 Leave a comment on paragraph 3040 0 RTAGS KHYAB SNGAR BZHIN BSGRUB PAR BYA’O,,

3041 Leave a comment on paragraph 3041 0  

3042 Leave a comment on paragraph 3042 0 The reason given here, and the necessary relationship between the reason and the quality we seek to prove, are both confirmed in the same way they were before.

3043 Leave a comment on paragraph 3043 0  

3044 Leave a comment on paragraph 3044 0  

3045 Leave a comment on paragraph 3045 0  

3046 Leave a comment on paragraph 3046 0 Neither both goer & going

3047 Leave a comment on paragraph 3047 0  

3048 Leave a comment on paragraph 3048 0 [313]

3049 Leave a comment on paragraph 3049 0 GSUM PA NI,

3050 Leave a comment on paragraph 3050 0  

3051 Leave a comment on paragraph 3051 0 The third section here—demonstrating, finally, how it would exceed the bounds of reason if anything were to embody the meanings of both terms—is presented in the next verse:

3052 Leave a comment on paragraph 3052 0  

3053 Leave a comment on paragraph 3053 0  

3054 Leave a comment on paragraph 3054 0 [314]

3055 Leave a comment on paragraph 3055 0 (II.11)

3056 Leave a comment on paragraph 3056 0  

3057 Leave a comment on paragraph 3057 0 Gamane dve prasajyete gantā yadyuta gacchati,

3058 Leave a comment on paragraph 3058 0 Ganteti cājyate yena gantā san yac ca gacchati.

3059 Leave a comment on paragraph 3059 0  

3060 Leave a comment on paragraph 3060 0 Gamane dve prasajyete ganta yadyuta gachati,

3061 Leave a comment on paragraph 3061 0 Ganteti chajyate yena ganta san yach cha gachati.

3062 Leave a comment on paragraph 3062 0  

3063 Leave a comment on paragraph 3063 0  

3064 Leave a comment on paragraph 3064 0 ,GAL TE ‘GRO BO {%PO} ‘GRO ‘GYUR NA,

3065 Leave a comment on paragraph 3065 0 ,’GRO BA GNYIS SU THAL ‘GYUR TE,

3066 Leave a comment on paragraph 3066 0 ,GANG GI {%GIS} ‘GRO BOR {%POR} MNGON PA DANG,

3067 Leave a comment on paragraph 3067 0 ,’GRO BOR {%POR} GYUR NAS GANG ‘GRO BA’O,

3068 Leave a comment on paragraph 3068 0 ,ZHES SO,,

3069 Leave a comment on paragraph 3069 0  

3070 Leave a comment on paragraph 3070 0 If the goer were going,

3071 Leave a comment on paragraph 3071 0 Then there would have to be

3072 Leave a comment on paragraph 3072 0 Two goings: one which

3073 Leave a comment on paragraph 3073 0 Specified the goer,

3074 Leave a comment on paragraph 3074 0 And the other the going

3075 Leave a comment on paragraph 3075 0 Once one was a goer.

3076 Leave a comment on paragraph 3076 0  

3077 Leave a comment on paragraph 3077 0  

3078 Leave a comment on paragraph 3078 0 [315]

3079 Leave a comment on paragraph 3079 0 GAL TE ‘GRO BA PO ZHES DANG ‘GRO ZHES PA’I TSIG GNYIS KYI DON DU ‘GRO BA’I BYA BA NGO BOS YOD PAR ‘GYUR NA NI

3080 Leave a comment on paragraph 3080 0  

3081 Leave a comment on paragraph 3081 0 Now suppose if the act of going embodied, in and of itself, the meaning of both the terms “goer” and “going.”

3082 Leave a comment on paragraph 3082 0  

3083 Leave a comment on paragraph 3083 0  

3084 Leave a comment on paragraph 3084 0 [316]

3085 Leave a comment on paragraph 3085 0 ‘GRO BA PO’I STENG NA RANG GI NGO BOR GYUR PA’I ‘GRO BA‘I BYA BA DANG RANG LAS NGO BO THA DAD PA’I ‘GRO BA‘I BYA BA GNYIS SU YOD PAR THAL BAR ‘GYUR TE,

3086 Leave a comment on paragraph 3086 0  

3087 Leave a comment on paragraph 3087 0 In that case then there would have to be two different acts of going.  First there would be the act of going that applied to the goer, and was inherent in them.  And then there would be a second going which was distinct from the goer.

3088 Leave a comment on paragraph 3088 0  

3089 Leave a comment on paragraph 3089 0  

3090 Leave a comment on paragraph 3090 0 [317]

3091 Leave a comment on paragraph 3091 0 ‘GRO BA’I BYA BA GANG GIS ‘GRO BA BOR {%POR} MNGON PA STE BRJOD PA’I ‘GRO BA’I BYA BA ‘GRO BA PO’I NGO BOR GYUR PA DANG, ‘GRO BA POR GYUR NAS ‘GRO BA‘I BYA BA GANG ZHIG BYED PA’I TSIG GI DON DU GYUR PA’I ‘GRO BA’I BYA BA DE ‘GRO BA PO LAS NGO BO THA DAD PA’I TSUL GYIS YOD PAR ‘GYUR BA LAS

3092 Leave a comment on paragraph 3092 0  

3093 Leave a comment on paragraph 3093 0 The one act of going which allowed us to specify—that is, to express—the goer would be the act of going which was inherent in the goer.  And the other act of going is the act of going which embodied the meaning of the term which expressed how someone undertook to go, once they were the goer; this is the one which would exist in a way where it was distinct from the goer.

3094 Leave a comment on paragraph 3094 0  

3095 Leave a comment on paragraph 3095 0  

3096 Leave a comment on paragraph 3096 0 [318]

3097 Leave a comment on paragraph 3097 0 DE LTAR MI RUNG BAR BSGRUBS ZIN PA’I PHYIR,

3098 Leave a comment on paragraph 3098 0  

3099 Leave a comment on paragraph 3099 0 But we have already demonstrated why these would not be possible.

3100 Leave a comment on paragraph 3100 0  

3101 Leave a comment on paragraph 3101 0  

3102 Leave a comment on paragraph 3102 0 [319]

3103 Leave a comment on paragraph 3103 0 DE NI BYA BA DE GNYIS LA BLTOS PA’I ‘GRO BA PO NGO BO THA DAD GNYIS KYANG YOD DGOS PA’I SKYON STON PA’O,,

3104 Leave a comment on paragraph 3104 0  

3105 Leave a comment on paragraph 3105 0 These lines are expressing the problem that there would have to be two distinct goers, each relying upon one of those two acts of going.

3106 Leave a comment on paragraph 3106 0  

3107 Leave a comment on paragraph 3107 0  

3108 Leave a comment on paragraph 3108 0 [320]

3109 Leave a comment on paragraph 3109 0 RANG LUGS NI, TSIG GNYIS KA’I DON DU BYA BA GCIG YOD KYANG THA [f. 18a] SNYAD PA’I YOD TSUL DU ‘DOD PAS MI ‘GAL LO,,

3110 Leave a comment on paragraph 3110 0  

3111 Leave a comment on paragraph 3111 0 Our own position is that there is no contradiction; for we would say that—even though there is only a single act which embodies the meaning of both terms—they can both still be there, albeit in a nominal manner.

3112 Leave a comment on paragraph 3112 0  

3113 Leave a comment on paragraph 3113 0  

3114 Leave a comment on paragraph 3114 0  

3115 Leave a comment on paragraph 3115 0 Going is impossible

3116 Leave a comment on paragraph 3116 0  

3117 Leave a comment on paragraph 3117 0 [321]

3118 Leave a comment on paragraph 3118 0 GSUM PA BYA BA YOD PA’I SGRUB BYED LA BRTAGS NAS ‘GOG PA LA GNYIS, ‘GRO BA’I BYA BA YOD PA’I SGRUB BYED ‘GOG PA DANG, DES GNAS PA’I BYA BA YANG RANG MTSAN PA KHEGS PAR BSTAN PA’O,,

3119 Leave a comment on paragraph 3119 0  

3120 Leave a comment on paragraph 3120 0 This brings us to our third part from above: denying any nature to the person, by analyzing proofs for the existence of the act.  We proceed in two steps: denying attempted proofs for the existence of the act of going; and showing how this denial, in turn, already disproves a definitive act of staying as well.

3121 Leave a comment on paragraph 3121 0  

3122 Leave a comment on paragraph 3122 0  

3123 Leave a comment on paragraph 3123 0 [322]

3124 Leave a comment on paragraph 3124 0 DANG PO LA BZHI, THOG MA’I RTZOM PA DGAG ,’GRO BA’I LAM DGAG ,’GRO BA’I GNYEN PO DGAG ,THA MA’I LDOG PA DGAG PA’O,,

3125 Leave a comment on paragraph 3125 0  

3126 Leave a comment on paragraph 3126 0 The first of these two will have four sections of its own: denying that anyone could, at the outset, undertake to go; denying that there could be a path down which we go; denying that there could be an alternative to going; and denying that there could be, in the end, a turning back.

3127 Leave a comment on paragraph 3127 0  

3128 Leave a comment on paragraph 3128 0  

3129 Leave a comment on paragraph 3129 0 [323]

3130 Leave a comment on paragraph 3130 0 DANG PO LA GNYIS, RTZOM PA NYID DGAG PA DANG, GANG DU BRTZAM PA’I LAM DGAG PA’O, ,DANG PO NI,

3131 Leave a comment on paragraph 3131 0  

3132 Leave a comment on paragraph 3132 0 The first of these has two further parts: denying the undertaking of a going itself; and then denying that there could be a part of the path where we do the undertaking of a going.  The first of these is expressed in the next verse of Wisdom:

3133 Leave a comment on paragraph 3133 0  

3134 Leave a comment on paragraph 3134 0  

3135 Leave a comment on paragraph 3135 0 [324]

3136 Leave a comment on paragraph 3136 0 (II.12)

3137 Leave a comment on paragraph 3137 0  

3138 Leave a comment on paragraph 3138 0 Gate nārabhyate gantuṃ gantuṃ nārabhyate ‘gate,

3139 Leave a comment on paragraph 3139 0 Nārabhyate gamyamāne gantum ārabhyate kuha.

3140 Leave a comment on paragraph 3140 0  

3141 Leave a comment on paragraph 3141 0 Gate narabhyate gantun gantun narabhyate’gate,

3142 Leave a comment on paragraph 3142 0 Narabhyate gamyamane gantum arabhyate kuha.

3143 Leave a comment on paragraph 3143 0  

3144 Leave a comment on paragraph 3144 0  

3145 Leave a comment on paragraph 3145 0 ,SONG LA ‘GRO BA’I RTZOM MED DE,

3146 Leave a comment on paragraph 3146 0 ,MA SONG BA LA’ANG ‘GRO RTZOM MED,

3147 Leave a comment on paragraph 3147 0 ,BGO {%BGOM} LA RTZOM PA YOD MIN NA,

3148 Leave a comment on paragraph 3148 0 ,GANG DU ‘GRO LA {%BA} RTZOM PAR BYED,

3149 Leave a comment on paragraph 3149 0 ,ZHES SO,,

3150 Leave a comment on paragraph 3150 0  

3151 Leave a comment on paragraph 3151 0 You cannot undertake to go

3152 Leave a comment on paragraph 3152 0 Where you’ve already gone;

3153 Leave a comment on paragraph 3153 0 Neither can this be done

3154 Leave a comment on paragraph 3154 0 Where you’ve yet to go.

3155 Leave a comment on paragraph 3155 0 If the undertaking is not something

3156 Leave a comment on paragraph 3156 0 That could ever be there with stepping,

3157 Leave a comment on paragraph 3157 0 Then where could you ever

3158 Leave a comment on paragraph 3158 0 Undertake to go?

3159 Leave a comment on paragraph 3159 0  

3160 Leave a comment on paragraph 3160 0  

3161 Leave a comment on paragraph 3161 0 [325]

3162 Leave a comment on paragraph 3162 0 KHO NA RE, SKYES BU SDOD PA BTANG NAS ‘GRO BAR RTZOM PAR BYED PAS ‘GRO BA’I BYA BA NGO BOS YOD DO SNYAM NA,

3163 Leave a comment on paragraph 3163 0  

3164 Leave a comment on paragraph 3164 0 Someone may come and express the following thought:

3165 Leave a comment on paragraph 3165 0  

3166 Leave a comment on paragraph 3166 0 When a person decides to stop staying and does something to undertake to go, there is an act of going there which exists in and of itself.

3167 Leave a comment on paragraph 3167 0  

3168 Leave a comment on paragraph 3168 0  

3169 Leave a comment on paragraph 3169 0 [326]

3170 Leave a comment on paragraph 3170 0 SHES BYA CHOS CAN, SKYES BU ‘GRO BA’I BYA BA ‘GAGS PA SONG BA’I LAM LA DE’I ‘GRO BA’I BYA BA RTZOM PA MED CING, DE MA SONG BA‘I LAM LA’ANG DE’I ‘GRO BA’I RTZOM PA MED DE,

3171 Leave a comment on paragraph 3171 0  

3172 Leave a comment on paragraph 3172 0 Consider all the knowable things in the universe.

3173 Leave a comment on paragraph 3173 0  

3174 Leave a comment on paragraph 3174 0 You cannot undertake the act of going somewhere along that part of the path where you have already gone—where this person has discontinued the act of going.  Neither can this be done along that part of the path where you have yet to go.

3175 Leave a comment on paragraph 3175 0  

3176 Leave a comment on paragraph 3176 0  

3177 Leave a comment on paragraph 3177 0 [327]

3178 Leave a comment on paragraph 3178 0 ‘GRO BA’I BYA BA ‘GAGS PA NI ‘DAS LA, MA SKYES PA NI MA ‘ONGS PA YIN PAS DE GNYIS DANG ‘GRO BAR RTZOM BZHIN PA’I BYA BA DA LTAR YIN PA RNAMS ‘GAL BA’I PHYIR,

3179 Leave a comment on paragraph 3179 0  

3180 Leave a comment on paragraph 3180 0 That’s because the act of going has been discontinued, and so is in the past.  And the act of going which has yet to begin is in the future.  This means that it would be a contradiction to say that these two, and being in the process of undertaking to go, could be something of the present time.

3181 Leave a comment on paragraph 3181 0  

3182 Leave a comment on paragraph 3182 0  

3183 Leave a comment on paragraph 3183 0 [328]

3184 Leave a comment on paragraph 3184 0 ‘GRO BZHIN PA’I BGOM PA LA YANG ‘GRO BA’I RTZOM PA THA SNYAD DU YOD KYANG NGO BOS YOD PA MA YIN TE, BGOM BZHIN PA’I LAM {%LAS} RANG MTSAN PA MED PAR SNGAR BSTAN ZIN PA’I PHYIR,

3185 Leave a comment on paragraph 3185 0  

3186 Leave a comment on paragraph 3186 0 Now there can exist, nominally speaking, the undertaking to go with stepping—where we are in the process of going; but this undertaking cannot be something which could ever be there in and of itself.  That’s because—as we have already demonstrated—there is no definitive action of being in the process of stepping.

3187 Leave a comment on paragraph 3187 0  

3188 Leave a comment on paragraph 3188 0  

3189 Leave a comment on paragraph 3189 0 [329]

3190 Leave a comment on paragraph 3190 0 DE LTAR NA GANG DU ‘GRO BA LA RTZOM PAR BYED PA’I LAM RANG BZHIN GYIS MED PAS DER ‘GRO RTZOM BYED PA RANG BZHIN GYIS GRUB PA MED DE, DE LTAR YOD PA ‘GAL BA’I PHYIR,

3191 Leave a comment on paragraph 3191 0  

3192 Leave a comment on paragraph 3192 0 There is no part of the path where you could ever undertake to go and which exists through some nature of its own.  Thus too there is no undertaking to go which can exist through some nature of its own.

3193 Leave a comment on paragraph 3193 0  

3194 Leave a comment on paragraph 3194 0  

3195 Leave a comment on paragraph 3195 0  

3196 Leave a comment on paragraph 3196 0 The path has no spots to go on

3197 Leave a comment on paragraph 3197 0  

3198 Leave a comment on paragraph 3198 0 [330]

3199 Leave a comment on paragraph 3199 0 GNYIS PA NI [f. 18b],

3200 Leave a comment on paragraph 3200 0  

3201 Leave a comment on paragraph 3201 0 This brings us to the second point here: a denial that there could be a part of the path where we undertake to go.  This is found in the next verse of the root text:

3202 Leave a comment on paragraph 3202 0  

3203 Leave a comment on paragraph 3203 0  

3204 Leave a comment on paragraph 3204 0 [331]

3205 Leave a comment on paragraph 3205 0 (II.13)

3206 Leave a comment on paragraph 3206 0  

3207 Leave a comment on paragraph 3207 0 Na pūrvaṃ gamanārambhād gamyamānaṃ na vā gatam,

3208 Leave a comment on paragraph 3208 0 Yatrārabhyeta gamanam agate gamanaṃ kutaḥ.

3209 Leave a comment on paragraph 3209 0  

3210 Leave a comment on paragraph 3210 0 Na purvan gamanarambhad gamyamanan na va gatam,

3211 Leave a comment on paragraph 3211 0 Yatrarabhyeta gamanam agate gamanan kutah.

3212 Leave a comment on paragraph 3212 0  

3213 Leave a comment on paragraph 3213 0  

3214 Leave a comment on paragraph 3214 0 ,’GRO BA RTZOM PA’I SNGA ROL NA,

3215 Leave a comment on paragraph 3215 0 ,GANG DU ‘GRO BA RTZOM ‘GYUR BA’I {%BA},

3216 Leave a comment on paragraph 3216 0 ,BGOM PA MED CING SONG BA MED,

3217 Leave a comment on paragraph 3217 0 ,MA SONG ‘GRO BA GA LA YOD,

3218 Leave a comment on paragraph 3218 0 ,CES SO,,

3219 Leave a comment on paragraph 3219 0  

3220 Leave a comment on paragraph 3220 0 There exists no spot for stepping—

3221 Leave a comment on paragraph 3221 0 Where they are undertaking to go—

3222 Leave a comment on paragraph 3222 0 Before they have undertaken to go.

3223 Leave a comment on paragraph 3223 0  

3224 Leave a comment on paragraph 3224 0 Neither does there exist a spot

3225 Leave a comment on paragraph 3225 0 Where they have already gone.

3226 Leave a comment on paragraph 3226 0  

3227 Leave a comment on paragraph 3227 0 And how could a person undertake

3228 Leave a comment on paragraph 3228 0 To go down a spot

3229 Leave a comment on paragraph 3229 0 That they hadn’t gone down yet?

3230 Leave a comment on paragraph 3230 0  

3231 Leave a comment on paragraph 3231 0  

3232 Leave a comment on paragraph 3232 0 [332]

3233 Leave a comment on paragraph 3233 0 SKYES BU ‘GRO BA RTZOM PA’I SNGA ROL BSDAD PA’I GNAS SKABS NA SKYES BU GANG ‘GRO BAR RTZOM PAR ‘GYUR BA’I PA GOM {%BA’I BGOM} PA‘I LAM MED CING, ,DE SONG BA‘I LAM YANG MED DE, DE’I TSE LAM GYI NGO BO DE GNYIS MA SKYES PA’I PHYIR,

3234 Leave a comment on paragraph 3234 0  

3235 Leave a comment on paragraph 3235 0 At that point when a person is standing still—before they have undertaken to go somewhere—there exists no spot of the path where they are stepping: where they are undertaking to go.  Neither does there exist a spot of the path down which they have already gone—for at that point, there is nothing that has already begun and possesses the nature of a path.

3236 Leave a comment on paragraph 3236 0  

3237 Leave a comment on paragraph 3237 0  

3238 Leave a comment on paragraph 3238 0 [333]

3239 Leave a comment on paragraph 3239 0 KHYAB STE, NGO BO NYID KYIS ‘GRO BAR RTZOM PAR BYED PA ZHIG YOD NA ‘GRO BAR RTZOM PA’I SNGA ROL TU YOD DGOS PA’I PHYIR,

3240 Leave a comment on paragraph 3240 0  

3241 Leave a comment on paragraph 3241 0 And it would have to be this way; because if there were an undertaking to go somewhere which existed in and of itself, it would have to exist before we undertook to go.

3242 Leave a comment on paragraph 3242 0  

3243 Leave a comment on paragraph 3243 0  

3244 Leave a comment on paragraph 3244 0 [334]

3245 Leave a comment on paragraph 3245 0 DER THAL, ‘GRO RTZOM BYED PA’I LAM NI RANG DUS SU YOD PAR ‘JOG DGOS PA’I PHYIR TE,

3246 Leave a comment on paragraph 3246 0  

3247 Leave a comment on paragraph 3247 0 And that’s true because we’d have to say that the path down which we undertook to go would have to be there, by its own time.

3248 Leave a comment on paragraph 3248 0  

3249 Leave a comment on paragraph 3249 0  

3250 Leave a comment on paragraph 3250 0 [335]

3251 Leave a comment on paragraph 3251 0 DE LTAR MIN NA, DUS KUN TU ‘GRO RTZOM BYED DGOS PAR ‘GYUR BAS, ‘GRO RTZOM MI BYED PA MED PAR ‘GYUR BA’I PHYIR RO,,

3252 Leave a comment on paragraph 3252 0  

3253 Leave a comment on paragraph 3253 0 And that in turn is true because—if it were not that way—then we’d have to be undertaking to go at all the points of time there are; and then there would never be a time when we were not undertaking to go.

3254 Leave a comment on paragraph 3254 0  

3255 Leave a comment on paragraph 3255 0  

3256 Leave a comment on paragraph 3256 0 [336]

3257 Leave a comment on paragraph 3257 0 DE LTAR ‘DOD NA MI ‘THAD DE, LHAS SBYIN BSDAD PA BTANG NAS ‘GRO BA’I BYA BA LA ‘JUG PAR ‘DOD DGOS PA’I PHYIR,

3258 Leave a comment on paragraph 3258 0  

3259 Leave a comment on paragraph 3259 0 And yet we could never agree that this was the case, because we’d have to agree instead that John engages in the act of going once he has discontinued the act of standing still.

3260 Leave a comment on paragraph 3260 0  

3261 Leave a comment on paragraph 3261 0  

3262 Leave a comment on paragraph 3262 0 [337]

3263 Leave a comment on paragraph 3263 0 SKYES BU MA SONG BA’I LAM LA ‘GRO BA‘I RTZOM PA GA LA YOD DE, DE LA ‘GRO BA’I BYA BA MA RTZOM PA’I PHYIR RO,,

3264 Leave a comment on paragraph 3264 0  

3265 Leave a comment on paragraph 3265 0 And how could a person undertake to go down a spot of the path that they hadn’t gone down yet?  You couldn’t undertake the act of going on it.

3266 Leave a comment on paragraph 3266 0  

3267 Leave a comment on paragraph 3267 0  

3268 Leave a comment on paragraph 3268 0  

3269 Leave a comment on paragraph 3269 0 And no path with its parts

3270 Leave a comment on paragraph 3270 0  

3271 Leave a comment on paragraph 3271 0 [338]

3272 Leave a comment on paragraph 3272 0 GNYIS PA NI,

3273 Leave a comment on paragraph 3273 0  

3274 Leave a comment on paragraph 3274 0 This brings us to the second section from above: denying that there could be a path down which we go.

3275 Leave a comment on paragraph 3275 0  

3276 Leave a comment on paragraph 3276 0  

3277 Leave a comment on paragraph 3277 0 [339]

3278 Leave a comment on paragraph 3278 0 (II.14)

3279 Leave a comment on paragraph 3279 0  

3280 Leave a comment on paragraph 3280 0 Gataṃ kiṃ gamyamānaṃ kim agataṃ kiṃ vikalpyate,

3281 Leave a comment on paragraph 3281 0 Adṛśyamāna ārambhe gamanasyaiva sarvathā.

3282 Leave a comment on paragraph 3282 0  

3283 Leave a comment on paragraph 3283 0 Gatan kin gamyamanan kim agatan kin vikalpyate,

3284 Leave a comment on paragraph 3284 0 Adirshyamana arambhe gamanasyaiva sarvatha.

3285 Leave a comment on paragraph 3285 0  

3286 Leave a comment on paragraph 3286 0  

3287 Leave a comment on paragraph 3287 0 ,’GRO BA {%’GRO RTZOM} RNAM PA THAMS CAD DU,

3288 Leave a comment on paragraph 3288 0 ,SNANG BA MED PA NYID YIN NA,

3289 Leave a comment on paragraph 3289 0 ,SONG BA CI ZHIG BGOM PA CI,

3290 Leave a comment on paragraph 3290 0 ,MA SONG CI ZHIG RNAM PAR BRTAG

3291 Leave a comment on paragraph 3291 0 ,CES SO,,

3292 Leave a comment on paragraph 3292 0  

3293 Leave a comment on paragraph 3293 0 At the point where undertaking

3294 Leave a comment on paragraph 3294 0 To go disappears completely,

3295 Leave a comment on paragraph 3295 0 Then where is the part gone done;

3296 Leave a comment on paragraph 3296 0 And where is the part

3297 Leave a comment on paragraph 3297 0 Being stepped upon;

3298 Leave a comment on paragraph 3298 0 And where is the part

3299 Leave a comment on paragraph 3299 0 We’ve yet to go down,

3300 Leave a comment on paragraph 3300 0 That we seek to investigate?

3301 Leave a comment on paragraph 3301 0  

3302 Leave a comment on paragraph 3302 0  

3303 Leave a comment on paragraph 3303 0 [340]

3304 Leave a comment on paragraph 3304 0 GAL TE SONG MA SONG DANG BGOM BZHIN PA’I LAM GSUM YOD PAS, ‘GRO BA MED NA NI DE GSUM MI RUNG NGO ZHE NA,

3305 Leave a comment on paragraph 3305 0  

3306 Leave a comment on paragraph 3306 0 One may ask the following question:

3307 Leave a comment on paragraph 3307 0  

3308 Leave a comment on paragraph 3308 0 You’ve been talking about three parts of a path: the part that a person has already walked down; the part that a person has yet to walk down; and the part that they are in the process of walking down.  But if there is no going, how can these three be possible?

3309 Leave a comment on paragraph 3309 0  

3310 Leave a comment on paragraph 3310 0  

3311 Leave a comment on paragraph 3311 0 [341]

3312 Leave a comment on paragraph 3312 0 DE YANG MI RIGS TE, GANG GI TSE DON DAM DBYED? {%DPYOD BYED} KYI RIGS PAS DPYAD PA’I TSE ‘GRO BA’I RTZOM PA RNAM PA THAMS CAD DU SNANG BA MED PA NYID YIN PA DE’I TSE NA, SONG BA NI CI ZHIG DANG MA SONG BA NI CI ZHIG CES RNAM PAR BRTAG PAR BYA BAR MED PA’I PHYIR,

3313 Leave a comment on paragraph 3313 0  

3314 Leave a comment on paragraph 3314 0 This question though is mistaken.  When you make an analysis with clear reasoning which is investigating the ultimate, undertaking to go disappears completely.  That is, at this point there is no longer anything that you can investigate, asking “Where is the part of the path we have already gone down?” and “Where is the part of the path we have yet to go down?”[48]

3315 Leave a comment on paragraph 3315 0  

3316 Leave a comment on paragraph 3316 0  

3317 Leave a comment on paragraph 3317 0 [342]

3318 Leave a comment on paragraph 3318 0 DER THAL, ‘GRO BA’I RTZOM PA MED NA ‘GRO BA’I LAM GSUM [f. 19a] BZHAG TU MI RUNG BA’I PHYIR RO,,

3319 Leave a comment on paragraph 3319 0  

3320 Leave a comment on paragraph 3320 0 And that is too the case, because if there can be no undertaking to go, then we can no longer posit three different parts of the path.

3321 Leave a comment on paragraph 3321 0  

3322 Leave a comment on paragraph 3322 0  

3323 Leave a comment on paragraph 3323 0  

3324 Leave a comment on paragraph 3324 0 No standing still either

3325 Leave a comment on paragraph 3325 0  

3326 Leave a comment on paragraph 3326 0 [343]

3327 Leave a comment on paragraph 3327 0 GSUM PA NI,

3328 Leave a comment on paragraph 3328 0  

3329 Leave a comment on paragraph 3329 0 Which brings us to the third section above: denying that there could be an alternative to going.  This is expressed in the root text as follows—

3330 Leave a comment on paragraph 3330 0  

3331 Leave a comment on paragraph 3331 0  

3332 Leave a comment on paragraph 3332 0 [344]

3333 Leave a comment on paragraph 3333 0             (II.15-16)

3334 Leave a comment on paragraph 3334 0  

3335 Leave a comment on paragraph 3335 0 Gantā na tiṣṭhati tāvad agantā naiva tiṣṭhati,

3336 Leave a comment on paragraph 3336 0 Anyo gantur agantuś ca kas tṛtīyo ‘tha tiṣṭhati.

3337 Leave a comment on paragraph 3337 0 Gantā tāvat tiṣṭhatīti katham evopapatsyate,

3338 Leave a comment on paragraph 3338 0 Gamanena vinā gantā yadā naivopapadyate.

3339 Leave a comment on paragraph 3339 0  

3340 Leave a comment on paragraph 3340 0 Ganta na tishthati tavad aganta naiva tishthati,

3341 Leave a comment on paragraph 3341 0 Anyo gantur agantush cha kas tirtiyo’tha tishthati.

3342 Leave a comment on paragraph 3342 0 Ganta tavat tishthatiti katham evopapatsyate,

3343 Leave a comment on paragraph 3343 0 Gamanena vina ganta yada naivopapadyate.

3344 Leave a comment on paragraph 3344 0  

3345 Leave a comment on paragraph 3345 0  

3346 Leave a comment on paragraph 3346 0 ,RE ZHIG ‘GRO BO {%PO} MI SDOD DE,

3347 Leave a comment on paragraph 3347 0 ,’GRO BA PO MIN SDOD PA MIN,

3348 Leave a comment on paragraph 3348 0 ,’GRO PO ‘GRO BA YIN PA LAS, {%’GRO PO MIN LAS GZHAN,}

3349 Leave a comment on paragraph 3349 0 ,GSUM PA GANG ZHIG SDOD PAR ‘GYUR,

3350 Leave a comment on paragraph 3350 0 ,GANG TSE ‘GRO BA MED PAR NI,

3351 Leave a comment on paragraph 3351 0 ,’GRO BO {%PO} ‘THAD PAR MI ‘GYUR NA,

3352 Leave a comment on paragraph 3352 0 ,RE SHIG ‘GRO PO SDOD DO ZHES,

3353 Leave a comment on paragraph 3353 0 ,CI {%JI} LTAR ‘THAD PA NYID DU ‘GYUR,

3354 Leave a comment on paragraph 3354 0 ,ZHES SO,,

3355 Leave a comment on paragraph 3355 0  

3356 Leave a comment on paragraph 3356 0 First of all, a goer

3357 Leave a comment on paragraph 3357 0 Cannot stand still;

3358 Leave a comment on paragraph 3358 0 But neither can someone

3359 Leave a comment on paragraph 3359 0 Not a goer stand still.

3360 Leave a comment on paragraph 3360 0  

3361 Leave a comment on paragraph 3361 0 There would be someone

3362 Leave a comment on paragraph 3362 0 Standing still

3363 Leave a comment on paragraph 3363 0 Who was a third possibility

3364 Leave a comment on paragraph 3364 0 Between one who was a goer

3365 Leave a comment on paragraph 3365 0 And someone not a goer.

3366 Leave a comment on paragraph 3366 0  

3367 Leave a comment on paragraph 3367 0 At the point where

3368 Leave a comment on paragraph 3368 0 No going was there,

3369 Leave a comment on paragraph 3369 0 A goer then

3370 Leave a comment on paragraph 3370 0 Could never be correct.

3371 Leave a comment on paragraph 3371 0  

3372 Leave a comment on paragraph 3372 0 How could it at all be correct

3373 Leave a comment on paragraph 3373 0 To say, in the first place,

3374 Leave a comment on paragraph 3374 0 That a goer was standing still?

3375 Leave a comment on paragraph 3375 0  

3376 Leave a comment on paragraph 3376 0  

3377 Leave a comment on paragraph 3377 0 [345]

3378 Leave a comment on paragraph 3378 0 BSDAD PA RANG BZHIN GYIS YOD PAS ‘GRO BA YOD DO ZHE NA,

3379 Leave a comment on paragraph 3379 0  

3380 Leave a comment on paragraph 3380 0 Now suppose someone comes and says:

3381 Leave a comment on paragraph 3381 0  

3382 Leave a comment on paragraph 3382 0 Standing still is something that exists through a nature of its own; therefore, going does exist.

3383 Leave a comment on paragraph 3383 0  

3384 Leave a comment on paragraph 3384 0  

3385 Leave a comment on paragraph 3385 0 [346]

3386 Leave a comment on paragraph 3386 0 RE SHIG ‘GRO BA PO CHOS CAN, RANG BZHIN GYIS MI SDOD DE, ‘OG TU ‘CHAD PA’I RIGS PAS GNOD BA’I PHYIR,

3387 Leave a comment on paragraph 3387 0  

3388 Leave a comment on paragraph 3388 0 Let’s consider, first of all, someone who is a goer.

3389 Leave a comment on paragraph 3389 0  

3390 Leave a comment on paragraph 3390 0 That cannot stand still, through some nature of their own;

3391 Leave a comment on paragraph 3391 0  

3392 Leave a comment on paragraph 3392 0 Because the idea that they could is drawn into question by the clear

3393 Leave a comment on paragraph 3393 0 reasoning that follows below.

3394 Leave a comment on paragraph 3394 0  

3395 Leave a comment on paragraph 3395 0  

3396 Leave a comment on paragraph 3396 0 [347]

3397 Leave a comment on paragraph 3397 0 ‘GRO BA PO MIN PA SDOD PA PO CHOS CAN, RANG BZHIN GYIS SDOD PA MIN TE, SDOD PA’I SNGA ROL NAS SDOD PA POR MA GRUB PA’I PHYIR,

3398 Leave a comment on paragraph 3398 0  

3399 Leave a comment on paragraph 3399 0 And let’s also consider someone who is not a goer;

3400 Leave a comment on paragraph 3400 0 that is, someone who is standing still.

3401 Leave a comment on paragraph 3401 0  

3402 Leave a comment on paragraph 3402 0 They are not someone who stands still through some

3403 Leave a comment on paragraph 3403 0 nature of their own;

3404 Leave a comment on paragraph 3404 0  

3405 Leave a comment on paragraph 3405 0 Because you cannot have someone who stands still before

3406 Leave a comment on paragraph 3406 0 there is a standing still.

3407 Leave a comment on paragraph 3407 0  

3408 Leave a comment on paragraph 3408 0  

3409 Leave a comment on paragraph 3409 0 [348]

3410 Leave a comment on paragraph 3410 0 KHYAB STE, RANG BZHIN GYIS SDOD NA ‘DUG PA’I BYA BA LA MA BLTOS PAR SDOD DGOS PA’I PHYIR TE SDOD PA’I BYA BA LA BLTOS TE SDOD DGOS NA THA SNYAD DU BSDAD KYI, RANG BZHIN GYIS BSDAD PAR MA SONG BA’I PHYIR,

3411 Leave a comment on paragraph 3411 0  

3412 Leave a comment on paragraph 3412 0 And this is necessarily the case; for if someone stood still through some nature of their own, then they would have to stand still without depending on the act staying.  And that’s because—if they did have to stand still by depending on the act of staying[49]—then they would be standing still in a nominal sense: it would no longer qualify as standing still through some nature of its own.

3413 Leave a comment on paragraph 3413 0  

3414 Leave a comment on paragraph 3414 0  

3415 Leave a comment on paragraph 3415 0 [349]

3416 Leave a comment on paragraph 3416 0 SDOD PA’I SNGA ROL NAS SDOD PA POR MA GRUB STE, GRUB NA’ANG DUS THAMS CAD DU’ANG SDOD PA POR ‘GYUR BAS ‘GRO BA PO DANG ‘GRO BA SOGS MI ‘THAD DGOS PA’I PHYIR,

3417 Leave a comment on paragraph 3417 0  

3418 Leave a comment on paragraph 3418 0 You can’t say that someone is “one who is standing still” before there has been any standing still; if you could, then they would be a person who was standing still at every possible point in time.  And then it would have to be incorrect to say that someone had become a goer; that there was any going; and so on.

3419 Leave a comment on paragraph 3419 0  

3420 Leave a comment on paragraph 3420 0  

3421 Leave a comment on paragraph 3421 0 [350]

3422 Leave a comment on paragraph 3422 0 ‘GRO BA PO DANG ‘GRO BA PO MIN PA LAS GZHAN GSUM PA GANG ZHIG SDOD PAR ‘GYUR TE, DE ‘DRA MI SRID PA’I PHYIR RO,,

3423 Leave a comment on paragraph 3423 0  

3424 Leave a comment on paragraph 3424 0 And then there would be someone standing still who was a third possibility: someone other than someone who was a goer, and other than someone who was not a goer.  But a person like that is an impossibility.

3425 Leave a comment on paragraph 3425 0  

3426 Leave a comment on paragraph 3426 0  

3427 Leave a comment on paragraph 3427 0 [351]

3428 Leave a comment on paragraph 3428 0 RGYU MTSAN GANG GI TSE STE PHYIR ‘GRO BA‘I BYA BA TSIG GI DON DU MED PAR NI ‘GRO BA PO ‘THAD BAR {%PAR} MI ‘GYUR NA, RE SHIG ‘GRO BA PO SDOD DO ZHES SMRA BA JI LTAR ‘THAD PA NYID DU ‘GYUR TE MI RIGS SO,,

3429 Leave a comment on paragraph 3429 0  

3430 Leave a comment on paragraph 3430 0 The reason here—that’s because—at the point where the thing that the term “act of going” refers to was not there, then it could never be correct to say there was a goer.  And if that were so, then how could it at all be correct to say—to make the statement that—a goer was, in the first place, standing still?  It would be wrong.

3431 Leave a comment on paragraph 3431 0  

3432 Leave a comment on paragraph 3432 0  

3433 Leave a comment on paragraph 3433 0  

3434 Leave a comment on paragraph 3434 0 Nor any turning back

3435 Leave a comment on paragraph 3435 0  

3436 Leave a comment on paragraph 3436 0 [352]

3437 Leave a comment on paragraph 3437 0 BZHI PA NI,

3438 Leave a comment on paragraph 3438 0  

3439 Leave a comment on paragraph 3439 0 And with this we have reached our fourth and final section from above: denying that there could be, in the end, a turning back.  This is found in the first part of the next verse of Wisdom:

3440 Leave a comment on paragraph 3440 0  

3441 Leave a comment on paragraph 3441 0  

3442 Leave a comment on paragraph 3442 0 [353]

3443 Leave a comment on paragraph 3443 0 (II.17a)

3444 Leave a comment on paragraph 3444 0  

3445 Leave a comment on paragraph 3445 0 Na tiṣṭhati gamyamānān na gatān nāgatād api…

3446 Leave a comment on paragraph 3446 0  

3447 Leave a comment on paragraph 3447 0 Na tishthati gamyamanan na gatan nagatad api…

3448 Leave a comment on paragraph 3448 0  

3449 Leave a comment on paragraph 3449 0  

3450 Leave a comment on paragraph 3450 0 ,BGOM LAS LDOG PAR MI ‘GYUR TE,

3451 Leave a comment on paragraph 3451 0 ,SONG DANG MA SONG LAS KYANG MIN,

3452 Leave a comment on paragraph 3452 0 ,ZHES SO,,

3453 Leave a comment on paragraph 3453 0  

3454 Leave a comment on paragraph 3454 0 There can be no turning back

3455 Leave a comment on paragraph 3455 0 Where we are stepping;

3456 Leave a comment on paragraph 3456 0 And not with where we’ve gone,

3457 Leave a comment on paragraph 3457 0 Or where we’ve yet to go.

3458 Leave a comment on paragraph 3458 0  

3459 Leave a comment on paragraph 3459 0  

3460 Leave a comment on paragraph 3460 0 [354]

3461 Leave a comment on paragraph 3461 0 SNGAR SONG ZIN DANG MA SONG BA [f. 19b] GNYIS LA ‘GRO BA’I BYA BA LAS PHYIR LDOG PA THA SNYAD DU MED DO {%DE}, DE GNYIS LAS ‘GRO BA’I BYA BA ‘GAGS PA DANG MA SKYES PA’I PHYIR,

3462 Leave a comment on paragraph 3462 0  

3463 Leave a comment on paragraph 3463 0 Now there is no turning back, even in a nominal sense, from the act of going—from either the part of the path where we have already gone, or the part where we have yet to go.  And that’s because, for these two parts, the act of going has already stopped; or else not yet begun.

3464 Leave a comment on paragraph 3464 0  

3465 Leave a comment on paragraph 3465 0  

3466 Leave a comment on paragraph 3466 0 [355]

3467 Leave a comment on paragraph 3467 0 BGOM BZHIN PA LAS NGO BO NYID KYIS SLAR LDOG PAR MI ‘GYUR TE, BGOM BZHIN PAR NGO BOS GRUB NA DUS KUN TU BGOM BZHIN PAR ‘GYUR BAS LDOG BZHIN PA MI ‘THAD PA’I PHYIR,

3468 Leave a comment on paragraph 3468 0  

3469 Leave a comment on paragraph 3469 0 Neither can there be a turning back, in and of itself, on that part of the path where we are in the process of stepping.  And that’s because—if being in the process of stepping existed in and of itself, and thus existed in every point of time—then it would be wrong to say that we were also in the process of turning back.

3470 Leave a comment on paragraph 3470 0  

3471 Leave a comment on paragraph 3471 0  

3472 Leave a comment on paragraph 3472 0 [356]

3473 Leave a comment on paragraph 3473 0 DER THAL, GZHI GCIG LA BLTOS PA’I PHAR BGOM BZHIN PA DANG TSUR LDOG BZHIN PA GNYIS ‘GAL BA’I PHYIR RO,,

3474 Leave a comment on paragraph 3474 0  

3475 Leave a comment on paragraph 3475 0 And that is so the case, because it would be contradictory—with regard to a single basis—to both be in the process of stepping, and be in the process of turning back.

3476 Leave a comment on paragraph 3476 0  

3477 Leave a comment on paragraph 3477 0  

3478 Leave a comment on paragraph 3478 0 [357]

3479 Leave a comment on paragraph 3479 0 SONG ZIN PA DANG MA SONG BA’I LAM LAS KYANG ‘GRO BA’I BYA BA LDOG PA MIN TE, RIM PA LTAR ‘GRO BA’I BYA BA ZHIG PA DANG MA SKYES PA’I PHYIR RO,,

3480 Leave a comment on paragraph 3480 0  

3481 Leave a comment on paragraph 3481 0 And it’s not as if we can turn back from the act of going down a path, either with that part of the path that we have already gone down, or with that part of the path that we are yet to go down, because—respectively—the act of going has already disappeared; and has yet to begin.

3482 Leave a comment on paragraph 3482 0  

3483 Leave a comment on paragraph 3483 0  

3484 Leave a comment on paragraph 3484 0  

3485 Leave a comment on paragraph 3485 0 Staying as going

3486 Leave a comment on paragraph 3486 0  

3487 Leave a comment on paragraph 3487 0 [358]

3488 Leave a comment on paragraph 3488 0 GNYIS PA NI,

3489 Leave a comment on paragraph 3489 0  

3490 Leave a comment on paragraph 3490 0 With this we have reached the second step in our denial of any nature to the person, by analyzing proofs for the existence of the act.  Here we demonstrate how denying attempted proofs for the existence of the act already disproves a definitive act of staying.  This is presented in the second half of the verse already begun:

3491 Leave a comment on paragraph 3491 0  

3492 Leave a comment on paragraph 3492 0  

3493 Leave a comment on paragraph 3493 0 [359]

3494 Leave a comment on paragraph 3494 0 (II.17b)

3495 Leave a comment on paragraph 3495 0  

3496 Leave a comment on paragraph 3496 0 …Gamanaṃ saṃpravṛttiś ca nivṛttiś ca gateḥ samā.

3497 Leave a comment on paragraph 3497 0  

3498 Leave a comment on paragraph 3498 0             …Gamanan sampravirttish cha nivirttish cha gateh sama.

3499 Leave a comment on paragraph 3499 0  

3500 Leave a comment on paragraph 3500 0  

3501 Leave a comment on paragraph 3501 0 ,’GRO BA DANG NI ‘JUG PA DANG,

3502 Leave a comment on paragraph 3502 0 ,LDOG PA YANG NI ‘GRO BA DANG, {%’GRO DANG MTSUNGS,}

3503 Leave a comment on paragraph 3503 0 ,ZHES SO,,

3504 Leave a comment on paragraph 3504 0  

3505 Leave a comment on paragraph 3505 0 This is the same as with

3506 Leave a comment on paragraph 3506 0 The going: as regards

3507 Leave a comment on paragraph 3507 0 Going; engaging;

3508 Leave a comment on paragraph 3508 0 Or turning back.

3509 Leave a comment on paragraph 3509 0  

3510 Leave a comment on paragraph 3510 0  

3511 Leave a comment on paragraph 3511 0 [360]

3512 Leave a comment on paragraph 3512 0 GAL TE GNAS PA RANG BZHIN GYIS YOD DO SNYAM NA,

3513 Leave a comment on paragraph 3513 0  

3514 Leave a comment on paragraph 3514 0 Now you might think to yourself, “But it seems to me that there must exist some kind of staying which exists through a nature of its own.”

3515 Leave a comment on paragraph 3515 0  

3516 Leave a comment on paragraph 3516 0  

3517 Leave a comment on paragraph 3517 0 [361]

3518 Leave a comment on paragraph 3518 0 GNAS PA RANG BZHIN GYIS MED DE DE DANG DE’I SGRUB BYED DU BKOD PA’I ‘GRO BA DANG GNAS PA LA ‘JUG PA RTZOM PA DANG, GNAS PA LA LDOG PA LA YANG NI ‘GRO BA ‘GOG PA’I SUN ‘BYIN BRJOD TSUL SNGA MA DANG MTSUNGS PAS NGO BOS GRUB PA ‘GOG NUS PA’I PHYIR,

3519 Leave a comment on paragraph 3519 0  

3520 Leave a comment on paragraph 3520 0 And yet staying is not something that exists through any nature of its own.  That’s because the various proofs that have already been attempted to support this kind of going apply here as well—being in the act of going; first engaging in or undertaking some staying; or turning back from some staying.  These ideas are overthrown in the same way that we overthrew those before, with going—the clear reasoning already presented possesses all the power to defeat as well the idea that anything here could exist in and of itself.

3521 Leave a comment on paragraph 3521 0  

3522 Leave a comment on paragraph 3522 0  

3523 Leave a comment on paragraph 3523 0 [362]

3524 Leave a comment on paragraph 3524 0 JI LTAR MTSUNGS NA, RE ZHIG GNAS PO MI ‘GRO STE, ,ZHES SOGS DANG, GNAS LA GNAS PA’I RTZOM MED DE, ,ZHES SOGS BSGYUR NAS ‘GOG TSUL ‘GRO? {%’GRE} BA’I PHYIR RO,,

3525 Leave a comment on paragraph 3525 0  

3526 Leave a comment on paragraph 3526 0 When we say “overthrown in the same way” what we mean is that you just follow the pattern that we saw in the verses before, substituting “staying” for “going.”  And so you’d have verses that included wording like “First of all, a stayer / Cannot go…”; or “You cannot undertake to stay / Where you’ve already stayed…”[50]

3527 Leave a comment on paragraph 3527 0  

3528 Leave a comment on paragraph 3528 0  

3529 Leave a comment on paragraph 3529 0  

3530 Leave a comment on paragraph 3530 0 Goer & going: one or separate?

3531 Leave a comment on paragraph 3531 0  

3532 Leave a comment on paragraph 3532 0 [363]

3533 Leave a comment on paragraph 3533 0 BZHI PA BYA BA’I NGO BO LA BRTAGS NAS ‘GOG PA LA GNYIS, ‘GRO BA PO DANG GCIG DANG THA DAD BRTAGS NAS DGAG PA DANG, ‘GRO BA POR ‘JOG PA’I BYA BA LA BYA BA GNYIS PA YOD MED BRTAG PA’O, ,DANG PO NI,

3534 Leave a comment on paragraph 3534 0  

3535 Leave a comment on paragraph 3535 0 And this brings us to the fourth and final part of our expanded explication here.  This is undertaking the denial of any nature to the person, by analyzing the essence of the act.  We proceed in two sections: denying any nature to the person, by examining whether they are one with or distinct from the one who is going; and then denying any such nature by examining whether or not there is any second going, along with the going that establishes someone as one who is going.  The first of these is covered in the next four verses of Wisdom:

3536 Leave a comment on paragraph 3536 0  

3537 Leave a comment on paragraph 3537 0  

3538 Leave a comment on paragraph 3538 0 [364]

3539 Leave a comment on paragraph 3539 0 (II.18-21)

3540 Leave a comment on paragraph 3540 0  

3541 Leave a comment on paragraph 3541 0 Yad eva gamanaṃ gantā sa eveti na yujyate,

3542 Leave a comment on paragraph 3542 0 Anya eva punar gantā gater iti na yujyate.

3543 Leave a comment on paragraph 3543 0  

3544 Leave a comment on paragraph 3544 0 Yad eva gamanaṃ gantā sa eva hi bhaved yadi,

3545 Leave a comment on paragraph 3545 0 Ekībhāvaḥ prasajyeta kartuḥ karmaṇa eva ca.

3546 Leave a comment on paragraph 3546 0  

3547 Leave a comment on paragraph 3547 0 Anya eva punar gantā gater yadi vikalpyate,

3548 Leave a comment on paragraph 3548 0 Gamanaṃ syād ṛte gantur gantā syād gamanād ṛte.

3549 Leave a comment on paragraph 3549 0  

3550 Leave a comment on paragraph 3550 0 Ekībhāvena vā siddhir nānābhāvena vā yayoḥ,

3551 Leave a comment on paragraph 3551 0 Na vidyate tayoḥ siddhiḥ kathaṃ nu khalu vidyate.

3552 Leave a comment on paragraph 3552 0  

3553 Leave a comment on paragraph 3553 0  

3554 Leave a comment on paragraph 3554 0 Yad eva gamanan ganta sa eveti na yujyate,

3555 Leave a comment on paragraph 3555 0 Anya eva punar ganta gater iti na yujyate.

3556 Leave a comment on paragraph 3556 0  

3557 Leave a comment on paragraph 3557 0 Yad eva gamanan ganta sa eva hi bhaved yadi,

3558 Leave a comment on paragraph 3558 0 Ekibhavah prasajyeta kartuh karmana eva cha.

3559 Leave a comment on paragraph 3559 0  

3560 Leave a comment on paragraph 3560 0 Anya eva punar ganta gater yadi vikalpyate,

3561 Leave a comment on paragraph 3561 0 Gamanan syad irte gantur ganta syad gamanad irte.

3562 Leave a comment on paragraph 3562 0  

3563 Leave a comment on paragraph 3563 0 Ekibhavena va siddhir nanabhavena va yayoh,

3564 Leave a comment on paragraph 3564 0 Na vidyate tayoh siddhih kathan nu khalu vidyate.

3565 Leave a comment on paragraph 3565 0  

3566 Leave a comment on paragraph 3566 0  

3567 Leave a comment on paragraph 3567 0 ,’GRO BA DE DANG ‘GRO BA PO,

3568 Leave a comment on paragraph 3568 0 ,DE NYID CES KYANG BYAR  [f. 20a] MI RUNG,

3569 Leave a comment on paragraph 3569 0 ,’GRO BA DANG NI ‘GRO BA PO,

3570 Leave a comment on paragraph 3570 0 ,GZHAN NYID CES KYANG BYAR MI RUNG,

3571 Leave a comment on paragraph 3571 0  

3572 Leave a comment on paragraph 3572 0 ,GAL TE ‘GRO BA GANG YIN PA,

3573 Leave a comment on paragraph 3573 0 ,DE NYID ‘GRO PO YIN GYUR NA,

3574 Leave a comment on paragraph 3574 0 ,BYED PA PO DANG LAS GNYIS KYANG,

3575 Leave a comment on paragraph 3575 0 ,GCIG PA NYID DU THAL PAR ‘GYUR,

3576 Leave a comment on paragraph 3576 0  

3577 Leave a comment on paragraph 3577 0 ,GAL TE ‘GRO DANG ‘GRO BA PO,

3578 Leave a comment on paragraph 3578 0 ,GZHAN PA NYID DU RNAM BRTAG NA,

3579 Leave a comment on paragraph 3579 0 ,’GRO PO MED PA’I ‘GRO BA DANG,

3580 Leave a comment on paragraph 3580 0 ,’GRO BA MED PA’I ‘GRO BOR {%POR} ‘GYUR,

3581 Leave a comment on paragraph 3581 0  

3582 Leave a comment on paragraph 3582 0 ,GANG DAG DNGOS PO GCIG PA DANG,

3583 Leave a comment on paragraph 3583 0 ,DNGOS PO GZHAN PA NYID DU NI,

3584 Leave a comment on paragraph 3584 0 ,GRUB PAR GYUR PA YOD MIN NA,

3585 Leave a comment on paragraph 3585 0 ,DE GNYIS GRUB PA JI LTAR YOD,

3586 Leave a comment on paragraph 3586 0 ,CES SO,,

3587 Leave a comment on paragraph 3587 0  

3588 Leave a comment on paragraph 3588 0 It would be wrong to call

3589 Leave a comment on paragraph 3589 0 The going and the goer

3590 Leave a comment on paragraph 3590 0 Just that; but it would be

3591 Leave a comment on paragraph 3591 0 Just as wrong to say

3592 Leave a comment on paragraph 3592 0 That the going and goer

3593 Leave a comment on paragraph 3593 0 Were completely separate.

3594 Leave a comment on paragraph 3594 0  

3595 Leave a comment on paragraph 3595 0 Suppose that the exact thing

3596 Leave a comment on paragraph 3596 0 Which was the act of going

3597 Leave a comment on paragraph 3597 0 Was the one who was going;

3598 Leave a comment on paragraph 3598 0 Then the agent and action as well

3599 Leave a comment on paragraph 3599 0 Would have to be one.

3600 Leave a comment on paragraph 3600 0  

3601 Leave a comment on paragraph 3601 0 Suppose you look into the question

3602 Leave a comment on paragraph 3602 0 Of whether the going, and the goer,

3603 Leave a comment on paragraph 3603 0 Are entirely separate.

3604 Leave a comment on paragraph 3604 0 There would be a going

3605 Leave a comment on paragraph 3605 0 Where there was no goer;

3606 Leave a comment on paragraph 3606 0 And there would be a goer

3607 Leave a comment on paragraph 3607 0 Where there was no going.

3608 Leave a comment on paragraph 3608 0  

3609 Leave a comment on paragraph 3609 0 Since this pair

3610 Leave a comment on paragraph 3610 0 Could never be a thing

3611 Leave a comment on paragraph 3611 0 Where they were one and the same,

3612 Leave a comment on paragraph 3612 0 And could never be a thing

3613 Leave a comment on paragraph 3613 0 Where they were entirely separate,

3614 Leave a comment on paragraph 3614 0 How then could these two

3615 Leave a comment on paragraph 3615 0 Even exist?

3616 Leave a comment on paragraph 3616 0  

3617 Leave a comment on paragraph 3617 0  

3618 Leave a comment on paragraph 3618 0 [365]

3619 Leave a comment on paragraph 3619 0 SKYES BU GOM PA ‘DOR BA YOD PAS ‘GRO BA PO RANG BZHIN GYIS YOD DO ZHE NA,

3620 Leave a comment on paragraph 3620 0  

3621 Leave a comment on paragraph 3621 0 Someone may come and make this assertion:

3622 Leave a comment on paragraph 3622 0  

3623 Leave a comment on paragraph 3623 0 There does exist someone who is a goer and who exists through a nature of their own; because there does exist a person who takes steps.

3624 Leave a comment on paragraph 3624 0  

3625 Leave a comment on paragraph 3625 0  

3626 Leave a comment on paragraph 3626 0 [366]

3627 Leave a comment on paragraph 3627 0 DE MI ‘THAD PAR THAL, SKYES BU GOM PA ‘DOR BA’I ‘GRO BA‘I BYA BA DE DANG ‘DOR MKHAN GYI ‘GRO BA PO SKYES BU GNYIS NI, RANG BZHIN GYIS GCIG PA DE NYID CES KYANG BYAR MI RUNG ZHING ‘GRO BA DANG NI ‘GRO BA PO GNYIS NI RANG BZHIN GYIS GZHAN PA NYID CES KYANG BYAR MI RUNG BA’I PHYIR,

3628 Leave a comment on paragraph 3628 0  

3629 Leave a comment on paragraph 3629 0 And yet that’s incorrect.  Let’s look at these two: the act of going—of taking steps—by a person; and the person who is a goer: who is someone taking the steps.  It would be wrong to call them “just that”—one and the same—through some nature of their own; but it would be just as wrong to say that the pair of the going and the goer were, by nature, completely separate from one another.

3630 Leave a comment on paragraph 3630 0  

3631 Leave a comment on paragraph 3631 0  

3632 Leave a comment on paragraph 3632 0 [367]

3633 Leave a comment on paragraph 3633 0 GAL TE RTAGS DANG PO MA GRUB NA, BYED PA PO DANG LAS SU BYA BA GNYIS KYANG THA DAD MED PA’I GCIG PA NYID DU THAL BAR ‘GYUR TE, ‘GRO BA‘I BYA BA GANG YIN PA DE NYID DANG ‘GRO BA PO GNYIS RANG BZHIN GYIS GCIG TU KHAS BLANGS PA’I PHYIR,

3634 Leave a comment on paragraph 3634 0  

3635 Leave a comment on paragraph 3635 0 And suppose you disagree to the first part of the reason we’ve given here.  In that case, these two—the agent undertaking an action, and the action in which they are engaged, as well—would have to be one and the same thing: nothing separate at all.  And that’s because you would have already accepted that the exact thing which was the act of going was at the same time one and the same with the one who was going, through some nature of their own.

3636 Leave a comment on paragraph 3636 0  

3637 Leave a comment on paragraph 3637 0  

3638 Leave a comment on paragraph 3638 0 [368]

3639 Leave a comment on paragraph 3639 0 GAL TE RTAGS PHYI MA MA GRUB NA, DE YANG MI ‘THAD PAR THAL, YANG ‘GRO BA’I BYA BA DANG ‘GRO BA PO NGO BO NYID KYIS GZHAN PA‘I THA DAD PA NYID DU GRUB MA GRUB BRTAGS NA DE’I TSE, ‘GRO BA PO LA BLTOS PA MED PA’I ‘GRO BA‘I BYA BA DANG, ‘GRO BA‘I BYA BA LA BLTOS PA MED PA’I ‘GRO BA PO BZUNG DU YOD PAR ‘GYUR NA NI DE LTAR [f. 020b] ‘DZIN PA YANG MIN PA’I PHYIR,

3640 Leave a comment on paragraph 3640 0  

3641 Leave a comment on paragraph 3641 0 Suppose then that you disagree to the second part of the reason we gave.  That too must be mistaken, since again you’d have to look into the question of whether the act of going, and the person who is the goer, are—in and of themselves—entirely separate from each other.  And you would have to end up accepting that there would be an act of going where there was no reliance upon a goer; and there would be a goer where there was no reliance upon an act of going.  And it’s not the case that taking this position would be right.

3642 Leave a comment on paragraph 3642 0  

3643 Leave a comment on paragraph 3643 0  

3644 Leave a comment on paragraph 3644 0 [369]

3645 Leave a comment on paragraph 3645 0 SNGA PHYI GNYIS KAS BZLOG PA ‘PHEN NO,,

3646 Leave a comment on paragraph 3646 0  

3647 Leave a comment on paragraph 3647 0 Both the former and latter parts of our reason serve to imply that, in fact, their opposite is the case.

3648 Leave a comment on paragraph 3648 0  

3649 Leave a comment on paragraph 3649 0  

3650 Leave a comment on paragraph 3650 0 [370]

3651 Leave a comment on paragraph 3651 0 DE’I PHYIR BYED PA PO DANG BYA BA GANG DAG DNGOS PO STE RANG BZHIN GCIG PA DANG, DNGOS PO STE RANG BZHIN GZHAN PA NYID DU GRUB PAR GYUR PA YOD PA YIN {%MIN} NA, DE GNYIS RANG BZHIN GYIS GRUB PA JI LTAR YOD PAR ‘GYUR TE MI RIGS PAR THAL, DE LTAR YOD PA LA RIGS PAS GNOD PA’I PHYIR,

3652 Leave a comment on paragraph 3652 0  

3653 Leave a comment on paragraph 3653 0 And so this pair—the agent of an action and the action itself—could never be a thing, in the sense where they were, by nature, one and the same; and they could never be a type of thing where they were, by nature, entirely separate from one another.  How then could these two exist in a way where they existed by nature?  It would not be correct at all.  Because the idea that something could exist in that way is thrown into question, by clear reasoning.[51]

3654 Leave a comment on paragraph 3654 0  

3655 Leave a comment on paragraph 3655 0  

3656 Leave a comment on paragraph 3656 0  

3657 Leave a comment on paragraph 3657 0  

3658 Leave a comment on paragraph 3658 0  

3659 Leave a comment on paragraph 3659 0  

3660 Leave a comment on paragraph 3660 0  

3661 Leave a comment on paragraph 3661 0 Appendices

3662 Leave a comment on paragraph 3662 0  

3663 Leave a comment on paragraph 3663 0  

3664 Leave a comment on paragraph 3664 0  

3665 Leave a comment on paragraph 3665 0  

3666 Leave a comment on paragraph 3666 0 Wisdom

3667 Leave a comment on paragraph 3667 0 Nagarjuna’s Root Text

3668 Leave a comment on paragraph 3668 0  

3669 Leave a comment on paragraph 3669 0 [f. 1b]

3670 Leave a comment on paragraph 3670 0 (title)

3671 Leave a comment on paragraph 3671 0 Prajñā Mūlamadhyāmaka Kārikā

3672 Leave a comment on paragraph 3672 0 Prajna Mulamadhyamaka Karika.

3673 Leave a comment on paragraph 3673 0  

3674 Leave a comment on paragraph 3674 0 #, ,RGYA GAR SKAD DU,

3675 Leave a comment on paragraph 3675 0 ,PRA DZNY’A N’A MA M’U LA MA DHY’A MA KA K’A RI KA ,

3676 Leave a comment on paragraph 3676 0  

3677 Leave a comment on paragraph 3677 0 In Sanskrit, the title of this work is:

3678 Leave a comment on paragraph 3678 0 Prajna Nama Mulamadhyamaka Karika.

3679 Leave a comment on paragraph 3679 0  

3680 Leave a comment on paragraph 3680 0  

3681 Leave a comment on paragraph 3681 0 BOD SKAD DU,

3682 Leave a comment on paragraph 3682 0 ,DBU MA RTZA BA’I TSIG LE’UR BYAS PA SHES RAB CES BYA BA,

3683 Leave a comment on paragraph 3683 0  

3684 Leave a comment on paragraph 3684 0 In Tibetan, this is:

3685 Leave a comment on paragraph 3685 0 Uma tsaway tsik-leur jepa Sherab chejawa.

3686 Leave a comment on paragraph 3686 0  

3687 Leave a comment on paragraph 3687 0 [In English, it is:

3688 Leave a comment on paragraph 3688 0 Wisdom: The Root Text on the Middle Way, Set in Verse]

3689 Leave a comment on paragraph 3689 0  

3690 Leave a comment on paragraph 3690 0  

3691 Leave a comment on paragraph 3691 0 (Tibetan translator’s prostration)

3692 Leave a comment on paragraph 3692 0 ,’JAM DPAL GZHON NUR GYUR PA LA PHYAG ‘TSAL LO,

3693 Leave a comment on paragraph 3693 0  

3694 Leave a comment on paragraph 3694 0 I bow down to Gentle Voice, become young.

3695 Leave a comment on paragraph 3695 0  

3696 Leave a comment on paragraph 3696 0  

3697 Leave a comment on paragraph 3697 0  

3698 Leave a comment on paragraph 3698 0 Chapter 1

3699 Leave a comment on paragraph 3699 0 An Examination of Factors

3700 Leave a comment on paragraph 3700 0  

3701 Leave a comment on paragraph 3701 0 (I.1-2)

3702 Leave a comment on paragraph 3702 0 Anirodham anutpādam anucchedam aśāśvatam,
Anekārtham anānārtham anāgamam anirgamam,

3703 Leave a comment on paragraph 3703 0 Yaḥ pratītyasamutpādaṃ prapañcopaśamaṁ śivam,
Deśayāmāsa Saṁbuddhas taṁ vande vadatāṁ varam.

3704 Leave a comment on paragraph 3704 0  

3705 Leave a comment on paragraph 3705 0 Anirodham anutpadam anuchedam ashashvatam,

3706 Leave a comment on paragraph 3706 0 Anekartham ananartham anagamam anirgamam,

3707 Leave a comment on paragraph 3707 0 Yah pratityasamutpadam prapanchopashaman shivam,

3708 Leave a comment on paragraph 3708 0 Deshayamasa Sambuddhas tan vande vadatan varam.

3709 Leave a comment on paragraph 3709 0  

3710 Leave a comment on paragraph 3710 0 ,GANG GIS RTEN CING ‘BREL PAR ‘BYUNG,

3711 Leave a comment on paragraph 3711 0 ,’GAG PA MED PA SKYE MED PA,

3712 Leave a comment on paragraph 3712 0 ,CHAD PA MED PA RTAG MED PA,

3713 Leave a comment on paragraph 3713 0 ,’ONG BA MED PA ‘GRO MED PA,

3714 Leave a comment on paragraph 3714 0 ,THA DAD DON MIN DON GCIG MIN,

3715 Leave a comment on paragraph 3715 0 ,SPROS PA NYER ZHI ZHI BSTAN PA,

3716 Leave a comment on paragraph 3716 0 ,RDZOGS PA’I SANGS RGYAS SMRA RNAMS KYI,

3717 Leave a comment on paragraph 3717 0 ,DAM PA DE LA PHYAG ‘TSAL LO,

3718 Leave a comment on paragraph 3718 0  

3719 Leave a comment on paragraph 3719 0 I bow down to that highest of teachers;

3720 Leave a comment on paragraph 3720 0 To the fully Enlightened One,

3721 Leave a comment on paragraph 3721 0 Who teaches us to reach that peace

3722 Leave a comment on paragraph 3722 0 Where our fantasies about how things exist

3723 Leave a comment on paragraph 3723 0 Are put to a final rest.

3724 Leave a comment on paragraph 3724 0  

3725 Leave a comment on paragraph 3725 0 I bow to the one who taught us

3726 Leave a comment on paragraph 3726 0 That things happen in dependence:

3727 Leave a comment on paragraph 3727 0 Nothing ends, and nothing begins;

3728 Leave a comment on paragraph 3728 0 Nothing stops, but nothing

3729 Leave a comment on paragraph 3729 0 Ever lasts forever.

3730 Leave a comment on paragraph 3730 0 Nothing comes, and nothing goes;

3731 Leave a comment on paragraph 3731 0 No two things are different,

3732 Leave a comment on paragraph 3732 0 Nor are any two the same.

3733 Leave a comment on paragraph 3733 0  

3734 Leave a comment on paragraph 3734 0  

3735 Leave a comment on paragraph 3735 0 (I.3)

3736 Leave a comment on paragraph 3736 0 Na svato nāpi parato na dvābhyāṃ nāpy ahetutaḥ,

3737 Leave a comment on paragraph 3737 0 Utpannā jātu vidyante bhāvāḥ kva cana ke cana.

3738 Leave a comment on paragraph 3738 0  

3739 Leave a comment on paragraph 3739 0 Na svato napi parato na dvabhyan napyahetutah,

3740 Leave a comment on paragraph 3740 0 Utpanna jatu vidyante bhavah kva chana ke chana.

3741 Leave a comment on paragraph 3741 0  

3742 Leave a comment on paragraph 3742 0 ,BDAG LAS MA YIN GZHAN LAS MIN,

3743 Leave a comment on paragraph 3743 0 ,GNYIS LAS MA YIN RGYU MED MIN,

3744 Leave a comment on paragraph 3744 0 ,DNGOS PO GANG DAG GANG NA YANG,

3745 Leave a comment on paragraph 3745 0 ,SKYE BA NAM YANG YOD MA YIN,

3746 Leave a comment on paragraph 3746 0  

3747 Leave a comment on paragraph 3747 0 Nothing grows from itself;

3748 Leave a comment on paragraph 3748 0 Nothing grows from something else;

3749 Leave a comment on paragraph 3749 0 Nothing grows from both;

3750 Leave a comment on paragraph 3750 0 And nothing grows without a cause.

3751 Leave a comment on paragraph 3751 0 There is nothing at all that grows at all.

3752 Leave a comment on paragraph 3752 0  

3753 Leave a comment on paragraph 3753 0  

3754 Leave a comment on paragraph 3754 0 (I.4)

3755 Leave a comment on paragraph 3755 0 Catvāraḥ pratyayā hetur ārambaṇam anantaram,

3756 Leave a comment on paragraph 3756 0 Tathaivādhipateyaṃ ca pratyayo nāsti pañcamaḥ.

3757 Leave a comment on paragraph 3757 0  

3758 Leave a comment on paragraph 3758 0 Chatvarah pratyaya hetur arambanam anantaram,

3759 Leave a comment on paragraph 3759 0 Tathaivadhipateyan cha pratyayo nasti panchamah.

3760 Leave a comment on paragraph 3760 0  

3761 Leave a comment on paragraph 3761 0 ,RKYEN RNAM BZHI STE RGYU DANG NI,

3762 Leave a comment on paragraph 3762 0 ,DMIGS PA DANG NI DE MA THAG,

3763 Leave a comment on paragraph 3763 0 ,BDAG PO YANG NI DE BZHIN TE,

3764 Leave a comment on paragraph 3764 0 ,RKYEN LNGA PA NI YOD MA YIN,

3765 Leave a comment on paragraph 3765 0  

3766 Leave a comment on paragraph 3766 0 The different types of conditions

3767 Leave a comment on paragraph 3767 0 Are four: the causal condition,

3768 Leave a comment on paragraph 3768 0 And just so then the object condition;

3769 Leave a comment on paragraph 3769 0 The condition for what comes immediate after;

3770 Leave a comment on paragraph 3770 0 And finally the dominant condition.

3771 Leave a comment on paragraph 3771 0 There is no fifth kind of condition.

3772 Leave a comment on paragraph 3772 0  

3773 Leave a comment on paragraph 3773 0  

3774 Leave a comment on paragraph 3774 0 (I.5)

3775 Leave a comment on paragraph 3775 0 Na hi svabhāvo bhāvānāṃ pratyayādiṣu vidyate,

3776 Leave a comment on paragraph 3776 0 Avidyamāne svabhāve parabhāvo na vidyate.

3777 Leave a comment on paragraph 3777 0  

3778 Leave a comment on paragraph 3778 0 Na hi svabhavo bhavanam pratyayadishu vidyate,

3779 Leave a comment on paragraph 3779 0 Avidyamane svabhave parabhavo na vidyate.

3780 Leave a comment on paragraph 3780 0  

3781 Leave a comment on paragraph 3781 0 ,DNGOS PO RNAMS KYI RANG BZHIN NI,

3782 Leave a comment on paragraph 3782 0 ,RKYEN LA SOGS LA YOD MA YIN,

3783 Leave a comment on paragraph 3783 0 ,BDAG GI DNGOS PO YOD MIN NA,

3784 Leave a comment on paragraph 3784 0 ,GZHAN DNGOS YOD PA MA YIN NO,

3785 Leave a comment on paragraph 3785 0  

3786 Leave a comment on paragraph 3786 0 The nature of things is not something

3787 Leave a comment on paragraph 3787 0 That exists in their conditions or such;

3788 Leave a comment on paragraph 3788 0 If there is no thing that’s a thing itself,

3789 Leave a comment on paragraph 3789 0 Then there is no thing that’s something else.

3790 Leave a comment on paragraph 3790 0  

3791 Leave a comment on paragraph 3791 0  

3792 Leave a comment on paragraph 3792 0 (I.6-7)

3793 Leave a comment on paragraph 3793 0 Kriyā na pratyayavatī nāpratyayavatī kriya,

3794 Leave a comment on paragraph 3794 0 Pratyayā nākriyāvantaḥ kriyāvantaś ca santyuta.

3795 Leave a comment on paragraph 3795 0 Utpadyate pratītyemān itīme pratyayāḥ kila,

3796 Leave a comment on paragraph 3796 0 Yāvan notpadyata ime tāvan nāpratyayāḥ katham.

3797 Leave a comment on paragraph 3797 0  

3798 Leave a comment on paragraph 3798 0 Kriya na pratyayavati napratyayavati kriya,

3799 Leave a comment on paragraph 3799 0 Pratyaya nakriyavantah kriyavantash cha santyuta.

3800 Leave a comment on paragraph 3800 0 Utpadyate pratityeman itime pratyayah kila,

3801 Leave a comment on paragraph 3801 0 Yavan notpadyata ime tavan napratyayah katham.

3802 Leave a comment on paragraph 3802 0  

3803 Leave a comment on paragraph 3803 0 ,BYA BA RKYEN DANG LDAN PA YIN {%MED},

3804 Leave a comment on paragraph 3804 0 ,RKYEN DANG MI LDAN BYA BA MED,

3805 Leave a comment on paragraph 3805 0 ,BYA BA MI LDAN RKYEN [f. 2a] MA YIN,

3806 Leave a comment on paragraph 3806 0 ,BYA BA LDAN YOD ‘ON TE NA,

3807 Leave a comment on paragraph 3807 0 ,’DI DAG LA BRTEN SKYE BAS NA,

3808 Leave a comment on paragraph 3808 0 ,DE PHYIR ‘DI DAG RKYEN CES GRAG

3809 Leave a comment on paragraph 3809 0 ,JI SRID MI SKYE DE SRID DU,

3810 Leave a comment on paragraph 3810 0 ,’DI DAG RKYEN MIN JI LTAR MIN,

3811 Leave a comment on paragraph 3811 0  

3812 Leave a comment on paragraph 3812 0 There is no act

3813 Leave a comment on paragraph 3813 0 Which has a condition;

3814 Leave a comment on paragraph 3814 0 And there is no act

3815 Leave a comment on paragraph 3815 0 Which has no condition.

3816 Leave a comment on paragraph 3816 0  

3817 Leave a comment on paragraph 3817 0 If the act did have it,

3818 Leave a comment on paragraph 3818 0 And in that case

3819 Leave a comment on paragraph 3819 0 Conditions were called

3820 Leave a comment on paragraph 3820 0 What they are because

3821 Leave a comment on paragraph 3821 0 It had grown depending upon them,

3822 Leave a comment on paragraph 3822 0  

3823 Leave a comment on paragraph 3823 0 Then until such time

3824 Leave a comment on paragraph 3824 0 As it had grown,

3825 Leave a comment on paragraph 3825 0 How could it be that they were not

3826 Leave a comment on paragraph 3826 0 Something that wasn’t a condition?

3827 Leave a comment on paragraph 3827 0  

3828 Leave a comment on paragraph 3828 0  

3829 Leave a comment on paragraph 3829 0 (I.8)

3830 Leave a comment on paragraph 3830 0 Naivāsato naiva sataḥ pratyayo ‘rthasya yujyate,

3831 Leave a comment on paragraph 3831 0 Asataḥ pratyayaḥ kasya sataś ca pratyayena kim.

3832 Leave a comment on paragraph 3832 0  

3833 Leave a comment on paragraph 3833 0 Naivasato naiva satah pratyayorthasya yujyate,

3834 Leave a comment on paragraph 3834 0 Asatah pratyayah kasya satash cha pratyayena kim.

3835 Leave a comment on paragraph 3835 0  

3836 Leave a comment on paragraph 3836 0 ,MED DAM YOD PA’I DON LA YANG,

3837 Leave a comment on paragraph 3837 0 ,RKYEN NI RUNG BA MA YIN TE,

3838 Leave a comment on paragraph 3838 0 ,MED NA GANG GI RKYEN DU ‘GYUR,

3839 Leave a comment on paragraph 3839 0 ,YOD NA RKYEN GYIS CI ZHIG BYA,

3840 Leave a comment on paragraph 3840 0  

3841 Leave a comment on paragraph 3841 0 How could a thing ever be

3842 Leave a comment on paragraph 3842 0 A condition for something,

3843 Leave a comment on paragraph 3843 0 Whether that thing existed or not?

3844 Leave a comment on paragraph 3844 0  

3845 Leave a comment on paragraph 3845 0 For if it didn’t exist,

3846 Leave a comment on paragraph 3846 0 What would the condition

3847 Leave a comment on paragraph 3847 0 Be a condition for?

3848 Leave a comment on paragraph 3848 0  

3849 Leave a comment on paragraph 3849 0 And if it did exist,

3850 Leave a comment on paragraph 3850 0 What would be

3851 Leave a comment on paragraph 3851 0 The use of the condition?

3852 Leave a comment on paragraph 3852 0  

3853 Leave a comment on paragraph 3853 0  

3854 Leave a comment on paragraph 3854 0 (I.9)

3855 Leave a comment on paragraph 3855 0 Na san nāsan na sad asan dharmo nirvartate yadā,

3856 Leave a comment on paragraph 3856 0 Kathaṃ nirvartako hetur evaṃ sati hi yujyate.

3857 Leave a comment on paragraph 3857 0  

3858 Leave a comment on paragraph 3858 0 Na san nasan na sad asan dharmo nirvartate yada,

3859 Leave a comment on paragraph 3859 0 Katham nirvartako hetur evan sati hi yujyate.

3860 Leave a comment on paragraph 3860 0  

3861 Leave a comment on paragraph 3861 0 ,GANG TSE CHOS NI YOD PA DANG,

3862 Leave a comment on paragraph 3862 0 ,MED DANG YOD MED MI ‘GRUB PA,

3863 Leave a comment on paragraph 3863 0 ,JI LTAR SGRUB BYED RGYU ZHES BYA,

3864 Leave a comment on paragraph 3864 0 ,DE LTA YIN NA MI RIGS SO,

3865 Leave a comment on paragraph 3865 0  

3866 Leave a comment on paragraph 3866 0 Where something that neither exists,

3867 Leave a comment on paragraph 3867 0 Nor doesn’t exist,

3868 Leave a comment on paragraph 3868 0 Nor both does and doesn’t exist

3869 Leave a comment on paragraph 3869 0 Cannot be produced,

3870 Leave a comment on paragraph 3870 0 How can you call something a cause

3871 Leave a comment on paragraph 3871 0 That worked to produce it?

3872 Leave a comment on paragraph 3872 0 It would be wrong,

3873 Leave a comment on paragraph 3873 0 If that’s the way it is.

3874 Leave a comment on paragraph 3874 0  

3875 Leave a comment on paragraph 3875 0  

3876 Leave a comment on paragraph 3876 0 (I.10)

3877 Leave a comment on paragraph 3877 0 Anārambaṇa evāyaṃ san dharma upadiśyate,

3878 Leave a comment on paragraph 3878 0 Athānārambaṇe dharme kuta ārambaṇaṃ punaḥ.

3879 Leave a comment on paragraph 3879 0  

3880 Leave a comment on paragraph 3880 0 Anarambana evayan san dharma upadishyate,

3881 Leave a comment on paragraph 3881 0 Athanarambane dharme kuta arambanam punah.

3882 Leave a comment on paragraph 3882 0  

3883 Leave a comment on paragraph 3883 0 ,YOD PA’I CHOS ‘DI DMIGS PA NI,

3884 Leave a comment on paragraph 3884 0 ,MED PA KHO NA NYE BAR BSTAN,

3885 Leave a comment on paragraph 3885 0 ,CI STE CHOS NI DMIGS MED NA,

3886 Leave a comment on paragraph 3886 0 ,DMIGS PA YOD PAR GA LA ‘GYUR,

3887 Leave a comment on paragraph 3887 0  

3888 Leave a comment on paragraph 3888 0 You take something which already exists

3889 Leave a comment on paragraph 3889 0 And invariably refer to it

3890 Leave a comment on paragraph 3890 0 As not yet having an object.

3891 Leave a comment on paragraph 3891 0 And if you say, “Well then,

3892 Leave a comment on paragraph 3892 0 It does not exist,” then how

3893 Leave a comment on paragraph 3893 0 Could entities of perception

3894 Leave a comment on paragraph 3894 0 Ever possess an object?

3895 Leave a comment on paragraph 3895 0  

3896 Leave a comment on paragraph 3896 0  

3897 Leave a comment on paragraph 3897 0 (I.11)

3898 Leave a comment on paragraph 3898 0 Anutpanneṣu dharmeṣu nirodho nopapadyate,

3899 Leave a comment on paragraph 3899 0 Nānantaram ato yuktaṃ niruddhe pratyayaś ca kaḥ.

3900 Leave a comment on paragraph 3900 0  

3901 Leave a comment on paragraph 3901 0 Anutpanneshu dharmeshu nirodho nopapadyate,

3902 Leave a comment on paragraph 3902 0 Nanantaram ato yuktan niruddhe pratyayash cha kah.

3903 Leave a comment on paragraph 3903 0  

3904 Leave a comment on paragraph 3904 0 ,CHOS RNAMS SKYES PA MA YIN NA,

3905 Leave a comment on paragraph 3905 0 ,’GAG PA ‘THAD PAR MI ‘GYUR RO,

3906 Leave a comment on paragraph 3906 0 ,DE PHYIR DE MA THAG MI RIGS,

3907 Leave a comment on paragraph 3907 0 ,’GAGS NA RKYEN YANG GANG ZHIG YIN,

3908 Leave a comment on paragraph 3908 0  

3909 Leave a comment on paragraph 3909 0 If things had not yet grown, then it

3910 Leave a comment on paragraph 3910 0 Would be incorrect for them to end.

3911 Leave a comment on paragraph 3911 0 Thus the idea of the one for what

3912 Leave a comment on paragraph 3912 0 Comes immediately after is wrong;

3913 Leave a comment on paragraph 3913 0 If it were to end, then how

3914 Leave a comment on paragraph 3914 0 Could it ever be a condition?

3915 Leave a comment on paragraph 3915 0  

3916 Leave a comment on paragraph 3916 0  

3917 Leave a comment on paragraph 3917 0 (I.12)

3918 Leave a comment on paragraph 3918 0 Bhāvānāṃ niḥsvabhāvānāṃ na sattā vidyate yataḥ,

3919 Leave a comment on paragraph 3919 0 Satīdam asmin bhavatītyetan naivopapadyate.

3920 Leave a comment on paragraph 3920 0  

3921 Leave a comment on paragraph 3921 0 Bhavanan nihsvabhavanan na satta vidyate yatah,

3922 Leave a comment on paragraph 3922 0 Satidam asmin bhavatityetan naivopapadyate.

3923 Leave a comment on paragraph 3923 0  

3924 Leave a comment on paragraph 3924 0 ,DNGOS PO RANG BZHIN MED RNAMS KYI,

3925 Leave a comment on paragraph 3925 0 ,YOD PA GANG PHYIR YOD MIN NA,

3926 Leave a comment on paragraph 3926 0 ,’DI YOD PAS NA ‘DI ‘BYUNG ZHES,

3927 Leave a comment on paragraph 3927 0 ,BYA BA ‘DI NI ‘THAD MA YIN,

3928 Leave a comment on paragraph 3928 0  

3929 Leave a comment on paragraph 3929 0 Things though do possess a nature,

3930 Leave a comment on paragraph 3930 0 For if it were the case they didn’t,

3931 Leave a comment on paragraph 3931 0 The statement made where it was said

3932 Leave a comment on paragraph 3932 0 That “This will happen, if that is there”

3933 Leave a comment on paragraph 3933 0 Could never have been correct.

3934 Leave a comment on paragraph 3934 0  

3935 Leave a comment on paragraph 3935 0  

3936 Leave a comment on paragraph 3936 0 (I.13-14)

3937 Leave a comment on paragraph 3937 0 Na ca vyastasamasteṣu pratyayeṣvasti tat phalam,

3938 Leave a comment on paragraph 3938 0 Pratyayebhyaḥ kathaṃ tac ca bhaven na pratyayeṣu yat.

3939 Leave a comment on paragraph 3939 0 Athāsad api tat tebhyaḥ pratyayebhyaḥ pravartate,

3940 Leave a comment on paragraph 3940 0 Apratyayebhyo ‘pi kasmān nābhipravartate phalam.

3941 Leave a comment on paragraph 3941 0  

3942 Leave a comment on paragraph 3942 0 Na cha vyastasamasteshu pratyayashvasti tat phalam,

3943 Leave a comment on paragraph 3943 0 Pratyayebhyah kathan tach cha bhaven na pratyayeshu yat.

3944 Leave a comment on paragraph 3944 0 Athasad api tat tebhyah pratyayebhyah pravartate,

3945 Leave a comment on paragraph 3945 0 Apratyayebhyo’pi kasman nabhipravartate phalam.

3946 Leave a comment on paragraph 3946 0  

3947 Leave a comment on paragraph 3947 0 ,RKYEN RNAMS SO SO ‘DUS PA LA,

3948 Leave a comment on paragraph 3948 0 ,’BRAS BU DE NI MED PA NYID,

3949 Leave a comment on paragraph 3949 0 ,RKYEN RNAMS LA NI GANG MED PA,

3950 Leave a comment on paragraph 3950 0 ,DE NI RKYEN LAS JI LTAR SKYE,

3951 Leave a comment on paragraph 3951 0 ,CI STE DE NI MED PAR YANG,

3952 Leave a comment on paragraph 3952 0 ,RKYEN DE DAG LAS SKYE ‘GYUR NA,

3953 Leave a comment on paragraph 3953 0 ,RKYEN MA YIN PA DAG LAS KYANG,

3954 Leave a comment on paragraph 3954 0 ,CI YI PHYIR NA SKYE MI ‘GYUR,

3955 Leave a comment on paragraph 3955 0  

3956 Leave a comment on paragraph 3956 0 There cannot be any result at all

3957 Leave a comment on paragraph 3957 0 In the convening of each

3958 Leave a comment on paragraph 3958 0 Of the individual conditions.

3959 Leave a comment on paragraph 3959 0  

3960 Leave a comment on paragraph 3960 0 How could something grow from conditions

3961 Leave a comment on paragraph 3961 0 If it had never been in those conditions?

3962 Leave a comment on paragraph 3962 0  

3963 Leave a comment on paragraph 3963 0 For if the result were to grow from these

3964 Leave a comment on paragraph 3964 0 Conditions without being in them,

3965 Leave a comment on paragraph 3965 0 Then why couldn’t the same result

3966 Leave a comment on paragraph 3966 0 Begin to grow from things

3967 Leave a comment on paragraph 3967 0 That weren’t conditions?

3968 Leave a comment on paragraph 3968 0  

3969 Leave a comment on paragraph 3969 0  

3970 Leave a comment on paragraph 3970 0 (I.15-16)

3971 Leave a comment on paragraph 3971 0 Phalaṃ ca pratyayamayaṃ pratyayāścāsvayaṃmayāḥ,

3972 Leave a comment on paragraph 3972 0 Phalamasvamayebhyo yat tat pratyayamayaṃ katham.

3973 Leave a comment on paragraph 3973 0 Tasmān na pratyayamayaṃ nāpratyayamayaṃ phalam,

3974 Leave a comment on paragraph 3974 0 Saṃvidyate phalābhāvāt pratyayāpratyayāḥ kutaḥ.

3975 Leave a comment on paragraph 3975 0  

3976 Leave a comment on paragraph 3976 0 Phalan cha pratyayamayam pratyayashchasvayammayah,

3977 Leave a comment on paragraph 3977 0 Phalamasvamayebhyo yat tat pratyayamayan katham.

3978 Leave a comment on paragraph 3978 0 Tasman na pratyayamayan napratyayamayam phalam,

3979 Leave a comment on paragraph 3979 0 Sanvidyate phalabhavat pratyayapratyayah kutah.

3980 Leave a comment on paragraph 3980 0  

3981 Leave a comment on paragraph 3981 0 ,’BRAS BU RKYEN GYI RANG BZHIN NA,

3982 Leave a comment on paragraph 3982 0 ,RKYEN RNAMS BDAG GI RANG [f. 2b] BZHIN MIN,

3983 Leave a comment on paragraph 3983 0 ,BDAG DNGOS MIN LAS ‘BRAS BU GANG,

3984 Leave a comment on paragraph 3984 0 ,DE NI JI LTAR RKYEN RANG BZHIN,

3985 Leave a comment on paragraph 3985 0 ,DE PHYIR RKYEN GYI RANG BZHIN MIN,

3986 Leave a comment on paragraph 3986 0 ,RKYEN MIN RANG BZHIN ‘BRAS BU NI,

3987 Leave a comment on paragraph 3987 0 ,YOD MIN ‘BRAS BU MED PAS NA,

3988 Leave a comment on paragraph 3988 0 ,RKYEN MIN RKYEN DU GA LA ‘GYUR,

3989 Leave a comment on paragraph 3989 0  

3990 Leave a comment on paragraph 3990 0 Suppose you assert that results

3991 Leave a comment on paragraph 3991 0 Constitute a nature

3992 Leave a comment on paragraph 3992 0 Of their conditions;

3993 Leave a comment on paragraph 3993 0 But conditions are not things

3994 Leave a comment on paragraph 3994 0 With a nature of their own.

3995 Leave a comment on paragraph 3995 0  

3996 Leave a comment on paragraph 3996 0 And so how could those,

3997 Leave a comment on paragraph 3997 0 Regardless of how you look at it,

3998 Leave a comment on paragraph 3998 0 Be some nature of their conditions?

3999 Leave a comment on paragraph 3999 0 Because there is none

4000 Leave a comment on paragraph 4000 0 With the nature of its conditions.

4001 Leave a comment on paragraph 4001 0  

4002 Leave a comment on paragraph 4002 0  

4003 Leave a comment on paragraph 4003 0 (chapter title)

4004 Leave a comment on paragraph 4004 0  

4005 Leave a comment on paragraph 4005 0 ,RKYEN BRTAG PA ZHES BYA BA STE RAB TU BYED PA DANG PO’O,,

4006 Leave a comment on paragraph 4006 0  

4007 Leave a comment on paragraph 4007 0 Here ends the first chapter of Wisdom:

4008 Leave a comment on paragraph 4008 0 “An Analysis of Conditions”

4009 Leave a comment on paragraph 4009 0  

4010 Leave a comment on paragraph 4010 0  

4011 Leave a comment on paragraph 4011 0  

4012 Leave a comment on paragraph 4012 0 Chapter 2

4013 Leave a comment on paragraph 4013 0 An Examination of Coming & Going

4014 Leave a comment on paragraph 4014 0  

4015 Leave a comment on paragraph 4015 0  

4016 Leave a comment on paragraph 4016 0 (II.1)

4017 Leave a comment on paragraph 4017 0 Gataṃ na gamyate tāvad agataṃ naiva gamyate,

4018 Leave a comment on paragraph 4018 0 Gatāgatavinirmuktaṃ gamyamānaṃ na gamyate.

4019 Leave a comment on paragraph 4019 0  

4020 Leave a comment on paragraph 4020 0 Gatan na gamyate tavad agatan naiva gamyate,

4021 Leave a comment on paragraph 4021 0 Gatagatavinirmuktan gamyamanam na gamyate.

4022 Leave a comment on paragraph 4022 0  

4023 Leave a comment on paragraph 4023 0 ,RE ZHIG SONG LA MI ‘GRO STE,

4024 Leave a comment on paragraph 4024 0 ,MA SONG BA LA {%LA’ANG} ‘GRO BA MIN,

4025 Leave a comment on paragraph 4025 0 ,SONG DANG MA SONG MA GTOGS PAR,

4026 Leave a comment on paragraph 4026 0 ,BGOM PA BYED PAR MI ‘GYUR RO,,

4027 Leave a comment on paragraph 4027 0  

4028 Leave a comment on paragraph 4028 0 First of all, having gone

4029 Leave a comment on paragraph 4029 0 Is not going;

4030 Leave a comment on paragraph 4030 0 Neither is not having gone

4031 Leave a comment on paragraph 4031 0 Going.

4032 Leave a comment on paragraph 4032 0 And yet except for having gone

4033 Leave a comment on paragraph 4033 0 And not having gone,

4034 Leave a comment on paragraph 4034 0 You can never be stepping.

4035 Leave a comment on paragraph 4035 0  

4036 Leave a comment on paragraph 4036 0  

4037 Leave a comment on paragraph 4037 0 (II.2)

4038 Leave a comment on paragraph 4038 0 Ceṣṭā yatra gatis tatra gamyamāne ca sā yataḥ,

4039 Leave a comment on paragraph 4039 0 Na gate nāgate ceṣṭā gamyamāne gatis tataḥ.

4040 Leave a comment on paragraph 4040 0  

4041 Leave a comment on paragraph 4041 0 Cheshta yatra gatis tatra gamyamane cha sa yatah,

4042 Leave a comment on paragraph 4042 0 Na gate nagate cheshta gamyamane gatis tatah.

4043 Leave a comment on paragraph 4043 0  

4044 Leave a comment on paragraph 4044 0 ,GANG NA G-YO BA DE NA ‘GRO,

4045 Leave a comment on paragraph 4045 0 ,DE YANG GANG PHYIR BGOM PA LA,

4046 Leave a comment on paragraph 4046 0 ,G-YO BA SONG MIN MA SONG MIN,

4047 Leave a comment on paragraph 4047 0 ,DE PHYIR BGOM LA ‘GRO BA YOD,

4048 Leave a comment on paragraph 4048 0  

4049 Leave a comment on paragraph 4049 0 Wherever one is in motion,

4050 Leave a comment on paragraph 4050 0 There is going.

4051 Leave a comment on paragraph 4051 0 And why is that so?

4052 Leave a comment on paragraph 4052 0 When we are stepping,

4053 Leave a comment on paragraph 4053 0 The motion is not having gone,

4054 Leave a comment on paragraph 4054 0 Nor is it not having gone.

4055 Leave a comment on paragraph 4055 0 And so there is going

4056 Leave a comment on paragraph 4056 0 Where there is stepping.

4057 Leave a comment on paragraph 4057 0  

4058 Leave a comment on paragraph 4058 0  

4059 Leave a comment on paragraph 4059 0 (II.3)

4060 Leave a comment on paragraph 4060 0 Gamyamānasya gamanaṃ kathaṃ nāmopapatsyate,

4061 Leave a comment on paragraph 4061 0 Gamyamānaṃ vigamanaṃ yadā naivopapadyate.

4062 Leave a comment on paragraph 4062 0  

4063 Leave a comment on paragraph 4063 0 Gamyamanasya gamanan kathan namopapatsyate,

4064 Leave a comment on paragraph 4064 0 Gamyamanan vigamanan yada naivopapadyate.

4065 Leave a comment on paragraph 4065 0  

4066 Leave a comment on paragraph 4066 0 ,BGOM LA ‘GRO BA YIN PAR NI,

4067 Leave a comment on paragraph 4067 0 ,JI LTA BUR NA ‘THAD PAR ‘GYUR,

4068 Leave a comment on paragraph 4068 0 ,GANG TSE ‘GRO BA MED PA YI,

4069 Leave a comment on paragraph 4069 0 ,BGOM PA ‘THAD PA MED PHYIR RO,,

4070 Leave a comment on paragraph 4070 0  

4071 Leave a comment on paragraph 4071 0 How could it be correct to say

4072 Leave a comment on paragraph 4072 0 That there was going

4073 Leave a comment on paragraph 4073 0 Where there was stepping?

4074 Leave a comment on paragraph 4074 0 For it would never be correct

4075 Leave a comment on paragraph 4075 0 To say there was a stepping

4076 Leave a comment on paragraph 4076 0 Where there was no going.

4077 Leave a comment on paragraph 4077 0  

4078 Leave a comment on paragraph 4078 0  

4079 Leave a comment on paragraph 4079 0 (II.4)

4080 Leave a comment on paragraph 4080 0 Gamyamānasya gamanaṃ yasya tasya prasajyate,

4081 Leave a comment on paragraph 4081 0 Ṛte gater gamyamānaṃ gamyamānaṃ hi gamyate.

4082 Leave a comment on paragraph 4082 0  

4083 Leave a comment on paragraph 4083 0 Gamyamanasya gamanan yasya tasya prasajyate,

4084 Leave a comment on paragraph 4084 0 Irte gater gamyamanam gamyamanan hi gamyate.

4085 Leave a comment on paragraph 4085 0  

4086 Leave a comment on paragraph 4086 0 ,GANG GI BGOM PA LA ‘GRO BA,

4087 Leave a comment on paragraph 4087 0 ,DE YI BGOM LA ‘GRO MED PAR,

4088 Leave a comment on paragraph 4088 0 ,THAL BAR ‘GYUR TE GANG GI PHYIR,

4089 Leave a comment on paragraph 4089 0 ,BGOM LA ‘GRO BA YIN PHYIR RO,,

4090 Leave a comment on paragraph 4090 0  

4091 Leave a comment on paragraph 4091 0 Where there is a going

4092 Leave a comment on paragraph 4092 0 Where there is a stepping,

4093 Leave a comment on paragraph 4093 0 The stepping would

4094 Leave a comment on paragraph 4094 0 Of a necessity

4095 Leave a comment on paragraph 4095 0 Lose the going—

4096 Leave a comment on paragraph 4096 0 For there is a going

4097 Leave a comment on paragraph 4097 0 In a stepping.

4098 Leave a comment on paragraph 4098 0  

4099 Leave a comment on paragraph 4099 0  

4100 Leave a comment on paragraph 4100 0 (II.5-6)

4101 Leave a comment on paragraph 4101 0 Gamyamānasya gamane prasaktaṃ gamanadvayam,

4102 Leave a comment on paragraph 4102 0 Yena tad gamyamānaṃ ca yac cātra gamanaṃ punaḥ.

4103 Leave a comment on paragraph 4103 0 Dvau gantārau prasajyete prasakte gamanadvaye,

4104 Leave a comment on paragraph 4104 0 Gantāraṃ hi tiraskṛtya gamanaṃ nopapadyate.

4105 Leave a comment on paragraph 4105 0  

4106 Leave a comment on paragraph 4106 0 Gamyamanasya gamane prasaktam gamanadvayam,

4107 Leave a comment on paragraph 4107 0 Yena tad gamyamanan cha yach chatra gamanam punah.

4108 Leave a comment on paragraph 4108 0 Dvau gantarau prasajyete prasakte gamanadvaye,

4109 Leave a comment on paragraph 4109 0 Gantaran hi tiraskirtya gamanan nopapadyate.

4110 Leave a comment on paragraph 4110 0  

4111 Leave a comment on paragraph 4111 0 ,BGO {%BGOM} LAM {%LA} ‘GRO BA YOD NA NI,

4112 Leave a comment on paragraph 4112 0 ,’GRO BA GNYIS SU THAL ‘GYUR TE,

4113 Leave a comment on paragraph 4113 0 ,GANG GIS DE BA GOM {%DE BGOM} GYUR PA DANG,

4114 Leave a comment on paragraph 4114 0 ,DE LA ‘GRO BA GANG YIN PA’O,

4115 Leave a comment on paragraph 4115 0 ,’GRO BA GNYIS SU THAL ‘GYUR NA,

4116 Leave a comment on paragraph 4116 0 ,’GRO BA PO YANG GNYIS SU ‘GYUR,

4117 Leave a comment on paragraph 4117 0 ,GANG PHYIR ‘GRO BO MED PAR NI,

4118 Leave a comment on paragraph 4118 0 ,’GRO BA ‘THAD PAR MI ‘GYUR RO,

4119 Leave a comment on paragraph 4119 0  

4120 Leave a comment on paragraph 4120 0 If there existed a going

4121 Leave a comment on paragraph 4121 0 With the stepping,

4122 Leave a comment on paragraph 4122 0 Then there would have to be

4123 Leave a comment on paragraph 4123 0 Two goings:

4124 Leave a comment on paragraph 4124 0 The one where one was stepping,

4125 Leave a comment on paragraph 4125 0 And the one where that was going.

4126 Leave a comment on paragraph 4126 0  

4127 Leave a comment on paragraph 4127 0 And if there had to be two goings,

4128 Leave a comment on paragraph 4128 0 Then there would have to be

4129 Leave a comment on paragraph 4129 0 Two goers too; for it would never be

4130 Leave a comment on paragraph 4130 0 Correct to say there was a going

4131 Leave a comment on paragraph 4131 0 Where there is no goer.

4132 Leave a comment on paragraph 4132 0  

4133 Leave a comment on paragraph 4133 0  

4134 Leave a comment on paragraph 4134 0 (II.7)

4135 Leave a comment on paragraph 4135 0 Gantāraṃ cet tiraskṛtya gamanaṃ nopapadyate,

4136 Leave a comment on paragraph 4136 0 Gamane ‘sati gantātha kuta eva bhaviṣyati.

4137 Leave a comment on paragraph 4137 0  

4138 Leave a comment on paragraph 4138 0 Gantaran chet tiraskirtya gamanan nopapadyate,

4139 Leave a comment on paragraph 4139 0 Gamane’sati gantatha kuta eva bhavishyati.

4140 Leave a comment on paragraph 4140 0  

4141 Leave a comment on paragraph 4141 0 ,GAL TE ‘GRO BA {%PO} MED GYUR NA,

4142 Leave a comment on paragraph 4142 0 ,’GRO BA ‘THAD PAR MI ‘GYUR TE,

4143 Leave a comment on paragraph 4143 0 ,’GRO BA MED NA ‘GRO BA PO,

4144 Leave a comment on paragraph 4144 0 ,YOD PA NYID DU GA LA ‘GYUR,

4145 Leave a comment on paragraph 4145 0  

4146 Leave a comment on paragraph 4146 0 Now going could never be correct

4147 Leave a comment on paragraph 4147 0 In a case where there’s no goer;

4148 Leave a comment on paragraph 4148 0 For how could there ever be

4149 Leave a comment on paragraph 4149 0 The goer themselves,

4150 Leave a comment on paragraph 4150 0 In a case where there’s no going?

4151 Leave a comment on paragraph 4151 0  

4152 Leave a comment on paragraph 4152 0  

4153 Leave a comment on paragraph 4153 0 (II.8)

4154 Leave a comment on paragraph 4154 0 Gantā na gacchati tāvad agantā naiva gacchati,

4155 Leave a comment on paragraph 4155 0 Anyo gantur agantuś ca kas tṛtīyo ‘tha gacchati.

4156 Leave a comment on paragraph 4156 0  

4157 Leave a comment on paragraph 4157 0 Ganta na gachati tavad aganta naiva gachati,

4158 Leave a comment on paragraph 4158 0 Anyo gantur agantush cha kas tirtiyo tha gachati.

4159 Leave a comment on paragraph 4159 0  

4160 Leave a comment on paragraph 4160 0 ,RE ZHIG ‘GRO PO MI ‘GRO STE,

4161 Leave a comment on paragraph 4161 0 ,’GRO BA PO MIN ‘GRO BA MIN,

4162 Leave a comment on paragraph 4162 0 ,’GRO PO ‘GRO PO MIN LAS GZHAN,

4163 Leave a comment on paragraph 4163 0 ,GSUM PA GANG ZHIG ‘GRO BAR ‘GYUR,

4164 Leave a comment on paragraph 4164 0  

4165 Leave a comment on paragraph 4165 0 First of all, no goer goes;

4166 Leave a comment on paragraph 4166 0 But neither does someone

4167 Leave a comment on paragraph 4167 0 Who’s no goer go.

4168 Leave a comment on paragraph 4168 0 How so too could someone go

4169 Leave a comment on paragraph 4169 0 Who was some third possibility:

4170 Leave a comment on paragraph 4170 0 Someone besides a goer, or not?

4171 Leave a comment on paragraph 4171 0  

4172 Leave a comment on paragraph 4172 0  

4173 Leave a comment on paragraph 4173 0 (II.9)

4174 Leave a comment on paragraph 4174 0 Gantā tāvad gacchatīti katham evopapatsyate,

4175 Leave a comment on paragraph 4175 0 Gamanena vinā gantā yadā naivopapadyate.

4176 Leave a comment on paragraph 4176 0  

4177 Leave a comment on paragraph 4177 0 Ganta tavad gachatiti katham evopapatsyate,

4178 Leave a comment on paragraph 4178 0 Gamanena vina ganta yada naivopapadyate.

4179 Leave a comment on paragraph 4179 0  

4180 Leave a comment on paragraph 4180 0 ,GANG TSE ‘GRO BA MED PAR NI,

4181 Leave a comment on paragraph 4181 0 ,’GRO BA {%PO} ‘THAD PAR MI ‘GYUR NA,

4182 Leave a comment on paragraph 4182 0 ,RE ZHIG ‘GRO BO {%PO} ‘GRO’O ZHES,

4183 Leave a comment on paragraph 4183 0 ,JI LTAR ‘THAD PA NYID DU ‘GYUR,

4184 Leave a comment on paragraph 4184 0  

4185 Leave a comment on paragraph 4185 0 In a case where there’s no going,

4186 Leave a comment on paragraph 4186 0 It would never be correct

4187 Leave a comment on paragraph 4187 0 For there to be a goer.

4188 Leave a comment on paragraph 4188 0 And so how could it ever

4189 Leave a comment on paragraph 4189 0 Be correct to say

4190 Leave a comment on paragraph 4190 0 That a goer now was going?

4191 Leave a comment on paragraph 4191 0  

4192 Leave a comment on paragraph 4192 0  

4193 Leave a comment on paragraph 4193 0 (II.10)

4194 Leave a comment on paragraph 4194 0 Pakṣo gantā gacchatīti yasya tasya prasajyate,

4195 Leave a comment on paragraph 4195 0 Gamanena vinā gantā gantur gamanam icchataḥ.

4196 Leave a comment on paragraph 4196 0  

4197 Leave a comment on paragraph 4197 0 Paksho ganta gachatiti yasya tasya prasajyate,

4198 Leave a comment on paragraph 4198 0 Gamanena vina ganta gantur gamanam ichatah.

4199 Leave a comment on paragraph 4199 0  

4200 Leave a comment on paragraph 4200 0 ,GANG GI PHYOGS LA ‘GRO BA PO,

4201 Leave a comment on paragraph 4201 0 ,’GRO BA DE LA ‘GRO MED PA’I,

4202 Leave a comment on paragraph 4202 0 ,’GRO BO {%PO} YIN PAR THAL ‘GYUR TE,

4203 Leave a comment on paragraph 4203 0 ,’GRO BO {%PO} ‘GRO BAR ‘DOD PHYIR RO,

4204 Leave a comment on paragraph 4204 0  

4205 Leave a comment on paragraph 4205 0 In any position that says

4206 Leave a comment on paragraph 4206 0 That a goer is going,

4207 Leave a comment on paragraph 4207 0 There would have to be

4208 Leave a comment on paragraph 4208 0 A goer that wasn’t,

4209 Leave a comment on paragraph 4209 0 Because you’d be saying

4210 Leave a comment on paragraph 4210 0 That the goer was going.

4211 Leave a comment on paragraph 4211 0  

4212 Leave a comment on paragraph 4212 0  

4213 Leave a comment on paragraph 4213 0 (II.11)

4214 Leave a comment on paragraph 4214 0 Gamane dve prasajyete gantā yadyuta gacchati,

4215 Leave a comment on paragraph 4215 0 Ganteti cājyate yena gantā san yac ca gacchati.

4216 Leave a comment on paragraph 4216 0  

4217 Leave a comment on paragraph 4217 0 Gamane dve prasajyete ganta yadyuta gachati,

4218 Leave a comment on paragraph 4218 0 Ganteti chajyate yena ganta san yach cha gachati.

4219 Leave a comment on paragraph 4219 0  

4220 Leave a comment on paragraph 4220 0 ,GAL TE ‘GRO BO {%PO} ‘GRO ‘GYUR NA,

4221 Leave a comment on paragraph 4221 0 ,’GRO BA GNYIS SU THAL ‘GYUR TE,

4222 Leave a comment on paragraph 4222 0 ,GANG GI {%GIS} ‘GRO BOR {%POR} MNGON PA DANG,

4223 Leave a comment on paragraph 4223 0 ,’GRO BOR {%POR} GYUR NAS GANG ‘GRO BA’O,

4224 Leave a comment on paragraph 4224 0  

4225 Leave a comment on paragraph 4225 0 If the goer were going,

4226 Leave a comment on paragraph 4226 0 Then there would have to be

4227 Leave a comment on paragraph 4227 0 Two goings: one which

4228 Leave a comment on paragraph 4228 0 Specified the goer,

4229 Leave a comment on paragraph 4229 0 And the other the going

4230 Leave a comment on paragraph 4230 0 Once one was a goer.

4231 Leave a comment on paragraph 4231 0  

4232 Leave a comment on paragraph 4232 0  

4233 Leave a comment on paragraph 4233 0 (II.12)

4234 Leave a comment on paragraph 4234 0 Gate nārabhyate gantuṃ gantuṃ nārabhyate ‘gate,

4235 Leave a comment on paragraph 4235 0 Nārabhyate gamyamāne gantum ārabhyate kuha.

4236 Leave a comment on paragraph 4236 0  

4237 Leave a comment on paragraph 4237 0 Gate narabhyate gantun gantun narabhyate’gate,

4238 Leave a comment on paragraph 4238 0 Narabhyate gamyamane gantum arabhyate kuha.

4239 Leave a comment on paragraph 4239 0  

4240 Leave a comment on paragraph 4240 0 ,SONG LA ‘GRO BA’I RTZOM MED DE,

4241 Leave a comment on paragraph 4241 0 ,MA SONG BA LA’ANG ‘GRO RTZOM MED,

4242 Leave a comment on paragraph 4242 0 ,BGO {%BGOM} LA RTZOM PA YOD MIN NA,

4243 Leave a comment on paragraph 4243 0 ,GANG DU ‘GRO LA {%BA} RTZOM PAR BYED,

4244 Leave a comment on paragraph 4244 0  

4245 Leave a comment on paragraph 4245 0 You cannot undertake to go

4246 Leave a comment on paragraph 4246 0 Where you’ve already gone;

4247 Leave a comment on paragraph 4247 0 Neither can this be done

4248 Leave a comment on paragraph 4248 0 Where you’ve yet to go.

4249 Leave a comment on paragraph 4249 0 If the undertaking is not something

4250 Leave a comment on paragraph 4250 0 That could ever be there with stepping,

4251 Leave a comment on paragraph 4251 0 Then where could you ever

4252 Leave a comment on paragraph 4252 0 Undertake to go?

4253 Leave a comment on paragraph 4253 0  

4254 Leave a comment on paragraph 4254 0  

4255 Leave a comment on paragraph 4255 0 (II.13)

4256 Leave a comment on paragraph 4256 0 Na pūrvaṃ gamanārambhād gamyamānaṃ na vā gatam,

4257 Leave a comment on paragraph 4257 0 Yatrārabhyeta gamanam agate gamanaṃ kutaḥ.

4258 Leave a comment on paragraph 4258 0  

4259 Leave a comment on paragraph 4259 0 Na purvan gamanarambhad gamyamanan na va gatam,

4260 Leave a comment on paragraph 4260 0 Yatrarabhyeta gamanam agate gamanan kutah.

4261 Leave a comment on paragraph 4261 0  

4262 Leave a comment on paragraph 4262 0 ,’GRO BA RTZOM PA’I SNGA ROL NA,

4263 Leave a comment on paragraph 4263 0 ,GANG DU ‘GRO BA RTZOM ‘GYUR BA’I {%BA},

4264 Leave a comment on paragraph 4264 0 ,BGOM PA MED CING SONG BA MED,

4265 Leave a comment on paragraph 4265 0 ,MA SONG [f. 3a] ‘GRO BA GA LA YOD,

4266 Leave a comment on paragraph 4266 0  

4267 Leave a comment on paragraph 4267 0 There exists no spot for stepping—

4268 Leave a comment on paragraph 4268 0 Where they are undertaking to go—

4269 Leave a comment on paragraph 4269 0 Before they have undertaken to go.

4270 Leave a comment on paragraph 4270 0  

4271 Leave a comment on paragraph 4271 0 Neither does there exist a spot

4272 Leave a comment on paragraph 4272 0 Where they have already gone.

4273 Leave a comment on paragraph 4273 0  

4274 Leave a comment on paragraph 4274 0 And how could a person undertake

4275 Leave a comment on paragraph 4275 0 To go down a spot

4276 Leave a comment on paragraph 4276 0 That they hadn’t gone down yet?

4277 Leave a comment on paragraph 4277 0  

4278 Leave a comment on paragraph 4278 0  

4279 Leave a comment on paragraph 4279 0 (II.14)

4280 Leave a comment on paragraph 4280 0 Gataṃ kiṃ gamyamānaṃ kim agataṃ kiṃ vikalpyate,

4281 Leave a comment on paragraph 4281 0 Adṛśyamāna ārambhe gamanasyaiva sarvathā.

4282 Leave a comment on paragraph 4282 0  

4283 Leave a comment on paragraph 4283 0 Gatan kin gamyamanan kim agatan kin vikalpyate,

4284 Leave a comment on paragraph 4284 0 Adirshyamana arambhe gamanasyaiva sarvatha.

4285 Leave a comment on paragraph 4285 0  

4286 Leave a comment on paragraph 4286 0 ,’GRO BA {%’GRO RTZOM} RNAM PA THAMS CAD DU,

4287 Leave a comment on paragraph 4287 0 ,SNANG BA MED PA NYID YIN NA,

4288 Leave a comment on paragraph 4288 0 ,SONG BA CI ZHIG BGOM PA CI,

4289 Leave a comment on paragraph 4289 0 ,MA SONG CI ZHIG RNAM PAR BRTAG

4290 Leave a comment on paragraph 4290 0  

4291 Leave a comment on paragraph 4291 0 At the point where undertaking

4292 Leave a comment on paragraph 4292 0 To go disappears completely,

4293 Leave a comment on paragraph 4293 0 Then where is the part gone done;

4294 Leave a comment on paragraph 4294 0 And where is the part

4295 Leave a comment on paragraph 4295 0 Being stepped upon;

4296 Leave a comment on paragraph 4296 0 And where is the part

4297 Leave a comment on paragraph 4297 0 We’ve yet to go down,

4298 Leave a comment on paragraph 4298 0 That we seek to investigate?

4299 Leave a comment on paragraph 4299 0  

4300 Leave a comment on paragraph 4300 0  

4301 Leave a comment on paragraph 4301 0 (II.15-16)

4302 Leave a comment on paragraph 4302 0 Gantā na tiṣṭhati tāvad agantā naiva tiṣṭhati,

4303 Leave a comment on paragraph 4303 0 Anyo gantur agantuś ca kas tṛtīyo ‘tha tiṣṭhati.

4304 Leave a comment on paragraph 4304 0 Gantā tāvat tiṣṭhatīti katham evopapatsyate,

4305 Leave a comment on paragraph 4305 0 Gamanena vinā gantā yadā naivopapadyate.

4306 Leave a comment on paragraph 4306 0  

4307 Leave a comment on paragraph 4307 0 Ganta na tishthati tavad aganta naiva tishthati,

4308 Leave a comment on paragraph 4308 0 Anyo gantur agantush cha kas tirtiyo’tha tishthati.

4309 Leave a comment on paragraph 4309 0 Ganta tavat tishthatiti katham evopapatsyate,

4310 Leave a comment on paragraph 4310 0 Gamanena vina ganta yada naivopapadyate.

4311 Leave a comment on paragraph 4311 0  

4312 Leave a comment on paragraph 4312 0 ,RE ZHIG ‘GRO BO {%PO} MI SDOD DE,

4313 Leave a comment on paragraph 4313 0 ,’GRO BA PO MIN SDOD PA MIN,

4314 Leave a comment on paragraph 4314 0 ,’GRO PO ‘GRO BA YIN PA LAS, {%’GRO PO MIN LAS GZHAN,}

4315 Leave a comment on paragraph 4315 0 ,GSUM PA GANG ZHIG SDOD PAR ‘GYUR,

4316 Leave a comment on paragraph 4316 0 ,GANG TSE ‘GRO BA MED PAR NI,

4317 Leave a comment on paragraph 4317 0 ,’GRO BO {%PO} ‘THAD PAR MI ‘GYUR NA,

4318 Leave a comment on paragraph 4318 0 ,RE SHIG ‘GRO PO SDOD DO ZHES,

4319 Leave a comment on paragraph 4319 0 ,CI {%JI} LTAR ‘THAD PA NYID DU ‘GYUR,

4320 Leave a comment on paragraph 4320 0  

4321 Leave a comment on paragraph 4321 0 First of all, a goer

4322 Leave a comment on paragraph 4322 0 Cannot stand still;

4323 Leave a comment on paragraph 4323 0 But neither can someone

4324 Leave a comment on paragraph 4324 0 Not a goer stand still.

4325 Leave a comment on paragraph 4325 0  

4326 Leave a comment on paragraph 4326 0 There would be someone

4327 Leave a comment on paragraph 4327 0 Standing still

4328 Leave a comment on paragraph 4328 0 Who was a third possibility

4329 Leave a comment on paragraph 4329 0 Between one who was a goer

4330 Leave a comment on paragraph 4330 0 And someone not a goer.

4331 Leave a comment on paragraph 4331 0  

4332 Leave a comment on paragraph 4332 0 At the point where

4333 Leave a comment on paragraph 4333 0 No going was there,

4334 Leave a comment on paragraph 4334 0 A goer then

4335 Leave a comment on paragraph 4335 0 Could never be correct.

4336 Leave a comment on paragraph 4336 0  

4337 Leave a comment on paragraph 4337 0 How could it at all be correct

4338 Leave a comment on paragraph 4338 0 To say, in the first place,

4339 Leave a comment on paragraph 4339 0 That a goer was standing still?

4340 Leave a comment on paragraph 4340 0  

4341 Leave a comment on paragraph 4341 0  

4342 Leave a comment on paragraph 4342 0 (II.17a)

4343 Leave a comment on paragraph 4343 0 Na tiṣṭhati gamyamānān na gatān nāgatād api…

4344 Leave a comment on paragraph 4344 0  

4345 Leave a comment on paragraph 4345 0 Na tishthati gamyamanan na gatan nagatad api…

4346 Leave a comment on paragraph 4346 0  

4347 Leave a comment on paragraph 4347 0 ,BGOM LAS LDOG PAR MI ‘GYUR TE,

4348 Leave a comment on paragraph 4348 0 ,SONG DANG MA SONG LAS KYANG MIN,

4349 Leave a comment on paragraph 4349 0  

4350 Leave a comment on paragraph 4350 0 There can be no turning back

4351 Leave a comment on paragraph 4351 0 Where we are stepping;

4352 Leave a comment on paragraph 4352 0 And not with where we’ve gone,

4353 Leave a comment on paragraph 4353 0 Or where we’ve yet to go.

4354 Leave a comment on paragraph 4354 0  

4355 Leave a comment on paragraph 4355 0  

4356 Leave a comment on paragraph 4356 0 (II.17b)

4357 Leave a comment on paragraph 4357 0 …Gamanaṃ saṃpravṛttiś ca nivṛttiś ca gateḥ samā.

4358 Leave a comment on paragraph 4358 0  

4359 Leave a comment on paragraph 4359 0 …Gamanan sampravirttish cha nivirttish cha gateh sama.

4360 Leave a comment on paragraph 4360 0  

4361 Leave a comment on paragraph 4361 0 ,’GRO BA DANG NI ‘JUG PA DANG,

4362 Leave a comment on paragraph 4362 0 ,LDOG PA YANG NI ‘GRO BA DANG, {%’GRO DANG MTSUNGS,}

4363 Leave a comment on paragraph 4363 0  

4364 Leave a comment on paragraph 4364 0 This is the same as with

4365 Leave a comment on paragraph 4365 0 The going: as regards

4366 Leave a comment on paragraph 4366 0 Going; engaging;

4367 Leave a comment on paragraph 4367 0 Or turning back.

4368 Leave a comment on paragraph 4368 0  

4369 Leave a comment on paragraph 4369 0  

4370 Leave a comment on paragraph 4370 0 (II.18-21)

4371 Leave a comment on paragraph 4371 0 Yad eva gamanaṃ gantā sa eveti na yujyate,

4372 Leave a comment on paragraph 4372 0 Anya eva punar gantā gater iti na yujyate.

4373 Leave a comment on paragraph 4373 0  

4374 Leave a comment on paragraph 4374 0 Yad eva gamanaṃ gantā sa eva hi bhaved yadi,

4375 Leave a comment on paragraph 4375 0 Ekībhāvaḥ prasajyeta kartuḥ karmaṇa eva ca.

4376 Leave a comment on paragraph 4376 0  

4377 Leave a comment on paragraph 4377 0 Anya eva punar gantā gater yadi vikalpyate,

4378 Leave a comment on paragraph 4378 0 Gamanaṃ syād ṛte gantur gantā syād gamanād ṛte.

4379 Leave a comment on paragraph 4379 0  

4380 Leave a comment on paragraph 4380 0 Ekībhāvena vā siddhir nānābhāvena vā yayoḥ,

4381 Leave a comment on paragraph 4381 0 Na vidyate tayoḥ siddhiḥ kathaṃ nu khalu vidyate.

4382 Leave a comment on paragraph 4382 0  

4383 Leave a comment on paragraph 4383 0 Yad eva gamanan ganta sa eveti na yujyate,

4384 Leave a comment on paragraph 4384 0 Anya eva punar ganta gater iti na yujyate.

4385 Leave a comment on paragraph 4385 0  

4386 Leave a comment on paragraph 4386 0 Yad eva gamanan ganta sa eva hi bhaved yadi,

4387 Leave a comment on paragraph 4387 0 Ekibhavah prasajyeta kartuh karmana eva cha.

4388 Leave a comment on paragraph 4388 0  

4389 Leave a comment on paragraph 4389 0 Anya eva punar ganta gater yadi vikalpyate,

4390 Leave a comment on paragraph 4390 0 Gamanan syad irte gantur ganta syad gamanad irte.

4391 Leave a comment on paragraph 4391 0  

4392 Leave a comment on paragraph 4392 0 Ekibhavena va siddhir nanabhavena va yayoh,

4393 Leave a comment on paragraph 4393 0 Na vidyate tayoh siddhih kathan nu khalu vidyate.

4394 Leave a comment on paragraph 4394 0  

4395 Leave a comment on paragraph 4395 0 ,’GRO BA DE DANG ‘GRO BA PO,

4396 Leave a comment on paragraph 4396 0 ,DE NYID CES KYANG BYAR  [f. 20a] MI RUNG,

4397 Leave a comment on paragraph 4397 0 ,’GRO BA DANG NI ‘GRO BA PO,

4398 Leave a comment on paragraph 4398 0 ,GZHAN NYID CES KYANG BYAR MI RUNG,

4399 Leave a comment on paragraph 4399 0  

4400 Leave a comment on paragraph 4400 0 ,GAL TE ‘GRO BA GANG YIN PA,

4401 Leave a comment on paragraph 4401 0 ,DE NYID ‘GRO PO YIN GYUR NA,

4402 Leave a comment on paragraph 4402 0 ,BYED PA PO DANG LAS GNYIS KYANG,

4403 Leave a comment on paragraph 4403 0 ,GCIG PA NYID DU THAL PAR ‘GYUR,

4404 Leave a comment on paragraph 4404 0  

4405 Leave a comment on paragraph 4405 0 ,GAL TE ‘GRO DANG ‘GRO BA PO,

4406 Leave a comment on paragraph 4406 0 ,GZHAN PA NYID DU RNAM BRTAG NA,

4407 Leave a comment on paragraph 4407 0 ,’GRO PO MED PA’I ‘GRO BA DANG,

4408 Leave a comment on paragraph 4408 0 ,’GRO BA MED PA’I ‘GRO BOR {%POR} ‘GYUR,

4409 Leave a comment on paragraph 4409 0  

4410 Leave a comment on paragraph 4410 0 ,GANG DAG DNGOS PO GCIG PA DANG,

4411 Leave a comment on paragraph 4411 0 ,DNGOS PO GZHAN PA NYID DU NI,

4412 Leave a comment on paragraph 4412 0 ,GRUB PAR GYUR PA YOD MIN NA,

4413 Leave a comment on paragraph 4413 0 ,DE GNYIS GRUB PA JI LTAR YOD,

4414 Leave a comment on paragraph 4414 0  

4415 Leave a comment on paragraph 4415 0 It would be wrong to call

4416 Leave a comment on paragraph 4416 0 The going and the goer

4417 Leave a comment on paragraph 4417 0 Just that; but it would be

4418 Leave a comment on paragraph 4418 0 Just as wrong to say

4419 Leave a comment on paragraph 4419 0 That the going and goer

4420 Leave a comment on paragraph 4420 0 Were completely separate.

4421 Leave a comment on paragraph 4421 0  

4422 Leave a comment on paragraph 4422 0 Suppose that the exact thing

4423 Leave a comment on paragraph 4423 0 Which was the act of going

4424 Leave a comment on paragraph 4424 0 Was the one who was going;

4425 Leave a comment on paragraph 4425 0 Then the agent and action as well

4426 Leave a comment on paragraph 4426 0 Would have to be one.

4427 Leave a comment on paragraph 4427 0  

4428 Leave a comment on paragraph 4428 0 Suppose you look into the question

4429 Leave a comment on paragraph 4429 0 Of whether the going, and the goer,

4430 Leave a comment on paragraph 4430 0 Are entirely separate.

4431 Leave a comment on paragraph 4431 0 There would be a going

4432 Leave a comment on paragraph 4432 0 Where there was no goer;

4433 Leave a comment on paragraph 4433 0 And there would be a goer

4434 Leave a comment on paragraph 4434 0 Where there was no going.

4435 Leave a comment on paragraph 4435 0  

4436 Leave a comment on paragraph 4436 0 Since this pair

4437 Leave a comment on paragraph 4437 0 Could never be a thing

4438 Leave a comment on paragraph 4438 0 Where they were one and the same,

4439 Leave a comment on paragraph 4439 0 And could never be a thing

4440 Leave a comment on paragraph 4440 0 Where they were entirely separate,

4441 Leave a comment on paragraph 4441 0 How then could these two

4442 Leave a comment on paragraph 4442 0 Even exist?

4443 Leave a comment on paragraph 4443 0  

4444 Leave a comment on paragraph 4444 0  

4445 Leave a comment on paragraph 4445 0 To be continued!

4446 Leave a comment on paragraph 4446 0  

4447 Leave a comment on paragraph 4447 0  

4448 Leave a comment on paragraph 4448 0  

4449 Leave a comment on paragraph 4449 0  

4450 Leave a comment on paragraph 4450 0  

4451 Leave a comment on paragraph 4451 0 An Excerpt from

4452 Leave a comment on paragraph 4452 0 The Sutra on the Source of the Jewels

4453 Leave a comment on paragraph 4453 0  

4454 Leave a comment on paragraph 4454 0 Arya Nagarjuna relies most famously upon sheer logic to prove emptiness in his masterpiece, Wisdom.  Commentators since his time have added samples from some of the original sutras, typically at the end of chapters, to show that the Arya’s ideas are firmly based as well on the direct word of the Buddha.

4455 Leave a comment on paragraph 4455 0  

4456 Leave a comment on paragraph 4456 0 A popular source, mentioned by Choney Lama himself at the end of Chapter 1, is The Sutra on the Source of the Jewels—which is cited by Master Chandrakirti for example as he concludes his own explanation of the chapter.  In his Sea of Emptiness, Je Tsongkapa offers his usual insightful commentary upon these lines, which we present here, to give our reader a taste of the original sources for Nagarjuna’s wisdom.[52]

4457 Leave a comment on paragraph 4457 0  

4458 Leave a comment on paragraph 4458 0 [A1]

4459 Leave a comment on paragraph 4459 0 RIGS PA MI SHES SHING LUNG TZAM SKYABS SU GYUR PA RNAMS KYIS RTOG GE SKAM PO’I BSTAN BCOS TZAM GYIS BSGRUBS PA YIN NO ZHES SMRA BA DGAG PA’I PHYIR DANG,

4460 Leave a comment on paragraph 4460 0  

4461 Leave a comment on paragraph 4461 0 Now some people might say:

4462 Leave a comment on paragraph 4462 0  

4463 Leave a comment on paragraph 4463 0 All these books are just the product of some dry logicians who know nothing about clear reasoning—who hide in quotations from scripture, and use them to try to prove something.

4464 Leave a comment on paragraph 4464 0  

4465 Leave a comment on paragraph 4465 0 One of the purposes of this chapter is to address these objections.

4466 Leave a comment on paragraph 4466 0  

4467 Leave a comment on paragraph 4467 0  

4468 Leave a comment on paragraph 4468 0 [A2]

4469 Leave a comment on paragraph 4469 0 CHOS RNAMS SKYE BA MED PAR STON PA’I GSUNG RAB THAMS CAD RAB TU BYED PA ‘DIS BSHAD PAR BYA BA YIN PAR BSTAN PA’I PHYIR NGES PA’I DON GYI LUNG DANG SBYOR BA’I PHYOGS TZAM STON PA NI,

4470 Leave a comment on paragraph 4470 0  

4471 Leave a comment on paragraph 4471 0 At the same time, we can present just a sampling of scripture which is literal—and not figurative—in order to show that this first chapter manages to explain the entire body of Buddhist scripture which treats the fact that nothing ever starts.

4472 Leave a comment on paragraph 4472 0  

4473 Leave a comment on paragraph 4473 0  

4474 Leave a comment on paragraph 4474 0 [A3]

4475 Leave a comment on paragraph 4475 0 ‘PHAGS PA DKON MCHOG ‘BYUNG GNAS KYI MDO LAS,

4476 Leave a comment on paragraph 4476 0  

4477 Leave a comment on paragraph 4477 0 And so here we go, from the Sutra on the Source of the Jewels:

4478 Leave a comment on paragraph 4478 0  

4479 Leave a comment on paragraph 4479 0  

4480 Leave a comment on paragraph 4480 0 (1a)

4481 Leave a comment on paragraph 4481 0 ,GANG NA’ANG STONG PAR RIG PA MA MCHIS PAR,[53]

4482 Leave a comment on paragraph 4482 0 ,NAM MKHA’ BAR SNANG BYA YI RJES DANG MTSUNGS,

4483 Leave a comment on paragraph 4483 0  

4484 Leave a comment on paragraph 4484 0 The mind that understands emptiness

4485 Leave a comment on paragraph 4485 0 In anything at all

4486 Leave a comment on paragraph 4486 0 Is simply an impossibility;

4487 Leave a comment on paragraph 4487 0  

4488 Leave a comment on paragraph 4488 0 It’s just the same as the track

4489 Leave a comment on paragraph 4489 0 That a bird leaves behind

4490 Leave a comment on paragraph 4490 0 As it crosses the empty sky.

4491 Leave a comment on paragraph 4491 0  

4492 Leave a comment on paragraph 4492 0  

4493 Leave a comment on paragraph 4493 0 [A4]

4494 Leave a comment on paragraph 4494 0 ,ZHES DE KHO NA NYID DANG RO GCIG TU GYUR PA SPROS PA MED PA’I YE SHES DPE DE DANG ‘DRA BAR BSTAN NO,,

4495 Leave a comment on paragraph 4495 0  

4496 Leave a comment on paragraph 4496 0 These lines are using a metaphor to refer to the wisdom which is free of all imagined things, and which becomes a single song with suchness.

4497 Leave a comment on paragraph 4497 0  

4498 Leave a comment on paragraph 4498 0 [A5]

4499 Leave a comment on paragraph 4499 0 DE KHO NA NYID NI,

4500 Leave a comment on paragraph 4500 0  

4501 Leave a comment on paragraph 4501 0 The suchness itself is then presented in the lines that come next:

4502 Leave a comment on paragraph 4502 0  

4503 Leave a comment on paragraph 4503 0  

4504 Leave a comment on paragraph 4504 0 (1b)

4505 Leave a comment on paragraph 4505 0 ,GANG NA’ANG NGO BO NYID ‘GA’ YOD MIN PA,

4506 Leave a comment on paragraph 4506 0 ,DE NI NAM YANG GZHAN GYI RGYUR MI ‘GYUR,

4507 Leave a comment on paragraph 4507 0 (2a)

4508 Leave a comment on paragraph 4508 0 ,GANG GI NGO BO NYID NI MI RNYED PA,

4509 Leave a comment on paragraph 4509 0 ,RANG BZHIN MED DE JI LTAR GZHAN GYI RKYEN,

4510 Leave a comment on paragraph 4510 0  

4511 Leave a comment on paragraph 4511 0 Nothing that never had

4512 Leave a comment on paragraph 4512 0 Any essence of its own

4513 Leave a comment on paragraph 4513 0 Could ever act as a cause

4514 Leave a comment on paragraph 4514 0 For something other than it.

4515 Leave a comment on paragraph 4515 0  

4516 Leave a comment on paragraph 4516 0 How could something

4517 Leave a comment on paragraph 4517 0 That had no essence—

4518 Leave a comment on paragraph 4518 0 Something without a nature

4519 Leave a comment on paragraph 4519 0 Of its own—

4520 Leave a comment on paragraph 4520 0 Ever act as a cause,

4521 Leave a comment on paragraph 4521 0 For something else?

4522 Leave a comment on paragraph 4522 0  

4523 Leave a comment on paragraph 4523 0  

4524 Leave a comment on paragraph 4524 0 [A6]

4525 Leave a comment on paragraph 4525 0 ,ZHES RGYU DANG RKYEN LA SKYED BYED KYI RANG BZHIN MED PA DANG,

4526 Leave a comment on paragraph 4526 0  

4527 Leave a comment on paragraph 4527 0 What these lines are saying is that neither causes nor conditions have any nature of their own, where they make things start.

4528 Leave a comment on paragraph 4528 0  

4529 Leave a comment on paragraph 4529 0  

4530 Leave a comment on paragraph 4530 0 (2b)

4531 Leave a comment on paragraph 4531 0 ,RANG BZHIN MED PA GZHAN GYIS CI ZHIG SKYED,

4532 Leave a comment on paragraph 4532 0 ,RGYU DE BDE BAR GSHEGS PAS BSTAN PA’O,

4533 Leave a comment on paragraph 4533 0  

4534 Leave a comment on paragraph 4534 0 And how could something

4535 Leave a comment on paragraph 4535 0 Without a nature

4536 Leave a comment on paragraph 4536 0 Ever be started

4537 Leave a comment on paragraph 4537 0 By something else?

4538 Leave a comment on paragraph 4538 0  

4539 Leave a comment on paragraph 4539 0 These are the reasons

4540 Leave a comment on paragraph 4540 0 That the One Gone to Bliss

4541 Leave a comment on paragraph 4541 0 Taught for us.

4542 Leave a comment on paragraph 4542 0  

4543 Leave a comment on paragraph 4543 0  

4544 Leave a comment on paragraph 4544 0 [A7]

4545 Leave a comment on paragraph 4545 0 ,ZHES ‘BRAS BU LA BSKYED BYA’I RANG BZHIN MED PA’I STONG NYID RGYAL BAS RGYU MTSAN DANG BCAS TE BSTAN PA DE NYID DO ZHES GSUNGS SO,,

4546 Leave a comment on paragraph 4546 0  

4547 Leave a comment on paragraph 4547 0 These lines are expressing that results have no nature of their own either—of being started by something.  This then is exactly the kind of place in scripture where the victorious Buddha says that things have no nature at all of these two kinds—of causing something else or being caused by something else.  They are empty of any such nature.

4548 Leave a comment on paragraph 4548 0  

4549 Leave a comment on paragraph 4549 0  

4550 Leave a comment on paragraph 4550 0 (3)

4551 Leave a comment on paragraph 4551 0 ,THAMS CAD CHOS KYANG MI GA-YO BRTAN PAR GNAS,

4552 Leave a comment on paragraph 4552 0 ,[f. 51b] MI ‘GYUR ‘TSE BA MED CING ZHI BA STE,

4553 Leave a comment on paragraph 4553 0 ,JI LTAR NAMKHA’ {%NAM MKHA’} SHES PA MED PA BZHIN,

4554 Leave a comment on paragraph 4554 0 ,DE LA MI SHES ‘GRO BA RMONGS PAR ‘GYUR,

4555 Leave a comment on paragraph 4555 0  

4556 Leave a comment on paragraph 4556 0 Of everything in the world,

4557 Leave a comment on paragraph 4557 0 It is the one thing that never wavers;

4558 Leave a comment on paragraph 4558 0 It stays steadfast, and never changes;

4559 Leave a comment on paragraph 4559 0 The one thing that can never hurt us,

4560 Leave a comment on paragraph 4560 0 The one thing that is peace.

4561 Leave a comment on paragraph 4561 0  

4562 Leave a comment on paragraph 4562 0 You should not understand it

4563 Leave a comment on paragraph 4563 0 In the way you understand empty space;

4564 Leave a comment on paragraph 4564 0 And those who never understand it

4565 Leave a comment on paragraph 4565 0 Continue to live in darkness.

4566 Leave a comment on paragraph 4566 0  

4567 Leave a comment on paragraph 4567 0  

4568 Leave a comment on paragraph 4568 0 [A8]

4569 Leave a comment on paragraph 4569 0 ,ZHES PAS NI CHOS RNAMS KYI DE KHO NA NYID DE MI GA-YO BA SOGS SU BSTAN ZHING DE YANG NAM MKHA’ RI BO LA SOGS PA’I THOGS BCAS BKAG TZAM LA ‘JOG PA MIN PA

4570 Leave a comment on paragraph 4570 0  

4571 Leave a comment on paragraph 4571 0 In these lines the Buddha is saying, first of all, that the suchness of things is something that never wavers—and so on.  And he is saying secondly that this suchness is not something that we arrive at through a process such as where we deny some kind of concreteness: where we say for example that empty space consists of the simple elimination of physicality, in the form of mountains or the like.

4572 Leave a comment on paragraph 4572 0  

4573 Leave a comment on paragraph 4573 0  

4574 Leave a comment on paragraph 4574 0 [A9]

4575 Leave a comment on paragraph 4575 0 GZHAN DU SHES PAR BYAR MED PAR BZHIN DU GA-YO BA DANG BRTAN PA SOGS KYI SPROS PA BCAD TZAM DU SHES PAR BYA BA DANG, DON DE MA RTOGS PAS ‘KHOR BAR GSUNGS SO,,

4576 Leave a comment on paragraph 4576 0  

4577 Leave a comment on paragraph 4577 0 Suchness is not something that we can understand in these other ways; rather, we must understand it through the simple elimination of the ways we imagine things to be: that they are wavering, or that they are steadfast.  And because we fail to understand this point—the Buddha is saying—then we continue to wander, in the cycle of pain.

4578 Leave a comment on paragraph 4578 0  

4579 Leave a comment on paragraph 4579 0  

4580 Leave a comment on paragraph 4580 0 (4)

4581 Leave a comment on paragraph 4581 0 ,JI LTAR RI BO DAG NI MI SGUL PA,

4582 Leave a comment on paragraph 4582 0 ,DE BZHIN CHOS RNAMS RTAG TU BSKYED MI NUS,

4583 Leave a comment on paragraph 4583 0 ,’CHI ‘PHO MED CING SKYE BA MED PA YI,

4584 Leave a comment on paragraph 4584 0 ,CHOS RNAMS DE LTAR RGYAL BAS RAB TU BSTAN,

4585 Leave a comment on paragraph 4585 0  

4586 Leave a comment on paragraph 4586 0 Mountains never get up

4587 Leave a comment on paragraph 4587 0 And move some other place;

4588 Leave a comment on paragraph 4588 0 Neither can anything ever start

4589 Leave a comment on paragraph 4589 0 Anything at all.

4590 Leave a comment on paragraph 4590 0  

4591 Leave a comment on paragraph 4591 0 Thus did the Victor

4592 Leave a comment on paragraph 4592 0 Teach us of things

4593 Leave a comment on paragraph 4593 0 Where there is no death,

4594 Leave a comment on paragraph 4594 0 And no moving on;

4595 Leave a comment on paragraph 4595 0 And where there is no birth.

4596 Leave a comment on paragraph 4596 0  

4597 Leave a comment on paragraph 4597 0  

4598 Leave a comment on paragraph 4598 0 [A10]

4599 Leave a comment on paragraph 4599 0 ,ZHES PAS NI CHOS RNAMS RANG BZHIN GYIS STONG PA RNAM PA GZHAN DU DRANG DU MI NUS PA DANG ‘CHI ‘PHO SOGS MED PAR BSTAN NO,,

4600 Leave a comment on paragraph 4600 0  

4601 Leave a comment on paragraph 4601 0 What this is saying is that the fact that things are empty of any nature of their own is not something you could ever try to understand in some other way.  It is also saying that there is no death, and no moving on after death, nor anything of the like.

4602 Leave a comment on paragraph 4602 0  

4603 Leave a comment on paragraph 4603 0  

4604 Leave a comment on paragraph 4604 0 (5)

4605 Leave a comment on paragraph 4605 0 ,CHOS GANG SKYE BA MED CING ‘BYUNG BA MED,

4606 Leave a comment on paragraph 4606 0 ,’CHI ‘PHO MED CING RGA BAR MI ‘GYUR BA,

4607 Leave a comment on paragraph 4607 0 ,MI YI SENG+GE YIS NI DER STON ZHING,

4608 Leave a comment on paragraph 4608 0 ,SEMS CAN BRGYA PHRAG DAG NI DE LA BKOD,

4609 Leave a comment on paragraph 4609 0  

4610 Leave a comment on paragraph 4610 0 That lion among all humankind[54]

4611 Leave a comment on paragraph 4611 0 Taught us in these verses

4612 Leave a comment on paragraph 4612 0 That there is nothing at all that ever

4613 Leave a comment on paragraph 4613 0 Starts, or happens at all;

4614 Leave a comment on paragraph 4614 0  

4615 Leave a comment on paragraph 4615 0 That there is no death, no moving on,

4616 Leave a comment on paragraph 4616 0 And that we will never get old.

4617 Leave a comment on paragraph 4617 0 This is the place that we are leading

4618 Leave a comment on paragraph 4618 0 Billions of beings to go.

4619 Leave a comment on paragraph 4619 0  

4620 Leave a comment on paragraph 4620 0  

4621 Leave a comment on paragraph 4621 0 [A11]

4622 Leave a comment on paragraph 4622 0 ,CES PAS NI RANG BZHIN GYIS SKYE ‘CHI MED PA’I DON DE GDUL BYA GZHAN DU MA ZHIG KYANG ‘DZIN DU BCUG CES DNGOS SU BSTAN PA’I SHUGS KYIS GZHAN DAG GIS KYANG DE LA SEMS CAN RNAMS DGOD PAR BYA’O ZHES BSTAN NO,,

4623 Leave a comment on paragraph 4623 0  

4624 Leave a comment on paragraph 4624 0 What this is saying is that we should encourage as many other disciples as we can to grasp this idea that there is no birth, and no death, that happens through any nature of its own.  By implication the verse is saying that we should lead living beings to that same place, by using the other ideas presented here as well.

4625 Leave a comment on paragraph 4625 0  

4626 Leave a comment on paragraph 4626 0  

4627 Leave a comment on paragraph 4627 0 (6)

4628 Leave a comment on paragraph 4628 0 ,GANG LA NGO BO NYID NI GANG YANG MED,

4629 Leave a comment on paragraph 4629 0 ,GZHAN YANG MA YIN SUS KYANG MI RNYED PA,

4630 Leave a comment on paragraph 4630 0 ,NANG NA MA YIN PHYI ROL DAG NA YANG,

4631 Leave a comment on paragraph 4631 0 ,MI RNYED DE DAG LA NI MGON POS BKOD,

4632 Leave a comment on paragraph 4632 0  

4633 Leave a comment on paragraph 4633 0 Our Savior leads them to the place

4634 Leave a comment on paragraph 4634 0 Where there is no essence, to anything—

4635 Leave a comment on paragraph 4635 0 But which is nothing else either:

4636 Leave a comment on paragraph 4636 0 The place that no one could find,

4637 Leave a comment on paragraph 4637 0 The place that is neither inside us,

4638 Leave a comment on paragraph 4638 0 Nor found outside of us either.

4639 Leave a comment on paragraph 4639 0  

4640 Leave a comment on paragraph 4640 0  

4641 Leave a comment on paragraph 4641 0 [A12]

4642 Leave a comment on paragraph 4642 0 ,CES PAS NI CHOS GANG LA TSOL BA PO SUS GNAS SKABS GANG DU BTZAL YANG RANG DANG GZHAN GYI NGO BO NYID MI RNYED PA’I DON DE LA SEMS CAN RNAMS BKOD CES BSTAN TE GDUL BYA LA NGES DON GYI [f. 52a] GO BA BSKYED LUGS BSTAN NO,,

4643 Leave a comment on paragraph 4643 0  

4644 Leave a comment on paragraph 4644 0 What this is saying is that the Buddha leads living beings to a place where—no matter how hard anyone at all worked to find it—they would never find any nature, of things being themselves, or things being something else.  These lines are meant to indicate how we help disciples to grasp what the Buddha really meant.

4645 Leave a comment on paragraph 4645 0  

4646 Leave a comment on paragraph 4646 0  

4647 Leave a comment on paragraph 4647 0 (7)

4648 Leave a comment on paragraph 4648 0 ,BDE BAR GSHEGS PAS ZHI BA’I ‘GRO GSUNGS KYANG,

4649 Leave a comment on paragraph 4649 0 ,’GRO BA GANG YANG RNYED PAR MI ‘GYUR TE,

4650 Leave a comment on paragraph 4650 0 ,DE DAG ‘GRO LAS GROL BAR RNAM PAR GSUNGS,

4651 Leave a comment on paragraph 4651 0 ,GROL NAS SEMS CAN MANG PO GROL BAR MDZAD,

4652 Leave a comment on paragraph 4652 0  

4653 Leave a comment on paragraph 4653 0 It’s true that the Ones Gone to Bliss

4654 Leave a comment on paragraph 4654 0 Have taught about how to go to peace;

4655 Leave a comment on paragraph 4655 0 But it’s not as if you can find any going at all—

4656 Leave a comment on paragraph 4656 0 Which is why they said that these beings

4657 Leave a comment on paragraph 4657 0 Who go through births can be liberated.

4658 Leave a comment on paragraph 4658 0 And once they are freed, they free as well

4659 Leave a comment on paragraph 4659 0 Many other suffering beings.

4660 Leave a comment on paragraph 4660 0  

4661 Leave a comment on paragraph 4661 0  

4662 Leave a comment on paragraph 4662 0 [A13]

4663 Leave a comment on paragraph 4663 0 CES PAS NI ZHI BAR ‘GRO MKHAN DE YANG BTZAL NA MI RNYED PA DANG, DE LTA NA’ANG DE DAG ‘GRO BA LNGA’I ‘KHOR BA LAS GROL BA DANG RANG GROL NAS GZHAN MANG PO SGROL BAR GSUNGS TE RIGS PAS DPYAD NA MI RNYED PAS THAR PA DANG DE THOB MKHAN DANG DES DE THOB PA SOGS THAMS CAD MI ‘GOG PA’I DON NO,,

4664 Leave a comment on paragraph 4664 0  

4665 Leave a comment on paragraph 4665 0 This verse is talking about those people who go to peace; because if you look for them, you won’t find anyone.  Nonetheless, it has been stated by the Buddha that these same beings can be liberated from the five forms of suffering life; and that once they are liberated, they can lead many others to liberation.  The point is that—once you analyze them—you cannot find these things; but that in turn means that we are not denying them: neither freedom itself, nor the person who attains it, nor the act of attaining freedom, or anything of the kind.

4666 Leave a comment on paragraph 4666 0  

4667 Leave a comment on paragraph 4667 0  

4668 Leave a comment on paragraph 4668 0 [A14]

4669 Leave a comment on paragraph 4669 0 DE LTAR NA RAB BYED DANG PO’I RIGS PA ‘DI RNAMS NI ‘DI DANG ‘DI ‘DRA BA’I SKYE MED STON PA’I GSUNG RAB THAMS CAD LTA BA’I MIG TU SHES PAR GYIS SHIG,

4670 Leave a comment on paragraph 4670 0  

4671 Leave a comment on paragraph 4671 0 As such, you should understand that studying all the clear reasoning found in the first chapter of Wisdom is giving yourself the eyes to see into these words of the Buddha—and any others like them—which teach us what it means to say that “things never begin.”

4672 Leave a comment on paragraph 4672 0  

4673 Leave a comment on paragraph 4673 0  

4674 Leave a comment on paragraph 4674 0 {The “rab byed ‘dis…” is a quotation; Je Rinpoche:

4675 Leave a comment on paragraph 4675 0  

4676 Leave a comment on paragraph 4676 0 /Users/michaelroach/Documents/C DRIVE FILES/A/SUNGBUM UPDATED 6:22:16 NL/DBU MA_MIDDLE-WAY PHILOSOPHY (MADHYAMIKA PRASANGIKA SCHOOL)/RTZA BA SHES RAB GYI ‘GREL PA_COMMENTARIES ON THE ROOT TEXT CALLED ‘WISDOM’ (MULAPRAJNA)/RJE TZONG KHA PA BLO BZANG GRAGS PA_JE TSONGKAPA LOBSANG DRAKPA (1357-1419)/S05401D_DBU MA RTZA BA’I TSIG LE’UR BYAS PA SHES RAB CES BYA BA’I RNAM BSHAD RIGS PA’I RGYA MTSO_The Ocean of Reasoning, an Explication of the Root Verses on the Middle Way entitled ‘Wisdom’_RJE TZONG KHA PA BLO BZANG GRAGS PA (1357-1419).TXT

4677 Leave a comment on paragraph 4677 0  

4678 Leave a comment on paragraph 4678 0 CHOS RNAMS SKYE BA MED PAR STON PA’I GSUNG RAB THAMS CAD RAB TU BYED PA ‘DIS BSHAD PAR BYA BA YIN PAR BSTAN PA’I PHYIR NGES PA’I DON GYI LUNG DANG SBYOR BA’I PHYOGS TZAM STON PA NI, ‘PHAGS PA DKON

4679 Leave a comment on paragraph 4679 0  

4680 Leave a comment on paragraph 4680 0 MCHOG ‘BYUNG GNAS KYI MDO LAS, GANG NA’ANG STONG PA RIG PA MED

4681 Leave a comment on paragraph 4681 0 PA NI, ,NAM MKHA’ BAR SNANG BYA YI RJES DANG MTSUNGS, ,ZHES DE

4682 Leave a comment on paragraph 4682 0 KHO NA NYID DANG RO GCIG TU GYUR PA SPROS PA MED PA’I YE SHES

4683 Leave a comment on paragraph 4683 0 DPE DE DANG ‘DRA BAR BSTAN NO, ,

4684 Leave a comment on paragraph 4684 0  

4685 Leave a comment on paragraph 4685 0 This language is repeated by him throughout his commentary; to the effect that “this chapter summarized all the content from the scriptures on this particular subject too…”}

4686 Leave a comment on paragraph 4686 0  

4687 Leave a comment on paragraph 4687 0  

4688 Leave a comment on paragraph 4688 0  

4689 Leave a comment on paragraph 4689 0  

4690 Leave a comment on paragraph 4690 0  

4691 Leave a comment on paragraph 4691 0  

4692 Leave a comment on paragraph 4692 0 Bibliography of works

4693 Leave a comment on paragraph 4693 0 originally written in Sanskrit

4694 Leave a comment on paragraph 4694 0  

4695 Leave a comment on paragraph 4695 0 S1

4696 Leave a comment on paragraph 4696 0 (Ārya) Nāgārjuna (Tib: Klu-sgrub) c. 200ad.  The Foundational Verses on the Middle Way entitled “Wisdom” (Prajñā Nāma Mūla Madhyāmaka Kārika) (Tib: dBu-ma rtza-ba’i tsig-le’ur byas-pa shes-rab ces-bya-ba, Tibetan translation at TD03824, ff. 1b-19a of Vol. 1 [Tza] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).  For the original Sanskrit used in this translation, we have primarily used two sources:

4697 Leave a comment on paragraph 4697 0 (1) De Jong, J.W., editor; revised by Christian Lindtner.  Nāgārjuna’s Mūlamadhyamakakārikā Prajñā Nāma (Chennai: The Adyar Library and Research Centre, The Theosophical Society, Adyar, n.d.).

4698 Leave a comment on paragraph 4698 0 (2) Ye Shaoyong: see Chinese section of this bibliography.

4699 Leave a comment on paragraph 4699 0  

4700 Leave a comment on paragraph 4700 0 S2

4701 Leave a comment on paragraph 4701 0 Vasubandhu (Tib: dByig-gnyen), c. 350ad.  The Treasure House of Higher Knowledge, Set in Verse (Abhidharmakoṣakārikā) (Tib: Chos mngon-pa’i mdzod kyi tsig-le’ur byas-pa, Tibetan translation at TD04089, ff. 1b-25a of Vol. 2 [Ku] in the Higher Knowledge Section [Abhidharma, mNgon-pa] of the bsTan-‘gyur [sDe-dge edition]).

4702 Leave a comment on paragraph 4702 0  

4703 Leave a comment on paragraph 4703 0 S3

4704 Leave a comment on paragraph 4704 0 (Ārya) Nāgārjuna (Tib: Klu-sgrub) c. 200ad.  Smashing Mistaken Ideas to Dust (Vaidalya Sūtra Nāma) (Tib: Zhib-mo rnam-par ‘thag-pa, Tibetan translation at TD03826, ff. 22b-24a of Vol. 1 [Tza] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).

4705 Leave a comment on paragraph 4705 0  

4706 Leave a comment on paragraph 4706 0 S4

4707 Leave a comment on paragraph 4707 0 (Ārya) Nāgārjuna (Tib: Klu-sgrub) c. 200ad.  Seventy Verses on Emptiness (Śūnyatā Sapti Kārikā Nāma) (Tib: sTong-pa-nyid bdun-cu-pa’i tsig-le’ur byas-pa, Tibetan translation at TD03827, ff. 24a-27a of Vol. 1 [Tza] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).

4708 Leave a comment on paragraph 4708 0  

4709 Leave a comment on paragraph 4709 0 S5

4710 Leave a comment on paragraph 4710 0 (Ārya) Nāgārjuna (Tib: Klu-sgrub), c. 200ad.  Putting an End to All Argument (Vigraha Vyāvartanī Kārikā) (Tib: rTzod-pa bzlog-pa’i tsig-le’ur byas-pa, Tibetan translation at TD03828, ff. 27a-29a of Vol. 96 [Tza] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).

4711 Leave a comment on paragraph 4711 0  

4712 Leave a comment on paragraph 4712 0 S6

4713 Leave a comment on paragraph 4713 0 (Ārya) Nāgārjuna (Tib: Klu-sgrub), c. 200ad.  Sixty Verses on Reasoning (Yuktiṣaṣṭikā Kārikā) (Tib: Rigs-pa drug-cu-pa’i tsig-le’ur byas pa, Tibetan translation at TD03825, ff. 20b-22b of Vol. 1 [Tza] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).

4714 Leave a comment on paragraph 4714 0  

4715 Leave a comment on paragraph 4715 0 S7

4716 Leave a comment on paragraph 4716 0 (Ārya) Nāgārjuna (Tib: Klu-sgrub), c. 200ad.  The String of Precious Jewels, Words Offered to the King (Rāja Parikathā Ratna Mālī) (Tib: rGyal-po la gtam-bya-ba Rin-po-che’i phreng-ba, Tibetan translation at TD04158, ff. 107a-126a of Vol. 93 [Ge] in the Epistles Section [Lekha, sPring-yig] of the bsTan-‘gyur [sDe-dge edition]).

4717 Leave a comment on paragraph 4717 0  

4718 Leave a comment on paragraph 4718 0 S8

4719 Leave a comment on paragraph 4719 0 (Ārya) Nāgārjuna (Tib: Klu-sgrub), c. 200ad.   A Compendium of All the Sutras (Sūtra Samuccāya), (Tib: mDo kun las btus-pa, Tibetan translation at TD03934, ff. 148b-215a of Vol. 15 [Ki] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).

4720 Leave a comment on paragraph 4720 0  

4721 Leave a comment on paragraph 4721 0 S9

4722 Leave a comment on paragraph 4722 0 (Ārya) Nāgārjuna (Tib: Klu-sgrub), c. 200ad.  A Praise of That Which Transcends the World (Lokātīta Stava), (Tib: ‘Jig-rten las ‘das-par bstod-pa, Tibetan translation at TD01120, ff. 68b-69b of Vol. 1 [Ka] in the “Songs of Praise” Section [Stotra, bsTod-tsogs] of the bsTan-‘gyur [sDe-dge edition]).

4723 Leave a comment on paragraph 4723 0  

4724 Leave a comment on paragraph 4724 0 S10

4725 Leave a comment on paragraph 4725 0 Candrakīrti (Tib: Zla-ba grags-pa), c. 650ad.  Entering the Middle Way (Madhyāmaka Avatāra) (Tib: dBu-ma la ‘jug-pa, Tibetan translation at TD03861, ff. 201b-219a of Vol. 7 [‘A] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).

4726 Leave a comment on paragraph 4726 0  

4727 Leave a comment on paragraph 4727 0 S11

4728 Leave a comment on paragraph 4728 0 Nabidharma (Tib: Na-bi dharma), @.  Verses for a Brief Description of Negation (Piṇḍa Nivartana Nirdeśa Kārikā) (Tib: Ldog-pa bsdus-pa bstan-pa’i tsig-le’ur byas-pa, Tibetan translation at TD4293, ff. 250b-254a of Vol. 3 [She] in the “Study of Sanskrit Language” Section [Śabda, sGra] of the bsTan-‘gyur [sDe-dge edition]).

4729 Leave a comment on paragraph 4729 0  

4730 Leave a comment on paragraph 4730 0 S12

4731 Leave a comment on paragraph 4731 0 Nabidharma (Tib: Na-bi dharma), @.  A Commentary to the “Brief Description of Negation” (Piṇḍa Nivartana Nirdeśa Vārtika) (Tib: Ldog-pa bsdus-pa bstan-pa’i rnam-‘grel, Tibetan translation at TD4294, ff. 254a-277a of Vol. 3 [She] in the “Study of Sanskrit Language” Section [Śabda, sGra] of the bsTan-‘gyur [sDe-dge edition]).

4732 Leave a comment on paragraph 4732 0  

4733 Leave a comment on paragraph 4733 0 S13

4734 Leave a comment on paragraph 4734 0 Āryadeva (Tib: ‘Phags-pa lha), c. @ad.  Stanzas entitled “A Classical Commentary in 400 Verses” (Catuḥśataka Śāstra Kārikā Nāma) (Tib: bsTan-bcos bzhi-brgya-pa zhes-bya-ba’i tsig-le’ur byas-pa, Tibetan translation at TD03846, ff. 1b-18a of Vol. 2 [Tsa] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).

4735 Leave a comment on paragraph 4735 0  

4736 Leave a comment on paragraph 4736 0 S14

4737 Leave a comment on paragraph 4737 0 Candrakīrti (Tib: Zla-ba grags-pa), c. 650ad.  A Clarification of the Verses: A Commentary upon the “Root Text on the Middle Way” (Mūla Madhyāmika Vṛtti Prasanna Pada Nāma) (Tib: dBu-ma rtza-ba’i ‘grel-pa Tsigs-gsal-ba, Tibetan translation at TD03860, ff. 1b-200a of Vol. 7 [‘A] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).

4738 Leave a comment on paragraph 4738 0  

4739 Leave a comment on paragraph 4739 0 S15

4740 Leave a comment on paragraph 4740 0 Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc.  An Exalted Sutra of the Greater Way entitled “The Source of the Jewels” (Ārya Ratnākara Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa dKon-mchog ‘byung-gnas zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00124, ff. 321b-443b of Vol. 8 (Nya) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).

4741 Leave a comment on paragraph 4741 0  

4742 Leave a comment on paragraph 4742 0  

4743 Leave a comment on paragraph 4743 0  

4744 Leave a comment on paragraph 4744 0  

4745 Leave a comment on paragraph 4745 0  

4746 Leave a comment on paragraph 4746 0  

4747 Leave a comment on paragraph 4747 0 Bibliography of works

4748 Leave a comment on paragraph 4748 0 originally written in Chinese

4749 Leave a comment on paragraph 4749 0  

4750 Leave a comment on paragraph 4750 0  

4751 Leave a comment on paragraph 4751 0 C1
叶少勇，作者，《中论颂:梵藏汉合校·导读·译注》（中西书局， 2011）

4752 Leave a comment on paragraph 4752 0  

4753 Leave a comment on paragraph 4753 0  

4754 Leave a comment on paragraph 4754 0  

4755 Leave a comment on paragraph 4755 0 Bibliography of works

4756 Leave a comment on paragraph 4756 0 originally written in Tibetan

4757 Leave a comment on paragraph 4757 0  

4758 Leave a comment on paragraph 4758 0 B1

4759 Leave a comment on paragraph 4759 0 Co-ne bla-ma Grags-pa bshad-sgrub (1675-1748).  A Ship for Entering the “Sea of Reasoning, an Explanation of ‘Wisdom,’ the Root Text on the Middle Way.”  (dBu-ma rtza-ba shes-rab kyi rnam-bshad Rigs-pa’i rgya-mtsor ‘jug-pa‘i gru-gzings, ACIP digital text S00028), 108ff.

4760 Leave a comment on paragraph 4760 0  

4761 Leave a comment on paragraph 4761 0 B2

4762 Leave a comment on paragraph 4762 0 rJe Tzong-kha-pa Blo-bzang grags-pa (1357-1419).  The Sea of Reasoning, and Explanation of “Wisdom,” the Root Text on the Middle Way, Set in Verse (dBu-ma rtza-ba’i tsig-le’ur byas-pa Shes-rab ces-bya-ba’i rnam-bshad Rigs-pa’i rgya-mtso, ACIP digital text S05401), 280ff.

4763 Leave a comment on paragraph 4763 0  

4764 Leave a comment on paragraph 4764 0 B3

4765 Leave a comment on paragraph 4765 0 mKhas-grub bstan-pa dar-rgyas (1493-1568).  A String of Lotus Blooms of Purest White: A Dialectic Analysis of that Classical Commentary, the “Jewel of Realizations,” along with its Traditional Explication (bsTan-bcos mNgon-par rtogs-pa’i rgyan ‘grel-pa dang bcas-pa’i mTha’-dpyod legs-par bshad-pa pad-ma dkar-po’i ‘phreng-ba, ACIP digital text S00001), in eight volumes: Chapter 1, part 1 (S00001-1, 77ff.); Chapter 1, part 2 (S00001-2, 54ff.); Chapter 1, part 3 (S00001-3, 56ff.); Chapter 2 (S00001-4, 55ff.); Chapter 3 (S00001-5, 20ff.); Chapter 4 (S00001-6, 68ff.); Chapters 5-7 (S00001-7, 25ff.); and Chapter 8 (S00001-8, 27ff.).

4766 Leave a comment on paragraph 4766 0  

4767 Leave a comment on paragraph 4767 0 B4

4768 Leave a comment on paragraph 4768 0 rJe Tzong-kha-pa Blo-bzang grags-pa (1357-1419).  The Illumination of the True Thought, an Explanation of the Magnificent Classical Commentary entitled “Entering the Middle Way” (bsTan-bcos chen-po dBu-ma la ‘jug-pa’i rnam-bshad dGongs-pa rab-gsal, ACIP S05408), 219ff.

4769 Leave a comment on paragraph 4769 0  

4770 Leave a comment on paragraph 4770 0 B5

4771 Leave a comment on paragraph 4771 0 rJe Tzong-kha-pa Blo-bzang grags-pa (1357-1419).  The Essence of Eloquence: A Classical Commentary on the Art of Interpreting What Is Figurative, and What Is Literal (Drang-ba dang nges-pa’i don rnam-par ‘byed-pa’i bstan-bcos Legs-bshad snying-po, ACIP S05396), 114 ff.

4772 Leave a comment on paragraph 4772 0  

4773 Leave a comment on paragraph 4773 0 B6

4774 Leave a comment on paragraph 4774 0 sKyabs-rje Khri-byang rin-po-che Blo-bzang ye-shes bstan-‘dzin rgya-mtso (1901-1981).  A Narrative Outline of the Medium-Length Version of the Steps of the Path to Enlightenment to be Followed by Persons of the Three Different Scopes, with Appended Material (sKyes-bu gsum gyis nyams-su blang-ba’i byang-chub lam gyi rim-pa ‘bring-po sa-bcad kha-skong dang bcas-pa Lam-rim ‘bring gi sa-bcad, ACIP S00271), 264ff.

4775 Leave a comment on paragraph 4775 0  

4776 Leave a comment on paragraph 4776 0  

4777 Leave a comment on paragraph 4777 0  

4778 Leave a comment on paragraph 4778 0  

4779 Leave a comment on paragraph 4779 0  

4780 Leave a comment on paragraph 4780 0 Bibliography of works

4781 Leave a comment on paragraph 4781 0 originally written in English

4782 Leave a comment on paragraph 4782 0  

4783 Leave a comment on paragraph 4783 0  

4784 Leave a comment on paragraph 4784 0 [1] A Ship on the Sea of Emptiness: We will be including details of editions used in this translation within the bibliography found at the end.  For this title, see bibliography entry %B1, ACIP digital text S00028.

4785 Leave a comment on paragraph 4785 0 [2] A ship for entering the sea: A couple of things are going on here, in the title that Choney Lama has chosen for his work.  He is first indicating that his own commentary upon Arya Nagarjuna’s most famous work is meant to help us cross the great sea of the more extensive commentary by the illustrious Je Tsongkapa (1357-1419); the latter treatise is about three times longer and much more difficult—and is itself entitled A Sea of Reasoning in Explanation of “Wisdom,” Root Verses upon the Middle Way (see bibliography entry %B2, ACIP digital text S05401).  The fact that Choney Lama has chosen the word “entering” in his full title (Tib: ‘jug-pa) is an allusion to the famed explanation of Nagarjuna’s classic by Master Chandrakirti (c. 650ad), which is named Entering the Middle Way.  “Middle Way” is itself a common nickname of Nagarjuna’s work, since it is the crowning jewel of the philosophical view of a middle way between accepting the world as it seems to be, or rejecting its reality altogether.

4786 Leave a comment on paragraph 4786 0 [3] Lord of the Able Ones: The original Sanskrit for “Able Ones”—a reference to the Buddhas of the universe—is Muni, which can also refer to a saint who favors the practice of mauna, or spiritual silence.  Here they are being compared to the lion; an ancient Indian poeticism for which is “the one with a mane of midnight blue,” or simply “the one with locks.”  The “two collections” are the accumulations of wisdom and merit, which produce the mental and physical parts of an enlightened being, respectively.  The ten powers and “four knowledges of purity” are elements of the 21 components of enlightened wisdom.

4787 Leave a comment on paragraph 4787 0 [4] Very god among all Teachers: A reference to our own Buddha, Shakyamuni; but note that Choney Lama has snuck in here, twice, a piece of Je Tsongkapa’s ordination name—and a piece which he happens to share with the great commentator, Chandrakirti.

4788 Leave a comment on paragraph 4788 0 [5] I bow to the Moon: A reference to Master Chandrakirti, whose name literally means “well-known as the moon.”  Arya Nagarjuna is counted, along with Arya Asanga (350ad) and sometimes Je Tsongkapa as well, as one of the very rare masters in the history of this planet who was able to present the traditional teachings of Lord Buddha in a completely new and yet still completely authentic way—thus earning the name of “The One Who Invented the (Spiritual) Wheel,” or more literally, “Who Invented the Wooden Horse,” or “Carriage.”  The image is of one who helps the whole world forever find a better way to carry heavy loads, than to do so on our own backs.  Such masters must have seen emptiness directly; must be bodhisattvas (beings who work for total enlightenment in order to be of benefit for all beings); and must be predicted by the Buddha himself; see for example the definition of such a master by Kedrup Tenpa Dargye (1493-1568) at f. 6a, Volume 1, of his Dialectic Analysis of the “Jewel of Realizations” (%B3, S00001).

4789 Leave a comment on paragraph 4789 0 [6] That ultimate Peak: A reference to Mt Meru, a mythical mountain said to be the center of our world, and rising some 80,000 yojana (about 120,000 miles) above the water line of the great oceans that cover the planet.  See lines 190-203 of the geographical presentation in Chapter 3 of the Treasure House of Higher Knowledge by Master Vasubandhu (c. 350ad) (f. 8b, %S2, TD04089).  The “Great Commentary” is a common nickname for Je Tsongkapa’s extensive explanation of Wisdom; he is of course the “Lord & Lama” mentioned here.  The poetical sections up to here constitute the traditional obeisance to the lamas of the lineage, and pledge to compose the work, found at the beginning of almost any classical Buddhist commentary.

4790 Leave a comment on paragraph 4790 0 [7] I shall undertake to explain: The “Mother” mentioned here refers to a body of teachings on the perfection of wisdom by Lord Buddha, of greatly differing lengths.  The “Lord” here is, again, Je Tsongkapa.

4791 Leave a comment on paragraph 4791 0 [8] The Arya: The Sanskrit word arya refers to one of those rare persons who has seen ultimate reality directly.  Master Nagarjuna’s teachings on this reality are considered so fundamental in this world that he is often referred to simply as “The Arya.”

4792 Leave a comment on paragraph 4792 0 [9] Freedom and the state of omniscience: A traditional Buddhist dichotomy; the former refers to nirvana, or the permanent ending of all negative emotions; whereas the latter refers to going further, into total enlightenment.

4793 Leave a comment on paragraph 4793 0 [10] The two extremes: That is—primarily—the two ideas that everything and everyone around us exist just as they seem to; and that if they do not, then they cannot exist all.

4794 Leave a comment on paragraph 4794 0 [11] Benefits described in the “Diamond Cutter”: See ff. 205a-205b of the Compendium (%S8, TD03934); the citation of course carries extra weight since this work was itself composed by Arya Nagarjuna.  We see the same reference made by Je Tsongkapa in, for example, his famed Illumination of the True Thought (f. 78b, %B4, S05408).

4795 Leave a comment on paragraph 4795 0 [12] Prajñā: We will be including the root text of Arya Nagarjuna’s original in bold both as it is treated in Choney Lama’s commentary, and altogether in the appendix.  We will include the original Sanskrit (in both technical transcription and simplified pronunciation); Chinese translation of @$$$; and Tibetan translation.  We have edited the Sanskrit to the best of our ability—but there are many questions and versions, and our work can probably be improved on by later generations with more resources.  We have followed primarily J. W. De Jong, as revised by Christian Lindtner; as well as Ye Shaoyong and @ MacDonald’s more recent work (see bibliography entries %E1 & %E2).  The Tibetan presented in situ by Choney Lama sometimes differs from the Tengyur edition; we will leave it as is, with corrections from the latter, or as evidently required.  Given that the Tibetan of the Derge carving of the Tengyur is so well edited, we will favor the readings of this edition in both the Tibetan and the selection of the corresponding Sanskrit.

4796 Leave a comment on paragraph 4796 0 [13] Free of the extremes: Both extremes are a logical consequence which would obtain if things were coming from their own side.

4797 Leave a comment on paragraph 4797 0 [14] Translator’s prostration: This line is included in our root text as found in the Tengyur, but not in Choney Lama’s commentary; we have added it for the reader.

4798 Leave a comment on paragraph 4798 0 [15] A praise in four parts: Here, Choney Lama is fitting the opening praise of Lord Buddha into the traditional opening of a classical Buddhist commentary, where the text is demonstrated to have four qualities—traditionally known as “the four of an immediate goal and the rest”—which make it worthy of our time, in this precious short life.

4799 Leave a comment on paragraph 4799 0 [16] Vastly different in the greater way: The teachings of Buddhism are divided into two great approaches: that of the “greater way,” where the emphasis is upon the pursuit of full enlightenment in order to be of service to countless numbers of beings; and that of the “lower way,” where we are satisfied simply with our own, personal freedom from the suffering of normal existence.

4800 Leave a comment on paragraph 4800 0 [17] Taught in their entirety: This is from a very brief work by the Arya entitled A Praise of That Which Transcends the World; see f. 69b, %S9, TD01120.  The wording here is slightly different, and the entire context translates as:

4801 Leave a comment on paragraph 4801 0 You stated that freedom cannot be

4802 Leave a comment on paragraph 4802 0 For those who have yet to enter

4803 Leave a comment on paragraph 4803 0 That state where things

4804 Leave a comment on paragraph 4804 0 Have no qualities of their own.

4805 Leave a comment on paragraph 4805 0 As such, you described

4806 Leave a comment on paragraph 4806 0 The state of suchness

4807 Leave a comment on paragraph 4807 0 In every teaching of the greater way.

4808 Leave a comment on paragraph 4808 0  

4809 Leave a comment on paragraph 4809 0 [18] We see no other cause: This verse comes later in the root text—in Chapter 8, “An Analysis of Agents & Actions.”

4810 Leave a comment on paragraph 4810 0 [19] Begin from the words, “I bow”: Choney Lama will be weaving the words of Arya Nagarjuna’s root text into his commentary; this sometimes makes the Tibetan feel a bit stilted, and that will be reflected, in turn, with the English.  We will italicize the weaving in our translation, and bold out the corresponding weaving in the Tibetan.

4811 Leave a comment on paragraph 4811 0 [20] Immaculate state of meditation: Referring to the direct perception of emptiness.

4812 Leave a comment on paragraph 4812 0 [21] To the perceptions of a realized being: We are translating the Sanskrit word arya as realized being—meaning that they are a being who has perceived emptiness directly.  Again, the description here is referring to the period during which this being is undergoing this direct perception.

4813 Leave a comment on paragraph 4813 0 [22] Rebirth, aging, and the rest: The list is traditionally fourfold, with the addition of illness and death.

4814 Leave a comment on paragraph 4814 0 [23] Summary of the topics: In the list which follows, we will be supplying the full names of the chapters, and their numbers, to ease the reader’s task.

4815 Leave a comment on paragraph 4815 0 [24] The four truths: The four famous facts of suffering; the cause of suffering; freedom from suffering; and the path to this freedom.

4816 Leave a comment on paragraph 4816 0 [25] The sole purpose of liberation: See f. 210a of Master Chandrakirti’s masterpiece (%S10, TD03861).

4817 Leave a comment on paragraph 4817 0 [26] Here is the point: Choney Lama here breaks into the classical debate mode which has been followed for some 25 centuries; it is a favorite device of his, recalling his early career as one of the fiercest public debaters of his time.  In instances we will supply the standard responses of his hypothetical opponent, as these would be assumed by an educated monastic reader.

4818 Leave a comment on paragraph 4818 0 [27] These four are easily understood: Not really!  The ultimate source for the verse appears to be a series of lines from a Sanskrit grammar text found translated in the Tengyur; it is entitled Verses for a Brief Description of Negation (see f. 251a, %S11, TD04293).  We get some help on the verse from the autocommentary, A Commentary to the “Brief Description of Negation,” also in the Tengyur (see f. 256b, %S12, TD04294); but, as usual, it’s Je Tsongkapa who nails the point down—this time, in his renowned Essence of Eloquence, on the Art of Interpretation (see ff. 109a-109b, %B5, S05396).

4819 Leave a comment on paragraph 4819 0 Examples here are easiest; and we draw them from Tsongkapa.  A “negation where one thing implies another” is where we say something like, “That monk John, the chubby one, never eats during the day”—implying that (illegally, for a monk) he indulges at night.

4820 Leave a comment on paragraph 4820 0 A “negation where a single expression asserts another” is where we say something like, “When a thing comes into existence, it does not grow from itself”—meaning that, in a single expression, we have both denied one thing and asserted another.

4821 Leave a comment on paragraph 4821 0 A “negation where both together are the case” is where we say something like, “That monk John, the chubby one, never eats during the day; and he is here, no slender fellow!”

4822 Leave a comment on paragraph 4822 0 A “negation where the word itself implies nothing” is where we say something like, “There’s a single person I’m thinking of; and he is—without question—either of the royal caste, or of the Brahmin caste.  And I tell you, he is no Brahmin.”  But, we say this to a person who doesn’t happen to know the difference between the two castes.

4823 Leave a comment on paragraph 4823 0  

4824 Leave a comment on paragraph 4824 0 [28] Points made in the commentary: Referring no doubt to Master Chandrakirti’s masterwork.

4825 Leave a comment on paragraph 4825 0 [29] Functionalist group: This group consists of the first three of the four classical Buddhist schools of ancient India: the Detailist; Sutrist; and Mind-Only Schools—all of whom believe that the way things perform a function is something inherent to them.  They would say, for example, that the fact that fire burns things is inherent to fire.  See for example the explanation of the group’s name by Kyabje Trijang Rinpoche (1901-1981) in his outline to the middle-length version of Je Tsongkapa’s “Steps to the Path” (ff. 224a-224b, %B6, S00271).

4826 Leave a comment on paragraph 4826 0 [30] Seventh of the declensions: Choney Lama is commenting on the closeness of the corresponding Tibetan particles—na here for if, and la for in—which often overlap; he is also taking the opportunity to impress on us emptiness over both space and time.  In a presentation of seven, the classical declension of nouns in Tibetan (which reflects that of Sanskrit) is given as: (1) nominative; (2) accusative; (3) instrumental; (4) dative; (5) ablative; (6) genitive; and (7) locative—which can indicate either place or time.  The root text verse last listed (I.5) has said “If [Tib: na] there is no thing…” and just before that “in [Tib: la] their conditions.”

4827 Leave a comment on paragraph 4827 0 [31] Three parts of a path: Covered by Choney Lama in folios 14a-14b of his commentary, below: (1) that part of a path upon which we have finished stepping; (2) that part on which we are currently stepping; and (3) that part upon which we have yet to step.

4828 Leave a comment on paragraph 4828 0 [32] lDan-pa med: The Derge Tengyur here wrongly reads ldan-pa yin.

4829 Leave a comment on paragraph 4829 0 [33] One handlength: That is, a mtho-gang, classically defined as the length from the tip of the thumb to the tip of the middle finger, as the fingers are spread out wide.

4830 Leave a comment on paragraph 4830 0 [34] Yod dam med: The Tengyur version reverses the order here—med dam yod; Choney Lama follows the former in his commentary.

4831 Leave a comment on paragraph 4831 0 [35] Thag mi-rigs: An important correction from the Derge Tengyur to the root text as it is presented in Choney Lama’s commentary.  Since the wording in the latter often seems to be correct in such cases, it seems possible that the root text was added to his work subsequently by a less qualified editor.

4832 Leave a comment on paragraph 4832 0 [36] Through any nature: The verse as it appears in Wisdom would seem to be a statement of a position which opposes our own; but Choney Lama re-organizes the elements of the verse here into a statement of our own position.  He has been playing with the root text in similar ways intentionally, to increase our understanding of the points being made.  It’s a useful exercise for the careful reader to work out the differences between the two presentations.

4833 Leave a comment on paragraph 4833 0 [37] Ci ste ‘bras-bu: The Derge Tengyur, for this line, reads ci ste de ni med-par yang; and two lines below in the Tibetan reads rkyen ma-yin-pa dag las kyang.

4834 Leave a comment on paragraph 4834 0 [38] Lengths of cloth are made: See f. 15b of the text (%S13, TD03846) by Arya Nagarjuna’s spiritual son, Master Aryadeva.  The version in the Derge Tengyur reads “water pitcher” (bum-pa) for the “length of cloth” (snam-bu) here; but by the time of Master Buddhapalita’s commentary we see the latter reading, attributed to Aryadeva.  Master Chandrakirti includes the lines this way as well in his Clarification of the Verses (f. 30a, %S14, TD03860).

4835 Leave a comment on paragraph 4835 0 [39] Nothing can grow: Choney Lama snips the bits in quotation marks directly from Je Tsongkapa; see f. 51a of The Sea (%B2, S05401).

4836 Leave a comment on paragraph 4836 0 [40] Excerpt from the “Sutra on the Source”: We have included this first excerpt, as a sample, in an appendix below entitled “An Excerpt from The Sutra on the Source of the Jewels,” as this has been covered by Je Tsongkapa himself.

4837 Leave a comment on paragraph 4837 0 [41] No such thing can be confirmed: The definition of “existing thing” in Buddhism is, of course, “that thing which can be confirmed by an accurate perception.”

4838 Leave a comment on paragraph 4838 0 [42] The next verse of Wisdom: In Arya Nagarjuna’s style of writing, we often get a verse expressing an opposing position, followed by a verse refuting that position—this is very useful to keep in mind, so we don’t drop into the pitfall of thinking that every verse he wrote is expressing his own beliefs.

4839 Leave a comment on paragraph 4839 0 [43] Be, in essence, the action: The manuscripts of Choney Lama’s commentary available to us begin, at this point, to display a serious carving error, where in multiple, critical instances the word lam (path) is mistakenly substituted for the word las (action).  In Tibetan writing, the two words have some visual similarity; and because both are critical to this chapter, we might easily miss the substitution, struggling unnecessarily in a section which already requires some struggle.  The incorrect substitution of the word bsgom (to meditate) for bgom (to step) in some of the manuscripts should also be watched for and sidestepped.

4840 Leave a comment on paragraph 4840 0 [44] Separate by definition: See f. 207a of Master Chandrakirti’s Entering the Middle Way (%S10, TD03861).

4841 Leave a comment on paragraph 4841 0 [45] Distinct from the action: Here again, in multiple editions, we repeatedly see the deadly carving error replacing las with lam.

4842 Leave a comment on paragraph 4842 0 [46] That same going: Despite what we see here in the various editions (‘gro-ba-po’i), the sentence only makes sense if that is a carving error for ‘gro-ba-de’i.

4843 Leave a comment on paragraph 4843 0 [47] First of all, no goer goes: For this verse, we have used the Tibetan from the Derge Tengyur, which seems to match both the Sanskrit and Choney Lama’s commentary.  The verse in the carving available to us appears to be seriously corrupted, or a different translation from the Sanskrit, perhaps even from a different original (albeit it also comes out one line too long in the Tibetan); this verse reads instead: ,re-zhig ‘gro-po ‘gro’o zhes, ,ji-ltar ‘thad-pa nyid du ‘gyur, ,’gro-ba-po min ‘gro-ba min, ,’gro-po ‘gro-po min pa las, ,gsum-pa gang-zhig ‘gro-bar ‘gyur.  There are also problems with the carving of the last part of this section, which as the reader can see we’ve corrected.

4844 Leave a comment on paragraph 4844 0  

4845 Leave a comment on paragraph 4845 0 [48] Where is the part?  In the edition available to us, Choney Lama does not here mention “the part being stepped upon” from the root text; but it can be assumed.

4846 Leave a comment on paragraph 4846 0 [49] Depending on the act of staying: We have supplied the “staying” (Tib: ‘dug pa) here, rather than repeating sdod-pa, based on the preceding sentence.

4847 Leave a comment on paragraph 4847 0 [50] You’d have verses: Referring to root text verses I.15 and I.12, respectively.

4848 Leave a comment on paragraph 4848 0 [51] Clear reasoning: Based on the Sanskrit of the root text—and the corresponding Tibetan, as found in the Derge Tengyur—we have adjusted the yin na here to min na.

4849 Leave a comment on paragraph 4849 0 [52] A taste of the original sources: For Je Rinpoche’s treatment, see ff. 51a-52a of the Sea (%B2, S05401).  For Master Chandrakirti’s citation, refer to f. 30b of Clarification of the Verses (%S14, TD03860).  Those lines found in the original sutra are at f. 433a of the teaching (%S15, KL00124).

4850 Leave a comment on paragraph 4850 0 [53] Gang na-ang stong-par: We have presented the line as currently found in the Lhasa edition of the Kangyur; both Je Tsongkapa and Master Chandrakirti give it slightly differently.

4851 Leave a comment on paragraph 4851 0 [54] Lion among all humankind: Verses 5-7 here are found in Chandrakirti’s Clarification twice, the first time just after verses 1-4; and the second time, attributed to our sutra; but they are not found there in the edition available to us—although there is much similar language.  They feel like they might be a wrap-up by the Master, or perhaps part of another version of the sutra; in any case, they are glossed by Je Tsongkapa together with the first four verses and we retain them here.

Source: https://texts.diamondcutterclassics.com/a-ship-on-the-sea-of-emptiness/