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Walser Akutobhaya Trans

The document discusses the beginning of movement or going. It states that prior to the commencement of movement, there exists neither what is currently being traversed, what has already been traversed, nor where the movement should begin. It questions how movement can occur in something that has not yet been traversed. The document also notes that the concepts of what has been traversed, what has not yet been traversed, and what is currently being traversed, which are all connected to movement, are not evident at the start of movement.

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546 views23 pages

Walser Akutobhaya Trans

The document discusses the beginning of movement or going. It states that prior to the commencement of movement, there exists neither what is currently being traversed, what has already been traversed, nor where the movement should begin. It questions how movement can occur in something that has not yet been traversed. The document also notes that the concepts of what has been traversed, what has not yet been traversed, and what is currently being traversed, which are all connected to movement, are not evident at the start of movement.

Uploaded by

josephwalser
Copyright
© Attribution Non-Commercial (BY-NC)
We take content rights seriously. If you suspect this is your content, claim it here.
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Download as PDF, TXT or read online on Scribd
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327

how can it begin to gO?30


Alternately:
13. Prior to the commence.ent of going, there
exists neither what is being traversed nor
"hat has been traversed nor where going
should begin. How will it occur in what has
not yet been traversed?
3
1
1". It is thought, how is there what has been
traversed? How is there what has not yet been
traversed? How is there what is being
traversed? All (of these which are) connected
to going are not evident in (their)
commence.ent.
32
[Commentary: ]
30 Sanskrit "gate narabhyate (cf. De Jong, 371 narabhyate
'gatel narabhyate gamyamane gantumarabhyate kuhal I"
31 Sanskrit (Poussin) "(na gamanarambhad na va
yatrarabhyeta gamanam agate Poussin's mss. read."agasti
gamanarambhat" for the first pada. Since this did not make he
suggests Rna in keeping with the sense of the passage. However,
Akira Saito's work with some additional manuscripts has allowed him to
correct the first pada to be prag astiR. His explanation is as
follows:"_TD 250, 251, 252, MBB-I, -II agasti; R. gasti. Agasti is most
probably due to the misreading of the letter pra as a. 'Prior to the
commencement of going, there exists neither what is being gone over
(gamyamana) nor what has been gone over (gata)'" Saito, Akira.
"Textcritical Remarks on the Mulamadhyamakakarika as cited in the
Prasannapada." Journal of Indian and Buddhist Studies, 33 (2 1985): 844.
I have adopted his reading.
32 Sanskrit vikalpyatel
arambhe gamanasyaiva sarvathal I"

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