१०२ मूलमध्यमककारिका facser199 Pai fac acea Esafe fantázi faojapter a6a6a, 515 978 patstoq3 19a atat afatga 1 I Teataetala 75 fagata afpatio fpt orange plata afaco FCT I poate fagata 16 gaata ce are 5791697 catat tayut:- ats i 7549 gtata 7 tafe 9169 ay fats gary Cstat polo 995 patsto 100+ faut an afãos afacadets 2t, fttal , teto teatro faatat ICE OTETË faci qohus farat ate 478 patsiooge teatre ate i 7047 satsio 495 07# faus fala ataco F1 998 con peca otato tsafepaat 7770 Pay 967, 139 faos 991787 TST16 PETO 9109 211 tsotro fatet az erelis fauj acz tenha ceraqz 11977 faca oten optata piatra no at phat faca #799 faus 5179779 TS977 faat-111 faus stigater tsenpfgate 0, 7097 Fist tasuta faatat apy 726 fauj att utf1 ##ag starater PCO 9767 ali 9049 atu peute ay gatorce as fast paar afs0 FETT, CASCF609 12917 94 95 &1967. #179 valtat Felag Teafo RSI English Translation-Utpada ( origin ) is being refuted in a different way. Substances are of two kinds eternal (Nitya ) and non-eternal ( nitya ). One must admit that an eternal object ( Nityapadartha ) does not originate (utpatti- hina). The question lies with the origination of non-eternal objects. Then non-eternal objects are either past or present or future. About the objects lying present before us ( vartamana kaliana vastu) there is no utility of recognising its fresh origin. The question remains with objects past and future ( Atita and Anagata ), whether they are to be regarded as Nitya and Anitya. An object which has origin and destruction is called Anitya. The past object has no destruction ( vinasa ) and the future (Anagata ) no origination ( utpatti ). So the past and the present will have to be regarded as Nitya and as such the question of origination becomes unreasonable in as much as permanent ( Nitya ) objects have no origines now
