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By Ernst Steinkellner

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E. gtan) sense where the temporal distinction is simply non-past. See n. 73 below. It is not infrequent that such forms have a present passive sense or are translations of a present passive in Sanskrit. 151, paragraph 4). He then argues that Thon mi, in saying pho ni 'das dan gtan bsgrub phyir, meant to include "future" forms such as blta under the rubric, gtan. While it is unclear to us as to how INABA would have extended his analysis to the rest of verse twelve, his analysis of the first line is not essentially different from that of Si tu.

139: de yan 'bul pos 'bad pas nor btsal ba na I nor 'tshol biin pa'i las ni I skabs 'di'i las la bya rgyu'i las dan byed bün pa'i las gnis yod pa las I byed bun pa'i las yin pas I de la bdag gtan gnis ky nas dnos po bdag ces pa dan I byed pa po la yod pa'i las dan I da ha ba'i las dan I 'tshol bar byed pa'i las bya ba yin la / nor 'tshol ba na rned pa de bya rgyu'i las yin pas I de la bdag gtan gnis kyi nan nas dnos po gtan iespa dan / bya ba yul la yod pa'i las dan I bya 'gyur ma 'ons pa'i las dan I btsal bya'i las tes bya b no II.

Those of Si tu and Nag dban bstan dar]": P. 188: mdor na ba yig ni dus gsum gyi nan nas 'das pa dan ma 'ons pa gfiis ka dan I bdag gtan gn kyi nan nas gtan 'phul tin I da Itar ba dan bdag gnis ka gtan nas mi 'phul lo // ga da gnis ni dus gsum gyi nas da Itar ba dun ma 'ons pa gnis ka dan I bdag gtan gnis ka 'phul tin 'das pa mi 'phul I 'a yig ni dus gs gyi nan nas da Itar ba dan ma 'ons pa gnis ka dan bdag gtan gyi nan nas bdag 'phul tin 'das pa dan gta ka mi 'phul lo //. e. gtan) sense where the temporal distinction is simply non-past.

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