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Nāgārjuna: Mūlamadhyamakakārikā

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ā ī ū
ñ
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š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
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Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapters I-V
Click to Expand/Collapse OptionChapters VI-X
Click to Expand/Collapse OptionChapters XI-XV
Click to Expand/Collapse OptionChapters XVI-XX
Click to Expand/Collapse OptionChapters XXI-XXV
Click to Expand/Collapse OptionChapters XXVI-XXVII
Click to Expand/Collapse OptionColophon
San: La Vallée Poussin (1913) 326,16-17
karma kleśātmakaṃ cedaṃ te ca kleśā na tattvataḥ |
na cet te tattvataḥ kleśāḥ karma syāt tattvataḥ katham || 26 ||
Chi: Kumārajīva, T. 1564 23a10-11
若諸世間業 從於煩惱生
是煩惱非實 業當何有實
Tib: Tg, tsa 10b1-2
las ’di nyon mongs dag nyid la | nyon mongs de dag yang dag min | |
gal te nyon mongs (2)yang dag min | | las ni yang dag ji ltar yin | |
Eng: Streng (1967)
26. An action is that whose “self” (atman) is desire, and the desires do not really exist.
If these desires do not really exist, how would the action really exist?
Eng: Batchellor (2000)
This action has the character of affliction and afflictions are not real. If affliction is not real, how can action be real?
Piṅgalanetra 賓伽羅 "中論 (Madhyamakaśāstra)" T.1564 23a10-28
(10)若諸世間業 從於煩惱生(11)是煩惱非實 業當何有實(12)第一義中諸業不生。何以故。無性故。以不(13)生因縁故則不滅。非以常故不滅。若不爾(14)者。業性應決定有。若業決定有性。則爲是(15)常。若常則是不作業。何以故。常法不可作(16)故。復次若有不作業者。則他人作罪此人(17)受報。又他人斷梵行而此人有罪。則破世(18)俗法。若先有者。冬不應思爲春事。春不應(19)思爲夏事。有如是等過。復次作福及作罪(20)者。則無有別異。起布施持戒等業。名爲作(21)福。起殺盜等業。名爲作罪。若不作而有業。(22)則無有分別。復次是業若決定有性。則一(23)時受果報已。復應更受。是故汝説以不失(24)法故有業報。則有如是等過。復次若業從(25)煩惱起。是煩惱無有決定。但從憶想分別(26)有。若諸煩惱無實。業云何有實。何以故。(27)因無性故業亦無性。問曰。若諸煩惱及業(28)無性不實。今果報身現有。應是實。
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