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Nāgārjuna: Mūlamadhyamakakārikā

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ā ī ū
ñ
ś ź
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.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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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) 412,3-4
bhaviṣyati kathaṃ nāma saṃbhavo vibhavaṃ vinā |
anityatā hi bhāveṣu na kadācin na vidyate || 4 ||
Chi: Kumārajīva, T. 1564 27c22-23
若離於壞者 云何當有成
無常未曾有 不在諸法時
Tib: Tg, tsa 12b1-2
’byung ba ’jig pa med par ni | | ji lta bur na yod par ’gyur | |
dngos po rnams la mi rtag nyid | | nam yang med pa ma yin (2)no | |
Eng: Streng (1967)
4. How, indeed, will origination exist at all without disappearance?
For, impermanence does not fail to be found in existent things ever.
Eng: Batchellor (2000)
How could rising exist without passing? Things are never not impermanent.
Piṅgalanetra 賓伽羅 "中論 (Madhyamakaśāstra)" T.1564 27c22-28a10
(22)若離於壞者 云何當有成(23)無常未曾有 不在諸法時(24)若離成壞不可得。何以故。若離成有壞者。(25)則不因成有壞。壞則無因。又無成法而(26)可壞。成名衆縁合。壞名衆縁散。若離成(27)有壞者。無成誰當壞。如無瓶不得言瓶(28)壞。是故離成無壞。若謂共成有壞者。是(29)亦不然。何以故。法先別成而後有合。合法(28a1)不離異。若壞離異壞則無因。是故共成亦(2)無壞。若離壞共壞無有成者。若離壞有(3)成成則爲常。常是不壞相。而實不見有法(4)常不壞相。是故離壞無成。若謂共壞有成(5)者。是亦不然。成壞相違。云何一時有。如人(6)有髮無髮不得一時倶。成壞亦爾。是故(7)共壞有成。是事不然。何以故。若謂分別法(8)者。説成中常有壞。是事不然。何以故。若成(9)中常有壞。則不應有住法。而實有住。是故(10)若離壞共壞不應有成。
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