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Nāgārjuna: Mūlamadhyamakakārikā

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ 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.).
 
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Nāgārjuna: Mūlamadhyamakakārikā
    Click to Expand/Collapse Option Complete text
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
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  na saṃbhavaḥ svabhāvasya yuktaḥ pratyayahetubhiḥ |
hetupratyayasaṃbhūtaḥ svabhāvaḥ kṛtako bhavet || 1 || 
觀有無品第十五(十一偈)  眾緣中有性 是事則不然
性從眾緣出 即名為作法 
  || rang bzhin rgyu dang rkyen las ni | | (5)’byung bar rigs pa ma yin no | |
rgyu dang rkyen las byung ba yi | | rang bzhin byas pa can du ’gyur | | 
[Chapter] 15: An Analysis of a Self-existent Thing (svabhava) (being and non-being)  1. The production of a self-existent thing by a conditioning cause is not possible,
[For,] being produced through dependence on a cause, a self-existent thing would be “something which is produced” (krtaka). 
Investigation of Essences  It is unreasonable for an essence to arise from causes and conditions. Whatever essence arose from causes and conditions would be something that has been made. 
   
(19) 觀有無品第十五 十一偈  (20)問曰。諸法各有性。以有力用故。如瓶有(21)瓶性布有布性。是性衆縁合時則出。答曰(22)衆縁中有性 是事則不然(23)性從衆縁出 即名爲作法(24)若諸法有性。不應從衆縁出。何以故。若(25)從衆縁出。即是作法無有定性。問曰。若諸(26)法性從衆縁作。有何咎。 
   
   
   
svabhāvaḥ kṛtako nāma bhaviṣyati punaḥ katham |
akṛtrimaḥ svabhāvo hi nirapekṣaḥ paratra ca || 2 || 
性若是作者 云何有此義
性名為無作 不待異法成 
rang bzhin byas pa can zhes byar | | ji ltar bur na rung bar ’gyur | |
rang bzhin dag ni bcos min dang | | gzhan la ltos pa med pa yin | | 
2. How, indeed, will a self-existent thing become “something which is produced”?
Certainly, a self-existent thing [by definition] is “not-produced” and is independent of anything else. 
How is it possible for there to be “an essence which has been made?” Essences are not contrived and not dependent on anything else. 
 
答曰(27)性若是作者 云何有此義(28)性名爲無作 不待異法成(29)如金雜銅則非眞金。如是若有性則不須(20a1)衆縁。若從衆縁出當知無眞性。又性若決(2)定。不應待他出。非如長短彼此無定性(3)故待他而有。問曰。諸法若無自性。應有他(4)性。 
 
 
 
kutaḥ svabhāvasyābhāve parabhāvo bhaviṣyati |
svabhāvaḥ parabhāvasya parabhāvo hi kathyate || 3 || 
法若無自性 云何有他性
自性於他性 亦名為他性 
rang bzhin yod pa ma yin (6)na | | gzhan gyi dngos po ga la yod | |
gzhan gyi dngos po’i rang bzhin ni | | gzhan gyi dngos po yin zhes brjod | | 
3. If there is an absence of a self-existent thing, how will an other-existent thing (parabhava) come into being?
Certainly the self-existence of an other-existent thing is called ”other-existence.” 
If an essence does not exist, how can the thingness of the other exist? [For] the essence of the thingness of the other is said to be the thingness of the other. 
 
答曰(5)法若無自性 云何有他性(6)自性於他性 亦名爲他性(7)諸法性衆縁作故。亦因待成故無自性。若爾(8)者。他性於他亦是自性。亦從衆縁生相待(9)故。亦無無故。云何言諸法從他性生。他性(10)亦是自性故。問曰。若離自性他性有諸法。(11)有何咎。 
 
 
 
svabhāvaparabhāvābhyām ṛte bhāvaḥ kutaḥ punaḥ |
svabhāve parabhāve ca sati bhāvo hi sidhyati || 4 || 
離自性他性 何得更有法
若有自他性 諸法則得成 
rang bzhin dang ni gzhan dngos dag | ma gtogs dngos po ga la yod | |
rang bzhin dang ni dngos po dag | yod na dngos po ’grub par ’gyur | | 
4. Further, how can a thing [exist] without either self-existence or other-existence?
If either self-existence or other existence exist, then an existing thing, indeed, would be proved. 
Apart from an essence and the thingness of the other, what things are there? If essences and thingnesses of others existed, things would be established. 
 
答曰(12)離自性他性 何得更有法(13)若有自他性 諸法則得成(14)汝説離自性他性有法者。是事不然。若離(15)自性他性則無有法何以故。有自性他性(16)法則成。如瓶體是自性依物是他性。問曰。(17)若以自性他性破有者。今應有無。 
 
 
 
bhāvasya ced aprasiddhir abhāvo naiva sidhyati |
bhāvasya hy anyathābhāvam abhāvaṃ bruvate janāḥ || 5 || 
有若不成者 無云何可成
因有有法故 有壞名為無 
(7)gal te dngos po ma grub na | | dngos med ’grub par mi ’gyur ro | |
dngos po gzhan du gyur pa ni | | dngos med yin par skye bo smra | | 
5. If there is no proof of an existent thing, then a non-existent thing cannot be proved.
Since people call the other-existence of an existent thing a “non-existent thing.” 
If things were not established, non-things would not be established. [When] a thing becomes something else, people say that it is a non-thing. 
 
答曰(18)有若不成者 無云何可成(19)因有有法故 有壞名爲無(20)若汝已受有不成者。亦應受無亦無。何以(21)故。有法壞敗故名無。是無因有壞而有。 
 
 
 
svabhāvaṃ parabhāvaṃ ca bhāvaṃ cābhāvam eva ca |
ye paśyanti na paśyanti te tattvaṃ buddhaśāsane || 6 || 
若人見有無 見自性他性
如是則不見 佛法真實義 
gang dag rang bzhin gzhan dngos dang | | dngos dang dngos med nyid lta ba | |
de dag sangs rgyas bstan pa la | | de nyid mthong ba ma (9a1)yin no | | 
6. Those who perceive self-existence and other-existence, and an existent thing and a non-existent thing,
Do not perceive the true nature of the Buddha’s teaching. 
Those who view essence, thingness of the other, things and non-things do not see the suchness in the teaching of the awakened. 
 
復(22)次(23)若人見有無 見自性他性(24)如是則不見 佛法眞實義(25)若人深著諸法。必求有見。若破自性則見(26)他性。若破他性則見有。若破有則見無。若(27)破無則迷惑。若利根著心薄者。知滅諸見(28)安隱故。更不生四種戲論。是人則見佛法(29)眞實義。是故説上偈。 
 
 
 
kātyāyanāvavāde cāstīti nāstīti cobhayam |
pratiṣiddhaṃ bhagavatā bhāvābhāvavibhāvinā || 7 || 
佛能滅有無 如化迦旃延
經中之所說 離有亦離無 
bcom ldan dngos dang dngos med pa | | mkhyen pas ka ta ya na yi | |
gdam ngag las ni yod pa dang | | med pa gnyis ka’ang dgag pa mdzad | | 
7. In “The Instruction of Katyayana” both “it is” and “it is not” are opposed
By the Glorious One, who has ascertained the meaning of “existent” and non-existent.” 
Through knowing things and non-things, the Buddha negated both existence and non-existence in his Advice to Katyayana. 
 
復次(20b1)佛能滅有無 如化迦旃延(2)經中之所説 離有亦離無(3)刪陀迦旃延經中。佛爲説正見義離有離(4)無。若諸法中少決定有者。佛不應破有無。(5)若破有則人謂爲無。佛通達諸法相故。説(6)二倶無。是故汝應捨有無見。 
 
 
 
yady astitvaṃ prakṛtyā syān na bhaved asya nāstitā |
prakṛter anyathābhāvo na hi jātūpapadyate || 8 || 
若法實有性 後則不應異
性若有異相 是事終不然 
gal te rang bzhin gyis yod na | | de ni med nyid mi ’gyur ro | |
rang bzhin gzhan du (2)’gyur ba ni | | nam yang ’thad par mi ’gyur ro | | 
8. If there would be an existent thing by its own nature, there could not be “non-existence’ of that [thing].
Certainly an existent thing different from its own nature would never obtain. 
If [things] existed essentially, they would not come to non-existence. It is never the case that an essence could become something else. 
 
復次(7)若法實有性 後則不應異(8)性若有異相 是事終不然(9)若諸法決定有性。終不應變異。何以故。若(10)定有自性。不應有異相。如上眞金喩。今(11)現見諸法有異相故。當知無有定相。 
 
 
 
prakṛtau kasya vāsatyām anyathātvaṃ bhaviṣyati |
prakṛtau kasya vā satyām anyathātvaṃ bhaviṣyati || 9 || 
若法實有性 云何而可異
若法實無性 云何而可異 
rang bzhin yod pa mi yin na | | gzhan du ’gyur pa gang gi yin | |
rang bzhin yod pa yin na yang | | gzhan du ’gyur ba ji ltar rung | | 
9. [An opponent asks:] If there is no basic self-nature (prakti), of what will there be “otherness”?
[Nagarjuna answers:] If there is basic self-nature, of what will there be “otherness”? 
If essences did not exist, what could become something else? Even if essences existed, what could become something else? 
 
復(12)次(13)若法實有性 云何而可異(14)若法實無性 云何而可異(15)若法定有性。云何可變異。若無性則無自(16)體。云何可變異。 
 
 
 
astīti śāśvatagrāho nāstīty ucchedadarśanam |
tasmād astitvanāstitve nāśrīyeta vicakṣaṇaḥ || 10 || 
定有則著常 定無則著斷
是故有智者 不應著有無 
yod ces bya ba rtag par ’dzin | | med ces bya ba chad par lta | |
de phyir yod dang med (3)pa la | | mkhas pas gnas par mi bya’o | | 
10. “It is” is a notion of eternity. “It is not” is a nihilistic view.
Therefore, one who is wise does not have recourse to “being” or “non-being.” 
“Existence” is the grasping at permanence; “non-existence” is the view of annihilation. Therefore, the wise do not dwell, in existence or non-existence. 
 
復次(17)定有則著常 定無則著斷(18)是故有智者 不應著有無(19)若法定有有相。則終無無相。是即爲常。何(20)以故。如説三世者。未來中有法相。是法(21)來至現在。轉入過去。不捨本相。是則爲(22)常。又説因中先有果。是亦爲常。若説定(23)有無。是無必先有今無。是則爲斷滅。斷滅(24)名無相續。因由是二見。即遠離佛法。問曰。(25)何故因有生常見。因無生斷見。 
 
 
 
asti yad dhi svabhāvena na tan nāstīti śāśvatam |
nāstīdānīm abhūt pūrvam ity ucchedaḥ prasajyate || 11 || 
若法有定性 非無則是常
先有而今無 是則為斷滅 
gang zhig rang bzhin gyis yod pa | | de ni med pa min pas rtag | |
sngon byung da ltar med ces pa | | des na chad par thal bar ’gyur | | 
11. That which exists by its own nature is eternal since “it does not not-exist.”
If it is maintained: “That which existed before does not exist now,” there annihilation would logically follow. 
“Since that which exists by its essence is not non-existent,” is [the view of] permanence. “That which arose before is now non-existent,”leads to [the view of] annihilation. 
 
答曰(26)若法有定性 非無則是常(27)先有而今無 是則爲斷滅(28)若法性定有。則是有相非無相。終不應無。(29)若無則非有。即爲無法。先已説過故。如(20c1)是則墮常見。若法先有。敗壞而無者。是名(2)斷滅。何以故。有不應無故。汝謂有無各有(3)定相故。若有斷常見者。則無罪福等破世(4)間事是故應捨 
 
 
 
svabhāvaparīkṣā nāma pañcadaśamaṃ prakaraṇaṃ || 
 
rang bzhin brtag pa zhes bya ba ste rab tu byed pa bco lnga pa’o || 
 
 
 
 
 
 
 
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