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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    
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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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  tan mṛṣā moṣadharma yad bhagavān ity abhāṣata |
sarve ca moṣadharmāṇaḥ saṃskārās tena te mṛṣā || 1 || 
  如佛經所說 虛誑妄取相
諸行妄取故 是名為虛誑 
  || bcom ldan ’das kyis chos gang zhig | slu ba de ni brdzun zhes gsungs | |
’du byed thams cad slu ba’i chos | | des na de dag brdzun pa yin | | 
[Chapter] 13: An Analysis of Conditioned Elements (samskara) (the real)  1. A thing of which the basic elements are deception is vain, as the glorious one said.
All conditioned elements (samskara) are things that have basic elements (dharma) which are deception; therefore, they are vain. 
Investigation of Samskaras  The Bhagavan said that whatever dharma is deceptive, that is false. All conditions [are] deceptive dharmas, thus they are false. 
   
(25) ＊中論 觀行品第十三 九偈  (26)問曰(27)如佛經所説 虚誑妄取相(28)諸行妄取故 是名爲虚誑(29)佛經中説。虚誑者。即是妄取相。第一實者。(17b1)所謂涅槃非妄取相。以是經説故。當知有(2)諸行虚誑妄取相。 
   
   
   
tan mṛṣā moṣadharma yad yadi kiṃ tatra muṣyate |
etat tūktaṃ bhagavatā śūnyatāparidīpakam || 2 || 
虛誑妄取者 是中何所取
佛說如是事 欲以示空義 
gal te slu chos gang yin pa | | de brdzun de la ci zhig slu | |
bcom ldan ’das kyis de (4)gsungs pa | | stong nyid yongs su bstan pa yin | | 
2. “If that which has deceptive basic elements is vain, what is there which deceives?”
This was spoken by the glorious one to illuminate “emptiness.” 
If whatever is a deceptive phenomenon is false, what is deceptive about it [in what way is it deceptive]? That statement by the Bhagavan is a complete presentation of emptiness. 
 
答曰(3)虚誑妄取者 是中何所取(4)佛説如是事 欲以示空義(5)若妄取相法即是虚誑者。是諸行中爲何(6)所取。佛如是説。當知説空義。問曰。云何(7)知一切諸行皆是空。答曰。一切諸行虚妄(8)相故空。諸行生滅不住。無自性故空。諸行(9)名五陰。從行生故。五陰名行。是五陰皆虚(10)妄無有定相。何以故。如嬰兒時色非匍匐(11)時色。匍匐時色非行時色。行時色非童子時(12)色。童子時色非壯年時色。壯年時色非老年(13)時色。如色念念不住故。分別決定性不可(14)得。嬰兒色爲即是匍匐色乃至老年色爲(15)異。二倶有過。何以故。若嬰兒色即是匍匐(16)色。乃至老年色者。如是則是一色皆爲嬰(17)兒。無有匍匐乃至老年。又如泥團常是泥(18)團終不作瓶。何以故。色常定故。若嬰兒色(19)異匍匐色者。則嬰兒不作匍匐。匍匐不作(20)嬰兒。何以故。二色異故。如是童子少年壯年(21)老年色不應相續。有失親屬法無父無(22)子。若爾者。唯有嬰兒應得父。餘則匍匐乃(23)至老年不應有分。是故二倶有過。問曰。色(24)雖不定。嬰兒色滅已。相續更生乃至老年(25)色。無有如上過。答曰。嬰兒色相續生者。(26)爲滅已相續生。爲不滅相續生。若嬰兒色(27)滅。云何有相續。以無因故。如雖有薪(28)可燃。火滅故無有相續。若嬰兒色不滅(29)而相續者。則嬰兒色不滅。常住本相亦無(17c1)相續。問曰。我不説滅不滅故相續生。但(2)説不住相似生故言相續生。答曰。若爾者。(3)則有定色而更生。如是應有千萬種色。但(4)是事不然。如是亦無相續。如是一切處(5)求色無有定相。但以世俗言説故有。如(6)芭蕉樹求實不可得。但有皮葉。如是智者(7)求色相。念念滅更無實色可得。不住色形(8)色相。相似次第生難可分別。如燈炎分別(9)定色不可得。從是定色更有色生不可(10)得。是故色無性故空。但以世俗言説故有。(11)受亦如是。智者種種觀察。次第相似故生滅(12)難可別知。如水流相續。但以覺故説三受(13)在身。是故當知。受同色説。想因名相生。(14)若離名相則不生。是故佛説。分別知名字(15)相故名爲想。非決定先有。從衆縁生無定(16)性。無定性故如影隨形。因形有影。無形(17)則無影。影無決定性。若定有者。離形(18)應有影。而實不爾。是故從衆縁生。無自(19)性故不可得。想亦如是。但因外名相。以世(20)俗言説故有。識因色聲香味觸等眼耳鼻舌(21)身等生。以眼等諸根別異故。識有別異。是(22)識爲在色爲在眼爲在中間。無有決定。(23)但生已識塵識此人識彼人。知此人識爲(24)即是知彼人識。爲異是二難可分別。如(25)眼識耳識亦難可分別。以難分別故。或(26)言一或言異。無有決定分別。但從衆縁(27)生故。眼等分別故空無自性。如伎人含一(28)珠出已復示人則生疑。爲是本珠爲更有(29)異。識亦如是。生已更生。爲是本識爲是異(18a1)識。是故當知。識不住故無自性。虚誑如幻。(2)諸行亦如是。諸行者身口意。行有二種淨(3)不淨。何等爲不淨。惱衆生貪著等名不淨。(4)不惱衆生實語不貪著等名淨。或増或減。(5)淨行者。在人中欲天色天無色天受果報(6)已則減。還作故名増。不淨行者亦如是。在(7)地獄畜生餓鬼阿修羅中受果報已則減。還(8)作故名増。是故諸行有増有減故不住。如(9)人有病。隨宜將適病則除愈。不將適病(10)則還集。諸行亦如是。有増有減故不決定。(11)但以世俗言説故有。因世諦故得見第(12)一義諦。所謂無明縁諸行。從諸行有識著。(13)識著故有名色。從名色有六入。從六入(14)有觸。從觸有受。從受有愛。從愛有取。(15)從取有有。從有有生。從生有老死憂悲苦(16)惱恩愛別苦怨憎會苦等。如是諸苦皆以行(17)爲本。佛以世諦故説。若得第一義諦生眞(18)智慧者則無明息。無明息故諸行亦不集。(19)諸行不集故見諦所斷身見疑戒取等斷。及(20)思惟所斷貪恚色染無色染調戲無明亦斷。(21)以是斷故一一分滅。所謂無明諸行識名色(22)六入觸受愛取有生老死憂悲苦惱恩愛別苦(23)怨憎會苦等皆滅。以是滅故五陰身畢竟滅(24)更無有餘。唯但有空。是故佛欲示空義(25)故。説諸行虚誑。復次諸法無性故虚誑。虚(26)誑故空。 
 
 
 
bhāvānāṃ niḥsvabhāvatvam anyathābhāvadarśanāt |
nāsvabhāvaś ca bhāvo ’sti bhāvānāṃ śūnyatā yataḥ || 3 || 
諸法有異故 知皆是無性
無性法亦無 一切法空故 
dngos rnams ngo bo nyid med de | | gzhan du ’gyur ba snang phyir ro | |
dngos po ngo bo nyid med med | | gang phyir dngos rnams stong pa nyid | | 
3. [An opponent says:]
There is non-self-existence of things [since] a thing, by observation, [becomes] something else. (i.e. impermanence)
A thing without self-existence does not exist—due to the emptiness of existing things. 
Things have no essential nature because they are seen to change into something else. Things do not lack an essential nature because things are emptiness. 
 
如偈説(27)諸法有異故 知皆是無性(28)無性法亦無 一切法空故(29)諸法無有性。何以故。諸法雖生不住自性。(18b1)是故無性。如嬰兒定住自性者。終不作匍(2)匐乃至老年。而嬰兒次第相續有異相現匍(3)匐乃至老年。是故説見諸法異相故知無(4)性。問曰。若諸法異相無性即有無性法有(5)何咎。答曰。若無性云何有法云何有相。何(6)以故。無有根本故但爲破性故説無性。是(7)無性法若有者。不名一切法空。若一切法(8)空。云何有無性法。 
 
 
 
kasya syād anyathābhāvaḥ svabhāvaś cen na vidyate |
kasya syād anyathābhāvaḥ svabhāvo yadi vidyate || 4 ||   
諸法若無性 云何說嬰兒
乃至於老年 而有種種異  若諸法有性 云何而得異
若諸法無性 云何而有異 
gal te ngo bo nyid med na | | gzhan du ’gyur ba gang gi yin | |
gal te ngo bo nyid yod na | | (5)gzhan du ’gyur bar ji ltar rung | |   
4. If self-existence does not exist, whose “other-existence” would there be?
.
[Nagarjuna answers:]
If self-existence does exist, whose “other-existence” would there be?   
If there were no essential nature, whose [nature] would it be to change into something else? If there were an essential nature, how would it be possible to change into something else?   
  No English 
問曰(9)諸法若無性 云何説嬰兒(10)乃至於老年 而有種種異(11)諸法若無性則無有異相而汝説有異相。(12)是故有諸法性若無諸法性云何有異相。  (13)答曰(14)若諸法有性 云何而得異(15)若諸法無性 云何而有異(16)若諸法決定有性。云何可得異性。名決定(17)有不可變異。如眞金不可變。又如暗性(18)不變爲明。明性不變爲暗。 
  No English 
  No English 
  No English 
tasyaiva nānyathābhāvo nāpy anyasyaiva yujyate |
yuvā na jīryate yasmād yasmāj jīrṇo na jīryate || 5 || 
是法則無異 異法亦無異
如壯不作老 老亦不作壯 
de nyid la ni gzhan ’gyur med | | gzhan nyid la yang yod ma yin | |
gang phyir gzhon nu mi rga ste | | gang phyir rgas pa’ang mi rga’o | | 
5. Just as there is no other-existence of a thing, so also [an-other-existence] of something else is not possible—
Since a youth is not aging (jiryate), and since “who has already aged” is not aging (jiryate). 
This itself does not change into something else. The other itself too does not [either]. Because youth does not age. Because age too does not age. 
 
復次(19)是法則無異 異法亦無異(20)如壯不作老 老亦不作壯(21)若法有異者。則應有異相。爲即是法異。爲(22)異法異。是二不然。若即是法異。則老應作(23)老。而老實不作老。若異法異者。老與壯異(24)壯應作老。而壯實不作老。二倶有過。問(25)曰。若法即異。有何咎。如今眼見年少經(26)日月歳數則老。 
 
 
 
tasya ced anyathābhāvaḥ kṣīram eva bhaved dadhi |
kṣīrād anyasya kasyacid dadhibhāvo bhaviṣyati || 6 || 
若是法即異 乳應即是酪
離乳有何法 而能作於酪 
gal te de nyid gzhan ’gyur na | | ’o ma nyid ni zhor ’gyur ro | |
’o ma las gzhan gang zhig ni | | zho yi dngos (6)po yin par ’gyur | | 
6. If there would be an other-existence of a thing, milk would exist as curds.
[But] surely “being curds” will be something other than milk. 
If this itself changes into something else, milk itself would be curds. Something other than milk would be the being of curds. 
 
答曰(27)若是法即異 乳應即是酪(28)離乳有何法 而能作於酪(29)若是法即異者。乳應即是酪。更不須因縁。(18c1)是事不然。何以故。乳與酪有種種異故。乳(2)不即是酪。是故法不即異。若謂異法爲異(3)者。是亦不然。離乳更有何物爲酪。如是(4)思惟。是法不異。異法亦不異。是故不應(5)偏有所執。問曰。破是破異猶有空在。空即(6)是法。 
 
 
 
yady aśūnyaṃ bhavet kiṃcit syāc chūnyam iti kiṃ cana |
na kiṃcid asty aśūnyaṃ ca kutaḥ śūnyaṃ bhaviṣyati || 7 || 
若有不空法 則應有空法
實無不空法 何得有空法 
gal te stong min cung zad yod | | stong pa cung zad yod par ’gyur | |
mi stong cung zad yod min na | | stong pa yod par ga la ’gyur | | 
7. If something would be non-empty, something would [logically also] be empty
But nothing is non-empty, so how will it become empty? 
If a bit of the non-empty existed, a bit of the empty would also exist. If there did not exist a bit of the non-empty, how could the empty exist? 
 
答曰(7)若有不空法 則應有空法(8)實無不空法 何得有空法(9)若有不空法。相因故應有空法。而上來種(10)種因縁破不空法。不空法無故則無相待。(11)無相待故何有空法。問曰。汝説不空法(12)無故空法亦無。若爾者。即是説空。但無(13)相待故不應有執。若有對應有相待。若(14)無對則無相待。相待無故則無相。無相故(15)則無執。如是即爲説空。 
 
 
 
śūnyatā sarvadṛṣṭīnāṃ proktā niḥsaraṇaṃ jinaiḥ |
yeṣāṃ tu śūnyatādṛṣṭis tān asādhyān babhāṣire || 8 || 
大聖說空法 為離諸見故
若復見有空 諸佛所不化 
rgyal ba rnams kyis stong pa nyid | | lta kun nges par ’byung bar gsungs | |
gang dag stong pa nyid lta ba | | de (7)dag bsgrub tu med par gsungs | | 
8. Emptiness is proclaimed by the victorious one as the refutation of all viewpoints;
But those who hold “emptiness” as a viewpoint—[the true perceivers] have called those “incurable” (asadhya). 
The Conquerors taught emptiness as the forsaking of all views. Those who view emptiness are taught to be without realisation [incurable/incorrigible]. 
 
答曰(16)大聖説空法 爲離諸見故(17)若復見有空 諸佛所不化(18)大聖爲破六十二諸見。及無明愛等諸煩(19)惱故説空。若人於空復生見者。是人不可(20)化。譬如有病須服藥可治。若藥復爲病(21)則不可治。如火從薪出以水可滅。若從(22)水生爲用何滅。如空是水能滅諸煩惱火。(23)有人罪重貪著心深。智慧鈍故。於空生見。(24)或謂有空。或謂無空。因有無還起煩惱。若(25)以空化此人者。則言我久知是空。若離(26)是空則無涅槃道。如經説。離空無相無作(27)門。得解脱者。但有言説◎ 
 
 
 
saṃskāraparīkṣā1 nāma trayodaśamaṃ prakaraṇaṃ || 
中論觀行品第十三(九偈) 
’du byed brtag pa zhes bya ba ste rab tu byed pa bcu sum pa’o || 
 
 
 
 
 
 
 
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