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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    
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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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  skandhā na nānyaḥ skandhebhyo nāsmin skandhā na teṣu saḥ |
tathāgataḥ skandhavān na katamo ’tra1 tathāgataḥ || 1 || 
觀如來品第二十二(十六偈)  非陰不離陰 此彼不相在
如來不有陰 何處有如來 
  || phung min phung po las gzhan min | | de la phung med de der med | |
de bzhin (4)gshegs pa phung ldan min | | de bzhin gshegs pa gang zhig yin | | 
[Chapter] 22: An Analysis of the “Fully Completed” (Tathagata) (the Buddha)  1. That one [who is “fully-completed”] is not the “groups of universal elements” (skandha), nor something other than the “groups”; the “groups” are not in him, nor is he in them;
The “fully completed” does not possess the “groups.”
What, then, is the “fully completed”? 
Investigation of the Tathagata  Not the aggregates, not other than the aggregates; the aggregates are not in him; he is not in them: the Tathagata does not possess the aggregates. What is the Tathagata? 
   
(6) ◎ 觀如來品第二十二 十六偈  (7)問曰。一切世中尊。唯有如來正遍知。號爲(8)法王。一切智人是則應有。答曰。今諦思惟。(9)若有應取。若無何所取。何以故。如來(10)非陰不離陰 此彼不相在(11)如來不有陰 何處有如來(12)若如來實有者。爲五陰是如來。爲離五陰(13)有如來。爲如來中有五陰。爲五陰中有如(14)來。爲如來有五陰。是事皆不然。五陰非是(15)如來。何以故。生滅相故。五陰生滅相。若如來(16)是五陰。如來即是生滅相。若生滅相者。如(17)來即有無常斷滅等過。又受者受法則一。受(18)者是如來。受法是五陰。是事不然。是故如來(19)非是五陰。離五陰亦無如來。若離五陰(20)有如來者。不應有生滅相。若爾者。如來(21)有常等過。又眼等諸根不能見知。但是事(22)不然。是故離五陰亦無如來。如來中亦(23)無五陰。何以故。若如來中有五陰。如器中(24)有果水中有魚者。則爲有異。若異者。即有(25)如上常等過。是故如來中無五陰。又五陰中(26)無如來。何以故。若五陰中有如來。如床上(27)有人器中有乳者。如是則有別異。如上説(28)過。是故五陰中無如來。如來亦不有五陰。(29)何以故。若如來有五陰。如人有子。如是則(30a1)有別異。若爾者。有如上過。是事不然。是故(2)如來不有五陰。如是五種求不可得。何等(3)是如來。問曰。如是義求如來不可得。而五(4)陰和合有如來。 
   
   
   
buddhaḥ skandhān upādāya yadi nāsti svabhāvataḥ |
svabhāvataś ca yo nāsti kutaḥ sa parabhāvataḥ || 2 || 
陰合有如來 則無有自性
若無有自性 云何因他有 
gal te sangs rgyas phung po la | | brten nas rang bzhin las yod min | |
rang bzhin las ni gang med pa | | de gzhan dngos las ga la yod | | 
2. If the Buddha exists dependent on the “groups,” then he is not “that which exists by itself” (svabbava)
And how can he exist as something else (parabhava) (“other-existence”) if he is not “that which exists by itself” (svabbava)? 
If the buddha depends on the aggregates, he does not exist from an own-nature. How can that which does not exist from an own-nature exist from an other-nature? 
 
答曰(5)陰合有如來 則無有自性(6)若無有自性 云何因他有(7)若如來五陰和合故有。即無自性。何以故。(8)因五陰和合有故。問曰。如來不以自性(9)有。但因他性有。答曰。若無自性。云何因(10)他性有。何以故。他性亦無自性。又無相待(11)因故。他性不可得。不可得故不名爲他。 
 
 
 
pratītya parabhāvaṃ yaḥ so ’nātmety upapadyate |
yaś cānātmā sa ca kathaṃ bhaviṣyati tathāgataḥ || 3 || 
法若因他生 是即為非我
若法非我者 云何是如來 
gang zhig gzhan gyi dngos brten nas | | de bdag nyid du (5)mi ’thad do | |
gang zhig bdag nyid med pa de | | ji ltar de bzhin gshegs par ’gyur | | 
3. That which exists presupposing another existent thing is properly called a “non-individual self” (anatma).
How will that which is a non-individual self become the “fully completed”? 
It is not tenable for something dependent on other-nature to be self-existent. How can that which has no self-existence be tathagata? 
 
復(12)次(13)法若因他生 是即爲非我(14)若法非我者 云何是如來(15)若法因衆縁生。即無有我。如因五指有(16)拳。是拳無有自體。如是因五陰名我。是(17)我即無自體。我有種種名。或名衆生人天(18)如來等。若如來因五陰有。即無自性。無自(19)性故無我。若無我云何説名如來。是故偈(20)中説法若因他生是即爲非我。若法非我者(21)云何是如來。 
 
 
 
yadi nāsti svabhāvaś ca parabhāvaḥ kathaṃ bhavet |
svabhāvaparabhāvābhyām ṛte kaḥ sa tathāgataḥ || 4 || 
若無有自性 云何有他性
離自性他性 何名為如來 
gal te rang bzhin yod min na | | gzhan dngos yod par ji ltar ’gyur | |
rang bzhin dang ni gzhan dngos dag | | ma gtogs de bzhin gshegs de gang | | 
4. And if there is no self-existence (svabhava), how would it have an “other-existence” (parabhava)?
What would that “fully completed” [reality] be without either a self-existence or other-existence? 
If self-nature does not exist, how can there be the existence of other-nature? What is a Tathagata apart from own-nature and other-nature? 
 
復次(22)若無有自性 云何有他性(23)離自性他性 何名爲如來(24)若無自性。他性亦不應有。因自性故名(25)他性。此無故彼亦無。是故自性他性二倶無。(26)若離自性他性。誰爲如來。 
 
 
 
skandhān yady anupādāya bhavet kaścit tathāgataḥ |
sa idānīm upādadyād upādāya tato bhavet || 5 || 
若不因五陰 先有如來者
以今受陰故 則說為如來 
gal te phung po ma brten par | | (6)de bzhin gshegs pa ’ga’ yod na | |
de ni da gdong rten ’gyur zhing | | brten nas de nas ’gyur la rag | | 
5. If some kind of “fully completed” [thing] would exist without dependence on the “groups,”
It is dependent now; therefore it exists dependent [on something]. 
If there exists a tathagata [who is] not depending on the aggregates, he exists in depending [on them] now and will henceforth depend. 
 
復次(27)若不因五陰 先有如來者(28)以今受陰故 則説爲如來 
 
 
 
skandhāṃś cāpy anupādāya nāsti kaścit tathāgataḥ |
yaś ca nāsty anupādāya sa upādāsyate katham || 6 || 
今實不受陰 更無如來法
若以不受無 今當云何受 
phung po rnams la ma brten par | | de bzhin gshegs pa ’ga’ yang med | |
gang zhig ma brten yod min na | | des ni ji ltar nyer len ’gyur | | 
6. There is no kind of “fully completed” [being] which is not dependent on the “groups.”
And whatever is not non-dependent—how will it become dependent? 
If there does not exist a tathagata [who is]not depending on the aggregates, how does he grasp [depend on? them]? 
 
(29)今實不受陰 更無如來法(30b1)若以不受無 今當云何受 
 
 
 
na bhavaty anupādattam upādānaṃ ca kiṃ cana |
na cāsti nirupādānaḥ kathaṃ cana tathāgataḥ || 7 || 
若其未有受 所受不名受
無有無受法 而名為如來 
nye bar blangs pa ma yin (7)pa | | nye bar len par cis mi ’gyur | |
nye bar len pa med pa yi | | de bzhin gshegs pa ci yang med | | 
7. There is nothing whatever that is dependent on [the “groups”] and there is no thing whatever on which something does not depend.
There would not exist in any way a “fully completed” [being] without being dependent on [the “groups”]. 
[Since] there is nothing to be grasped/dependent on, there can be no grasping/depending. There is no tathagata at all who is without grasping/depending. 
 
(2)若其未有受 所受不名受(3)無有無受法 而名爲如來 
 
 
 
tattvānyatvena yo nāsti mṛgyamāṇaś ca pañcadhā |
upādānena sa kathaṃ prajñapyate tathāgataḥ || 8 || 
若於一異中 如來不可得
五種求亦無 云何受中有 
rnam pa lngas ni btsal byas na | | gang zhig de nyid gzhan nyid du | |
med pa’i de bzhin gshegs pa de | | nye bar len pas ji ltar gdags | | 
8. That [fully completed being] which does not exist by its actual reality (tattva) or by some other reality (anyatva) according to the five-fold examination—
How is the “fully completed” [being] perceived by being dependent? 
If having examined in five ways, how can that tathagata who does not exist as that one or the other be [conventionally] understood by grasping/depending? 
 
(4)若於一異中 如來不可得(5)五種求亦無 云何受中有 
 
 
 
yad apīdam upādānaṃ tat svabhāvān na vidyate |
svabhāvataś ca yan nāsti kutas tat parabhāvataḥ || 9 || 
又所受五陰 不從自性有
若無自性者 云何有他性 
gang zhig nye bar blang ba de | | de ni (13b1)rang bzhin las yod min | |
bdag gi dngos las gang med pa | | de gzhan dngos las yod re skan | | 
9. So when there is dependence, self-existence does not exist;
And if there is no self-existence whatever, how is an other-existence possible? 
That which is grasped/depended on does not exist from its own nature. It is impossible for that which does not exist from its own nature to exist from another nature. 
 
(6)又所受五陰 不從自性有(7)若無自性者 云何有他性(8)若未受五陰。先有如來者。是如來今應受(9)五陰。已作如來。而實未受五陰時先無如(10)來。今云何當受。又不受五陰者。五陰不名(11)爲受。無有無受而名爲如來。又如來一異(12)中求不可得。五陰中五種求亦不可得。若爾(13)者。云何於五陰中説有如來。又所受五陰。(14)不從自性有。若謂從他性有。若不從自(15)性有。云何從他性有。何以故。以無自性(16)故。又他性亦無。 
 
 
 
evaṃ śūnyam upādānam upādātā ca sarvaśaḥ |
prajñapyate ca śūnyena kathaṃ śūnyas tathāgataḥ || 10 || 
以如是義故 受空受者空
云何當以空 而說空如來 
de ltar nyer blang nyer len po | | rnam pa kun gyis stong pa yin | |
stong pas de bzhin gshegs stong pa | | ji lta bur na ’dogs par ’gyur | | 
10. Thus “dependence” and “that which is dependent” are completely empty (sunya).
How is that empty “fully completed one” known through that which is empty? 
In that way, what is grasped/depended on and what grasps/depends are empty in every aspect. How can an empty tathagata be [conventionally] understood by what is empty? 
 
復次(17)以如是義故 受空受者空(18)云何當以空 而説空如來(19)以是義思惟。受及受者皆空。若受空者。云(20)何以空受。而説空如來。問曰。汝謂受空受(21)者空。則定有空耶。答曰不然。 
 
 
 
śūnyam iti na vaktavyam aśūnyam iti vā bhavet |
ubhayaṃ nobhayaṃ ceti prajñaptyarthaṃ tu kathyate || 11 || 
空則不可說 非空不可說
共不共叵說 但以假名說 
stong ngo zhes kyang mi brjod de | | mi (2)stong zhes kyang mi bya zhing | |
gnyis dang gnyis min mi bya ste | | gdags pa’i don du brjod par bya | | 
11. One may not say that there is “emptiness” (sunya) (1) nor that there is non-emptiness. (2)”
Nor that both [exist simultaneously] (3), nor that neither exists (4); the purpose for saying [“emptiness”] is for the purpose of conveying knowledge. 
Do not say “empty,” or “not empty,” or “both,” or “neither:” these are mentioned for the sake of [conventional] understanding. 
 
何以故(22)空則不可説 非空不可説(23)共不共叵説 但以假名説(24)諸法空則不應説。諸法不空亦不應説。諸(25)法空不空亦不應説。非空非不空亦不應(26)説。何以故。但破相違故。以假名説。如是(27)正觀思惟。諸法實相中。不應以諸難爲難。 
 
 
 
śāśvatāśāśvatādy atra kutaḥ śānte catuṣṭayam |
antānantādi cāpy atra kutaḥ śānte catuṣṭayam || 12 || 
寂滅相中無 常無常等四
寂滅相中無 邊無邊等四 
rtag dang mi rtag la sogs bzhi | | zhi ba ’di la ga la yod | |
mtha’ dang mtha’ med la sogs bzhi | | zhi ba ’di la ga la yod | | 
12. How, then, will “eternity,” “non-eternity,” and [the rest of] the Tetralemma apply to bliss (santa)?
How, then, will “the end,” “without end,” and [the rest of] the Tetralemma apply to bliss? 
Where can the four such as permanence and impermanence exist in this peaceful one? Where can the four such as end and no-end [of the world] exist in this peaceful one? 
 
(28)何以故(29)寂滅相中無 常無常等四(30c1)寂滅相中無 邊無邊等四(2)諸法實相。如是微妙寂滅。但因過去世。起(3)四種邪見。世間有常。世間無常。世間常無(4)常。世間非常非無常。寂滅中盡無。何以故。諸(5)法實相。畢竟清淨不可取。空尚不受。何況(6)有四種見。四種見皆因受生。諸法實相無(7)所因受。四種見皆以自見爲貴。他見爲賤。(8)諸法實相無有此彼。是故説寂滅中無四(9)種見。如因過去世有四種見。因未來世(10)有四種見亦如是。世間有邊。世間無邊。世(11)間有邊無邊。世間非有邊非無邊。問曰。若(12)如是破如來者。則無如來耶。 
 
 
 
ghanagrāho gṛhītas tu yenāstīti tathāgataḥ |
nāstīti sa vikalpayan nirvṛtasyāpi kalpayet || 13 || 
邪見深厚者 則說無如來
如來寂滅相 分別有亦非 
gang gis de bzhin gshegs yod ces | | (3)’dzin pa stug po bzung gyur pa | |
de ni mya ngan ’das pa la | | med ces rnam rtog rtog par byed | | 
13. That image of nirvana [in which] the Buddha (Tathagata) either “is” or “is not”—
By him who [so imagines nirvana] the notion is crudely grasped. 
Those who hold the dense apprehension, “the tathagata exists” conceive the thought, “he does not exist in nirvana.” 
 
答曰(13)邪見深厚者 則説無如來(14)如來寂滅相 分別有亦非(15)邪見有二種。一者破世間樂。二者破涅槃(16)道。破世間樂者。是麁邪見。言無罪無福。(17)無如來等賢聖。起是邪見捨善爲惡。則破(18)世間樂。破涅槃道者。貪著於我。分別有無。(19)起善滅惡。起善故得世間樂。分別有無故(20)不得涅槃。是故若言無如來者。是深厚邪(21)見。乃失世間樂。何況涅槃。若言有如來。亦(22)是邪見。何以故。如來寂滅相。而種種分別故。(23)是故寂滅相中。分別有如來。 
 
 
 
svabhāvataś ca śūnye ’smiṃś cintā naivopapadyate |
paraṃ nirodhād bhavati buddho na bhavatīti vā || 14 || 
如是性空中 思惟亦不可
如來滅度後 分別於有無 
rang bzhin gyis ni stong de la | | sangs rgyas mya ngan ’das nas ni | |
yod do zhe’am med do zhes | | bsam pa ’thad pa nyid mi ’gyur | | 
14. Concerning that which is empty by its own nature (svabhava), the thoughts do not arise that:
The Buddha “exists” or “does not exist” after death. 
For that one empty of own-nature, it is entirely inappropriate to think that once the buddha has nirvana-ed he either “exists” or “does not exist.” 
 
亦爲非(24)如是性空中 思惟亦不可(25)如來滅度後 分別於有無(26)諸法實相性空故。不應於如來滅後思惟(27)若有若無。若有無。如來從本已來畢竟空。 
 
 
 
prapañcayanti ye buddhaṃ prapañcātītam avyayam |
te prapañcahatāḥ sarve na paśyanti tathāgatam || 15 || 
如來過戲論 而人生戲論
戲論破慧眼 是皆不見佛 
gang dag sangs rgyas spros ’das shing | | zad (4)pa med la spros byed pa | |
spros pas nyams pa de kun gyis | | de bzhin gshegs pa mthong mi ’gyur | | 
15. Those who describe in detail the Buddha, who is unchanging and beyond all detailed description—
Those, completely defeated by description, do not perceive the “fully completed” [being]. 
Those who make fixations about Buddha who is beyond fixations and without deterioration -- all those who are damaged by fixations do not see the tathagata. 
 
(28)何況滅後(29)如來過戲論 而人生戲論(31a1)戲論破慧眼 是皆不見佛(2)戲論名憶念取相分別此彼。言佛滅不滅(3)等。是人爲戲論。覆慧眼故不能見如來法(4)身。此如來品中。初中後思惟。如來定性不(5)可得。 
 
 
 
tathāgato yatsvabhāvas tatsvabhāvam idaṃ jagat |
tathāgato niḥsvabhāvo niḥsvabhāvam idaṃ jagat || 16 || 
如來所有性 即是世間性
如來無有性 世間亦無性 
de bzhin gshegs pa’i rang bzhin gang | | de ni ’gro ’di’i rang bzhin yin | |
de bzhin gshegs pa rang bzhin med | | ’gro ba ’di yi rang bzhin med | | 
16. The self-existence of the “fully completed” [being] is the self-existence of the world.
The “fully completed” [being] is without self-existence [and] the world is without self-existence. 
Whatever is the own-nature of the tathagata, that is the own-nature of this world. The tathagata has no own-nature. This world has no own-nature. 
 
是故偈説(6)如來所有性 即是世間性(7)如來無有性 世間亦無性(8)此品中思惟推求。如來性即是一切世間性。(9)問曰。何等是如來性。答曰。如來無有性。同(10)世間無性 
 
 
 
tathāgataparīkṣā nāma dvāviṃśatitamaṃ prakaraṇaṃ || 
 
de bzhin gshegs (5)pa brtag pa zhes bya ba ste rab tu byed pa nyi shu gnyis pa’o || 
 
 
 
 
 
 
 
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