You are here: BP HOME > TLB > Nāgārjuna: Mūlamadhyamakakārikā > fulltext
Nāgārjuna: Mūlamadhyamakakārikā

Choose languages

Choose images, etc.

Choose languages
Choose display
  • Enable images
  • Enable footnotes
    • Show all footnotes
    • Minimize footnotes
DiacriticaDiacritica-helpSearch-help
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.).
 
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.
 
If you cannot find the letters on your key-board, you may click on the link "Diacritica" to access it for your search.
Choose specific texts..
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
Click to Expand/Collapse OptionColophon
Back to library
  pūrvā prajñāyate koṭir nety uvāca mahāmuniḥ |
saṃsāro ’navarāgro hi nāsyādir nāpi paścimam || 1 || 
中論觀本際品第十一(八偈)  大聖之所說 本際不可得
生死無有始 亦復無有終 
  sngon mtha’ mngon nam zhes zhus tshe | | thub pa chen pos min zhes gsungs | |
’khor ba thog ma mtha’ med de | | de la sngon med phyi ma med | | 
[Chapter] 11: An Analysis of the Past (purva) and Future Limits (aparakiti) of Existence] (samsara)  1. The great ascetic [Buddha] said: “The extreme limit (koti) of the past cannot be discerned.”
“Existence-in-flux” (samsara) is without bounds; indeed, there is no beginning nor ending of that [existence]. 
Investigation of Extremes of Before and After  When asked, “is a before-extreme evident?” the great Muni said, “it is not.” Samsara has no beginning, no end; it has no before, no after. 
   
(4) ＊中論 觀本際品第十一 八偈  (5)問曰。無本際經説。衆生往來生死。本際不可(6)得。是中説有衆生有生死。以何因縁故而(7)作是説。答曰(8)大聖之所説 本際不可得(9)生死無有始 亦復無有終(10)聖人有三種。一者外道五神通。二者阿羅漢(11)辟支佛。三者得神通大菩薩佛於三種中最(12)上故言大聖。佛所言説無不是實説。生死(13)無始。何以故。生死初後不可得。是故言無(14)始汝謂若無初後。應有中者。是亦不然。 
   
   
11 pūrvāparakoṭiparīkṣā ekādaśamaṃ prakaraṇam |  atrāha- vidyata eva ātmā, saṃsārasadbhāvāt | yadi hi ātmā na syāt, kasya pañcagatike ājavaṃjavībhāvena janmamaraṇaparaṃparayā saṃsaraṇaṃ syāt? uktaṃ hi bhagavatā- anavarāgro hi bhikṣavo jātijarāmaraṇasaṃsāraḥ iti | avidyānīvaraṇānāṃ sattvānāṃ tṛṣṇāsaṃyojanānāṃ tṛṣṇāgaṇḍurabaddhānāṃ saṃsaratāṃ saṃdhāvatāṃ pūrvā koṭirna prajñāyata iti | yadā ca bhagavadupadeśātsaṃsāro 'sti, tadā saṃsartāpyasti | sa ca ātmā ucyata iti | ucyate | syādātmā, yadā saṃsāra eva syāt | katham? yasmādasya-
pūrvā prajñāyate koṭirnetyuvāca mahāmuniḥ |
saṃsāro 'navarāgro hi nāsyādirnāpi paścimam || 1 ||
 koṭirbhāgo deśa iti paryāyāḥ | pūrvā koṭiḥ pūrvo deśa ityarthaḥ | yadi hi saṃsāro nāma kaścit syāt, niyataṃ tasya pūrvamapi syāt, paścimamapi, ghaṭādīnāmiva | uktaṃ ca bhagavatā- anavarāgro hi bhikṣavo jātijarāmaraṇasaṃsāra iti | yad eva avarāgre na staḥ, saṃsārasya anavarāgravacanāt, saṃsāra eva nāstīti nanu spaṣṭamādeśayāmāsa bhagavān | tasmānnāsti saṃsāraḥ, pūrvāparakoṭayanupalambhāt, alātacakravat, iti sthitam ||
atredaṃ vicāryate- yadi pūrvaṃ cāparaṃ ca saṃsārasya niṣiddhaṃ bhagavatā, kathaṃ punaridam āha- tasmāttarhi saṃsārakṣayāya pratipatsyāmaha ityevaṃ vo bhikṣavaḥ śikṣitavyam, iti? ucyate | avidyānīvaraṇānāṃ sattvānāmityādiviśeṣaṇopādānātteṣāmevāyamanavarāgraḥ saṃsāra iti pratīyate, na punastattvajñānānilabalāt samunmūlitāvidyānīvaraṇatarūṇām | teṣāṃ tu lokottaramārgajñānāgninā dagdhāśeṣakleśavāsanāmūlaniḥśeṣapādapānāṃ bhavatyeva antaḥ iti vijñeyam ||
kathaṃ punarādirahitānāmantopadeśa iti yāvat | dṛṣṭametad bāhyeṣu vrīhyādiṣu ādyabhāve 'pi dahanādisaṃparkādantasadbhāvaḥ | yathoktamāryadevapādaiḥ-
yathā bījasya dṛṣṭo 'nto na cādistasya vidyate | tathā kāraṇavaikalyājjanmano 'pi na saṃbhavaḥ || iti |
sa ca antopadeśo laukika eva vyavahāre sthitvā saṃsāracārakāvabaddhānāmutsāhanārthaṃ sattvānāṃ deśito laukikajñānāpekṣayā | vastukacintāyāṃ tu saṃsāra eva nāsti, tatkuto 'sya parikṣayaḥ? pradīpāvasthāyāṃ rajjūragaparikṣayavat ||
atrāha- yadyevaṃ laukikajñānāpekṣayā antavad ādirapi kiṃ nocyate? ucyate | ahetukadoṣaprasaṅgāt laukikajñānāpekṣayāpi saṃsārasyāderabhāva ityubhayathāpyāderabhāva eveti vijñeyam || 1 || 
naivāgraṃ nāvaraṃ yasya tasya madhyaṃ kuto bhavet |
tasmān nātropapadyante pūrvāparasahakramāḥ || 2 || 
若無有始終 中當云何有
是故於此中 先後共亦無 
gang la thog med mtha’ med par | | (7b1)de la dbus ni ga la yod | |
de phyir de la snga phyi dang | | lhan cig rim pa mi ’thad do | | 
2. How could there be a middle portion of that which has no “before” and “after”;
It follows that “past,” “future,” and “simultaneous events” do not obtain.
Birth and death are not separate / different, not simultaneous / the same. 
For that without beginning [and] end, where can a middle be in that? Therefore, it is not possible for it to have before, after, and simultaneous phases. 
 
(15)何以故(16)若無有始終 中當云何有(17)是故於此中 先後共亦無(18)因中後故有初。因初中故有後。若無初(19)無後。云何有中。生死中無初中後。是故説(20)先後共不可得。 
 
 
atrāha- yadyāpi avarāgre na staḥ saṃsārasya, tathāpi madhyamasti, apratiṣedhāt | tataś ca asti saṃsāro madhyasadbhāvāt | iha yannāsti, na tasya madhyamasti tadyathā kūrmaromaprāvaraṇasyeti | hāsyaḥ khalvasi | nanu ca bhoḥ,
naivāgraṃ nāvaraṃ yasya tasya madhyaṃ kuto bhavet |
 agram iti ādiḥ, pūrvam, prathamam ucyate | avaram iti avasānam, antaḥ, vyavaccheda ucyate | yasya saṃsārasya ādirantaś ca pratiṣiddhaḥ, tasya kuto madhyaṃ bhaviṣyati? tataś ca saṃjñāmātrakameva viparyāsaparavaśamānasānāṃ saṃsāraḥ ādimadhyāvasānavirahitatvādākāśavadalātacakrādivaditi bhāvaḥ | saṃsārābhāvācca nāsti ātmeti | yata evaṃ saṃsārasyādimadhyāvasānāni na santi, ata eva saṃsārābhāvājjātijarāmaraṇādīnāṃ pūrvāparasahakramā api naiva santīty āha-
tasmānnātropapadyante pūrvāparasahakramāḥ || 2 || 
pūrvaṃ jātir yadi bhavej jarāmaraṇam uttaram |
nirjarā maraṇā jātir bhavej jāyeta cāmṛtaḥ || 3 || 
若使先有生 後有老死者
不老死有生 不生有老死 
gal te skye ba snga gyur la | | rga shi phyi ma yin na ni | |
skye ba rga shi med pa dang | | ma shi bar yang skye bar ’gyur | | 
3. If birth [is regarded as] the former, and growing old and dying [are regarded as] coming into being later,
Then birth exists without growing old and dying, and [something] is born without death. 
If birth were before and aging/death after, there would be birth without aging/death and also without dying one would be born. 
 
何以故(21)若使先有生 後有老死者(22)不老死有生 不生有老死 
 
 
yathā ca nopapadyante tathā pratipādayann āha-
pūrvaṃ jātiryadi bhavejjarāmaraṇamuttaram |
nirjarāmaraṇā jātirbhavejjāyeta cāmṛtaḥ || 3 ||
 yadi pūrvaṃ jātirbhavet, tadā maraṇasahitā syāt | na ca jarādirahitā jātiryujyate, asaṃskṛtatvaprasaṅgāt | jarāmaraṇarahitasya bhāvasya jātau parikalpyamānāyāmanyatra amṛtasyaiva devadattasya prathamamiha jātiḥ parikalpyamānā syāt | tataś ca ādimān saṃsāraḥ syādahetukadoṣaś ca | abhūvamatītamadhvānam, ityevaṃ pūrvāntakalpanā ca na syāt | abhūtvā ca pūrvaṃ paścādihotpādaḥ syāt ||
atha syāt- āmrādīnāṃ yathā pūrvaṃ vināpi jarāmaraṇasaṃbandhāt prathamameva utpādo dṛṣṭaḥ, evamātmāno 'pīti | naivam | sādhyasamatvāt | āmrādīnāmapi hi svabījanirodhe samutpadyamānatvāt nānyatrāvinaṣṭānāmutpāda iti samam etat pūrveṇa ||
atha syāt- anyad eva vṛkṣādbījam, ato 'nyatrāvināśapūrvaka eva vṛkṣasyotpāda iti naivam | kāryakāraṇayoranyatvasyāsiddhatvāt | tathā ca vakṣyati-
pratītya yadyadbhavati na hi tāvattadeva tat |
na cānyadapi tattasmānnocchinnaṃ nāpi śāśvatam ||
na ca bījādvṛkṣasyānyatvam | ataḥ sādhyasamam etat | yataś ca anyatrāmṛtasya ihotpādo nāsti, na pūrvaṃ jātirabhyupeyā || 3 || 
paścāj jātir yadi bhavej jarāmaraṇam āditaḥ |
ahetukam ajātasya syāj jarāmaraṇaṃ katham || 4 || 
若先有老死 而後有生者
是則為無因 不生有老死 
gal te skye ba ’phyi ’gyur la | | rga shi snga ba yin na ni | |
skye ba med pa’i rga (2)shi ni | | rgyu med par ni ji ltar ’gyur | | 
4. If birth were later, and growing old and dying were earlier,
How would there be an uncaused growing old and dying of something unborn? 
If birth were after and aging/death before, how could there be an uncaused aging/death which has no birth? 
 
(23)若先有老死 而後有生者(24)是則爲無因 不生有老死(25)生死衆生。若先生漸有老。而後有死者。則(26)生無老死。法應生有老死老死有生。又不(27)老死而生。是亦不然。又不因生有老死。(28)若先老死後生。老死則無因。生在後故。又(29)不生何有老死。若謂生老死先後不可。謂(16b1)一時成者。是亦有過。 
 
 
atha pūrvaṃ jarāmaraṇam, paścājjātiḥ, evamapi-
paścājjātiryadi bhavejjarāmaraṇamāditaḥ |
ahetukamajātasya syājjarāmaraṇaṃ katham || 4 ||
 jātipratyayaṃ jarāmaraṇam iti vacanājjātihetukaṃ jarāmaraṇamuktaṃ bhagavatā | yadi etatpūrvaṃ syāttadā nirhetukaṃ syāt | tasmānna yuktam etat | yato 'pyuktam-
yatha ukkhitte loḍhammi ukkheve atthi kāraṇaṃ | ṣaḍane kāraṇaṃ ṇatthi aṇṇaṃ ukkhevakāraṇā || iti |
yathāṣyatrotkṣepaḥ patanakāraṇaṃ nānyat, evamihāpi jātimevakāraṇatvena vināśasya varṇayāmo nānyat, iti nāstyahetukatā vināśasya | jātihetukatvāccāsyodgamanameva vināśasya hetur iti kṛtvā eṣāpi gāthā sunītā bhavati-
evime saṃkhatā dhammā saṃbhavanti sakāraṇā |
sa bhāva eva dhammāṇaṃ yaṃ vibhonti samuggatā ||
iti || 4 || 
na jarāmaraṇaṃ caiva jātiś ca saha yujyate |
mriyeta jāyamānaś ca syāc cāhetukatobhayoḥ || 5 || 
生及於老死 不得一時共
生時則有死 是二俱無因 
skye ba dang ni rga shi dag | lhan cig rung ba ma yin te | |
skye bzhin pa na ’chi ’gyur zhing | | gnyis ka rgyu med can du ’gyur | | 
5. And a birth which is simultaneous with growing old and dying is likewise impossible;
For, that which is being born would die, and both would be without cause. 
It is not suitable for birth and aging/death to be simultaneous; that which is being born would be dying and both would be without cause. 
 
何以故(2)生及於老死 不得一時共(3)生時則有死 是二倶無因(4)若生老死一時則不然何以故。生時即有死(5)故。法應生時有死時無。若生時有死。是事(6)不然。若一時生則無有相因。如牛角一時(7)出則不相因。 
 
 
idānīṃ sahabhāvenāpi jātijarāmaraṇānāmasadbhāvaṃ pratipādayann āha-
na jarāmaraṇenaiva jātiś ca saha yujyate |
mriyeta jāyamānaś ca syāccāhetukatobhayoḥ || 5 ||
 yadi sahabhāvo jātijarāmaraṇānāṃ syāt, tadā jāyamānasya maraṇaṃ syāt | na caitadyuktam | na ca parasparaviruddhatvādālokāndhakāravadekakālatā yuktā | na caivaṃ loke dṛṣṭaṃ yajjāyamāna eva mriyate iti | api ca | ahetukatvaṃ jātyādīnāṃ sahabhāvakalpanāyāṃ syāt | na hi sahabhūtayoḥ savyetaragoviṣāṇayoranyonyahetukatā dṛṣṭeti na yuktam etat || 5 || 
yatra na prabhavanty ete pūrvāparasahakramāḥ |
prapañcayanti tāṃ jātiṃ taj jarāmaraṇaṃ ca kim || 6 || 
若使初後共 是皆不然者
何故而戲論 謂有生老死 
gang la snga phyi lhan cig gi | | rim pa de dag mi srid pa’i | |
skye ba re dang rga shi de | | ci yi phyir na spro (3)bar byed | | 
6. Since the past, future, and simultaneous activity do not originate,
To what purpose [do you] explain in detail [the existence of] birth, growing old and dying? 
Why fixate on that birth, that aging/dying, for which the phases of before, after, simultaneity are impossible? 
 
是故(8)若使初後共 是皆不然者(9)何故而戲論 謂有生老死(10)思惟生老死三皆有過故。即無生畢竟空。(11)汝今何故貪著。戲論生老死。謂有決定相。 
 
 
tad evam-
yatra na prabhavantyete pūrvāparasahakramāḥ |
prapañcayanti tāṃ jātiṃ tajjarāmaraṇaṃ ca kim || 6 ||
 yasyāṃ jātau yatra jarāmaraṇe ete pūrvāparasahakramāḥ na santi, tāṃ jātimanupalabhamānā āryāḥ kiṃ prapañcayanti? kiṃśabdo 'saṃbhave | naiva prapañcayantītyarthaḥ | athavā | evamavidyamāneṣu jātyādiṣu tāṃ jātibhavidyamānāṃ bālāḥ kiṃ prapañcayanti tacca jarāmaraṇaṃ yanna saṃvidyate? tasmādavastuka eva bālānāṃ prapañca ityabhiprāyaḥ || 6 || 
kāryaṃ ca kāraṇaṃ caiva lakṣyaṃ lakṣaṇam eva ca |
vedanā vedakaś caiva santy arthā ye ca ke cana || 7 || 
諸所有因果 相及可相法
受及受者等 所有一切法 
’khor ba ’ba’ zhig sngon gyi mtha’ | | yod ma yin par ma zad kyi | |
rgyu dang ’bras bu nyid dang ni | | mtshan nyid dang ni mtshan gzhi nyid | | 
7. That which is produced and its cause, as well as the characteristic and that which is characterized,
The sensation and the one who senses, and whatever other things there are — 
It is not just samsara alone that has no before-extreme, cause and fruit themselves, and characteristics and the basis for characteristics themselves, 
 
(12)復次(13)諸所有因果 相及可相法(14)受及受者等 所有一切法 
 
 
yathā ca saṃsārasya pūrvā koṭirnāsti, evamanyeṣāmapi bhāvānāmity āha-
kāryaṃ ca kāraṇaṃ caiva lakṣyaṃ lakṣaṇameva ca |
vedanā vedakaścaiva santyarthā ye ca kecana || 7 || 
pūrvā na vidyate koṭiḥ saṃsārasya na kevalam |
sarveṣām api bhāvānāṃ1 pūrvā koṭī na vidyate || 8 || 
非但於生死 本際不可得
如是一切法 本際皆亦無 
tshor dang tshor po nyid dang ni | | don yod gang dag ci yang rung | |
dngos rnams thams cad nyid la yang | | sngon gyi mtha’ (4)ni yod ma yin | | 
8. Not only is the former limit of existence-in-flux (samsara) not to be found,
But the former limit of all those things is not to be found. 
feeling and the feeler, whatever is suitable to bear meaning, also all things have no before-extreme. 
 
(15)非但於生死 本際不可得(16)如是一切法 本際皆亦無(17)一切法者。所謂因果相可相。受及受者等。皆(18)無本際。非但生死無本際。以略開示故。(19)説生死無本際 
 
 
pūrvā na vidyate koṭiḥ saṃsārasya na kevalam |
sarveṣāmapi bhāvānāṃ pūrvā koṭirna vidyate || 8 ||
 tatra yadi pūrvaṃ kāraṇaṃ paścātkāryaṃ syāt, akāryakaṃ kāraṇaṃ nirhetukaṃ syāt | atha pūrvaṃ kāryaṃ paścātkāraṇam, evam api kāraṇātpūrvaṃ kāryaṃ nirhetukameva syāt | atha yugapatkāryakāraṇe syātām, evamubhayamapyahetukaṃ syāt | evaṃ lakṣyalakṣaṇe vedanāvedakau ca yojyau | na ca kevalaṃ saṃsārasya vyākhyānena kāryakāraṇādikaṃ vyākhyātaṃ veditavyam, api ca ye 'pyante padārthā jñānajñeyapramāṇaprameyasādhanasādhyāvayavāvayaviguṇaguṇyādayaḥ, teṣāmapi pūrvā koṭirna vidyata iti yojyam || ata eva āryaratnameghasūtre āryasarvanīvaraṇaviṣkambhiṇā mahābodhisattvena bhagavān stutaḥ-
ādiśāntā hyanutpannāḥ prakṛtyaiva ca nirvṛtāḥ |
dharmāste vivṛtā nātha dharmacakrapravartane || iti
tathā-
ādita śūnya anāgata dharmā no gata asthita sthānaviviktāḥ |
nityamasāraka māyasabhāvāḥ śuddha viśuddha nabhopama sarvi ||
yaṃ ca pabhāṣati dharma jinasya taṃ ca na paśyati so 'kṣayatāya |
ādinirātma nisattvimi dharmāstāṃś ca ca pabhāṣati no ca kṣapeti |
kalpita buccati kalpitamātraṃ antu na labhyati saṃsaramāṇe |
koṭi alakṣaṇa yā puri āsīdeti anāgati pratyayatāye ||
karma kriyā ca pravartati evaṃ hīnautkṛṣṭatayā samudenti | jaḍḍaka dharma sadā prakṛtīye śūnya nirātma vijānatha sarvān ||
ityādi || | 
pūrvāparakoṭiparīkṣā nāmaikādaśamaṃ prakaraṇaṃ || 
 
sngon dang phyi ma’i mtha’ brtag pa zhes bya ste rab tu byed pa bcu gcig pa’o || || 
 
 
 
 
 
 
ity ācāryacandrakīrtipādoparacitāyāṃ prasannapadāyāṃ madhyamakavṛttau pūrvāparakoṭiparīkṣā nāmaikādaśamaṃ prakaraṇam || 
Permanent link
Go to Wiki Documentation
Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
Login