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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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  saṃskārāḥ saṃsaranti cen na nityāḥ saṃsaranti te |
saṃsaranti ca nānityāḥ sattve ’py eṣa samaḥ kramaḥ || 1 || 
中論觀縛解品第十六(十偈)  諸行往來者 常不應往來
無常亦不應 眾生亦復然 
  || gal te ’du byed ’khor (4)zhe na | | de dag rtag na mi ’khor te | |
mi rtag na yang ’khor mi ’gyur | | sems can la yang rim ’di mtshungs | | 
[Chapter] 16: An Analysis of Being Bound (bandhana) and Release (moksa) (bondage and release)  1. When conditioned elements (dispositions, conditioning?) continue to change (through rebirths?), they do not continue to change as eternal things (the same before and after).
Likewise they do not continue to change as non-eternal things (different before and after).
The arguments here is the same as for a living being. 
Investigation of Bondage and Freedom  If it is said that impulses are “samsara”, if they were permanent, they would not move around. Even if impermanent, they would not move around. Sentient beings too are similar in this respect. 
   
(5) 中論 觀縛解品第十六 十偈  (6)問曰。生死非都無根本。於中應有衆生往(7)來若諸行往來。汝以何因縁故。説衆生及(8)諸行盡空無有往來。答曰(9)諸行往來者 常不應往來(10)無常亦不應 衆生亦復然(11)諸行往來六道生死中者。爲常相往來。爲(12)無常相往來。二倶不然。若常相往來者。則(13)無生死相續。以決定故。自性住故。若以無(14)常往來者。亦無往來生死相續。以不決定(15)故。無自性故。若衆生往來者。亦有如是(16)過。 
   
   
   
pudgalaḥ saṃsarati cet skandhāyatanadhātuṣu |
pañcadhā mṛgyamāṇo ’sau nāsti kaḥ saṃsariṣyati || 2 || 
若眾生往來 陰界諸入中
五種求盡無 誰有往來者 
gal te gang zag ’khor zhe na | | phung po skye mched khams rnams la | |
de ni rnam pa lngas btsal na | | med na gang zhig ’khor bar ’gyur | | 
2. If the personality would change when it is sought five ways in the “groups” (skandha), “bases of sense perception” (ayatana), and the “irreducible elements” (dhatu),
Then it does not exist. Who [is it who] will change (i.e. transmigrate)? 
If it is said that persons “move around,” if they are non-existent when searched for in five aspects among the aggregates, sense fields and elements, what would move around? 
 
復次(17)若衆生往來 陰界諸入中(18)五種求盡無 誰有往來者(19)生死陰界入即是一義。若衆生於此陰界入(20)中往來者。是衆生於燃可燃品中。五種求(21)不可得。誰於陰界入中而有往來者。 
 
 
 
upādānād upādānaṃ saṃsaran vibhavo bhavet |
vibhavaś cānupādānaḥ kaḥ sa kiṃ saṃsariṣyati || 3 || 
若從身至身 往來即無身
若其無有身 則無有往來 
nye bar len nas nyer (5)len par | | ’khor na srid pa med par ’gyur | |
srid med nye bar len med na | | de gang ci zhig ’khor bar ’gyur | | 
3. Moving from “acquisition” (upadana) to “acquisition” would be “that which is without existence” (vibhava).
Who is he who is without existence and without acquisition? To what will he change (i.e. transmigrate)? 
If one moves around in having clung [to something] and then clinging [to something else], there would be no becoming. If there were no clinging and no becoming, who would move around? 
 
復次(22)若從身至身 往來即無身(23)若其無有身 則無有往來(24)若衆生往來。爲有身往來。爲無身往來。二(25)倶不然。何以故。若有身往來。從一身至一(26)身。如是則往來者無身。又若先已有身。不(21a1)應復從身至身。若先無身則無有。若無(2)有云何有生死往來。問曰。經説有涅槃滅(3)一切苦。是滅應諸行滅若衆生滅。答曰。二倶(4)不然。 
 
 
 
saṃskārāṇāṃ na nirvāṇaṃ kathaṃ cid upapadyate |
sattvasyāpi na nirvāṇaṃ kathaṃ cid upapadyate || 4 || 
諸行若滅者 是事終不然
眾生若滅者 是事亦不然 
’du byed mya ngan ’da’ bar ni | | ji lta bur yang mi ’thad do | |
sems can mya ngan ’da’ bar yang | | ji lta bur yang ’thad mi ’gyur | | 
4. The final cessation (nirvana) of the conditioned elements certainly is not possible at all.
Nor is the final cessation of even a living being possible at all. 
It is in no way feasible that impulses go beyond misery. And it is in no way feasible that living beings go beyond misery. 
 
何以故(5)諸行若滅者 是事終不然(6)衆生若滅者 是事亦不然(7)汝説若諸行滅若衆生滅。是事先已答。諸行(8)無有性。衆生亦種種推求生死往來不可(9)得。是故諸行不滅。衆生亦不滅。問曰。若爾(10)者則無縛無解。根本不可得故。 
 
 
 
na badhyante na mucyanta udayavyayadharmiṇaḥ |
saṃskārāḥ pūrvavat sattvo badhyate na na mucyate || 5 || 
諸行生滅相 不縛亦不解
眾生如先說 不縛亦不解 
skye ’jig chos can (6)’du byed rnams | | mi ’ching grol bar mi ’gyur te | |
snga ma bzhin du sems can yang | | mi ’ching grol bar mi ’gyur ro | | 
5. The conditioned elements, whose nature (dharma) is arising and destruction, neither are bound nor released.
Likewise a living being neither is bound nor released. 
Impulses that have the properties of being born and dying are not bound and will not be freed. In the same way as above living beings too are not bound and will not be freed. 
 
答曰(11)諸行生滅相 不縛亦不解(12)衆生如先説 不縛亦不解(13)汝謂諸行及衆生有縛解者。是事不然。諸(14)行念念生滅故。不應有縛解。衆生先説五(15)種推求不可得。云何有縛解。 
 
 
 
bandhanaṃ ced upādānaṃ sopādāno na badhyate |
badhyate nānupādānaḥ kim avastho ’tha badhyate || 6 || 
若身名為縛 有身則不縛
無身亦不縛 於何而有縛 
gal te nye bar len ’ching na | | nye bar len bcas ’ching mi ’gyur | |
nye bar len med mi ’ching ste | | gnas skabs gang zhig ’ching bar ’gyur | | 
6. If the acquisition (upadana) were the “binding,” that one [having] the acquisition is not bound;
Nor is that one not having the acquisition bound.
Then in what condition is he bound? 
If clinging binds, the one who has clinging would not be bound. And there would be no bondage without clinging. In what situation would there be bondage? 
 
復次(16)若身名爲縛 有身則不縛(17)無身亦不縛 於何而有縛(18)若謂五陰身名爲縛。若衆生先有五陰。則(19)不應縛。何以故。一人有二身故。無身亦不(20)應縛。何以故。若無身則無五陰。無五陰(21)則空。云何可縛。如是第三更無所縛。 
 
 
 
badhnīyād bandhanaṃ kāmaṃ bandhyāt pūrvaṃ bhaved yadi |
na cāsti tac cheṣam uktaṃ gamyamānagatāgataiḥ || 7 || 
若可縛先縛 則應縛可縛
而先實無縛 餘如去來答 
(7)gal te bcing bya’i snga rol na | | ’ching ba yod na ’ching la rag | |
de yang med de lhag ma ni | | song dang ma song bgom pas bstan | | 
7. Certainly if the “binding” would exist before “that which is bound,” then it must bind;
But that does not exist. The remaining [analysis] is stated in [the analysis of] “the present going to,” “that which has already gone to” and “that which has not yet gone to.” 
If binding existed prior to one who is bound, [that unbound person] would depend on binding. That too cannot be. The rest has been explained by the gone, the not-gone and the going. 
 
復次(22)若可縛先縛 則應縛可縛(23)而先實無縛 餘如去來答(24)若謂可縛先有縛。則應縛可縛。而實離可(25)縛先無縛。是故不得言衆生有縛。或言。(26)衆生是可縛。五陰是縛。或言。五陰中諸煩惱(27)是縛。餘五陰是可縛。是事不然。何以故。若(28)離五陰先有衆生者。則應以五陰縛衆(29)生。而實離五陰無別衆生。若離五陰別有(21b1)煩惱者則應以煩惱縛五陰。而實離五陰(2)無別煩惱。復次如去來品中説。已去不去。(3)未去不去。去時不去。如是未縛不縛。縛已(4)不縛。縛時不縛。復次亦無有解。 
 
 
 
baddho na mucyate tāvad abaddho naiva mucyate |
syātāṃ baddhe mucyamāne yugapad bandhamokṣaṇe || 8 || 
縛者無有解 無縛亦無解
縛時有解者 縛解則一時 
re zhig bcings pa mi grol te | | ma bcings pa yang grol mi ’gyur | |
bcings pa grol bzhin yin ’gyur na | | bcings dang grol ba dus gcig (9b1)’gyur | | 
8. Therefore, “that which is bound” is not released and “that which is not bound” is likewise not released.
If “that which is bound” were released, “being bound” and “release” would exist simultaneously. 
Those who are bound will not be free. And those who are not bound will not be free. If those who are bound become free, bondage and freedom would be simultaneous. 
 
何以故(5)縛者無有解 無縛亦無解(6)縛時有解者 縛解則一時(7)縛者無有解。何以故。已縛故。無縛亦無解。(8)何以故。無縛故。若謂縛時有解。則縛解一(9)時。是事不然。又縛解相違故。問曰。有人修(10)道現入涅槃得解脱。云何言無。 
 
 
 
nirvāsyāmy anupādāno nirvāṇaṃ me bhaviṣyati |
iti yeṣāṃ grahas teṣām upādānamahāgrahaḥ || 9 || 
若不受諸法 我當得涅槃
若人如是者 還為受所縛 
bdag ni len med mya ngan ’da’ | | myang ’das bdag gir ’gyur ro zhes | |
de ltar gang dag ’dzin de yi | | nyer len ’dzin pa chen po yin | | 
9. “I will be released without any acquisition.”
“Nirvana will be mine.”
Those who understand thus hold too much to “a holding on” [i.e., both to the acquisition of karma, and to a viewpoint]. 
“I, without clinging, am beyond misery. Nirvana is mine.” Those who grasp in that way have great grasping and clinging. 
 
答曰(11)若不受諸法 我當得涅槃(12)若人如是者 還爲受所縛(13)若人作是念。我離受得涅槃。是人即爲受(14)所縛。 
 
 
 
na nirvāṇasamāropo na saṃsārāpakarṣaṇam |
yatra kas tatra saṃsāro nirvāṇaṃ kiṃ vikalpyate || 10 || 
不離於生死 而別有涅槃
實相義如是 云何有分別 
gang la mya ngan ’das bskyed med | | ’khor ba bsal ba’ang yod min pa | |
de la ’khor ba ci zhig yin | | mya ngan ’das (2)pa’ang ci zhig brtag | | 
10. Where there is a super-imposing of nirvana [on something else], nor a removal of existence-in-flux,
What is the existence-in-flux there?
What nirvana is imagined? 
When nirvana is not born and samsara not eliminated, then what is samsara? And what is considered as nirvana? 
 
復次(15)不離於生死 而別有涅槃(16)實相義如是 云何有分別(17)諸法實相第一義中。不説離生死別有涅(18)槃。如經説。涅槃即生死。生死即涅槃。如是(19)諸法實相中。云何言是生死是涅槃 
 
 
 
bandhanamokṣaparīkṣā nāma ṣoḍaśamaṃ prakaraṇaṃ || 
 
bcings pa dang thar pa brtag pa zhes bya ba ste rab tu byed pa bcu drug pa’o || 
 
 
 
 
 
 
 
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