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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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  hetoś ca pratyayānāṃ ca sāmagryā jāyate yadi |
phalam asti ca sāmagryāṃ sāmagryā jāyate katham || 1 || 
中論觀因果品第二十(二十四偈)  若眾緣和合 而有果生者
和合中已有 何須和合生 
  || gal te rgyu dang rkyen rnams kyi | | tshogs pa nyid las skye ’gyur zhing | |
tshogs la ’bras bu yod na ni | | ji ltar tshogs pa nyid las skye | | 
[Chapter] 20: An Analysis of the Aggregate (samagri) of Causes and Conditions (cause and effect)  1. If a product (phala) is produced through the aggregate of causes and conditions,
And exists in an aggregate, how will it be produced in the aggregate? 
Investigation of Combination  If a fruit is born from the combination of cause and conditions and exists in the combination, how can it be born from the combination itself? 
   
◎ 中論 觀因果品第二十 二十四偈  (2)問曰。衆因縁和合現有果生故。當知是果(3)從衆縁和合有。答曰(4)若衆縁和合 而有果生者(5)和合中已有 何須和合生(6)若謂衆因縁和合有果生。是果則和合中(7)已有。而從和合生者。是事不然。何以故。果(8)若先有定體。則不應從和合生。問曰。衆縁(9)和合中雖無果。而果從衆縁生者。有何咎。 
   
   
   
hetoś ca pratyayānāṃ ca sāmagryā jāyate yadi |
phalaṃ nāsti ca sāmagryāṃ sāmagryā jāyate katham || 2 || 
若眾緣和合 是中無果者
云何從眾緣 和合而果生 
gal te rgyu dang rkyen rnams kyi | | tshogs pa nyid (3)las skye ’gyur zhing | |
tshogs la ’bras bu med na ni | | ji ltar tshogs pa nyid las skye | | 
2. If a product is produced in the aggregate of causes and conditions,
And does not exist in the aggregate, how will it be produced in the aggregate? 
If a fruit is born from the combination of cause and conditions and does not exist in the combination, how can it be born from the combination itself? 
 
(10)答曰(11)若衆縁和合 是中無果者(12)云何從衆縁 和合而果生(13)若從衆縁和合則果生者。是和合中無果。(14)而從和合生。是事不然。何以故。若物無自(15)性。 
 
 
 
hetoś ca pratyayānāṃ ca sāmagryām asti cet phalam |
gṛhyeta nanu sāmagryāṃ sāmagryāṃ ca na gṛhyate || 3 || 
若眾緣和合 是中有果者
和合中應有 而實不可得 
gal te rgyu dang rkyen rnams kyi | | tshogs la ’bras bu yod na ni | |
tshogs la gzung du yod rigs na | | tshogs pa nyid la gzung du med | | 
3. If the product is in the aggregate of causes and conditions,
Would it not be “grasped” [i.e., located] in the aggregate? But it is not “grasped” in the aggregate. 
If the fruit exists in the combination of cause and conditions, it would be correct for it to be apprehendable in the combination but it is not apprehendable in the combination. 
 
是物終不生復次(16)若衆縁和合 是中有果者(17)和合中應有 而實不可得(18)若從衆縁和合中有果者。若色應可眼見。(19)若非色應可意知。而實和合中果不可得。是(20)故和合中有果。是事不然。 
 
 
 
hetoś ca pratyayānāṃ ca sāmagryāṃ nāsti cet phalam |
hetavaḥ pratyayāś ca syur ahetupratyayaiḥ samāḥ || 4 || 
若眾緣和合 是中無果者
是則眾因緣 與非因緣同 
gal te rgyu dang rkyen rnams kyi | | tshogs (4)la ’bras bu med na ni | |
rgyu rnams dang ni rkyen dag kyang | | rgyu rkyen ma yin mtshungs par ’gyur | | 
4. If the product is not in the aggregate of causes and conditions,
Then the causes and conditions would be the same as non-causes and non-conditions. 
If the fruit does not exist in the combination of cause and conditions, the causes and conditions would be comparable to non-causes and conditions. 
 
復次(21)若衆縁和合 是中無果者(22)是則衆因縁 與非因縁同(23)若衆縁和合中無果者。則衆因縁即同非因(24)縁。如乳是酪因縁。若乳中無酪。水中亦無(25)酪。若乳中無酪則與水同。不應言但從(26)乳出。是故衆縁和合中無果者。是事不然。(27)問曰。因爲果作因已滅。而有因果。無如(28)是咎。 
 
 
 
hetuṃ phalasya dattvā ca yadi hetur nirudhyate |
yad dattaṃ yan nirudhaṃ ca hetor ātmadvayaṃ bhavet || 5 || 
若因與果因 作因已而滅
是因有二體 一與一則滅 
gal te rgyus ni ’bras bu la | | rgyu byin nas ni ’gag ’gyur na | |
gang byin pa dang gang ’gags pa’i | | rgyu yi bdag nyid gnyis su ’gyur | | 
5. If a cause, having given the cause for a product, is stopped,
Then that which is “given” and that which is stopped would be two identities of the cause. 
If the cause stops once it has given the cause to the fruit, there would be a double nature of the cause: one that gives and one that stops. 
 
答曰(29)若因與果因 作因已而滅(26c1)是因有二體 一與一則滅(2)若因與果作因已而滅者是因則有二體。一(3)謂與因。二謂滅因。是事不然。一法有二體(4)故。是故因與果作因已而滅。是事不然。問(5)曰。若謂因不與果作因已而滅。亦有果生。(6)有何咎。 
 
 
 
hetuṃ phalasyādattvā ca yadi hetur nirudhyate |
hetau niruddhe jātaṃ tat phalam āhetukaṃ bhavet || 6 || 
若因不與果 作因已而滅
因滅而果生 是果則無因 
gal te rgyus ni ’bras bu la | | (5)rgyu ma byin par ’gag ’gyur na | |
rgyu ’gags nas ni skyes pa yi | | ’bras bu de dag rgyu med ’gyur | | 
6. If a cause without having given the cause for a product is stopped
Then, the cause being stopped, the product would be produced as something derived from a non-cause (ahetuka). 
If the cause stops without having given the cause to the fruit, those fruits which are born after the cause has stopped would be uncaused. 
 
答曰(7)若因不與果 作因已而滅(8)因滅而果生 是果則無因(9)若是因不與果。作因已而滅者。則因滅已(10)而果生。是果則無因。是事不然。何以故。現(11)見一切果。無有無因生者。是故汝説因不(12)與果作因已而滅亦有果生者。是事不然。(13)問曰。衆縁合時而有果生者。有何咎。 
 
 
 
phalaṃ sahaiva sāmagryā yadi prādurbhavet punaḥ |
ekakālau prasajyete janako yaś ca janyate || 7 || 
若眾緣合時 而有果生者
生者及可生 則為一時俱 
gal te tshogs dang lhan cig tu | | ’bras bu yang ni skye ’gyur na | |
skyed par byed dang bskyed bya gang | | dus gcig par ni thal bar ’gyur | | 
7. If the product would become visible concomitantly with the aggregate [of causes and conditions],
Then it would logically follow that the producer and that which is produced [exist] in the same moment. 
If the fruit were also born at the same time as the combination, it would follow that the producer and the produced would be simultaneous. 
 
答曰(14)若衆縁合時 而有果生者(15)生者及可生 則爲一時倶(16)若衆縁合時有果生者。則生者可生即一時(17)倶。但是事不爾何以故。如父子不得一時(18)生。是故汝説衆縁合時有果生者。是事不(19)然。問曰。若先有果生。而後衆縁合。有何咎。 
 
 
 
pūrvam eva ca sāmagryāḥ phalaṃ prādurbhaved yadi |
hetupratyayanirmuktaṃ phalam āhetukaṃ bhavet || 8 || 
若先有果生 而後眾緣合
此即離因緣 名為無因果 
gal te tshogs pa’i snga rol (6)du | | ’bras bu skyes par gyur na ni | |
rgyu dang rkyen rnams med pa yi | | ’bras bu rgyu med ’byung bar ’gyur | | 
8. If the product would become visible before the aggregate,
Then the product, without being related to causes and conditions, would be something derived from a non-cause. 
If the fruit were born prior to the combination, there would occur an uncaused fruit which has no cause and conditions. 
 
(20)答曰(21)若先有果生 而後衆縁合(22)此即離因縁 名爲無因果(23)若衆縁未合。而先有果生者。是事不然。(24)果離因縁故。則名無因果。是故汝説衆縁(25)未合時先有果生者。是事則不然。問曰。因(26)滅變爲果者。有何咎。 
 
 
 
niruddhe cet phalaṃ hetau hetoḥ saṃkramaṇaṃ bhavet |
pūrvajātasya hetoś ca punarjanma prasajyate || 9 || 
若因變為果 因即至於果
是則前生因 生已而復生 
gal te rgyu ’gags ’bras bu na | | rgyu ni kun tu ’pho bar ’gyur | |
sngon skyes pa yi rgyu yang ni | | yang skye bar ni thal bar ’gyur | | 
9. If, when the cause of the product is stopped, there would be a continuation of the cause,
It would logically follow that there would be another production of the previous producing cause. 
If [when] a cause stops, it is forever transferred to the fruit, then it would follow that the cause which was born before would be born again. 
 
答曰(27)若因變爲果 因即至於果(28)是則前生因 生已而復生(29)因有二種。一者前生。二者共生。若因滅變(27a1)爲果。是前生因應還更生。但是事不然。何(2)以故。已生物不應更生。若謂是因即變(3)爲果。是亦不然。何以故。若即是不名爲(4)變。若變不名即是。問曰。因不盡滅但名字(5)滅。而因體變爲果。如泥團變爲瓶。失泥團(6)名而瓶名生。答曰。泥團先滅而有瓶生。(7)不名爲變。又泥團體不獨生。瓶盆甕等皆(8)從泥中出。若泥團但有名。不應變爲瓶。(9)變名如乳變爲酪。是故汝説因名雖滅而(10)變爲果。是事不然。問曰。因雖滅失而能(11)生果。是故有果。無如是咎。 
 
 
 
janayet phalam utpannaṃ niruddho ’staṃgataḥ katham |
hetus tiṣṭhann api kathaṃ phalena janayed vṛtaḥ || 10 || 
云何因滅失 而能生於果
又若因在果 云何因生果 
’gags pa nub par gyur pa yis | | (7)’bras bu skyes pa ji ltar skyed | |
’bras bu dang ni ’brel ba’i rgyu | | gnas pas kyang ni ji ltar skyed | | 
10. How can that which is stopped, i.e., something which has disappeared, produce the arising of a product?
How could a cause which is enclosed by its product, even though it persists, originate [that product]? 
How can the production of fruit be produced by the stopping and disappearing [of something]? Also how can fruit be produced by related causes which persist with it? 
 
答曰(12)云何因滅失 而能生於果(13)又若因在果 云何因生果(14)若因滅失已。云何能生果。若因不滅而與(15)果合。何能更生果。問曰。是因遍有果而果(16)生。 
 
 
 
athāvṛtaḥ phalenāsau katamaj janayet phalam |
na hy adṛṣṭvā na dṛṣṭvāpi1 hetur janayate phalam || 11 || 
若因遍有果 更生何等果
因見不見果 是二俱不生 
ci ste rgyu ’bras ma ’brel na | | ’bras bu gang zhig skyed par byed | |
rgyus ni mthong dang ma mthong bar | | ’bras bu skyed par mi byed do | | 
11. Or if that [cause] were not enclosed by the product, which product would it produce?
For the cause does not produce the product, having seen or not having seen [the product]. 
If cause and fruit are not related, what fruit can be produced? Causes do not produce fruits they either see or don’t see. 
 
答曰(17)若因遍有果 更生何等果(18)因見不見果 是二倶不生(19)是因若不見果。尚不應生果。何況見。若因(20)自不見果。則不應生果。何以故。若不見(21)果。果則不隨因。又未有果。云何生果若(22)因先見果。不應復生。果已有故。 
 
 
 
nātītasya hy atītena phalasya saha hetunā |
nājātena na jātena saṃgatir jātu vidyate || 12 || 
若言過去因 而於過去果
未來現在果 是則終不合 
’bras bu ’das pa rgyu ’das dang | | ma skyes pa dang (12a1)skyes pa dang | |
lhan cig phrad par ’gyur pa ni | | nam yang yod pa ma yin no | | 
12. There is no concomitance of a past product with a past cause, a future [cause] or present [cause]. 
The simultaneous connection of a past fruit with a past, a future and a present cause never exists. 
 
復次(23)若言過去因 而於過去果(24)未來現在果 是則終不合 
 
 
 
na jātasya hy2 ajātena phalasya saha hetunā |
nātītena na jātena saṃgatir jātu vidyate || 13 || 
若言未來因 而於未來果
現在過去果 是則終不合 
’bras bu skyes pa rgyu ma skyes | | ’das pa dang ni skyes pa dang | |
lhan cig phrad par ’gyur pa ni | | nam yang yod pa ma yin no | | 
13. Certainly there is no concomitance of the present product with future cause, past [cause] or present [cause]. 
The simultaneous connection of a present fruit with a future, a past and a present cause never exists. 
 
(25)若言未來因 而於未來果(26)現在過去果 是則終不合 
 
 
 
nājātasya hi jātena phalasya saha hetunā |
nājātena na naṣṭena saṃgatir jātu vidyate || 14 || 
若言現在因 而於現在果
未來過去果 是則終不合 
’bras bu ma skyes rgyu skyes dang | | ma skyes pa dang ’das pa dang | (2)lhan cig phrad par ’gyur ba ni | | nam yang yod pa ma yin no | | 
14. Certainly there is no concomitance of a future product with a present cause, future [cause] or past [cause]. 
The simultaneous connection of a future fruit with a present, a future and a past cause never exists. 
 
(27)若言現在因 而於現在果(28)未來過去果 是則終不合(29)過去果不與過去未來現在因合。未來果(27b1)不與未來現在過去因合。現在果不與現(2)在未來過去因合。如是三種果。終不與過(3)去未來現在因合。 
 
 
 
asatyāṃ saṃgatau hetuḥ kathaṃ janayate phalam |
satyāṃ vā saṃgatau hetuḥ kathaṃ janayate phalam || 15 || 
若不和合者 因何能生果
若有和合者 因何能生果 
phrad pa yod pa ma yin na | | rgyus ni ’bras bu ji ltar skyed | |
phrad pa yod pa yin na yang | | rgyus ni ’bras bu ji ltar skyed | | 
15. If there is no concomitance whatever, how would the cause produce the product?
Or if a concomitance exists, how would the cause produce the product? 
When there is no connection, how can a cause produce fruit? Even when there is connection, how can a cause produce fruit? 
 
復次(4)若不和合者 因何能生果(5)若有和合者 因何能生果(6)若因果不和合則無果。若無果云何因能(7)生果。若謂因果和合時因能生果者。是亦(8)不然。何以故。若果在因中。則因中已有果。(9)云何而復生。 
 
 
 
hetuḥ phalena śūnyaś cet kathaṃ janayate phalam |
hetuḥ phalenāśūnyaś cet kathaṃ janayate phalam || 16 || 
若因空無果 因何能生果
若因不空果 因何能生果 
gal te ’bras bus stong pa’i rgyus | | ji ltar ’bras bu skyed par byed | |
gal te ’bras bus mi stong (3)rgyus | | ji ltar ’bras bu skyed par byed | | 
16. If the cause is empty of a product, how would it produce the product?
If the cause is not empty of a product, how would it produce the product? 
If a cause is empty of fruit, how can it produce fruit? If a cause is not empty of fruit, how can it produce fruit? 
 
復次(10)若因空無果 因何能生果(11)若因不空果 因何能生果(12)若因無果者。以無果故因空。云何因生果。(13)如人不懷妊。云何能生子。若因先有果。已(14)有果故不應復生。 
 
 
 
phalaṃ notpatsyate3 ’śūnyam aśūnyaṃ na nirotsyate |
aniruddham anutpannam aśūnyaṃ tad bhaviṣyati || 17 || 
果不空不生 果不空不滅
以果不空故 不生亦不滅 
’bras bu mi stong skye mi ’gyur | | mi stong ’gag par mi ’gyur ro | |
mi stong de ni mi ’gags dang | | ma skyes par yang ’gyur pa yin | | 
17. A non-empty product would not be originated, [and] a non-empty [product] would not be destroyed.
Then that is non-empty which will not originate or not disappear. 
Unempty fruit would not be produced; the unempty would not stop. That unempty is unstoppable and also unproducable. 
 
復次今當説果(15)果不空不生 果不空不滅(16)以果不空故 不生亦不滅 
 
 
 
katham utpatsyate śūnyaṃ kathaṃ śūnyaṃ nirotsyate |
śūnyam apy aniruddhaṃ tad anutpannaṃ prasajyate || 18 || 
果空故不生 果空故不滅
以果是空故 不生亦不滅 
stong pa ji ltar skye ’gyur zhing | | stong pa ji ltar ’gag par ’gyur | |
stong pa de yang ma ’gags dang | | ma skyes (4)par yang thal bar ’gyur | | 
18. How would that be produced which is empty?
How would that be destroyed which is empty?
It logically follows, then, that which is empty is not originated and not destroyed. 
How would empty [fruit] be produced? And how would the empty stop? It follows that that empty too is unstoppable and also unproducable. 
 
(17)果空故不生 果空故不滅(18)以果是空故 不生亦不滅(19)果若不空。不應生不應滅。何以故。果若因(20)中先決定有。更不須復生。生無故無滅。是(21)故果不空故。不生不滅。若謂果空故有生(22)滅。是亦不然。何以故。果若空。空名無所有。(23)云何當有生滅。是故説果空故不生不滅。 
 
 
 
hetoḥ phalasya caikatvaṃ na hi jātūpapadyate |
hetoḥ phalasya cānyatvaṃ na hi jātūpapadyate || 19 || 
因果是一者 是事終不然
因果若異者 是事亦不然 
rgyu dang ’bras bu gcig nyid du | | nam yang ’thad par mi ’gyur ro | |
rgyu dang ’bras bu gzhan nyid du | | nam yang ’thad par mi ’gyur ro | | 
19. Certainly a oneness of cause and product is not possible at all.
Nor is a difference of cause and product possible at all. 
It is never possible that cause and fruit are identical. It is never possible that cause and fruit are other. 
 
(24)復次今以一異破因果(25)因果是一者 是事終不然(26)因果若異者 是事亦不然 
 
 
 
ekatve phalahetvoḥ syād aikyaṃ janakajanyayoḥ |
pṛthaktve phalahetvoḥ syāt tulyo hetur ahetunā || 20 || 
若因果是一 生及所生一
若因果是異 因則同非因 
rgyu dang ’bras bu gcig nyid na | | bskyed bya skyed byed gcig tu ’gyur | |
rgyu dang ’bras bu gzhan nyid na | | rgyu dang rgyu min (5)mtshungs par ’gyur | | 
20. If there were a oneness of the cause and product, then there would be an identity of the originator and what is originated.
If there were a difference of product and cause, then a cause would be the same as that which is not a cause. 
If cause and fruit were identical, produce and producer would be identical. If cause and fruit were other, cause and non-cause would be similar. 
 
(27)若因果是一 生及所生一(28)若因果是異 因則同非因 
 
 
 
phalaṃ svabhāvasadbhūtaṃ kiṃ hetur janayiṣyati |
phalaṃ svabhāvāsadbhūtaṃ kiṃ hetur janayiṣyati || 21 || 
若果定有性 因為何所生
若果定無性 因為何所生 
’bras bu ngo bo nyid yod na | | rgyus ni ci zhig skyed par byed | |
’bras bu ngo bo nyid med na | | rgyus ni ci zhig skyed par byed | | 
21. Can a cause produce a product which is essentially existing in itself (svabhva)?
Can a cause produce a product which is not essentially existing in itself (svabhava)? 
If fruit existed essentially, what would a cause produce? If fruit did not exist essentially, what would a cause produce? 
 
(29)若果定有性 因爲何所生(27c1)若果定無性 因爲何所生 
 
 
 
na cājanayamānasya hetutvam upapadyate |
hetutvānupapattau ca phalaṃ kasya bhaviṣyati || 22 || 
因不生果者 則無有因相
若無有因相 誰能有是果 
skyed par byed pa ma yin na | | rgyu nyid ’thad par mi ’gyur ro | |
rgyu nyid ’thad pa yod min na | | ’bras bu gang gi yin par ’gyur | | 
22. It is not possible to have “what is by its nature a cause” (hetutva) of “that which is not producing.”
If “what is by its nature a cause” is not possible, whose product will exist? 
If it were not productive, the cause itself would be impossible. If the cause itself were impossible, whose would the fruit be? 
 
(2)因不生果者 則無有因相(3)若無有因相 誰能有是果 
 
 
 
na ca pratyayahetūnām iyam ātmānam ātmanā |
yā sāmagrī janayate sā kathaṃ janayet4 phalam || 23 || 
若從眾因緣 而有和合生
和合自不生 云何能生果 
rgyu rnams (6)dang ni rkyen dag gi | | tshogs pa gang yin de yin ni | |
bdag gis bdag nyid mi skyed na | | ’bras bu ji ltar skyed par byed | | 
23. How will that [aggregate of causes and conditions] produce a product when
That which is the aggregate of causes and conditions does not produce itself by itself? 
If whatever is a combination of causes and conditions does not produce itself by itself, how could it produce fruit? 
 
(4)若從衆因縁 而有和合生(5)和合自不生 云何能生果 
 
 
 
na sāmagrīkṛtaṃ phalaṃ5 nāsāmagrīkṛtaṃ phalam |
asti pratyayasāmagrī kuta eva phalaṃ vinā || 24 || 
是故果不從 緣合不合生
若無有果者 何處有合法 
de phyir tshogs pas byas pa med | | tshogs min byas pa’i ’bras bu med | |
’bras bu yod pa ma yin na | | rkyen gyi tshogs pa ga la yod | | 
24. The product is not produced by the aggregate; nor is the product not produced by the aggregate.
Without the product, how is there an aggregate of conditions? 
Therefore, there is no fruit which has been made by combination [or] made by non-combination. If fruit does not exist, where can a combination of conditions exist? 
 
(6)是故果不從 縁合不合生(7)若無有果者 何處有合法(8)是衆縁和合法。不能生自體。自體無故云(9)何能生果。是故果不從縁合生。亦不從不(10)合生。若無有果者。何處有合法 
 
 
 
sāmagrīparīkṣā nāma vimśatitamaṃ prakaraṇaṃ || 
 
tshogs pa brtag pa (7)zhes bya ba ste rab tu byed pa nyi shu pa’o || 
 
 
 
 
 
 
 
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