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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    
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.).
 
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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
Click to Expand/Collapse OptionColophon
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  punarbhavāya saṃskārān avidyānivṛtas tridhā |
abhisaṃskurute yāṃs tair gatiṃ gacchati karmabhiḥ || 1 || 
中論觀十二因緣品第二十六(九偈)  眾生癡所覆 為後起三行
以起是行故 隨行墮六趣 
  ma rig bsgribs pas yang srid phyir | | ’du byed rnam pa gsum po dag |
|(6)mngon par ’du byed gang yin pa’i | | las de dag gis ’gro bar ’gro | | 
[Chapter] 26: An Analysis of the Twelve Components (dvadasanga) (the twelve spokes)  1. “What is hidden by ignorance (1)” (avidyanivrta) has caused the three kinds of conditioned things (2) (samskara) to be made for rebirth —
By those actions it [i.e., ” what is hidden by ignorance”] goes forward. 
Analysis of the Twelve Links of Becoming  In order to become again, those obscured by ignorance are moved into destinies by actions which are impelled [by] the three kinds of formative impulses. 
   
(17) ＊中論 觀十二因縁品第二十六 九偈  (18)問曰汝以摩訶衍説第一義道。我今欲聞(19)説聲聞法入第一義道。答曰(20)衆生癡所覆 爲後起三行(21)以起是行故 隨行墮六趣 
   
   
   
vijñānaṃ saṃniviśate saṃskārapratyayaṃ gatau |
saṃniviṣṭe ’tha vijñāne nāmarūpaṃ niṣicyate || 2 || 
以諸行因緣 識受六道身
以有識著故 增長於名色 
’du byed rkyen can rnam par shes | | ’gro ba rnams su ’jug par ’gyur | |
rnam par shes pa zhugs gyur na | | ming dang gzugs ni chags par ’gyur | | 
2. Consciousness (3), presupposing that which is conditioned (samskara), enters on its course.
When consciousness is begun, the “name-and-form’- (namarupa) (4) is instilled. 
Consciousness conditioned by formative impulses enters into destinies. When consciousness has entered, name and form develop. 
 
(22)以諸行因縁 識受六道身(23)以有識著故 増長於名色 
 
 
 
niṣikte nāmarūpe tu ṣaḍāyatanasaṃbhavaḥ |
ṣaḍāyatanam āgamya saṃsparśaḥ saṃpravartate || 3 || 
名色增長故 因而生六入
情塵識和合 而生於六觸 
ming dang gzugs (7)ni chags gyur na | | skye mched drug ni ’byung bar ’gyur | |
skye mched drug la brten nas ni | | reg pa yang dag ’byung bar ’gyur | | 
3. When the “name-and-form” is instilled, the six domains of sense perceptions (5) (ayatana) are produced.
Having arrived at the six domains of sense perceptions, the process of perception begins to function. 
When name and form develop, the six senses emerge. In dependence upon the six senses, impact actually occurs. 
 
(24)名色増長故 因而生六入(25)情塵識和合 而生於六觸 
 
 
 
cakṣuḥ pratītya rūpaṃ ca samanvāhāram eva ca |
nāmarūpaṃ pratītyaivaṃ vijñānaṃ saṃpravartate || 4 || 
 
ming dang gzugs dang dran byed la | | brten nas skye ba kho na ste | |
de ltar ming dang gzugs brten nas | | rnam par (17b1)shes pa skye bar ’gyur | | 
4. Consciousness begins to function presupposing the eye, the visual forms, and ability of mental association—
Presupposing “name-and-form.” 
Just as [it] only arises in dependence on the eye, [visual] form and attention, so consciousness arises in dependence on name and form. 
 
 
 
 
 
saṃnipātas trayāṇāṃ yo rūpavijñānacakṣuṣām |
sparśaḥ sa tasmāt sparśāc ca vedanā saṃpravartate || 5 || 
因於六觸故 即生於三受
以因三受故 而生於渴愛 
mig dang gzugs dang rnam par shes | | gsum po ’dus pa gang yin pa | |
de ni reg pa’o reg de las | | tshor ba kun tu ’byung bar ’gyur | | 
5. That which is the coincidence (6) (samnipata) of visual form, consciousness, and the eye:
That is sensual perception; and from perception, sensation (7) begins to function. 
The gathering of the three: eye and [visual] form and consciousness, that is “impact.” From impact feeling totally arises. 
 
(26)因於六觸故 即生於三受(27)以因三受故 而生於渇愛 
 
 
 
vedanāpratyayā tṛṣṇā vedanārthaṃ hi tṛṣyate |
tṛṣyamāṇa upādānam upādatte caturvidham || 6 || 
 
tshor ba’i rkyen gyis sred pa ste | | tshor ba’i don du sred par ’gyur | |
sred (2)par gyur na nye bar len | | rnam pa bzhi po nyer len ’gyur | | 
6. “Craving (8)” (trsna) [for existing things] is conditioned by sensation.
Certainly [a person] craves for the sake of sensation.
The one who craves acquires the four-fold acquisition (9) (upadana)
[namely sexual pleasure, false views, ascetic morality and vows, and the doctrine of self-existence]. 
Due to the condition of feeling, there is craving; one craves for what is felt. When one craves, one clings to the four aspects of clinging [sense objects, views, morals and rules, and views of self]. 
 
 
 
 
 
upādāne sati bhava upādātuḥ pravartate |
syād dhi yady anupādāno mucyeta na bhaved bhavaḥ || 7 || 
因愛有四取 因取故有有
若取者不取 則解脫無有 
nyer len yod na len pa po’i | | srid pa rab tu ’byung bar ’gyur | |
gal te nye bar len med na | | grol bar ’gyur te srid mi ’gyur | | 
7. When the acquisition exists, the acquirer begins to function (10) (i.e. existence, becoming).
If he were someone without acquisition, that being would be released, and would not exist. 
When there is clinging, the becoming of the clinger fully arises. When there is no clinging, one is freed; there is no [more] becoming. 
 
(28)因愛有四取 因取故有有(29)若取者不取 則解脱無有 
 
 
 
pañca skandhāḥ sa ca bhavo bhavāj jātiḥ pravartate |
jarāmaraṇaduḥkhādi śokāḥ saparidevanāḥ || 8 || 
從有而有生 從生有老死
從老死故有 憂悲諸苦惱 
srid pa de yang phung po lnga | | srid pa las ni skye (3)bar ’gyur | |
rga shi dang ni mya ngan dang | | smre sngags ’don bcas sdug bsngal dang | | 
8. That being is the five “groups of universal elements” (skandha). Because of a being, birth (11) begins to function.
Growing old, dying, sorrow (dukkha) (12), etc., grief and regrets, 
Becoming is the five aggregates; from becoming one is born. Aging, death, torment, lamentation, pain, 
 
(36c1)從有而有生 從生有老死(2)從老死故有 憂悲諸苦惱 
 
 
 
daurmanasyam upāyāsā jāter etat pravartate |
kevalasyaivam etasya duḥkhaskandhasya saṃbhavaḥ || 9 || 
如是等諸事 皆從生而有
但以是因緣 而集大苦陰 
yid mi bde dang ’khrug pa rnams | de dag skye las rab tu ’byung | |
de ltar sdug bsngal phung po ni | | ’ba’ zhig pa ’di ’byung bar ’gyur | | 
9. Despair and agitation: all this results from birth;
That “produced being” is a single mass of sorrows (dukkha). 
mental unhappiness, anxiety: these vividly emerge from birth. Likewise, the entire mass of anguish emerges. 
 
(3)如是等諸事 皆從生而有(4)但以是因縁 而集大苦陰 
 
 
 
saṃsāramūlaṃ saṃskārān avidvān saṃskaroty ataḥ |
avidvān kārakas tasmān na vidvāṃs tattvadarśanāt || 10 || 
是謂為生死 諸行之根本
無明者所造 智者所不為 
’khor ba’i (4)rtsa ba ’du byed de | | de phyir mkhas rnams ’du mi byed | |
de phyir mi mkhas byed po yin | | mkhas min de nyid mthong phyir ro | | 
10. Thus the ignorant people construct the conditioned things (samskara); [that is] the source for existence-in-flux.
The one who constructs is ignorant; the wise person is not [one who constructs] because he perceives true reality. 
The root of life is formative impulses. Therefore, the wise do not form impulses. Therefore, the unwise are formers, but not the wise since they see reality. 
 
(5)是謂爲生死 諸行之根本(6)無明者所造 智者所不爲 
 
 
 
avidyāyāṃ niruddhāyāṃ saṃskārāṇām asaṃbhavaḥ |
avidyāyā nirodhas tu jñānasyāsyaiva bhāvanāt || 11 || 
 
ma rig ’gags par gyur na ni | | ’du byed rnams kyang ’byung mi ’gyur | |
ma rig ’gag par ’gyur ba ni | | shes (5)pas de nyid bsgoms pas so | | 
11. When ignorance ceases, the constructed phenomena do not come into existence.
A person’s cessation of ignorance proceeds on the basis of “becoming” [enlightened] through knowledge. 
When ignorance stops, formative impulses too do not occur. The stopping of ignorance [comes] through practising that with understanding. 
 
 
 
 
 
tasya tasya nirodhena tat tan nābhipravartate |
duḥkhaskandhaḥ kevalo ’yam evaṃ samyag nirudhyate || 12 || 
以是事滅故 是事則不生
但是苦陰聚 如是而正滅 
de dang de ni ’gags gyur pas | | de dang de ni mngon mi ’byung | |
sdug bsngal phung po ’ba’ zhig pa | | de ni de ltar yang dag ’gag | | 
12. Through cessation of every [component] none functions;
That single mass of sorrow (dukkha) is thus completely destroyed. 
By the stopping of the former, the latter will clearly not occur. The entire mass of anguish will likewise completely stop. 
 
(7)以是事滅故 是事則不生(8)但是苦陰聚 如是而正滅(9)凡夫爲無明所盲故。以身口意業。爲後身(10)起六趣諸行。隨所起行有上中下。識入六(11)趣隨行受身。以識著因縁故名色集。名(12)色集故有六入。六入因縁故有六觸。六觸因(13)縁故有三受。三受因縁故生渇愛。渇愛因縁(14)故有四取。四取取時以身口意業起罪福。(15)令後三有相續。從有而有生。從生而有老(16)死。從老死有憂悲苦惱種種衆患。但有大(17)苦陰集。是故知凡夫無智。起此生死諸行根(18)本。智者所不起。以如實見故。則無明滅。(19)無明滅故諸行亦滅。以因滅故果亦滅。如(20)是修習觀十二因縁生滅智故是事滅。是事(21)滅故乃至生老死憂悲大苦陰皆如實正滅。(22)正滅者畢竟滅。是十二因縁生滅義。如阿毘(23)曇修多羅中廣説 
 
 
 
dvādasāṅgabhāvaparīkṣā nāma ṣaḍviṃśatitamaṃ prakaraṇaṃ || 
 
srid pa’i yan lag bcu gnyis brtag pa zhes bya ba ste rab tu byed pa nyi shu drug (6)pa’o || 
 
 
 
 
 
 
 
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