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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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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
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  draṣṭavyaṃ darśanaṃ draṣṭā trīṇy etāni dviśo dviśaḥ |
sarvaśaś ca na saṃsargam anyonyena vrajanty uta || 1 || 
中論觀合品第十四(八偈)  見可見見者 是三各異方
如是三法異 終無有合時 
  || blta bya lta ba lta ba po | | gsum po de dag gnyis gnyis dang | |
thams cad kyang ni phan tshun du | | phrad par ’gyur pa yod ma yin | | 
[Chapter] 14: An Analysis of Unification (samsarga) (combination)  1. That which is seen, sight, and the “seer”: these three
Do not combine together either in pairs or altogether. 
Investigation of Connections  The seen, the seeing and the seer: these three do not mutually connect [as] pairs or all [together]. 
   
(28) ◎ 中論觀合品第十四 八偈  (29)説曰。上破根品中。説見所見見者皆不成。此(19a1)三事無異法故則無合。無合義今當説。問(2)曰。何故眼等三事無合。答曰(3)見可見見者 是三各異方(4)如是三法異 終無有合時(5)見是眼根。可見是色塵。見者是我。是三事各(6)在異處終無合時。異處者。眼在身内色在(7)身外。我者或言在身内。或言遍一切處。是(8)故無合。復次若謂有見法。爲合而見不合(9)而見。二倶不然。何以故。若合而見者。隨有(10)塵處應有根有我。但是事不然。是故不(11)合。若不合而見者。根我塵各在異處亦應(12)有見。而不見。何以故。如眼根在此不見(13)遠處瓶。是故二倶不見。問曰。我意根塵。四(14)事合故有知生。能知瓶衣等萬物。是故有(15)見可見見者。答曰。是事根品中已破。今當更(16)説。汝説四事合故知生。是知爲見瓶衣等(17)物已生。爲未見而生。若見已生者。知則無(18)用。若未見而生者。是則未合。云何有知生。(19)若謂四事一時合而知生。是亦不然。若一時(20)生則無相待。何以故。先有瓶次見後知生。(21)一時則無先後。知無故見可見見者亦無。如(22)是諸法如幻如夢無有定相。何得有合。(23)無合故空。 
   
   
   
evaṃ rāgaś ca raktaś ca rañjanīyaṃ ca dṛśyatām |
traidhena śeṣāḥ kleśāś ca śeṣāṇy āyatanāni ca || 2 || 
染與於可染 染者亦復然
餘入餘煩惱 皆亦復如是 
de bzhin ’dod chags chags pa (8b1)dang | | chags par bya ba nyon mongs pa | |
lhag ma rnams dang skye mched kyi | | lhag ma’ang rnam pa gsum nyid kyis | | 
2. Desire, the one who desires, and the object of desire have to be regarded in the same way,
[As also] the impurities which remain and the three kinds of “base of sense” (ayatana) which remain. 
Likewise desire, desiring and the desired, the remaining afflictions and also the remaining sense-fields do [not connect] by three aspects. 
 
復次(24)染與於可染 染者亦復然(25)餘入餘煩惱 皆亦復如是(26)如見可見見者無合故。染可染染者亦應無(27)合。如説見可見見者三法。則説聞可聞聞(28)者餘入等。如説染可染染者。則説瞋可瞋(29)瞋者餘煩惱等。 
 
 
 
anyenānyasya saṃsargas tac cānyatvaṃ na vidyate |
draṣṭavyaprabhṛtīnāṃ yan na saṃsargaṃ vrajanty ataḥ || 3 || 
異法當有合 見等無有異
異相不成故 見等云何合 
gzhan dang gzhan du phrad ’gyur na | | gang phyir blta bya la sogs la | |
gzhan de yod pa ma yin pa | | de phyir phrad par mi ’gyur ro | | 
3. [Some hold:] There is unification (samsarga) of one different thing with another different thing; [but] since the differentness
Of what is seen, etc. does not exist, those [factors] do not enter into unification. 
If the other connects to the other, because the seen and so forth do not exist [as] other, therefore there is no connection. 
 
復次(19b1)異法當有合 見等無有異(2)異相不成故 見等云何合(3)凡物皆以異故有合。而見等異相不可得。是(4)故無合。 
 
 
 
na ca kevalam anyatvaṃ draṣṭavyāder na vidyate |
kasyacit kenacit sārdhaṃ nānyatvam upapadyate || 4 || 
非但見等法 異相不可得
所有一切法 皆亦無異相 
blta bya la sogs (2)’ba’ zhig la | | gzhan nyid med par ma zad kyi | |
gang yang gang dang lhan cig tu | | gzhan pa nyid du mi ’thad do | | 
4. Not only does the differentness of that which is seen, etc. not exist,
Also the differentness of something coming from another does not obtain. 
Not only are the seen and so forth alone not existing as other, it is invalid for anything simultaneous with something to be other [than it]. 
 
復次(5)非但見等法 異相不可得(6)所有一切法 皆亦無異相(7)非但見可見見者等三事異相不可得。一切(8)法皆無異相。問曰。何故無有異相。 
 
 
 
anyad anyat pratītyānyan nānyad anyad ṛte ’nyataḥ |
yat pratītya ca yat tasmāt tad anyan nopapadyate || 5 || 
異因異有異 異離異無異
若法從因出 是法不異因 
gzhan ni gzhan la brten te gzhan | | gzhan med par gzhan gzhan mi ’gyur | |
gang la brten te gang yin pa | | de ni de las gzhan mi ’thad | | 
5. A thing is different insofar as it presupposes a second different thing.
One thing is not different from another thing without the other thing. 
The other is other in dependence upon the other. Without the other, the other would not be other. It is invalid for whatever is dependent on something to be other than that. 
 
答曰(9)異因異有異 異離異無異(10)若法從因出 是法不異因(11)汝所謂異。是異因異法故名爲異。離異法(12)不名爲異。何以故。若法從衆縁生。是法不(13)異因。因壞果亦壞故。如因梁椽等有舍。(14)舍不異梁椽。梁椽等壞舍亦壞故。問曰。若(15)有定異法。有何咎。 
 
 
 
yady anyad anyad anyasmād anyasmād apy ṛte bhavet |
tad anyad anyad anyasmād ṛte nāsti ca nāsty ataḥ || 6 || 
若離從異異 應餘異有異
離從異無異 是故無有異 
(3)gal te gzhan ni gzhan las gzhan | | de tshe gzhan med par gzhan ’gyur | |
gzhan med par ni gzhan ’gyur pa | | yod min de yi phyir na med | | 
6. If one different thing is different from a second different thing, it exists without a second different thing;
But without a second different thing, one different thing does not exist as a different thing. 
If the other was other than the other, then, without the other, it would be other. Without the other it would not be other. Therefore, it does not exist. 
 
答曰(16)若離從異異 應餘異有異(17)離從異無異 是故無有異(18)若離從異有異法者。則應離餘異有異(19)法。而實離從異無有異法。是故無餘異。如(20)離五指異有拳異者拳異。應於瓶等異物(21)有異。今離五指異。拳異不可得。是故拳異。(22)於瓶等無有異法。問曰。我經説。異相不(23)從衆縁生。分別總相故有異相。因異相故(24)有異法。 
 
 
 
nānyasmin vidyate ’nyatvam ananyasmin na vidyate |
avidyamāne cānyatve nāsty anyad vā tad eva vā || 7 || 
異中無異相 不異中亦無
無有異相故 則無此彼異 
gzhan nyid gzhan la yod ma yin | | gzhan ma yin la’ang yod ma yin | |
gzhan nyid yod pa ma yin na | | (4)gzhan nam de nyid yod ma yin | | 
7. Differentness does not exist in a different thing, nor in what is not different.
When differentness does not exist, then there is neither what is different nor “this” [from which something can be different]. 
Otherness does not exist in the other. Nor does it exist in what is not other. If otherness does not exist, neither the other nor that itself exists. 
 
答曰(25)異中無異相 不異中亦無(26)無有異相故 則無此彼異(27)汝言分別總相故有異相。因異相故有異(28)法。若爾者。異相從衆縁生。如是即説衆縁(29)法。是異相離異法不可得故。異相因異法(19c1)而有。不能獨成。今異法中無異相。何以故。(2)先有異法故何用異相。不異法中亦無異(3)相。何以故。若異相在不異法中。不名不異(4)法。若二處倶無。即無異相。異相無故此彼法(5)亦無。 
 
 
 
na tena tasya saṃsargo nānyenānyasya yujyate |
saṃsṛjyamānaṃ saṃsṛṣṭaṃ saṃsraṣṭā ca na vidyate || 8 || 
是法不自合 異法亦不合
合者及合時 合法亦皆無 
de ni de dang phrad pa med | | gzhan dang gzhan yang phrad mi ’gyur | |
phrad bzhin pa dang phrad pa dang | | phrad pa po yang yod ma yin | | 
8. Unification is not possible by [uniting] one thing with that one thing, nor by [uniting] one thing with a different thing;
Thus, the becoming unified, the state of being united, and the one who unites are not possible. 
That does not connect with that. The other too does not connect with the other. The connecting, the connection and the connector too do not exist. 
 
復次異法無故亦無合(6)是法不自合 異法亦不合(7)合者及合時 合法亦皆無(8)是法自體不合。以一故。如一指不自合。異(9)法亦不合。以異故。異事已成不須合故。如(10)是思惟。合法不可得。是故説合者合時合(11)法。皆不可得◎(12)中論卷第二(16)◎中論卷第三(17)　龍樹菩薩造　＊梵志青目釋(18)姚秦◎三藏鳩摩羅什譯　 
 
 
 
saṃsargaparīkṣā nāma caturdaśamaṃ prakaraṇaṃ || 
 
phrad pa brtag pa zhes bya ste rab tu byed pa bcu bzhi pa’o || 
 
 
 
 
 
 
 
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