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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
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Click to Expand/Collapse OptionChapters XXVI-XXVII
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  yadi śūnyam idaṃ sarvam udayo nāsti na vyayaḥ |
prahāṇād vā nirodhād vā kasya nirvāṇam iṣyate || 1 || 
中論觀涅槃品第二十五(二十四偈)  若一切法空 無生無滅者
何斷何所滅 而稱為涅槃 
  || gal te ’di dag kun stong na | | ’byung ba med cing ’jig pa med | |
gang (6)zhig spong dang ’gags pa las | | mya ngan ’da’ bar ’gyur bar ’dod | | 
[Chapter] 25: An Analysis of Nirvana (nirvana)  1. If all existence is empty, there is no origination nor destruction.
Then whose nirvana through elimination [of suffering] and destruction [of illusion] would be postulated? 
Investigation of Nirvana  If everything were empty, there would be no arising and perishing. From the letting go of and ceasing of what could one assert nirvana(-ing)? 
   
(13) ＊中論 觀涅槃品第二十五 二十四偈  (14)問曰(15)若一切法空 無生無滅者(16)何斷何所滅 而稱爲涅槃(17)若一切法空。則無生無滅。無生無滅者。何(18)所斷何所滅。而名爲涅槃。是故一切法不(19)應空。以諸法不空故。斷諸煩惱滅五陰。(20)名爲涅槃。 
   
   
   
yady aśūnyam idaṃ sarvam udayo nāsti na vyayaḥ |
prahāṇād vā nirodhād vā kasya nirvāṇam iṣyate || 2 || 
若諸法不空 則無生無滅
何斷何所滅 而稱為涅槃 
gal te ’di kun mi stong na | | ’byung ba med cing ’jig pa med | |
gang zhig spong dang ’gags pa las | | mya ngan ’da’ bar ’gyur bar ’dod | | 
2. If all existence is non-empty, there is no origination nor destruction.
Then whose nirvana through elimination [of suffering] and destruction [of illusion] would be postulated? 
If everything were not empty, there would be no arising and perishing. From the letting go of and ceasing of what could one assert nirvana(-ing)? 
 
答曰(21)若諸法不空 則無生無滅(22)何斷何所滅 而稱爲涅槃(23)若一切世間不空。則無生無滅。何所斷何(24)所滅。而名爲涅槃。是故有無二門。則非(25)至涅槃。 
 
 
 
aprahīṇam asaṃprāptam anucchinnam aśāśvatam |
aniruddham anutpannam etan nirvāṇam ucyate || 3 || 
無得亦無至 不斷亦不常
不生亦不滅 是說名涅槃 
spangs pa med pa thob med pa | (7)chad pa med pa rtag med pa | |
’gag pa med pa skye med pa | | de ni mya ngan ’das par brjod | | 
3. Nirvana has been said to be neither eliminated nor attained, neither annihilated nor eternal,
Neither disappeared nor originated. 
No letting go, no attainment, no annihilation, no permanence, no cessation, no birth: that is spoken of as nirvana. 
 
所名涅槃者(26)無得亦無至 不斷亦不常(27)不生亦不滅 是説名涅槃(28)無得者。於行於果無所得。無至者。無處(29)可至。不斷者。五陰先來畢竟空故。得道入(35a1)無餘涅槃時。亦無所斷。不常者。若有法可(2)得分別者。則名爲常。涅槃寂滅無法可分(3)別故。不名爲常。生滅亦爾。如是相者名爲(4)涅槃。復次經説。涅槃非有非無非有無。非(5)非有非非無。一切法不受内寂滅名涅槃。 
 
 
 
bhāvas tāvan na nirvāṇaṃ jarāmaraṇalakṣaṇam |
prasajyetāsti bhāvo hi na jarāmaraṇaṃ vinā || 4 || 
涅槃不名有 有則老死相
終無有有法 離於老死相 
re zhig mya ngan ’das dngos min | | rga shi’i mtshan nyid thal bar ’gyur | |
rga dang ’chi ba med pa yi | | dngos po yod pa ma yin no | | 
4. Nirvana is certainly not an existing thing, for then it would be characterized by old age and death.
In consequence it would involve the error that an existing thing would not become old and be without death. 
Nirvana is not a thing. Then it would follow that it would have the characteristics of aging and death. There does not exist any thing that is without aging and death. 
 
(6)何以故(7)涅槃不名有 有則老死相(8)終無有有法 離於老死相(9)眼見一切萬物皆生滅故。是老死相。涅槃若(10)是有則應有老死相。但是事不然。是故涅(11)槃不名有。又不見離生滅老死別有定法(12)而名涅槃。若涅槃是有即應有生滅老死(13)相。以離老死相故。名爲涅槃。 
 
 
 
bhāvaś ca yadi nirvāṇaṃ nirvāṇaṃ saṃskṛtaṃ bhavet |
nāsaṃskṛto hi vidyate bhāvaḥ kva cana kaś cana || 5 || 
若涅槃是有 涅槃即有為
終無有一法 而是無為者 
gal te mya ngan ’das (16b1)dngos na | | mya ngan ’das pa ’dus byas ’gyur | |
dngos po ’dus byas ma yin pa | | ’ga’ yang gang na yod ma yin | | 
5. And if nirvana is an existing thing, nirvana would be a constructed product (samskrta),
Since never ever has an existing thing been found to be a non-constructed-product (asamskrta). 
If nirvana were a thing, nirvana would be a conditioned phenomenon. There does not exist any thing anywhere that is not a conditioned phenomenon. 
 
復次(14)若涅槃是有 涅槃即有爲(15)終無有一法 而是無爲者(16)涅槃非是有。何以故。一切萬物從衆縁生。(17)皆是有爲。無有一法名爲無爲者。雖常法(18)假名無爲。以理推之。無常法尚無有。何(19)況常法不可見不可得者。 
 
 
 
bhāvaś ca yadi nirvāṇam anupādāya tat katham |
nirvāṇaṃ nānupādāya kaścid bhāvo hi vidyate || 6 || 
若涅槃是有 云何名無受
無有不從受 而名為有法 
gal te mya ngan ’das dngos na | | ji ltar myang ’das de brten min | |
dngos po brten nas ma yin pa | | ’ga’ yang (2)yod pa ma yin no | | 
6. But if nirvana is an existing thing, how could [nirvana] exist without dependence [on something else]?
Certainly nirvana does not exist as something without dependence. 
If nirvana were a thing, how would nirvana not be dependent? There does not exists any thing at all that is not dependent. 
 
復次(20)若涅槃是有 云何名無受(21)無有不從受 而名爲有法(22)若謂涅槃是有法者。經則不應説無受是(23)涅槃。何以故。無有有法不受而有。是故涅(24)槃非有。問曰。若有非涅槃者無應是涅槃(25)耶。 
 
 
 
yadi bhāvo na nirvāṇam abhāvaḥ kiṃ bhaviṣyati |
nirvāṇaṃ yatra bhāvo na nābhāvas tatra vidyate || 7 || 
有尚非涅槃 何況於無耶
涅槃無有有 何處當有無 
gal te mya ngan ’das dngos min | | dngos med ji ltar rung bar ’gyur | |
gang la mya ngan ’das dngos min | | de la dngos med yod ma yin | | 
7. If nirvana is not an existing thing, will nirvana become a non-existing thing?
Wherever there is no existing thing, neither is there a non-existing thing. 
If nirvana were not a thing, how could it possibly be nothing? The one for whom nirvana is not a thing, for him it is not nothing. 
 
答曰(26)有尚非涅槃 何況於無耶(27)涅槃無有有 何處當有無(28)若有非涅槃。無云何是涅槃。何以故。因有(29)故有無。若無有。何有無。如經説。先有今(35b1)無則名無。涅槃則不爾。何以故。非有法變(2)爲無故。是故無亦不作涅槃。 
 
 
 
yady abhāvaś ca nirvāṇam anupādāya tat katham |
nirvāṇaṃ na hy abhāvo ’sti yo ’nupādāya vidyate || 8 || 
若無是涅槃 云何名不受
未曾有不受 而名為無法 
gal te mya ngan ’das dngos min | | ji ltar myang ’das de brten min | |
(3)gang zhig brten nas ma yin pa’i | | dngos med yod pa ma yin no | | 
8. But if nirvana is a non-existing thing, how could [nirvana] exist without dependence [on something else]?
Certainly nirvana is not a non-existing thing which exists without dependence. 
If nirvana were nothing, how could nirvana possibly be not dependent? There does not exist any nothing which is not dependent. 
 
復次(3)若無是涅槃 云何名不受(4)未曾有不受 而名爲無法(5)若謂無是涅槃。經則不應説不受名涅槃。(6)何以故。無有不受而名無法。是故知涅槃(7)非無。問曰。若涅槃非有非無者。何等是涅(8)槃。 
 
 
 
ya ājavaṃjavībhāva upādāya pratītya vā |
so ’pratītyānupādāya nirvāṇam upadiśyate || 9 || 
受諸因緣故 輪轉生死中
不受諸因緣 是名為涅槃 
’ong ba dang ni ’gro ba’i dngos | | brten tam rgyur byas gang yin pa | |
de ni brten min rgyur byas min | | mya ngan ’das pa yin par bstan | | 
9. That state which is the rushing in and out [of existence] when dependent or conditioned—
This [state], when not dependent or not conditioned, is seen to be nirvana. 
Whatever things come and go are dependent or caused. Not being dependent and not being caused is taught to be Nirvana. 
 
答曰(9)受諸因縁故 輪轉生死中(10)不受諸因縁 是名爲涅槃(11)不如實知顛倒故。因五受陰往來生死。如(12)實知顛倒故。則不復因五受陰往來生(13)死。無性五陰不復相續故。説名涅槃。 
 
 
 
prahāṇaṃ cābravīc chāstā bhavasya vibhavasya ca |
tasmān na bhāvo nābhāvo nirvāṇam iti yujyate || 10 || 
如佛經中說 斷有斷非有
是故知涅槃 非有亦非無 
’byung ba dang ni ’jig pa dag | (4)spang bar ston pas bka’ stsal to | |
de phyir mya ngan ’das par ni | | dngos min dngos med min par rigs | | 
10. The teacher [Gautama] has taught that a “becoming” and a “non-becoming” (vibhava) are destroyed;
Therefore it obtains that: Nirvana is neither an existent thing nor a non-existent thing. 
The teacher taught [it] to be the letting go of arising and perishing. Therefore, it is correct that nirvana is not a thing or nothing. 
 
復次(14)如佛經中説 斷有斷非有(15)是故知涅槃 非有亦非無(16)有名三有。非有名三有斷滅。佛説斷此二(17)事故。當知涅槃非有亦非無。問曰。若有若(18)無非涅槃者。今有無共合。是涅槃耶。 
 
 
 
bhaved abhāvo bhāvaś ca nirvāṇam ubhayaṃ yadi |
bhaved abhāvo bhāvaś ca mokṣas tac ca na yujyate || 11 || 
若謂於有無 合為涅槃者
有無即解脫 是事則不然 
gal te mya ngan ’das pa ni | | dngos dang dngos med gnyis yin na | |
dngos dang dngos po med pa dag | thal bar ’gyur na de mi rigs | | 
11. If nirvana were both an existent and a non-existent thing,
Final release (moksa) would be [both] an existent and a non-existent thing; but that is not possible. 
If nirvana were both a thing and nothing, it would follow that it would be a thing and nothing. That is incorrect. 
 
答曰(19)若謂於有無 合爲涅槃者(20)有無即解脱 是事則不然(21)若謂於有無合爲涅槃者。即有無二事合(22)爲解脱。是事不然。何以故。有無二事相違(23)故。云何一處有。 
 
 
 
bhaved abhāvo bhāvaś ca nirvāṇam ubhayaṃ yadi |
nānupādāya nirvāṇam upādāyobhayaṃ hi tat || 12 || 
若謂於有無 合為涅槃者
涅槃非無受 是二從受生 
(5)gal te mya ngan ’das pa ni | | dngos dang dngos med gnyis yin na | |
mya ngan ’das pa ma brten min | | de gnyis brten nas yin phyir ro | | 
12. If nirvana were both an existent and a non-existent thing,
There would be no nirvana without conditions, for these both [operate with] conditions. 
If nirvana were both a thing and nothing, nirvana would not be not-dependent, because it would depend on those two. 
 
復次(24)若謂於有無 合爲涅槃者(25)涅槃非無受 是二從受生(26)若謂有無合爲涅槃者。經不應説涅槃(27)名無受。何以故。有無二事從受生。相因而(28)有。是故有無二事。不得合爲涅槃。 
 
 
 
bhaved abhāvo bhāvaś ca nirvāṇam ubhayaṃ katham |
asaṃskṛtaṃ hi nirvāṇaṃ bhāvābhāvau ca saṃskṛtau || 13 || 
有無共合成 云何名涅槃
涅槃名無為 有無是有為 
ji ltar mya ngan ’das pa ni | | dngos dang dngos med gnyis yin te | |
mya ngan ’das pa ’dus ma byas | | (6)dngos dang dngos med ’dus byas yin | | 
13. How can nirvana exist as both an existent thing and a non-existent thing,
For nirvana is a non-composite-product (asamskrta), while both an existent thing and a non-existent thing are composite products (samskrta). 
How could nirvana be both a thing and nothing? Nirvana is unconditioned; things and nothings are conditioned. 
 
復次(29)有無共合成 云何名涅槃(35c1)涅槃名無爲 有無是有爲(2)有無二事共合。不得名涅槃。涅槃名無爲。(3)有無是有爲。是故有無非是涅槃。 
 
 
 
bhaved abhāvo bhāvaś ca nirvāṇa ubhayaṃ katham |
tayor abhāvo hy ekatra prakāśatamasor iva || 14 || 
有無二事共 云何是涅槃
是二不同處 如明暗不俱 
ji ltar mya ngan ’das pa la | | dngos dang dngos med gnyis yod de | |
de gnyis gcig la yod min te | | snang ba dang ni mun pa bzhin | | 
14. How can nirvana exist as both an existent and a non-existent thing?
There is no existence of both at one and the same place, as in the case of both darkness and light. 
How could nirvana exist as both a thing and nothing? Those two do not exist as one. They are like light and dark. 
 
復次(4)有無二事共 云何是涅槃(5)是二不同處 如明暗不倶(6)有無二事。不得名涅槃。何以故。有無相違(7)一處不可得。如明暗不倶。是故有時無無。(8)無時無有。云何有無共合。而名爲涅槃。問(9)曰。若有無共合非涅槃者。今非有非無應(10)是涅槃。 
 
 
 
naivābhāvo naiva bhāvo nirvāṇam iti yā ’ñjanā |
abhāve caiva bhāve ca sā siddhe sati sidhyati || 15 || 
若非有非無 名之為涅槃
此非有非無 以何而分別 
dngos min dngos po med min pa | | mya ngan ’das par gang ston pa | |
(7)dngos po med dang dngos po dag | grub na de ni grub par ’gyur | | 
15. The assertion: “Nirvana is neither an existent thing nor a non-existent thing”
Is proved if [the assertion]: “It is an existent thing and a non-existent thing” were proved. 
The presentation of neither a thing nor nothing as nirvana will be established [only] if things and nothings are established. 
 
答曰(11)若非有非無 名之爲涅槃(12)此非有非無 以何而分別(13)若涅槃非有非無者。此非有非無。因何而(14)分別。是故非有非無是涅槃者。是事不然。 
 
 
 
naivābhāvo naiva bhāvo nirvāṇaṃ yadi vidyate |
naivābhāvo naiva bhāva iti kena tad ajyate || 16 || 
分別非有無 如是名涅槃
若有無成者 非有非無成 
gal te mya ngan ’das pa ni | | dngos min dngos po med min na | |
dngos min dngos po med min zhes | | gang zhig gis ni de mngon byed | | 
16. If nirvana is neither an existent thing nor a non-existent thing,
Who can really arrive at [the assertion]: “neither an existent thing nor a non-existent thing”? 
If nirvana is neither a thing nor nothing, by who could “neither a thing nor nothing” be perceived? 
 
(15)復次(16)分別非有無 如是名涅槃(17)若有無成者 非有非無成(18)汝分別非有非無是涅槃者是事不然。何以(19)故。若有無成者。然後非有非無成。有相違名(20)無。無相違名有。是有無第三句中已破。有(21)無無故。云何有非有非無。是故涅槃。非非(22)有非非無。 
 
 
 
paraṃ nirodhād bhagavān bhavatīty eva nājyate |
na bhavaty ubhayaṃ ceti nobhayaṃ ceti nājyate || 17 || 
如來滅度後 不言有與無
亦不言有無 非有及非無 
bcom ldan mya ngan ’das gyur nas | | yod par mi mngon (17a1)de bzhin du | |
med do zhe’am gnyis ka dang | | gnyis min zhes kyang mi mngon no | | 
17. It is not expressed if the Glorious One [the Buddha] exists (1) after his death,
Or does not exist (2), or both (3) or neither (4). 
After the Bhagavan has entered nirvana, one cannot perceive [him? it?] as “existing,” likewise as “not existing,” nor can one percieve [him? it?] as “both” or “neither”. 
 
復次(23)如來滅度後 不言有與無(24)亦不言有無 非有及非無 
 
 
 
tiṣṭhamāno ’pi bhagavān bhavatīty eva nājyate |
na bhavaty ubhayaṃ ceti nobhayaṃ ceti nājyate || 18 || 
如來現在時 不言有與無
亦不言有無 非有及非無 
bcom ldan bzhugs par gyur na yang | | yod par mi mngon de bzhin du | |
med do zhe’am gnyis ka dang | | gnyis min zhes kyang mi mngon no | | 
18. Also, it is not expressed if the Glorious One exists (1) while remaining [in the world],
Or does not exist (2), or both (3) or neither (4). 
Even when the Bhagavan is alive, one cannot perceive [him? it?] as “existing,” likewise as “not existing,” nor can one percieve [him? it?] as “both” or “neither”. 
 
(25)如來現在時 不言有與無(26)亦不言有無 非有及非無(27)若如來滅後若現在。有如來亦不受。無如(28)來亦不受。亦有如來亦無如來亦不受。非(29)有如來非無如來亦不受。以不受故。不(36a1)應分別涅槃有無等。離如來誰當得涅(2)槃。何時何處以何法説涅槃。是故一切時(3)一切種。求涅槃相不可得。 
 
 
 
na saṃsārasya nirvāṇāt kiṃcid asti viśeṣaṇam |
na nirvāṇasya saṃsārāt kiṃcid asti viśeṣaṇam || 19 || 
涅槃與世間 無有少分別
世間與涅槃 亦無少分別 
’khor ba (2)mya ngan ’das pa las | | khyad par cung zad yod ma yin | |
mya ngan ’das pa ’khor ba las | | khyad par cung zad yod ma yin | | 
19. There is nothing whatever which differentiates the existence-in-flux (samsara) from nirvana;
And there is nothing whatever which differentiates nirvana from existence-in-flux. 
Samsara does not have the slightest distinction from Nirvana. Nirvana does not have the slightest distinction from Samsara. 
 
復次(4)涅槃與世間 無有少分別(5)世間與涅槃 亦無少分別(6)五陰相續往來因縁故。説名世間。五陰性畢(7)竟空無受寂滅。此義先已説。以一切法不生(8)不滅故。世間與涅槃無有分別。涅槃與世(9)間亦無分別。 
 
 
 
nirvāṇasya ca yā koṭiḥ koṭiḥ saṃsaraṇasya ca |
na tayor antaraṃ kiṃcit susūkṣmam api vidyate || 20 || 
涅槃之實際 及與世間際
如是二際者 無毫釐差別 
mya ngan ’das mtha’ gang yin pa | | de ni ’khor ba’i mtha’ yin te | |
de gnyis khyad par cung zad ni | | shin tu phra ba’ang yod ma yin | | 
20. The extreme limit (koti) of nirvana is also the extreme limit of existence-in-flux;
There is not the slightest bit of difference between these two. 
Whatever is the end of Nirvana, that is the end of Samsara. There is not even a very subtle slight distinction between the two. 
 
復次(10)涅槃之實際 及與世間際(11)如是二際者 無毫釐差別(12)究竟推求世間涅槃實際無生際。以平等不(13)可得故。無毫釐差別。 
 
 
 
paraṃ nirodhād antādyāḥ śāśvatādyāś ca dṛṣṭayaḥ |
nirvāṇam aparāntaṃ ca pūrvāntaṃ ca samāśritāḥ || 21 || 
滅後有無等 有邊等常等
諸見依涅槃 未來過去世 
gang (3)’das phan chad mtha’ sogs dang | | rtag la sogs par lta ba dag | mya ngan ’das dang phyi mtha’ dang | | sngon gyi mtha’ la brten pa yin | | 
21. The views [regarding] whether that which is beyond death is limited by a beginning or an end or some other alternative
Depend on a nirvana limited by a beginning (purvanta) and an end (aparanta), 
Views about who passes beyond, ends etc. and permanence etc. are contingent upon nirvana and later ends and former ends. 
 
復次(14)滅後有無等 有邊等常等(15)諸見依涅槃 未來過去世(16)如來滅後有如來無如來。亦有如來亦無(17)如來。非有如來非無如來。世間有邊世(18)間無邊。世間亦有邊亦無邊。世間非有邊(19)非無邊。世間常世間無常。世間亦常亦無常。(20)世間非有常非無常。此三種十二見。如來滅(21)後有無等四見。依涅槃起。世間有邊無邊(22)等四見。依未來世起。世間常無常等四見。(23)依過去世起。如來滅後有無等不可得。涅槃(24)亦如是。如世間前際後際有邊無邊有常無(25)常等不可得。涅槃亦如是。是故説世間涅槃(26)等無有異。 
 
 
 
śūnyeṣu sarvadharmeṣu kim anantaṃ kim antavat |
kim anantam antavac ca nānantaṃ nāntavac ca kim || 22 || 
一切法空故 何有邊無邊
亦邊亦無邊 非有非無邊 
dngos po thams cad stong pa la | | mtha’ yod ci zhig mtha’ med ci | |
mtha’ dang mtha’ med (4)ci zhig yin | | mtha’ dang mtha’ med min pa ci | | 
22. Since all dharmas are empty, what is finite? What is infinite?
What is both finite and infinite? What is neither finite nor infinite? 
In the emptiness of all things what ends are there? What non-ends are there? What ends and non-ends are there? What of neither are there? 
 
復次(27)一切法空故 何有邊無邊(28)亦邊亦無邊 非有非無邊 
 
 
 
kiṃ tad eva kim anyat kiṃ śāśvataṃ kim aśāśvatam |
aśāśvataṃ śāśvataṃ ca kiṃ vā nobhayam apy atha || 23 || 
何者為一異 何有常無常
亦常亦無常 非常非無常 
de nyid ci zhig gzhan ci yin | | rtag pa ci zhig mi rtag ci | |
rtag dang mi rtag gnyis ka ci | | gnyis ka min pa ci zhig yin | | 
23. Is there anything which is this or something else, which is permanent or impermanent,
Which is both permanent and impermanent, or which is neither? 
Is there this? Is there the other? Is there permanence? Is there impermanence? Is there both permanence and impermanence? Is there neither? 
 
(29)何者爲一異 何有常無常(36b1)亦常亦無常 非常非無常 
 
 
 
sarvopalambhopaśamaḥ prapañcopaśamaḥ śivaḥ |
na kva cit kasyacit kaścid dharmo buddhena deśitaḥ || 24 || 
諸法不可得 滅一切戲論
無人亦無處 佛亦無所說 
dmigs pa thams cad nyer zhi zhing | | spros pa nyer zhi (5)zhi ba ste | |
sangs rgyas kyis ni gang du yang | | su la’ang chos ’ga’ ma bstan to | | 
24. The cessation of accepting everything [as real] is a salutary (siva) cessation of phenomenal development (prapanca);
No dharma anywhere has been taught by the Buddha of anything. 
Totally pacifying all referents and totally pacifying fixations is peace. The Buddha nowhere taught any dharma to anyone. 
 
(2)諸法不可得 滅一切戲論(3)無人亦無處 佛亦無所説(4)一切法一切時一切種。從衆縁生故。畢竟空(5)故無自性。如是法中。何者是有邊誰爲有(6)邊。何者是無邊。亦有邊亦無邊。非有邊非無(7)邊。誰爲非有邊非無邊。何者是常誰爲是(8)常。何者是無常。常無常非常非無常。誰爲非(9)常非無常。何者身即是神。何者身異於神。(10)如是等六十二邪見。於畢竟空中皆不可得。(11)諸有所得皆息。戲論皆滅。戲論滅故。通達諸(12)法實相得安隱道。從因縁品來。分別推求(13)諸法。有亦無。無亦無。有無亦無。非有非無亦(14)無。是名諸法實相。亦名如法性實際涅槃。(15)是故如來無時無處。爲人説涅槃定相。是(16)故説諸有所得皆息。戲論皆滅 
 
 
 
nirvāṇaparīkṣā nāma pañcaviṃśatitamaṃ prakaraṇaṃ || 
 
mya ngan las ’das pa brtag pa zhes bya ba ste rab tu byed pa nyi shu lnga pa’o || || 
 
 
 
 
 
 
 
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