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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
Click to Expand/Collapse OptionColophon
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  pratyutpanno ’nāgataś ca yady atītam apekṣya hi |
pratyutpanno ’nāgataś ca kāle ’tīte bhaviṣyataḥ || 1 || 
中論觀時品第十九(六偈)  若因過去時 有未來現在
未來及現在 應在過去時 
  || da (6)ltar byung dang ma ’ongs pa | | gal te ’das la ltos gyur na | |
da ltar byung dang ma ’ongs pa | | ’das pa’i dus na yod par ’gyur | | 
[Chapter] 19: An Analysis of Time (kala) (time)  1. If “the present” and “future” exist presupposing “the past,”
“The present” and “future” will exist in “the past.” 
Investigation of Time  If the present and the future were contingent on the past, then the present and the future would have existed in the past. 
   
中論<#0025_7/>觀時品第十九 六偈  (2)問曰。應有時以因待故成。因有過去時。(3)則有未來現在時。因現在時。有過去未來(4)時。因未來時。有過去現在時。上中下一異(5)等法。亦相因待故有。答曰(6)若因<#0025_8/>過去時 有<#0025_9/>未來<#0025_10/>現在(7)未來及現在 應在過去時(8)若因過去時。有未來現在時者。則過去時(9)中。應有未來現在時。何以故。隨所因處有(10)法成。是處應有是法。如因燈有明成。隨(11)有燈處應有明。如是因過去時。成未來(12)現在時者。則過去時中。應有未來現在時。(13)若過去時中。有未來現在時者。則三時盡(14)名過去時。何以故。未來現在時。在過去時(15)中故。若一切時盡過去者。則無未來現在(16)時。盡過去故。若無未來現在時。亦應無過(17)去時。何以故。過去時因未來現在時故。名(18)過去時。如因過去時成未來現在時。如是(19)亦應因未來現在時成過去時。今無未來(20)現在時故。過去時亦應無。是故先説。因過(21)去時成未來現在時。是事不然。若謂過去(22)時中無未來現在時。而因過去時成未來(23)現在時。是事不然。 
   
   
   
pratyutpanno ’nāgataś ca na stas tatra punar yadi |
pratyutpanno ’nāgataś ca syātāṃ katham apekṣya tam || 2 || 
若過去時中 無未來現在
未來現在時 云何因過去 
da ltar byung dang ma ’ongs pa | | gal te de na med gyur na | |
da ltar byung dang ma ’ongs pa | | ji ltar de la ltos par ’gyur | | 
2. If “the present” and “future” did not exist there [in “the past”],
How could “the present” and “future” exist presupposing that “past? 
If the present and future did not exist there, then how could the present and the future be contingent on it? 
 
何以故(24)若過去時中 無未來現在(25)未來現在時 云何因過去(26)若未來現在時。不在過去時中者。云何因(27)過去時。成未來現在時。何以故。若三時各異(28)相。不應相因待成。如瓶衣等物各自別成(29)不相因待。而今不因過去時。則未來現在(26a1)時不成。不因現在時。則過去未來時不成。(2)不因未來時。則過去現在時不成。汝先説(3)過去時中。雖無未來現在時。而因過去時。(4)成未來現在時者。是事不然。問曰。若不因(5)過去時。成未來現在時。而有何咎。 
 
 
 
anapekṣya punaḥ siddhir nātītaṃ vidyate tayoḥ |
pratyutpanno ’nāgataś ca tasmāt kālo na vidyate || 3 || 
不因過去時 則無未來時
亦無現在時 是故無二時 
’das (7)pa la ni ma ltos par | | de gnyis grub pa yod ma yin | |
de phyir da ltar byung ba dang | | ma ’ongs dus kyang yod ma yin | | 
3. Without presupposing “the past” the two things [“the present” and “future”] cannot be proved to exist.
Therefore neither present nor future time exist. 
Without being contingent on the past neither can be established. Hence the present and the future times also do not exist. 
 
答曰(6)不因過去時 則無未來時(7)亦無現在時 是故無二時(8)不因過去時。則不成未來現在時。何以故。(9)若不因過去時。有現在時者。於何處有(10)現在時。未來亦如是。於何處有未來時。是(11)故不因過去時。則無未來現在時。如是相(12)待有故。 
 
 
 
etenaivāvaśiṣṭau dvau krameṇa parivartakau |
uttamādhamamadhyādīn ekatvādīṃś ca lakṣayet || 4 || 
以如是義故 則知餘二時
上中下一異 是等法皆無 
rim pa’i tshul ni ’di nyid kyis | | lhag ma gnyis po bsnor ba dang | |
mchog dang tha ma ’bring la sogs | | gcig la sogs pa’ang (11b1)shes par bya | | 
4. In this way the remaining two [times] can be inverted.
Thus one would regard “highest,” “lowest” and “middle,” etc., as oneness and difference. (or “after,” “before” and “middle”, or “right,” “left” and “middle” …) 
These very stages can be applied to the other two. Superior, inferior, middling etc., singularity and so on can also be understood [thus]. 
 
實無有時(13)以如是義故 則知餘二時(14)上中下一異 是等法皆無(15)以如是義故。當知餘未來現在亦應無。及(16)上中下一異等諸法亦應皆無。如因上有(17)中下。離上則無中下。若離上有中下。則(18)不應相因待。因一故有異。因異故有一。(19)若一實有不應因異而有。若異實有。不應(20)因一而有。如是等諸法。亦應如是破。問曰。(21)如有歳月日須臾等差別故知有時。 
 
 
 
nāsthito gṛhyate kālaḥ sthitaḥ kālo na vidyate |
yo gṛhyetāgṛhītaś ca kālaḥ prajñapyate katham || 5 || 
時住不可得 時去亦叵得
時若不可得 云何說時相 
mi gnas dus ni ’dzin mi byed | | gang zhig gzung bar bya ba’i dus | |
gnas pa yod pa ma yin pas | | ma bzung dus ni ji ltar gdags | | 
5. A non-stationary “time” cannot be “grasped”; and a stationary “time” which can be grasped does not exist.
How, then, can one perceive time if it is not “grasped”? 
Non-dwelling time cannot be apprehended. Since time which can be apprehended, does not exist as something which dwells, how can one talk of unapprehendable time? 
 
答曰(22)時住不可得 時去亦叵得(23)時若不可得 云何説時相 
 
 
 
bhāvaṃ pratītya kālaś cet kālo bhāvād ṛte kutaḥ |
na ca kaś cana bhāvo ’sti kutaḥ kālo bhaviṣyati || 6 || 
因物故有時 離物何有時
物尚無所有 何況當有時 
gal te dus ni dngos brten te | | dngos med dus ni ga la yod | |
dngos po ’ga’ yang yod min na | | dus lta yod (2)par ga la ’gyur | | 
6. Since time is dependent on a thing (bhava), how can time [exist] without a thing?
There is not any thing which exists; how, then, will time become [something]? 
If time depended on things, where would time which is a non-thing exist? If there were no things at all, where would a view of time exist? 
 
(24)因物故有時 離物何有時(25)物尚無所有 何況當有時(26)時若不住不應可得。時住亦無。若時不可(27)得。云何説時相。若無時相則無時。因物生(28)故則名時。若離物則無時。上來種種因縁(29)破諸物。物無故何有時◎(26b1) 
 
 
 
kālaparīkṣā nāmaikonaviṃśatitamaṃ prakaraṇaṃ || 
 
dus brtag pa zhes bya ba ste rab tu byed pa bcu dgu pa’o || 
 
 
 
 
 
 
 
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