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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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  saṃkalpaprabhavo rāgo dveṣo mohaś ca kathyate |
śubhāśubhaviparyāsān saṃbhavanti pratītya hi || 1 || 
中論觀顛倒品第二十三(二十四偈)  從憶想分別 生於貪恚癡
淨不淨顛倒 皆從眾緣生 
  || ’dod chags zhe sdang gti mug rnams | | kun tu rtog las ’byung bar gsungs | |
sdug dang mi sdug phyin ci log | | brten pa nyid las kun tu ’byung | | 
[Chapter] 23: An Analysis of Errors (viparyasa) (the perverted views)  1. It is said that desire (raga), hate, and delusion are derived from mental fabrication (samkalpa),
Because they come into existence presupposing errors as to what is salutary and unsalutary. 
Investigation of Error  It is said that desire, hatred, stupidity arise from conceptuality; they arise in dependence on the pleasant, the unpleasant and confusion. [they arise in dependence on confusion about the pleasant and unpleasant] 
   
(11) 中論觀顛倒品第二十三 二十四偈  (12)問曰(13)從憶想分別 生於貪恚癡(14)淨不淨顛倒 皆從衆縁生(15)經説因淨不淨顛倒。憶想分別生貪恚癡。是(16)故當知有貪恚癡。 
   
   
   
śubhāśubhaviparyāsān saṃbhavanti pratītya ye |
te svabhāvān na vidyante tasmāt kleśā na tattvataḥ || 2 || 
若因淨不淨 顛倒生三毒
三毒即無性 故煩惱無實 
gang dag sdug dang mi sdug dang | | phyin ci log las brten ’byung ba | |
(6)de dag rang bzhin las med de | | de phyir nyon mongs yang dag med | | 
2. Those things which come into existence presupposing errors as to what is salutary and unsalutary
Do not exist by their own nature (svabhava); therefore the impurities (klesa) do not exist in reality. 
Whatever arises in dependence upon the pleasant, the unpleasant and confusion, (whatever arises in dependence on confusion about the pleasant and unpleasant) they have no own-nature, therefore, afflictions do not really exist (do not exist in themselves). 
 
答曰(17)若因淨不淨 顛倒生三毒(18)三毒即無性 故煩惱無實(19)若諸煩惱。因淨不淨顛倒。憶想分別生。即(20)無自性。是故諸煩惱無實。 
 
 
 
ātmano ’stitvanāstitve na kathaṃ cic ca sidhyataḥ |
taṃ vināstitvanāstitve kleśānāṃ sidhyataḥ katham || 3 || 
我法有以無 是事終不成
無我諸煩惱 有無亦不成 
bdag gi yod nyid med nyid ni | | ji lta bur yang grub pa med | |
de med nyon mongs rnams kyi ni | | yod nyid med nyid ji ltar ’grub | | 
3. The existence or non-existence of the individual self (ātma) is not proved at all.
Without that [individual self], how can the existence or non-existence of the impurities be proved? 
The existence or non-existence of self is not established in any way. Without that, how can the existence or non-existence of afflictions be established? 
 
復次(21)我法有以無 是事終不成(22)無我諸煩惱 有無亦不成(23)我無有因縁若有若無而可成。今無我諸(24)煩惱云何以有無而可成。 
 
 
 
kasya cid dhi bhavantīme kleśāḥ sa ca na sidhyati |
kaścid āho vinā kaṃcit santi kleśā na kasyacit || 4 || 
誰有此煩惱 是即為不成
若離是而有 煩惱則無屬 
nyon mongs de dag gang gi yin | | de yang grub pa yod ma yin | |
’ga’ med (7)par ni gang gi yang | | nyon mongs pa dag yod ma yin | | 
4. For impurities exist of somebody, and that person is not proved at all.
Is it not so that without someone the impurities do not exist of anybody? 
These afflictions are someone’s. But that [someone] is not established. Without [someone], the afflictions are not anyone’s. 
 
何以故(25)誰有此煩惱 是即爲不成(26)若離是而有 煩惱則無屬(27)煩惱名爲能惱他。惱他者應是衆生。是衆(28)生於一切處推求不可得。若謂離衆生但(29)有煩惱。是煩惱則無所屬。若謂雖無我而(31b1)煩惱屬心。是事亦不然。 
 
 
 
svakāyadṛṣṭivat kleśāḥ kliṣṭe santi na pañcadhā |
svakāyadṛṣṭivat kliṣṭaṃ kleśeṣv api na pañcadhā || 5 || 
如身見五種 求之不可得
煩惱於垢心 五求亦不得 
rang lus lta bzhin nyon mongs rnams | | nyon mongs can la rnam lngar med | |
rang lus lta bzhin nyon mongs can | | nyon mongs pa la rnam lngar med | | 
5. In reference to the view of having a body of one’s own, the impurities do not exist in what is made impure according to the five-fold manner.
In reference to the view of having a body of one’s own, that which is made impure does not exist in the impurities according to the five-fold manner. 
Like [the self apprehended in] the view of one’s own body, the afflictions do not exist in five ways in the afflicted. Like [the self apprehended in] the view of one’s own body, the afflicted does not exist in five ways in the afflictions. 
 
何以故(2)如身見五種 求之不可得(3)煩惱於垢心 五求亦不得(4)如身見。五陰中五種求不可得。諸煩惱亦於(5)垢心中。五種求亦不可得。又垢心於煩惱(6)中。五種求亦不可得。 
 
 
 
svabhāvato na vidyante śubhāśubhaviparyayāḥ |
pratītya katamān kleśāḥ śubhāśubhaviparyayān || 6 || 
淨不淨顛倒 是則無自性
云何因此二 而生諸煩惱 
sdug dang mi sdug phyin ci log | rang bzhin las ni yod min na | |
(14a1)sdug dang mi sdug phyin ci log | | brten nas nyon mongs gang dag yin | | 
6. The errors as to what is salutary and non-salutary do not exist as self-existent entities (svabhavatas)
Depending on which errors as to what is salutary and non-salutary are then impurities? 
If confusion about the pleasant and unpleasant does not exist from its own nature, what afflictions can depend on confusion about the pleasant and unpleasant? 
 
復次(7)淨不淨顛倒 是則無自性(8)云何因此二 而生諸煩惱(9)淨不淨顛倒者。顛倒名虚妄。若虚妄即無(10)性。無性則無顛倒。若無顛倒。云何因顛倒(11)起諸煩惱。 
 
 
 
rūpaśabdarasasparśā gandhā dharmāś ca ṣaḍvidham |
vastu rāgasya doṣasya mohasya ca vikalpyate || 7 || 
色聲香味觸 及法為六種
如是之六種 是三毒根本 
gzugs sgra ro dang reg pa dang | | dri dang chos dag rnam drug ni | |
gzhi ste ’dod chags zhe sdang dang | | gti mug gi ni yin par brtags | | 
7. Form, sound, taste, touch, smell, and the dharmas: this six-fold
Substance (vastu) of desire, hate, and delusion is imagined. 
Colour/shape, sound, taste, tactile sensation, smell and dharmas: these six are conceived as the basis of desire, hatred and stupidity. 
 
問曰(12)色聲香味觸 及法爲六種(13)如是之六種 是三毒根本(14)是六入三毒根本。因此六入生淨不淨顛(15)倒。因淨不淨顛倒生貪恚癡。 
 
 
 
rūpaśabdarasasparśā gandhā dharmāś ca kevalāḥ |
gandharvanagarākārā marīcisvapnasaṃnibhāḥ || 8 || 
色聲香味觸 及法體六種
皆空如炎夢 如乾闥婆城 
gzugs sgra ro dang reg pa dang | | dri dang chos dag (2)’ba’ zhig ste | |
dri za’i grong khyer lta bu dang | | smig rgyu rmi lam ’dra ba yin | | 
8. Form, sound, taste, touch, smell, and the dharmas are
Merely the form of a fairy castle, like a mirage, a dream. 
Colour/shape, sound, taste, tactile sensation, smell and dharmas: these are like gandharva-cities and similar to mirages, dreams. 
 
答曰(16)色聲香味觸 及法體六種(17)皆空如炎夢 如乾闥婆城 
 
 
 
aśubhaṃ vā śubhaṃ vāpi kutas teṣu bhaviṣyati |
māyāpuruṣakalpeṣu pratibimbasameṣu ca || 9 || 
如是六種中 何有淨不淨
猶如幻化人 亦如鏡中像 
sgyu ma’i skyes bu lta bu dang | | gzugs brnyan ’dra ba de dag la | |
sdug pa dang ni mi sdug pa | | ’byung bar yang ni ga la ’gyur | | 
9. How will “that which is salutary” or “that which is non-salutary” come into existence
In a formation of a magical man, or in things like a reflection? 
How can the pleasant and unpleasant occur in those [things] which are like phantoms and similar to reflections? 
 
(18)如是六種中 何有淨不淨(19)猶如幻化人 亦如鏡中像(20)色聲香味觸法自體。未與心和合時。空無(21)所有。如炎如夢。如化如鏡中像。但誑惑(22)於心無有定相。如是六入中。何有淨不淨。 
 
 
 
anapekṣya śubhaṃ nāsty aśubhaṃ prajñapayemahi |
yat pratītya śubhaṃ tasmāc chubhaṃ naivopapadyate || 10 || 
不因於淨相 則無有不淨
因淨有不淨 是故無不淨 
gang la brten nas sdug pa zhes | | gdags par bya ba mi sdug pa | |
sdug (3)la mi ltos yod min pas | | de phyir sdug pa ’thad ma yin | | 
10. We submit that there is no non-salutary thing unrelated to a salutary thing.
[And in turn] depending on which, there is a salutary thing; therefore, a salutary thing does not obtain. 
Something is called “pleasant” in dependence on the unpleasant. Since that would not exist without relation to the pleasant, therefore, the pleasant is not tenable. 
 
(23)復次(24)不因於淨相 則無有不淨(25)因淨有不淨 是故無不淨(26)若不因於淨。先無有不淨。因何而説不(27)淨。是故無不淨。 
 
 
 
anapekṣyāśubhaṃ nāsti śubhaṃ prajñapayemahi |
yat pratītyāśubhaṃ tasmād aśubhaṃ naiva vidyate || 11 || 
不因於不淨 則亦無有淨
因不淨有淨 是故無有淨 
gang la brten nas mi sdug par | | gdags par bya ba sdug pa ni | |
mi sdug mi stos yod min pas | | de phyir mi sdug ’thad ma yin | | 
11. We submit that there is no salutary thing unrelated to a non-salutary thing,
[And in turn] depending on which, there is a non-salutary thing; therefore a non-salutary thing does not obtain. 
Something is called “unpleasant” in dependence on the pleasant. Since that would not exist without relation to the unpleasant, therefore, the unpleasant is not tenable. 
 
復次(28)不因於不淨 則亦無有淨(29)因不淨有淨 是故無有淨(31c1)若不因不淨。先無有淨。因何而説淨。是(2)故無有淨。 
 
 
 
avidyamāne ca śubhe kuto rāgo bhaviṣyati |
aśubhe ’vidyamāne ca kuto dveṣo bhaviṣyati || 12 || 
若無有淨者 何由而有貪
若無有不淨 何由而有恚 
sdug pa yod pa ma yin na | | ’dod chags yod par ga la ’gyur | |
mi (4)sdug yod pa ma yin na | | zhe sdang yod par ga la ’gyur | | 
12. If “what is salutary” does not exist, how will there be desire [for it]?
And if “what is non-salutary” does not exist, how will there be hatred [for it]? 
If the pleasant does not exist, how can desire exist? If the unpleasant does not exist, how can hatred exist? 
 
復次(3)若無有淨者 何由而有貪(4)若無有不淨 何由而有恚(5)無淨不淨故。則不生貪恚。問曰。經説常等(6)四顛倒。若無常中見常。是名顛倒。若無常(7)中見無常。此非顛倒。餘三顛倒亦如是。有(8)顛倒故。顛倒者亦應有。何故言都無。 
 
 
 
anitye nityam ity evaṃ yadi grāho viparyayaḥ |
nānityaṃ vidyate śūnye kuto grāho viparyayaḥ || 13 || 
於無常著常 是則名顛倒
空中無有常 何處有常倒 
gal te mi rtag rtag pa zhes | | de ltar ’dzin pa log yin na | |
stong la mi rtag yod min pas | | ’dzin pa ji ltar log pa yin | | 
13. Even if the notion “What is permanent is in something impermanent” is in error,
How can this notion be in error since “what is impermanent” does not exist in emptiness? 
If such an apprehension as “the impermanent is permanent” is confused, since impermanence does not exist in the empty, how can such an apprehension be confused? 
 
答(9)曰(10)於無常著常 是則名顛倒(11)空中無有常 何處有常倒(12)若於無常中著常。名爲顛倒。諸法性空中(13)無有常。是中何處有常顛倒。餘三亦如是。 
 
 
 
anitye nityam ity evaṃ yadi grāho viparyayaḥ |
anityam ity api grāhaḥ śūnye kiṃ na viparyayaḥ || 14 || 
若於無常中 著無常非倒
空中無無常 何有非顛倒 
gal te mi rtag rtag go zhes | | de ltar ’dzin pa log yin na | |
stong la mi rtag (5)pa’o zhes | | ’dzin pa’ang ji ltar log ma yin | | 
14. Even if the notion “what is permanent is in something impermanent” is in error,
Is not then the notion concerning emptiness, i.e., that it is impermanent, in error? 
If such an apprehension as “the impermanent is permanent” is confused, how would the apprehension “there is impermanence in the empty” also not be confused? 
 
(14)復次(15)若於無常中 著無常非倒(16)空中無無常 何有非顛倒(17)若著無常言是無常。不名爲顛倒者。諸法(18)性空中無無常。無常無故誰爲非顛倒。餘三(19)亦如是。 
 
 
 
yena gṛhṇāti yo grāho grahītā yac ca gṛhyate |
upaśāntāni sarvāṇi tasmād grāho na vidyate || 15 || 
可著著者著 及所用著法
是皆寂滅相 云何而有著 
gang gis ’dzin dang ’dzin gang dang | | ’dzin pa po dang gang gzung ba | |
thams cad nye bar zhi ba ste | | de phyir ’dzin pa yod ma yin | | 
15. That by which a notion is formed, the notion, those who have notions, and that which is grasped [in the notion]:
All have ceased; therefore, the notion does not exist. 
[The means] by which one apprehends, the apprehension [itself], the apprehender and the apprehended: all are completely pacified, therefore there is no apprehending. 
 
復次(20)可著著者著 及所用著法(21)是皆寂滅相 云何而有著(22)可著名物著者名作者。著名業。所用法名(23)所用事。是皆性空寂滅相。如如來品中所(24)説。是故無有著。 
 
 
 
avidyamāne grāhe ca mithyā vā samyag eva vā |
bhaved viparyayaḥ kasya bhavet kasyāviparyayaḥ || 16 || 
若無有著法 言邪是顛倒
言正不顛倒 誰有如是事 
log pa’am yang dag nyid du ni | | ’dzin pa yod pa ma yin na | |
gang la phyin ci log yod cing | (6)gang la phyin ci ma log yod | | 
16. If a notion is not existing either as false or true,
Whose is the error? Whose is the non-error? 
If there is neither confused nor right apprehension, who is confused and who is not confused? 
 
復次(25)若無有著法 言邪是顛倒(26)言正不顛倒 誰有如是事(27)著名憶想分別此彼有無等。若無此著者。(28)誰爲邪顛倒。誰爲正不顛倒。 
 
 
 
na cāpi viparītasya saṃbhavanti viparyayāḥ |
na cāpy aviparītasya saṃbhavanti viparyayāḥ || 17 || 
有倒不生倒 無倒不生倒
倒者不生倒 不倒亦不生 
phyin ci log tu gyur pa la | | phyin ci log dag mi srid de | |
phyin ci log tu ma gyur la | | phyin ci log dag mi srid de | | 
17. Nor do errors of someone who has erred come into existence.
Nor do errors of someone who has not erred come into existence. 
Confusions do not occur for those who are [already] confused; confusions do not occur for those who are not [yet] confused; 
 
復次(29)有倒不生倒 無倒不生倒(32a1)倒者不生倒 不倒亦不生 
 
 
 
na viparyasyamānasya saṃbhavanti viparyayāḥ |
vimṛśasva svayaṃ kasya saṃbhavanti viparyayāḥ || 18 || 
若於顛倒時 亦不生顛倒
汝可自觀察 誰生於顛倒 
phyin ci log tu gyur bzhin la | | phyin ci log dag mi srid de | |
gang la phyin ci log srid pa | | bdag nyid kyis ni rnam (7)par dpyod | | 
18. And errors of someone who is at present in error do not come into existence.
Now you examine of whom do errors really come into existence! 
confusions do not occur for those who are being confused. For whom do confusions occur? Examine this by yourself! 
 
(2)若於顛倒時 亦不生顛倒(3)汝可自觀察 誰生於顛倒(4)已顛倒者。則更不生顛倒。已顛倒故。不顛(5)倒者亦不顛倒。無有顛倒故。顛倒時亦(6)不顛倒。有二過故。汝今除憍慢心。善自(7)觀察。誰爲顛倒者。 
 
 
 
anutpannāḥ kathaṃ nāma bhaviṣyanti viparyayāḥ |
viparyayeṣv ajāteṣu viparyayagataḥ kutaḥ || 19 || 
諸顛倒不生 云何有此義
無有顛倒故 何有顛倒者 
phyin ci log rnams ma skyes na | | ji lta bur na yod par ’gyur | |
phyin ci log rnams skye med na | | phyin ci log can ga la yod | | 
19. How in all the world will errors which have not originated come into existence?
And if errors are not originated, how can there be someone involved in error? 
If confusions are not born, how can they exist? If confusions are not born, where can there be someone who has confusion? 
 
復次(8)諸顛倒不生 云何有此義(9)無有顛倒故 何有顛倒者(10)顛倒種種因縁破故。墮在不生。彼貪著不(11)生。謂不生是顛倒實相。是故偈説。云何名(12)不生爲顛倒。乃至無漏法尚不名爲不生(13)相。何況顛倒是不生相。顛倒無故何有顛倒(14)者。因顛倒有顛倒者。 
 
 
 
na svato jāyate bhāvaḥ parato naiva jāyate |
na svataḥ parataś ceti viparyayagataḥ kutaḥ || 20 || 
 
dngos po bdag las mi skye ste | | gzhan las skye ba nyid ma yin | |
bdag dang gzhan las kyang min na | | phyin ci log can ga (14b1)la yod | | 
20. Since no being is produced by itself, nor by something different,
Nor by itself and something different at the same time, how can there be someone involved in error? 
Things are not born from themselves, not born from others. If they are also not from self and others, where can there be someone who has confusion? 
 
 
 
 
 
ātmā ca śuci nityaṃ ca sukhaṃ ca yadi vidyate |
ātmā ca śuci nityaṃ ca sukhaṃ ca na viparyayaḥ || 21 || 
若常我樂淨 而是實有者
是常我樂淨 則非是顛倒 
gal te bdag dang gtsang ba dang | | rtag dang bde ba yod na ni | |
bdag dang gtsang dang rtag pa dang | | bde ba phyin ci log ma yin | | 
21. If the individual self, “what is pure,” “what is eternal,” and happiness really exist,
Then the individual self, “what is pure,” “what is eternal,” and happiness are not errors. 
If self and purity and permanence and happiness were existent, self and purity and permanence and happiness would not be confusions. 
 
復次(15)若常我樂淨 而是實有者(16)是常我樂淨 則非是顛倒(17)＊若常我樂淨是四實有性者。是常我樂淨(18)則非顛倒。何以故。定有實事故。云何言顛(19)倒。若謂常＊我樂淨倒是四無者。無常苦無(20)我不淨。是四應實有。不名顛倒。顛倒相違(21)故名不顛倒。是事不然。 
 
 
 
nātmā ca śuci nityaṃ ca sukhaṃ ca yadi vidyate |
anātmā ’śucy anityaṃ ca naiva duḥkhaṃ ca vidyate || 22 || 
若常我樂淨 而實無有者
無常苦不淨 是則亦應無 
gal te bdag dang gtsang ba dang | | rtag dang bde ba med na ni | |
bdag med mi gtsang mi rtag dang | | sdug bsngal (2)yod pa ma yin no | | 
22. But if individual self, “what is pure,” “what is eternal,” and happiness do not exist,
Then non-individual self, “what is impure,” “what is impermanent” and sorrow (dukkha) do not exist. 
If self and purity and permanence and happiness were non-existent, selflessness, impurity, impermanence and anguish would not exist. 
 
何以故(22)若常我樂淨 而實無有者(23)無常苦不淨 是則亦應無(24)若＊常我樂淨是四實無。無故無常等四事(25)亦不應有。何以故。無相因待故。 
 
 
 
evaṃ nirudhyate ’vidyā viparyayanirodhanāt |
avidyāyāṃ niruddhāyāṃ saṃskārādyaṃ nirudhyate || 23 || 
如是顛倒滅 無明則亦滅
以無明滅故 諸行等亦滅 
de ltar phyin ci log ’gags pas | | ma rig pa ni ’gag par ’gyur | |
ma rig ’gags par gyur na ni | | ’du byed la sogs ’gag par ’gyur | | 
23. From the cessation of error ignorance ceases;
When ignorance has ceased, conditioning forces (samskara) and everything else cease. 
Thus by stopping confusion, ignorance will stop. If ignorance is stopped, impulsive acts etc. will stop. 
 
復次(26)如是顛倒滅 無明則亦滅(27)以無明滅故 諸行等亦滅(28)如是者如其義。滅諸顛倒故。十二因縁根(29)本無明亦滅。無明滅故三種行業。乃至老死(32b1)等皆滅。 
 
 
 
yadi bhūtāḥ svabhāvena kleśāḥ kecid dhi kasyacit |
kathaṃ nāma prahīyeran kaḥ svabhāvaṃ prahāsyati || 24 || 
若煩惱性實 而有所屬者
云何當可斷 誰能斷其性 
gal te la la’i nyon mongs pa | | gang dag rang bzhin gyis yod na | |
ji lta bur (3)na spong bar ’gyur | | yod pa su zhig spong bar byed | | 
24. If any kind of self-existent impurities belong to somebody,
How in all the world would they be eliminated? Who can eliminate that which is self-existent? 
If the afflictions of some existed by their own nature, how could they be let go of? Who can let go of what exists by nature? 
 
復次(2)若煩惱性實 而有所屬者(3)云何當可斷 誰能斷其性(4)若諸煩惱即是顛倒。而實有性者。云何可(5)斷。誰能斷其性。若謂諸煩惱皆虚妄無性(6)而可斷者。是亦不然。 
 
 
 
yady abhūtāḥ svabhāvena kleśāḥ kecid dhi kasyacit |
kathaṃ nāma prahīyeran ko ’sadbhāvaṃ prahāsyati || 25 || 
若煩惱虛妄 無性無屬者
云何當可斷 誰能斷無性 
gal te la la’i nyon mongs pa | | gang dag rang bzhin gyis med na | |
ji lta bur na spong bar ’gyur | | med pa su zhig spong bar byed | | 
25. If any kind of self-existent impurities do not belong to somebody,
How in all the world would they be eliminated? Who can eliminate that which is non-self-existent? 
If the afflictions of some did not exist by their own nature, how could they be let go of? Who can let go of what does not exist? 
 
何以故(7)若煩惱虚妄 無性無屬者(8)云何當可斷 誰能斷無性(9)若諸煩惱虚妄無性。則無所屬。云何可斷。(10)誰能斷無性法◎ 
 
 
 
viparyāsaparīkṣā nāma trayoviṃśatitamaṃ prakaraṇaṃ || 
 
phyin ci log brtag pa zhes bya ba ste rab tu byed pa nyi shu gsum pa’o || 
 
 
 
 
 
 
 
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