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Nāgārjuna: Vigrahavyāvartanīvṛtti

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ā ī ū
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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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Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionVerse 1-10
Click to Expand/Collapse OptionVerse 11-20
Click to Expand/Collapse OptionVerse 21-30
Click to Expand/Collapse OptionVerse 31-40
Click to Expand/Collapse OptionVerse 41-50
Click to Expand/Collapse OptionVerse 51-60
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Click to Expand/Collapse OptionColophon
anapekṣya hi prameyān arthān yadi te pramāṇasiddhir iti |
na bhavanti kasyacid evam imāni tāni pramāṇāni ||41|| 
不待所量物 若汝量得成
如是則無人 用量量諸法 
| gal te gźal bya’i don rnams la | || ma ltos khyod kyi tshad ma ’grub |
| tshad ma ’di rnams kho na ni || gaṅ gi’aṅ yin par mi ’gyur ro | 
If you think that the ‘means of true cognition’ are established independently of the ‘objects to be cognized’, then those are of nothing. 
yadi prameyān arthān anapekṣya prasiddhir bhavati pramāṇānām ity evaṃ tānīmāni pramāṇāni na kasyacit pramāṇāni bhavanti | evaṃ doṣaḥ |  atha kasyacid bhavanti pramāṇāni naivedānīm anapekṣya prameyān arthān pramāṇāni bhavanti | 
此偈明何義 若義 若汝意謂 不待所量而量得成 則無有人用量量法 有如是過  若何等人須用量者 不待所量而得量 
gal te tshad ma rnams gźal bar bya ba don rnams la mi ltos par rab tu ’grub pa yin no źe na | de lta na ni khyod kyis tshad ma ’di rnams gaṅ gi 2 phyir tshad ma yaṅ ma yin pa’i skyon de lta bur ’gyur ro ||  ’o na te tshad ma rnams don ’ga’ źig gi yin no źe na | de gźal bar bya ba’i don rnams la mi ltos par tshad ma rnams su ’gyur ba ma yin no || 
If [you think that] the ‘means of true cognition’ are established independently of the ‘objects to be cognized’, then those pramāṇas are pramāṇas of nothing. Thus there is a defect.  If, however, the pramāṇas are pramāṇas of something, they do not then become ’means of true cognition’ independently of the ‘objects to be cognized’. 
atha matam apekṣya siddhis teṣām ity atra bhavati ko doṣaḥ |
siddhasya sādhanaṃ syān nāsiddho ’pekṣate hy anyat ||42|| 
若不待成彼得何過 則一切法皆不待量 若一切法不待量成 彼得何過 成得言成未成叵成 以無待故 
| ’on te ltos nas de rnams ’grub || ’dod na de la skyon cir ’gyur |
| ma grub gźan la mi ltos pas || grub pa sgrub par byed pa yin | 
[The opponent may reply:] If it is admitted that they are established in relation [to the objects to be cognized], what defect is there? - [The defect is that] what is [already] established is established [again]. For something that is not established does not require something else. 
athāpi matam apekṣya prameyan arthān pramāṇānāṃ siddhir bhavatīti, evaṃ siddhasya pramāṇacatuṣṭayasya sādhanaṃ bhavati | kiṃ kāraṇaṃ |  na hy asiddhasyārthasyāpekṣaṇaṃ bhavati na hy asiddho devadattaḥ kaṃcid artham apekṣate |  na ca siddhasya sādhanam iṣṭaṃ kṛtasya karaṇān upapatter iti | 
若汝復謂 待所量物量得成者 如是四量皆有待成 何以故  若物未成云何相待 物若已成不須相待 天得未成則不待物  若已成者更不待成 如物已作無作因緣 
’on te gźal bar bya ba’i don rnams la ltos nas tshad ma rnams ’grub pa yin par ’dod do źe na | de lta na ni don ma grub pa ni ltos pa med pa yin te |  lha sbyin ma grub pa na ni don ’ga’ la yaṅ ltos pa ma yin pas khyod kyis tshad ma gźi ’gyur ba ’grub par byed pa yin no ||  grub pa sgrub par byed pa yaṅ ’dod pa ma yin te | byas pa byed par mi ’thad pa’i phyir ro || 
If it is admitted that the ‘means of true cognition’ are established in relation to the ‘objects to be cognized’, then the four ‘means of true cognition’, which are [already] established, are established [anew].- Why? -  Because an object that is not established does not require something else. For instance, Devadatta, who is not [yet] established, does not require anything whatever.  But it is not admissible that something that is [already] established be established [anew]. One does not do something that is [already] done. 
kiṃ cānyat |
sidhyanti hi prameyāṇy apekṣya yadi sarvathā pramāṇāni |
bhavati prameyasiddhir nāpekṣyaiva pramāṇāni ||43|| 
又復有義
偈言若所量之物 待量而得成
是則所量成 待量然後成 
’di ltar gźan yaṅ |
gal te yoṅ ye gźal bya la || ltos nas tshad ma grub yin na |
| tshad ma rnams la ma ltos par || gźal bar bya ba ’grub par ’gyur | 
Besides: If the pramāṇas are at all events established in relation to the prameyas, the prameyas are not established in relation to the pramāṇas. 
yadi prameyāṇy apekṣya pramāṇāni sidhyanti nedānīṃ pramāṇāny apekṣya prameyāṇi sidhyanti | kiṃ kāraṇam |  na hi sādhyaṃ sādhanaṃ sādhayati sādhanāni ca kila prameyāṇāṃ pramāṇāni | 
此偈明何義 若所量覺待量而成 是則以量成彼所量 何以故  所成非成所量 
gal te tshad ma rnams ni gźal bar bya ba rnams la ltos nas so źe na | de tshad ma rnams la ltos nas gźal bar bya ba ma grub par mi ’gyur ro || ci’i phyir źe na |  bsgrub par bya ba ni sgrub par byed pa sgrub par mi byed la | tshad ma rnams kyis sgrub par byed pa yaṅ gźal bya rnams yin no źes grag go || 
If the pramāṇas are established in relation to the prameyas, then the prameyas are not established in relation to the pramāṇas. - Why? -  Because the object to be established does not establish the instrument by which it is established. The pramāṇas, however, it is said, are the instruments by which the prameyas are established. 
kiṃ cānyat | yadi ca prameyasiddhir nāpekṣyaiva bhavati pramāṇāni |
kiṃ te pramāṇasiddhyā tani yad arthaṃ prasiddhaṃ tat ||44|| 
又復有義
偈言若物無量成 是則不待量
汝何用量所 彼量何所成 
’di ltar gźan yaṅ
| gal te tshad ma rnams la ni || ma ltos par yaṅ gźal bya ’grub |
| gaṅ phyir khyod kyi de dgrags pa || tshad ma grub pas ci źig bya | 
And if the prameyas are established even independently of the pramāṇas, what do you gain by establishing the pramāṇas? That whose purpose they serve is [already] established. 
yadi ca manyase ’napekṣyaiva pramāṇāni prameyāṇāṃ prasiddhir bhavatīti kiṃ idānīṃ te pramāṇasiddhyā paryanviṣṭayā | kiṃ kāraṇam |  yad arthaṃ hi tāni pramāṇāni paryanviṣyeran te prameyārthā vināpi pramāṇaiḥ siddhāḥ | tatra kiṃ pramāṇaiḥ kṛtyaṃ | 
此偈明何義 若汝意謂 不待彼量所量成者 汝今何用心量而成 何以故  彼量義者為何所心 彼所量物離量成者 彼量呵用 又復有義 偈言 
gal te tshad ma rnams la ma ltos par gźal bar bya ba rnams ’grub po sñam du sems na | ci de khyod kyi tshad ma grub par yoṅs su brtag pas ci źig bya || ci’i phyir źe na |  gaṅ gi don du khyod kyi tshad ma de rnams yoṅs su brtags pa’i gźal bya ba’i don de rnams ni tshad ma rnams med par yaṅ grub pa yin pas de la khyod kyi tshad ma rnams kyis ci źig bya | 
  31 
atha tu pramāṇasiddhir bhavaty apekṣyaiva te prameyāṇi |
vyatyaya evaṃ sati te dhruvaṃ pramāṇaprameyāṇāṃ ||45|| 
若汝彼量成 待所量成者
是則量所量 如是不相離 
| ci ste khyod kyi tshad ma rnams || gźal bya rnams la ltos nas ’grub |
| de ltar khyod kyi tshad ma rnams || gźal bya ṅes par bzlog par ’gyur | 
Besides, if you establish the pramāṇas in relation to the prameyas, then there is certainly an interchange of pramāṇas and prameyas. 
athāpi manyase ’pekṣyaiva prameyān arthān pramāṇāni bhavantīti mā bhūt pūrvokta doṣa iti kṛtvā, evaṃ te sati vyatyayaḥ pramāṇaprameyāṇāṃ bhavati |  pramāṇāni te prameyāṇi bhavanti prameyaiḥ sādhitatvāt | prameyāṇi ca pramāṇāni bhavanti pramāṇānāṃ sādhakatvāt | 
此偈明何義 若汝意謂 待所量物量是故有量 畏有前過 汝若如是量所量一不得相離  汝若如是量即所量 何以知之 所量成量所量即量 量成所量量所量一 偈言 
ci ste sṅar smras pa’i skyon du ’gyur ba na mi ruṅ ṅo sñam nas tshad ma rnams ni gźal bar bya ba’i don rnams la ltos pa yin no sñam du sems na de lta na ni khyod kyi tshad ma daṅ gźal bar bya ba rnams bzlog par ’gyur te |  khyod kyi tshad ma rnams kyaṅ gźal bar bya bar ’gyur ro || gźal bar bya ba rnams kyis rab tu bsgrub pa’i phyir ro || gźal bar bya ba yaṅ tshad ma rnams su ’gyur te | tshad ma rnams sgrub par byed pa yin pa’i phyir ro || 
Moreover, if you think, in order to avoid the defect stated before, that the ‘means of true cognition’ exist only in relation to the ‘objects to be cognized’, then there is an interchange of pramāṇas and prameyas.  Your pramāṇas become prameyas, because they are established by the prameyas. And the prameyas become pramāṇas, because they establish the pramāṇas. 
atha te pramāṇasiddhyā prameyasiddhiḥ prameyasiddhyā ca |
bhavati pramāṇasiddhir nāsty ubhayasyāpite siddhiḥ ||46|| 
若量成所量 若所量成量
汝若如是者 二種俱不成 
| ’on te khyod kyis tshad grub pas || gźal bar bya ba ’grub ’gyur la |
| gźal bya grub pas tshad grub na || khyod kyis gñi ga’aṅ ’grub mi ’gyur | 
Now, if you think that through the establishment of the pramāṇas are established the prameyas, and that through the establishment of the prameyas are established the pramāṇas, then neither the prameyas nor the pramāṇas are established for you. 
atha manyase pramāṇasiddhyā prameyasiddhir bhavati pramāṇāpekṣatvāt prameyasiddhyā ca pramāṇasiddhir bhavati prameyāpekṣatvād iti, evaṃ te saty ubhayasyāpi siddhir na bhavati | kiṃ kāraṇaṃ | 
此偈明何義 若汝意謂 量成所量見待量故 所量成量見待所量 汝若如是二俱不成 何以故 偈言 
’on te tshad ma grub pas gźal bar bya ba ’grub par ’gyur te | tshad ma la ltos pa’i phyir ro || gźal bar bya ba ’grub pas kyaṅ tshad ma ’grub par ’gyur te | gźal bar bya ba la ltos pa’i phyir ro sñam du sems na | de lta na ni khyod kyis gñi ga yaṅ ’grub par mi ’gyur ro || ci’i phyir źe na | 
Now, if you think that through the establishment of the pramāṇas are established the prameyas - because the prameyas require the pramāṇas - and that through the establishment of the prameyas are established the pramāṇas - because the pramāṇas require the prameyas -then neither the prameyas nor the pramāṇas are established. -Why? - 
sidhyanti hi pramāṇair yadi prameyāṇitāni tair eva |
sādhyāni ca prameyais tāni kathaṃ sādhayiṣyanti ||47|| 
量能成所量 所量能成量
若義如是者 云何能相成 
| gal te tshad mas gźal bya ’grub || gźal bya de dag rnams kyis kyaṅ |
| de dag bsgrub par bya yin na || de dag ji ltar bsgrub par ’gyur | 
Because, if the prameyas owe their establishment to the pramāṇas, and if those pramāṇas are to be established by those very prameyas, how will the pramāṇas establish [the prameyas]? 
yadi hi pramāṇaiḥ prameyāṇi sidhyanti tāni ca pramāṇānitair eva prameyaiḥ sādhayitavyāni nanv asiddheṣu prameyeṣu kāraṇasyāsiddhatvād asiddhāni kathaṃ sādhayiṣyanti prameyāṇi | 
此偈明何義 若量能成所量之物 彼所量物能成量者 量自未成因緣不成 云何能成所量之物 又復有義 偈言 
gal te tshad ma rnams kyis ni gźal bar bya ba rnams ’grub par byed la | gźal bar bya ba de dag rnams kyis kyaṅ tshad ma de dag bsgrub par bya ba yin no źe na | ’on gźal bar bya ba ma grub pa rnams kyi rgyu rab tu ma grub pa’i phyir gźal bar bya ba ma grub pa dag ji ltar bsgrub par ’gyur | 
Because, if the prameyas owe their establishment to the pramāṇas, and if those pramāṇas are to be established by those very prameyas, [we encounter the following difficulty:] the prameyas not having been established, the pramāṇas are not established, for their cause is not established. How, then, will the pramāṇas establish the prameyas? 
sidhyanti ca prameyair yadi pramāṇāni tāni tair eva |
sādhyāni ca pramāṇais tāni kathaṃ sādhayiṣyanti ||48|| 
所量能成量 量能成所量
若義如是者 云何能相成 
| gal te gźal byas tshad ma ’grub | tshad ma de dag rnams kyis kyaṅ |
| de dag bsgrub par bya yin na || de dag ji ltar bsgrub par ’gyur | 
And if the pramāṇas owe their establishment to the prameyas, and if those prameyas are to be established by those very pramāṇas, how will the prameyas establish [the pramāṇas]? 
yadi ca prameyaiḥ pramāṇāni sidhyanti tāni ca prameyāṇitair eva pramāṇaiḥ sādhayitavyāni nanv asiddheṣu pramāṇeṣu kāraṇasyāsiddhatvād siddhāni kathaṃ sādhayiṣyanti pramāṇāni | 
此偈明何義 若所量物能成彼量 彼量能成所量之物 所量未成因緣不成 云何成量 偈言 
gal te yaṅ gźal bar bya ba rnams ’grub par ’gyur la | tshad ma de rnams kyis kyaṅ gźal bar bya ba de dag bsgrub par bya ba yin no źe na | ’on tshad ma ma grub pa || rnams kyi rgyu yin na rgyu rab tu ma grub pa’i phyir tshad ma ma grub pa dag ji ltar bsgrub par ’gyur | 
And if the pramāṇas owe their establishment to the prameyas, and if those prameyas are to be established by those very pramāṇas, [we encounter the following difficulty:] the pramāṇas not having been established, the prameyas are not established, for their cause is not established. How, then, will the prameyas establish the pramāṇas? 
pitrā yady utpādyaḥ putro yadi tena caiva putreṇa |
utpādyaḥ sa yadi pitā vada tatrotpādayati kaḥ kaṃ ||49|| 
為是父生子 為是子生父
何者是能生 何者是所生 
| gal te pha yis bu bskyed bya || gal te bu de ñid kyis kyaṅ |
| ci ste pha de bskyed bya na || de ni gaṅ gis gaṅ bskyed smros | 
If the son is to be produced by the father, and if that father is to be produced by that very son, tell me which of these produces which other. 
yathāpi nāma kaścid brūyāt pitrā putra utpādanīyaḥ sa ca pitātenaiva putrenotpādanīya iti, tatredānīṃ brūhi kena ka utpādayitavya iti |  tathaiva khalu bhavān bravīti pramāṇaiḥ prameyāṇi sādhayitavyāni tāny eva ca punaḥ pramāṇāni tair eva prameyair iti, tatredānīṃ te katamaiḥ katamāni sādhayitavyāni | 
此偈明何義 如有人言父能生子 彼若如是子亦生父 汝今為說 何者能生何者所生  汝如是說 量成所量所量成量 汝成為說 何者能成何者所成 又復有義 偈言 
ji ltar ’ga’ źig na re phas bu bskyed par bya ba yin la | pha de yaṅ bu de ñid kyis bskyed par bya ba yin no źes zer na | da de na gaṅ gis gaṅ bskyed par smros śig ces bya ba  de bźin du khyod na re tshad ma rnams kyis gźal bar bya ba dag bsgrub par bya ba yin la | tshad ma de dag ñid kyaṅ gźal bar bya ba de dag ñid kyis bsgrub par bya ba yin no źes zer ba | da de na khyod kyis gaṅ dag gis gaṅ dag rab tu bsgrub par bya ba yin no || 
Supposing somebody said: the son is to be produced by the father, and that father is to be produced by that very son, tell me who is to be produced by whom.  In exactly the same manner you say: the prameyas are to be established by the pramāṇas, and those very pramāṇas in turn are to be established by those very prameyas. Now, which of these are to be established for you by which others? 
kaś ca pitā kaḥ putras tatra tvaṃ brūhi tāv ubhāv api ca |
pitṛputralakṣanadharau yato bhavati no ’tra saṃdehaḥ ||50|| 
為何者是父 為何者是子
汝說此二種 父子相可疑 
| de dag gñi ga’aṅ pha daṅ bu’i || mtshan ñid ’dzin pas de yi phyir |
| de la kho bo the tshom gyur || de na pha gaṅ bu gaṅ smros | 
Tell me which of these is the father, and which other the son. Both of them bear, indeed, the marks of a father and that of a son, wherefore we have a doubt here. 
tayoś ca pūrvopadiṣṭayoḥ pitṛputrayoḥ kataraḥ putraḥ kataraḥpitā |  ubhāv api tāv utpādakatvāt pitṛlakṣaṇadharāv utpādyatvāc ca putralakṣaṇadharau | atra naḥ saṃdeho bhavati kataras tatra pitā kataraḥ putra iti |  evam eva yāny etāni bhavataḥ pramāṇaprameyāṇi tatra katarāni pramāṇāni katarāni prameyaṇi |  ubhayāny api hy etāni sādhakatvāt pramāṇāni sādhyatvāt prameyāṇi | atra naḥ saṃdeho bhavati katarāṇy atra pramāṇāni katarāṇi pramāṇeyāṇīti | 
此偈明何義 前說二種所謂父子 何者為父何者為子  父子二相若相待生彼則可疑 何者為父何者為子  如是如是 若汝說此量與所量 彼何者量何者所量  此之二種若能成物可得言量 若物可成得言所量則不疑云何者是量何者所量 如是能成可得言量 如是可成得言所量 此則不疑 何者是量何者所量 偈言 
gaṅ gi phyir pha daṅ bu sṅar bstan pa de gñis las | bu ni gaṅ pha ni gaṅ de  gñi ga yaṅ skyed par byed pa yin pa’i phyir pha’i mtshan ñid ’dzin par byed pa yin la | bskyed par bya ba yin pa’i phyir bu’i mtshan ñid ’dzin pa yin pas ’di la kho bo the tshom du gyur na de la pha ni gaṅ bu ni gaṅ źes bya ba  de bźin du khyod kyis tshad ma daṅ gźal bar bya ba gaṅ dag yin pa de dag kyaṅ de ni tshad ma dag ni gaṅ yin | gźal bar bya ba dag ni gaṅ yin |  ’di dag gñi ga yaṅ rab tu sgrub par byed pa yin pa’i phyir tshad ma dag yin la | bsgrub par bya ba dag yin pa’i phyir gźal bar bya ba yin pas ’di la kho bo the tshom du gyur na tshad ma dag ni gaṅ yin gźal bar bya ba dag ni gaṅ yin | 
Of that father and that son, mentioned before, which is the son, and which other the father?  Both of them, as producers, bear the mark of a father, and, as produced, the mark of a son. We have a doubt here: which of these is the father, and which other the son?  In just the same manner, of these pramāṇas and prameyas of yours, which are the pramāṇas, and which others the prameyas?  For both of these, as those which establish, are pramāṇas, and as those which are to be established, prameyas. We have a doubt here as to which of these are the pramāṇas, and which others the prameyas. 
 
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