Mūlamadhyamakakārikā Chap 13

Mūlamadhyamakakārikā《中論頌》 Chapter 13 25.11.2016

संस्कारपरीक्षा त्रयोदशम ंप्रकरणम ्नागाजजुन कृत m √īkș f num ord n n sg nom m sg voc √kṛ pp

saṁskāra-parīkṣā tryodaśamaṁ prakaraṇam nāgārjuna kṛta formation examination thirteenth exposition Nāgārjuna 龍樹 composed

《第十三品行的考察》1

Examination of Saṁskāra 2

तन्मृषा मोषधमं यद्भगवाननत्यभाषत।

सव ेच मोषधमाुणः संस्कारास्तेन ते मृषा3॥१॥

(Śloka Pathyā)

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tanmṛṣā moṣadharmaṃ yadbhagavānityabhāṣata | − −

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sarve ca moṣadharmāṇaḥ saṃskārāstena te mṛṣā ||13.1||

n sg nom ind ~dharma adj n sg nom n sg nom ~vant m sg nom √bhāṣ impf middle 3rd sg

tat mṛṣā4 [moṣa-dharmam]5,6 yat bhagavān iti abhāṣata7 | that in vain of deceptive nature which Bhagavan taught

pron adj m pl nom ~dharman adj m pl nom m pl nom ind m pl nom ind

sarve ca moṣadharmāṇas saṃskārās tena te mṛṣā ||13.1|| all of deceptive nature Samskāra thus they in vain

如佛經所說：虛誑妄取相，

諸行妄取故，是名為虛誑。

世尊曾宣說：「凡具有欺誑性的，它便是虛妄的」。

一切「行」都具有欺誑性，所以它們是虛妄的。

‘That which is of deceptive nature is vain’ – taught the Bhagavan. All samskāra are of deceptive nature, they are thus all vain.

1 <觀行品第十三>《什》；《觀[諸行的]真實性品》《無畏》、佛護；「行」一切造作的、形成的有爲法，包括內心活動。《福》

2 Alternative title: ‘Examination of the Real Nature (of Samskāra)’ Abh and BP. Note ‘samskāra’ only occurs once in 13.1, whereas the main

discussion is on the real nature of things. 3

lit. 'made thru a coming-together', formation, volitional effort, here refers to ‘all formed and conditioned things’ =saṃskṛta 4 √mṛṣ to forget =Pāli mussati to become bewildered; MW mṛṣā *ind+ ‘in vain, uselessly’; BHS mṛṣa *m, n+ ‘falsehood, otherwise only mṛṣā

*adv+’ ; also mṛṣā used as *f noun+ ‘falsehood’ as in: ‘yāvat-subhūte lakṣaṇa-saṁpat *f+ tāvan-mṛṣā *f+’ in Vajrachchedika. 5 BHS: moṣa from Pāli mosa/musā *=Skt mṛṣā+; moṣa-dharma *bahu cpd, adj+ ‘of deceptive nature

6 emended from moṣadharma on metrical grounds, MacDonald 2007, who also noted the use of dharma in this bahuvrīhi cpd is irregular

since Pāṇini 5.4.124 stipulated that dharma, when preceded by a single word in a bahuvrīhi compound, becomes dharman – as correctly applied in pāda c 7

quoting MN 140: tañhi, bhikkhu, musā yaṃ mosadhammaṃ, taṃ saccaṃ yaṃ amosadhammaṃ nibbānaṃ. Tasmā evaṃ samannāgato bhikkhu iminā

paramena saccādhiṭṭhānena samannāgato hoti. Etañhi, bhikkhu, paramaṃ ariyasaccaṃ yadidaṃ—amosadhammaṃ nibbānaṃ. ‘For that is false, bhikkhu, which has a deceptive nature, and that is true which has a non-deceptive nature - Nibbana. Therefore a bhikkhu possessing *this truth+ possesses the supreme foundation of truth. For this, bhikkhu, is the supreme noble truth, namely, Nibbana, which has an non-deceptive nature.’


तन्मृषा मोषधमं यद्यदद कक तत्र मजष्यते।

एतत्तूकं्त भगवता शून्यतापररदीपकम्॥२॥

(Śloka Na-vipulā)

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tanmṛṣā moṣadharmaṃ yadyadi kiṁ tatra muṣyate | − − − − ¦

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− etattūktaṁ bhagavatā śūnyatāparidīpakam ||13.2||

n sg nom ind ~dharma adj n sg nom n sg nom pcl √muṣ pass 3rd sg

tat mṛṣā moṣadharmam8 yat yadi kim tatra muṣyate9 | that in vain of deceptive nature which if is bewildered 被欺誑/迷惑

n sg nom ind √vac pp n sg nom ~ant m sg inst f √dīp dīpaka n sg nom

etat tu uktam bhagavatā [śūnyatā-paridīpakam]10 ||13.2|| this (expletive) said by Bhagava Emptiness illustration

虛誑妄取者，是中何所取？

佛說如是事，欲以示空義。

如果凡具有欺誑性的即是虛妄的，[那麽]，其中被欺誑的是什麽？11

世尊所宣說的此[教示]，是[用作]空性的顯明。

If that which is of deceptive nature is vain, (then) what is there that is (being) bewildered?

This (statement) is said by the Bhagavan (as an) illustration of emptiness. 12

8 emended from moṣadharma (see note 6)

9 √muṣ (9P?) original meaning: to plunder 搶劫, here=Pāli mussati to become bewildered; muṣyate ‘is bewildered’, 成爲迷惑—‘搶劫’與

‘迷惑’語源會通之處在於, 佛典中有煩惱攝心如賊入村,以及外境如怨賊一般劫奪放逸之人的心識的比喻。《葉》 10

*tatpu cpd+ first member śūnyatā *gen+ sense: ‘(illustration) of emptiness’; MW: dīpaka a particular class of rhetoric figures (throwing light upon an idea) 11

對方企圖以此佛語反制論主,有爲法必是存在,所以佛才說其性欺誑。論主指出,凡夫所執的有爲法是無,成爲欺誑的不是所執的有爲法,而是妄執

本身的顛倒顯現,亦即但是名言而無自性。《葉》；佛說諸行虛誑妄取,並不成立諸行的有性;卻從虛誑妄取的說明中,指明諸行性空,不是實在的。《福》 12

by quoting the Buddha in verse 1 the opponents try to show that all things must be real and substantive in order for the Buddha to say

they are deceptive. Here, the author pointed out that on the contrary, by referring them as deceptive, the Buddha is saying that all things are non-substantive and are ‘name-only’. (Trans. of above note)


भावानां ननःस्वभावत्वमन्यथाभावदशुनात्।

ऄस्वभावो भावो नानस्त भावानां शून्यता यतः॥३॥

(Śloka Ma-vipulā)13

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− bhāvānāṁ niḥsvabhāvatvamanyathābhāvadarśanāt |

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asvabhāvo bhāvo nāsti bhāvānāṁ śūnyatā yataḥ ||13.3||

m pl gen n sg nom m √dṛś n sg abl

bhāvānām niḥsvabhāvatvam14,15[anyathābhāva16-darśanāt]17 | things (have) no (fixed)-own-being-ness 離自性性 altered state from seeing

adj m sg nom m sg nom m pl gen f sg mom pcl asvabhāvas bhāvas na asti bhāvānām śūnyatā yatas ||13.3||

wihtout-own-being thing things (have) emptiness since

諸法有異故，知皆是無性，無性法亦無，一切法空故。18

[對方：] 諸事物有離自性性19，從[其]異化狀態可見知。

無自性的事物並沒有，因爲萬物都有空性20。

[Opponent: ] All things have no (fixed) own-being, as seen from (their) altered state. There is not a thing without own-being, since all things possess emptiness21.

13

no caesura after the fifth syllable 14

opponent: it is not that things have no own-being ‘a-svabhāva’, rather their own-being can move from one state of into another state,

i.e. niḥsvabhāvatvam ‘no fixed own-being’, which is defined by BP as anyathābhāva ‘altered state’, vipariṇāma ‘change, transformation’,

anavasthita ‘unsettled, unsteady’《葉》 15

svabhāva ‘own-being’ (commonly rendered: ‘self-nature’, ‘intrinsic nature’) is etymologically the event of ‘own-being’ and not an

ontological ‘I’. Its three definitions are: akṛtrima (non-artificially made) 15.2, nirapekṣa (non-contingent upon others) 15.2, and immutable -BP (Ye Shaoyong 葉少勇《“自性”与“无自性”》2012 網絡版，2.《龍樹中觀哲學中的自性》世界哲學 2016 第 2 期) 16

BHS: alteration, altered state of condition; 異化存在《葉》 17

*tatpu cpd+ first member anyathābhāva *gen+ sense: ‘(seeing) of an altered state’ 18

只有《青目》把此頌當成論主的觀點 19「離自性性」：從一個自己存在狀態出離而走向另一個狀態，對方定義為 anyathābhāva 變異性,vipariṇāma 變壞,anavasthita 不定住《葉》

svabhāva“自性”(屬於自己的存在)；从语源上讲，“自性”即自身的存在事件，而不等同于存在者、本体或“我”。汉译的“性”应解作“相态”

义。“自性”的定義：1. 非造作所成, 2.不观待其他《中論》15.1,15.2, 3.体性无有变异《佛护释》(見：1.《“自性”与“无自性”》葉少勇

2012 網絡版，2.《龍樹中觀哲學中的自性》葉少勇世界哲學 2016 第 2 期)。 20

都有空性作爲它們的自性 21

emptiness is their very own-being


कस्य स्यादन्यथाभावः स्वभावश्चेन्न नवद्यते।

कस्य स्यादन्यथाभावः स्वभावो यदद नवद्यते॥४॥

(Śloka Pathyā)

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− kasya syādanyathābhāvaḥ svabhāvo yadi vidyate ||13.4||

m sg gen opt 3rd sg m sg nom m sg nom ca+id pcl √vid pass

kasya syāt anyathābhāvas svabhāvas ced na vidyate22 | whose would be altered state own-being if ‘there is’

m sg gen opt 3rd sg m sg nom m sg nom pcl √vid pass

kasya syāt anyathābhāvas svabhāvas yadi vidyate ||13.4|| whose would be altered state own-being if ‘there is’

若諸法有性，云何而得異？

若諸法無性，云何而有異？23

[對方：] 如果自性不可得，異化狀態會是誰的？ [論主：] 如果自性為可得，異化狀態會是誰的？24

[Opponent: ] Whose altered state is it, if there is no own-being? [Author: ] Whose altered state is it, if there is (unchanging) own-being?

22

MW: √vid 6P ‘to find, obtain’; Rigveda & etc. (esp. in later language) vidyate *pass+ ‘there is, there exists', often with na, 'there is not‘ 23《什》譯二句倒置

24 對方：「變異是自性在變」；論主：「自性即自住其相、自體成立、不觀待他、無有變異。」《葉》


तस्यैव नान्यथाभावो नाप्यन्यस्यैव यजज्यते।

यजवा न जीयुते यस्माद्यस्माज्जीणो न जीयुते॥५॥

(Śloka Pathyā)

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− tasyaiva nānyathābhāvo nāpyanyasyaiva yujyate |

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yuvā na jīryate yasmādyasmājjīrṇo na jīryate ||13.5||

n sg gen m sg nom pron adj n sg gen √yuj pass 3rd

sg (+nom)

tasya eva na anyathābhāvas na api anyasya eva yujyate | it (has) altered state the other (has) be possible

yuvan m sg nom √jṝ pres 3rd sg ind (fr. ya abl) √jṝ m sg nom

yuvā na jīryate yasmāt yasmāt jīrṇas na jīryate ||13.5|| youth grow old because old man

是法則無異，異法亦無異，

如壯不作老，老亦不作老。

此25 [自性]不會有異化狀態，異者26也不可能[有異化狀態]。

因爲[自性實存的]青年不會老，[自性實存的]老年[也]不會老。27

It28 has no altered state, just as it is impossible for other29 (to have an altered state),

because (a substantively real) youth does not age, and (a substantively real) old person does not age. 30

25

即上頌：「不變的自性」 26「異化後的事物」據《葉》

27 「兩者都不會異化而變老」據《葉》

28 the ‘unchanging own-being’ in the previous verse

29 something that has been altered into (Trans. of note 25)

30 ’if youth were ultimately real, its intrinsic nature would be youthfulness. Aging is the destruction of youthfulness, so a real youth could

not be what ages. An old person lacks youthfulness, so it likewise cannot be what ages. If we say that it is the person who ages, first being a youth and then later being aged, we implicitly accept that a person is composite… and so not ultimately real.’ Sideratis and Katsura 2008


तस्य चेदन्यथाभावः क्षीरमेव भवेद्दनध।

क्षीरादन्यस्य कस्याथ दनधभावो भनवष्यनत॥६॥

(Śloka Pathyā)

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− tasya cedanyathābhāvaḥ kṣīrameva bhaveddadhi |

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kṣīrādanyasya kasyātha dadhibhāvo bhaviṣyati ||13.6||

n sg gen m sg nom n sg nom pcl √bhū opt 3rd sg n sg nom

tasya ced anyathābhāvas kṣīram eva bhavet dadhi | it (has) altered state milk ‘the very’ wd be curds

n sg abl pron adj gen ipn gen(+√bhū) ind m sg nom √bhū fut 3rd

sg

kṣīrāt anyasya kasya atha [dadhi-bhāvas]31 bhaviṣyati ||13.6|| than milk other (has) what (has) however curd-nature will be

若是法即異，乳應即是酪；

離乳有何法，而能作於酪？

如果此[自性]有異化狀態，則奶應該就是酪。

然而，除奶之外，別的什麽會有[變酪的]酪性？32

If it33 has an altered state, (then) milk would be the very curds.

However other than milk, what else shall have the nature of curds (that turns milk into curds)?34

31

*tatpu cpd+ first member dadhi *gen+ sense: ‘(nature) of curds’ 32

在無自性的緣起中，酪不就是乳，也不能說離乳有酪；不一不異，有乳也有酪，表現著虛妄如幻的無常。《福》 33

the ‘unchanging own-being’ 34

’suppose milk and curds were ultimately real ... so if it were milk that underwent the alteration into curds, the solidity of curds would

already be in milk. Since this is false, we can reject the hypothesis that it is milk that undergoes the alteration. But the alternative is to suppose that it is something other than milk that undergoes alteration *which is also false+’. Sideratis & Katsura 2008


यद्यशून्यं भवेत्त्कनचत्स्याच्छून्यनमनत ककचन।

न ककनचदस्त्यशून्यं च कज तः शून्यं भनवष्यनत॥७॥

(Śloka Pathyā)

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− yadyaśūnyaṁ bhavetkiṁcitsyācchūnyamiti kiṁcana |

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na kiṁcidastyaśūnyaṁ ca kutaḥ śūnyaṁ bhaviṣyati ||13.7||

n sg nom opt 3rd sg ipn n sg nom opt 3rd sg n sg nom ipn n sg nom

yadi aśūnyam bhavet kiṁcit syāt śūnyam iti kiṁcana | non-empty thing shd be any cd be empty thing something

pcl ind n sg nom ind (fr ka abl) n sg nom fut 3rd sg na kiṁcit asti aśūnyam ca kutas śūnyam bhaviṣyati ||13.7||

nothing non-empty thing from where empty thing will be

若有不空法，則應有空法；

實無不空法，何得有空法？

如果能有任何不空的事物，才能說有空的事物。

[但]沒有任何不空的事物，[所以]空的事物從何來？35

If there could be any non-empty thing, (only then) could something be called an empty thing.

(But) nothing is a non-empty thing, (so) how could there be an empty thing? 36

35

論主雙破實有的空與不空法《福》 36

double refutation of both a substantively real ‘empty thing’ and a substantively real ‘non- empty thing’


शून्यता सवुदषृ्टीना ंप्रोक्ता ननःसरणं नजनैः।

येषां तज शून्यता दनृष्टस्तानसाध्यान् बभानषरे॥८॥

(Śloka Pathyā)

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− śūnyatā sarvadṛṣṭīnāṁ proktā niḥsaraṇaṁ jinaiḥ |

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yeṣāṁ tu śūnyatā dṛṣṭistātasādhyān babhāṣire ||13.8||

f sg nom dṛṣṭi f pl gen adj f sg nom n sg nom √ji m sg inst

śūnyatā sarvadṛṣṭīnām proktā37 niḥsaraṇam38 jinais | emptiness of all views taught means for getting rid of by the Conqueror

m pl gen ind f sg nom m pl acc adj m pl acc √bhāṣ perf 3rd pl (+acc)

yeṣām tu śūnyatā dṛṣṭis tān asādhyān39 babhāṣire40 ||13.8|| for whom yet view/opinion them incurable they spoke of

大聖說空法，為離諸見故，

若復見有空，諸佛所不化。

勝者所說的空性，是斷離一切見的方便41。然而，那些持空見42的人，[勝者們]說他們無可救藥。

Emptiness is taught by the Conqueror as an expedient to get rid of all opinions. Yet for whom emptiness is (held as) an opinion43, (the Conquerors) spoke of them as incurable.

37

from pra-√vac 38

niḥ-saraṇa *n+ means, expedient, remedy to get rid of (something); saraṇa *√sṛ, adj+ going, moving, running 39

incurable, irremediable; √sādh to reach, accomplish one's goal (Pāli sadhu), sādhya *fpp adj+ to be subdued or mastered or won or

managed, conquerable, amenable 40

√bhāṣ *with acc+ to speak of or about a person, (with two acc: to call, name, describe as) 41

斷除或出離的手段或方便 niḥsaraṇaṁ 42

把空性看成實有之物 43

those who view emptiness as something substantively real

Mūlamadhyamakakārikā Chap 13

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