Mūlamadhyamakakārikā Chap 15

Mūlamadhyamakakārikā《中論頌》 Chapter 15 25.11.2016

स्वभावपरीक्षा पञ्चदशम ंप्रकरणम् नागाजजुन कृत √bhū m √īkș f sg nom num ord n n sg nom m sg voc √kṛ pp

svabhāva-parīkṣā pañcadaśamaṁ prakaraṇam nāgārjuna kṛta own-being examination fifteenth exposition Nāgārjuna 龍樹 composed

《第十五品自性的考察》1

Examination of Own-being 2

न संभवः स्वभावस्य यजक्तः प्रत्ययहतेजभभः।

हतेजप्रत्ययसंभूतः स्वभावः कृतको भवेत्॥१॥

(Śloka Pathyā) ‿

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− na saṁbhavaḥ svabhāvasya yuktaḥ pratyayahetubhiḥ |

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hetupratyayasaṁbhūtaḥ svabhāvaḥ kṛtako bhavet ||15.1||

√bhū m sg nom m sg gen √yuj pp adj [dvanda cpd] n pl inst

na saṁbhavas svabhāvasya yuktas [pratyaya-hetubhis]3 | occurrence/formation of own-being fit/proper by condition-and-causes

[bahu cpd] o pp adj n sg nom m sg nom √kṛ adj m sg nom opt 3rd sg

[hetupratyaya-saṁbhūtas] svabhāvas kṛtakas4 bhavet ||15.1|| condition-and-causes -formed own-being artificial wd be

眾緣中有性，是事則不然，

性從眾緣出，即名為作法。

自性的產生是由於因緣，[此說]不合理；

因緣所生的自性，[只]會是造作的。

It is not appropriate (to say) the formation of own-being is by means of cause-and-conditions. A cause-and-condition formed own-being would be artificially made.

1 <觀有無品第十五>《什》； 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。sva 表「自己的」，bhāva 是动词 √bhū（存在，出现，成为）加 GhaÑ 词缀。据 Pāṇini 3.3.18 (bhāve), 19 (akartri ca kārake saṃjñāyām ), 24 (śriṇībhuvo’nupasarge) 的语法规定，bhāva 可以表示「存在」的动作和行为，或表示除动作的发出者以外的

与此动作相关的各格意义。自性的三個定義為：非造作、不觀待 15.2,及恆常不變，據《佛護》。（《葉少勇》“「自性」与「无自性」”2012 網絡版,

《龍樹中觀哲學中的自性》世界哲學 2016 第 2 期） 2 svabhāva is translated here as ‘own-being’ instead of the usual rendering of ‘self-nature’ or ‘intrinsic nature’ according to above note by

Ye Shaoyong who quoted Pāṇini 3.3.18, 19, 24 and suggested that the term should be understood as a state (‘existence of own-being) rather than an entity (‘own nature’ or an ontological ‘I’). The three definitions of svabhāva are: akṛtrima (non-artificially made) and nirapekṣa (non-contingent upon others) 15.2, and immutable according to BP (Ye Shaoyong 2012, 2016 see above note) 3 pratyaya *m+ ‘condition’, hetu *m+ ‘cause’, as *dvanda cpd, n+

4 artificial, made, not spontaneous


स्वभावः कृतको नाम भभवष्यभत पजनः कथम।्

ऄकृभिमः स्वभावो भह भनरपेक्षः परि च॥२॥


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− svabhāvaḥ kṛtako nāma bhaviṣyati punaḥ katham |

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akṛtrimaḥ svabhāvo hi nirapekṣaḥ paratra ca ||15.2||

m sg nom adj m sg nom pcl fut 3rd

sg nom pcl ind

svabhāvas kṛtakas nāma bhaviṣyati punar katham | own-being artificial be called will be moreover how

adj m sg nom √īkṣ adj m sg nom adv

akṛtrimas svabhāvas hi nirapekṣas5 paratra ca ||15.2|| non-artificial non-contingent upon elsewhere

性若是作者，云何有此義？

性名為無作，不待異法成。

自性又如何會是所謂造作的？

自性確實非造作，也非觀待於他處。

Moreover, how could own-being be called artificially made? Indeed own-being is non-artificial, and is non-contingent upon elsewhere.

5 without having reference to, non-dependent upon


कज तः स्वभावस्याभावे परभावो भभवष्यभत।

स्वभावः परभावस्य परभावो भह कथ्यते॥३॥

(Śloka Ma-vipulā)6 ‿

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− kutaḥ svabhāvasyābhāve parabhāvo bhaviṣyati |

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svabhāvaḥ parabhāvasya parabhāvo hi kathyate ||15.3||

ind (fr ka abl) m sg gen m sg loc m sg nom

kutas svabhāvasya abhāve parabhāvas bhaviṣyati | whence as for own-being while absence other-being

m sg nom m sg gen m sg nom √kath pass 3rd

sg (+nom) svabhāvas parabhāvasya parabhāvas hi kathyate ||15.3||

own-being of another being other-being is regarded as

法若無自性，云何有他性？自性於他性，亦名為他性。7

既然自性不存在，他性從何有？

他物的自性，即被當成是他性。

In the absence of own-being, how could there be the own-being of others? Indeed, the own-being of others is regarded as another being’s own-being.

6 no caesura after the fifth syllable

7 歐陽竟無編《中論》卷 3〈觀有無品 15〉（《藏要》4，36a，n.1）：「番梵云：他物之自性，是爲他性。」《福》


स्वभावपरभावाभ्यामृते भावः कज तः पजनः।

स्वभावे परभावे वा सभत भावो भह भसध्यभत॥४॥


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svabhāvaparabhāvābhyāmṛte bhāvaḥ kutaḥ punaḥ | ‿

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svabhāve parabhāve vā sati bhāvo hi sidhyati ||15.4||

[dvanda cpd] n du abl ind (+abl) m sg nom ind pcl

[svabhāva-parabhāvābhyām] ṛte bhāvas kutas punar | from own-being and other-being without thing whence moreover

m sg loc m sg loc √as pap m sg loc √sidh pres 3rd

sg

svabhāve parabhāve vā sati bhāvas hi sidhyati ||15.4|| when own-being and other-being is accomplishes

離自性他性，何得更有法？若有自他性，諸法則得成。

離開自性與他性，從何而又有事物？

自性他性存在時，事物[才]得以成立。

Moreover, without own-and-other-being, how could there be a thing? (Only) when there is own-and-other-being can a thing be established.


भावस्य चेदप्रभसभिरभावो नैव भसध्यभत।

भावस्य ह्यन्यथाभावमभावं ब्रजवते जनाः॥५॥

(Śloka Ra-vipulā)

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− bhāvasya cedaprasiddhirabhāvo naiva sidhyati |

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− bhāvasya hyanyathābhāvamabhāvaṁ bruvate janāḥ ||15.5||

m sg gen pcl √sidh f sg nom m sg nom

bhāvasya ced aprasiddhis8 abhāvas na eva sidhyati | as for the existent if non-accomplishment the non-existent

m sg gen m sg nom m sg nom √brū 2Ā pres 3rd

pl m pl nom

bhāvasya hi anyathābhāvam9 abhāvam bruvate janās ||15.5|| of the existent altered existence the non-existent call/proclaim people

有若不成者，無云何可成？

因有有法故，有壞10名為無。

如果「有」不成立，「無」也不成立。

確實，人們稱「有」的異化狀態11為「無」。

If the existent is un-established, (then) likewise the non-existent establishes (itself) not. Indeed people regard the non-existent as the altered state of existence of the existent.

8 prasiddhi *f+ accomplishment or proof (of an argument)

9 anyathā *adv+ otherwise, in a different manner; anyathābhāva altered (state of) existence

10 歐陽竟無編《中論》卷 3〈觀有無品 15〉（《藏要》4，36a，n.3）：「番梵云：世人謂有物，變異爲無故，下長行壞敗亦皆作變異。」《福》

11 anyathābhāva“異化狀態”參閲 13.3 頌


स्वभावं परभावं च भावं चाभावमेव च।

ये पश्यभन्त न पश्यभन्त ते तत्त्वं बजिशासने॥६॥


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− svabhāvaṁ parabhāvaṁ ca bhāvaṁ cābhāvameva ca |

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ye paśyanti na paśyanti te tattvaṁ buddhaśāsane ||15.6||

m sg acc m sg acc m sg acc m sg acc

svabhāvam parabhāvam ca bhāvam ca abhāvam eva ca | own-being other-being existent non-existent

m pl nom √dṛś pres 3rd

pl pres 3rd

pl m pl nom n sg nom √śās n sg loc

ye paśyanti na paśyanti te tattvam buddhaśāsane ||15.6|| those who see understand they essence in instruction

若人見有無，見自性他性，如是則不見，佛法真實義。

那些觀見「自性」、「他性」、「有」、「無」的人，

他們並沒有見到佛陀教導中的真實性。

Those who behold ‘own-being’, ‘other-being, ‘existent’, ‘non-existent’, do not understand the essence in the teaching of the Buddha.


कात्यायनाववादे चास्तीभत नास्तीभत चोभयम्।

प्रभतभषि ंभगवता भावाभावभवभाभवना॥७॥

(Śloka Na-vipulā)

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− kātyāyanāvavāde cāstīti nāstīti cobhayam |

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pratiṣiddhaṁ bhagavatā bhāvābhāvavibhāvinā ||15.7||

m sg loc adj n sg nom

kātyāyana avavāde ca asti iti na asti iti ca ubhayam | in instruction of both kinds

√sidh pp adj n sg nom ~vant m sg inst [tatpu cpd] vibhāvin adj n sg inst pratiṣiddham bhagavatā [bhāva-abhāva-vibhāvinā]12 ||15.7||

negated by Bhagavant with existent-non-existent -clearly perceived

佛能滅有無，如化迦旃延，經中之所說，離有亦離無。

《迦旃延經》13中說「存在、不存在」兩者，

都為明察「有、無」的世尊所否定。

In The Instruction of Katyāayana14, both ‘is’ and ‘is not’

are negated by the Bhagavan, who clearly perceived existent-non-existent.

12

vi-√bhā ‘to shine upon’, forms abstract noun vibhāva and derived from this vibhāvin ‘causing to appear’, Skt vibhāvayati ‘perceive

distinctly, find out, discover, ascertain, know, acknowledge, recognise’ cf. Pāli vibhāveti ‘understand clearly, to clearly perceive’ 13

相應部 44 相應 11 經 14

SN 44.11


यद्यभस्तत्वं प्रकृत्या स्यान्न भवेदस्य नाभस्तता।

प्रकृतेरन्यथाभावो न भह जातूपपद्यते॥८॥

(Śloka Pathyā)

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− yadyastitvaṁ prakṛtyā syānna bhavedasya nāstitā |

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prakṛteranyathābhāvo na hi jātūpapadyate ||15.8||

-tva sfx n sg ~ti f sg inst opt 3rd

sg opt 3rd sg n sg gen -tā sfx f sg nom

yadi astitvam15 prakṛtyā syāt na bhavet asya na astitā | is-ness by nature 以本性 shd be cd be as for this non-is-ness

f sg gen m sg nom ind pcl √pad pres 3rd

sg

prakṛtes anyathābhāvas na hi jātu upapadyate ||15.8|| of nature altered existence not at all be possible

若法實有性，後則不應異，16

性若有異相，是事終不然。

如果因本性而有存在性，彼則不可能有不存在性；本性的異化狀態，確實根本不可能。

Should by nature there is is-ness, (then) for this there could not be non-is-ness. Indeed an altered state of existence of (essential) nature is not at all possible.

15

=astitā *f+ existence, reality 16 歐陽竟無編《中論》卷 3〈觀有無品 15〉（《藏要》4，36b，n.2）：「番梵云：若由自性有，彼則不應無。」


प्रकृतौ कस्य चासत्यामन्यथात्व ंभभवष्यभत।

प्रकृतौ कस्य च सत्यामन्यथात्वं भभवष्यभत॥९॥


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− prakṛtau kasya cāsatyāmanyathātvaṁ bhaviṣyati |

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prakṛtau kasya ca satyāmanyathātvaṁ bhaviṣyati ||15.9||

~i f sg loc ipn m sg gen a-satī pap f sg loc ~tva sfx n sg nom fut 3rd

sg

prakṛtau kasya ca asatyām anyathātvam17 bhaviṣyati | if nature whose there being no otherness will it be

~i f sg loc satī pap f sg loc

prakṛtau kasya ca satyām anyathātvam bhaviṣyati ||15.9|| if nature is

若法實有性，云何而可異？若法實無性，云何而可異。18

[對方：]既然無本性，相異性會是誰的？ [論主：]既然有本性，相異性會是誰的？19

[Opponent: ] There being no (essential) nature, whose otherness would it be? [Author: ] There being (essential) nature, whose otherness would it be?20

17

anyathā *adv+ otherwise, in a different manner; cf. anyatvam ‘otherness’ 14.3 18

一、三句倒置 19 對方：如果事物不以本性存在，那變異是什麽在變？論主：如果事物以本性存在，怎麽可能有變異？《葉》根據《明句》

20 opponent: ‘without essential nature, what is undergoing the change? ’ author: ‘having essential nature, how could change be possible? ’

Ye quoting PSP (Trans. of above note)


ऄस्तीभत शाश्वतग्राहो नास्तीत्यजच्छेददशुनम्।

तस्मादभस्तत्वनाभस्तत्वे नाश्रीयेत भवचक्षणः॥१०॥

(Śloka Pathyā)

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− astīti śāśvatagrāho nāstītyucchedadarśanam |

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tasmātastitvanāstitve nāśrīyeta vicakṣaṇaḥ ||15.10||

n √grah m sg nom m √dṛś n sg nom

asti iti [śāśvata-grāhas]21 na asti iti [uccheda-darśanam] 22 | eternity/continuity -grasping extermination view 見

pcl [dvanda cpd] n du acc √śri Ā opt 3rd sg √cakṣ m sg nom

tasmāt [astitva-na-atitve] na āśrīyeta23 vicakṣaṇas ||15.10|| thus is-ness-non-is-ness shd lean on the clear-sighted/wise one

定有則著常，定無則著斷，是故有智者，不應著有無。

說「有」［則］執常［見］；說「無」［則］執斷見。所以智者不住24於，存在性非存在性。

‘There is’ is the grasping of (the view of) eternalism. ‘There is not’ (is an) annihilationist view. Thus the wise should not dwell on ‘is-ness-non-is-ness’.

21

*tatpu cpd+ first member śāśvata *gen+ sense: ‘(grasping) of continuity’ 22

*tatpu cpd+ first member uccheda *gen+ sense: ‘(view) of extermination’ 23

√śri to lean on, rest on, fix on, dwell in 24 住、依 ā-√śri


ऄभस्त यभि स्वभावेन न तन्नास्तीभत शाश्वतम्।

नास्तीदानीमभूत्पूवुभमत्यजच्छेदः प्रसज्यते॥११॥

(Śloka Pathyā)

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− asti yaddhi svabhāvena na tannāstīti śāśvatam |

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‿ −

‿ −

nāstīdānīmabhūtpūrvamityucchedaḥ prasajyate ||15.11||

m sg inst pres 3rd

sg n sg nom

asti yat hi svabhāvena na tat na asti iti śāśvatam | by own-being is not eternity

adv aor 3rd sg adv m sg nom √sañj/saj pass 3rd sg

na asti idānīm abhūt pūrvam iti ucchedas prasajyate || || right now was (there) before annihilation (error) is resulted in

若法有定性，非無則是常，先有而今無，是則為斷滅。

說「凡以自性而有者，彼非無」，是為常［見］；說「先前有而如今無」，斷[見的謬誤］會被導致。

“That which ‘is’ by its very own-being cannot be isn’t” is (the view of) eternalism. “Right now it ‘isn’t’ (but) previously it ‘was’” – (the mistaken view of) annihilation will follow.

Mūlamadhyamakakārikā Chap 15

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