Mūlamadhyamakakārikā Chap 6

Mūlamadhyamakakārikā《中論頌》 Chapter 6 25.11.2016

रागरक्तपरीक्षा षष्ठ ंप्रकरणम् नागारुु्न कृत √rañj m pp m √īkș f sg nom num ord n n sg nom m sg voc √kṛ pp

rāga-rakta-parīkṣā ṣaṣṭhaṁ prakaraṇam nāgārjuna kṛta lust-the lustful-examination sixth exposition Nāgārjuna 龍樹 composed

《第六品貪與貪者的考察》1,2

Examination of Lust and the Lustful

रागाद्यदद भवेत्पूवं रक्तो रागितरस्कृतः।

तं प्रतीत्य भवेद्रागो रके्त रागो भवेत्सित॥१॥

(Śloka Pathyā)

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− rāgādyadi bhavetpūrvaṁ rakto rāgatiraskṛtaḥ |

− ‿

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taṁ pratītya bhavedrāgo rakte rāgo bhavetsati ||6.1||

√rañj m sg abl ind √bhū opt 3rd sg ind (+abl) m sg nom m √tŗ m pp adj m sg nom

rāgāt yadi bhavet pūrvam rakto [rāga-tiraskṛtas]3 | (fr) lust if there cd be prior to the lustful lust set aside

m sg acc ger (+acc) opt 3rd sg m m sg loc √as pap m sg loc

tam pratītya bhavet rāgo rakte rāgo bhavet sati ||6.1|| =raktaṃ dependent on could be lust when the lustful is

若離於染法，先自有染者；

因是染欲者，應生於染法。

如果在貪之前能有離貪的貪者，

[那麽，]貪能緣於貪者而有—有貪者時[才]能有貪4。

If prior to lust there could be the lustful one, whose lust has been set aside,

(then) dependent on the lustful there could be lust – there could be lust when there is the lustful. 5

1 <觀染染者品第六>《什》；染是煩惱 „ 如貪染、瞋染、癡染等，但主要的是貪，所以四諦的集諦，特別重視[貪]愛；十二緣起中，也特別著重

愛與取。在生死流轉中，[貪]愛可說是生死的動力。《福》前三品觀世間—指眾生的果報自體。[本品及]以下十二品，是觀世間集—論究世間[苦]

集的中道。世間集指世間所從生的因緣，怎樣的因果相生。它不但說明因緣而實是總明因果的關係。一切是性空的假名，但一般學者誤會釋尊的教

義，要建立世間集的實有，所以本《論》從世間集的一一論題加以理智的檢討。《福》 2 Trans. of above: ‘Lust’ is the main focus of Dependent Origination and the Truth of the Origin of duḥkha. This and the next 11 chapters

examine topics related to the origin of duḥkha and refute any attempt in establishing the svabhāva (own-being) of the topics discussed. 3 √tŗ to cross over, tiras *ind. prep+ across, tiras kṛ set aside, rāga-tiraskṛtaḥ *bahu cpd+ as adj for raktaḥ

4 但事實上沒有剝離於貪的貪者。貪者不能不觀待而有，所以貪也不能不觀待而有。

5 but in fact the lustful can’t exist without lust and vice versa – the two are contingent upon each other


रके्तऽसित पुना रागः कुत एव भिवष्यित।

सित वासित वा रागे रके्तऽप्येष समः क्रमः॥२॥

(Śloka Pathyā)

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− rakte'sati punā rāgaḥ kuta eva bhaviṣyati |

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− sati vāsati vā rāge rakte'pyeṣa samaḥ kramaḥ ||6.2||

m sg loc √as loc ind m sg nom ind (fr ka abl) pcl √bhū fut 3rd

sg

rakte asati punar rāgas kutas eva bhaviṣyati | when the lustful isn’t but yet lust fr where that very will it be

pap adj loc pap adj loc m sg loc m sg loc m sg nom adj m sg nom √kram m sg nom

sati vā asati vā rāge rakte6 api eṣa samas kramaḥ ||6.2|| existent non-existent regarding lust regarding the lustful this same step/manner/reason

若無有染者，云何當有染？

若有若無染，染者亦如是。

然而，沒有貪者時，貪將從何來？

對或有或無的貪[的考察]，也同樣適用於貪者。7

But yet when there is no lustful one, from where could that very lust come? (Exposition)

with regard to lust, either existent or not, also (applies) in this same manner with regard to the lustful. 8

6 rāge *loc of reference+: ‘with reference to lust’, rakte *loc of reference+: ‘with reference the lustful’

7 有無不觀待的貪, 不觀待的貪者都不能成立。剝離於貪者的貪不能成立剝離於貪的貪者, 而無貪更不能成立貪者。相待的貪和貪者才能成立彼此。

據《葉》 8 ‘Lust’ and ‘the lustful’ are contingent upon each other. ‘Lust’ that is non-contingent upon the ‘lustful one’ does not establish a ‘lustful

one’ that is non-contingent upon ‘lust’; and without ‘lust’ there can simply be no ‘lustful one’ (Tran. of above note)


सहवै पुनरुद्भूितनु यकु्ता रागरक्तयोः।

भवेतां रागरक्तौ िह िनरपेक्षौ परस्परम्॥३॥

(Śloka Pathyā) ‿

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− sahaiva punarudbhūtirna yuktā rāgaraktayoḥ |

‿ − − − ¦

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‿ ¦¦

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bhavetāṁ rāgaraktau hi nirapekṣau parasparam ||6.3||

` ind prep adv pcl ind f sg nom √yuj adj pp f sg nom dvanda cpd m du loc

saha eva punar udbhūtis na yuktā [rāga-raktayos] | together as such moreover appearance proper regarding lust-and-the lustful

opt 3rd du dvanda cpd m du nom √īkṣ adj m du ind

bhavetām [rāga-raktau] hi nirapekṣau parasparam9 ||6.3|| would be lust-and-the lustful non-contingent mutually

染者及染法，俱成則不然，

染者染法俱，則無有相待。

而且，對於貪與貪者，俱時生起10是不合理的，

如是，貪與貪者就會互不觀待。

Regarding lust and the lustful moreover, ‘appearance together’ (is) improper; 11

as such, lust and the lustful would indeed be mutually non-contingent.

9 cf. para-s-para *karma cpd+ first member ‘para’ *adj+: ‘one another’

10 破斥有部認爲染與染者的相應為同時[俱時]相應的主張《福》

11 as expounded by the Sarvāstivadin


नैकत्वे सहभावोऽिस्त न तेनैव िह तत्सह।

पृथक्तत्वे सहभावोऽथ कुत एव भिवष्यित॥४॥

(Śloka Pathyā)

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− naikatve sahabhāvo'sti na tenaiva hi tatsaha |

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− pṛthaktve sahabhāvo'tha kuta eva bhaviṣyati ||6.4||

~tva n sg loc m sg nom pres 3rd

sg m sg nom ind (inst) n sg nom ind prep adv (+inst)

na ekatve sahabhāvas asti na tena eva hi tat saha | in oneness co-existence is with it that together

~tva n sg loc m sg nom pcl ind (fr ka abl) fut 3rd sg

pṛthaktve12 sahabhāvas atha kutas eva bhaviṣyati ||6.4|| in separateness co-existence however fr where will it be

染者染法一，一法云何合；

染者染法異，異法云何合？

同一性中無俱有13，自己不與自相俱。

而在別異性14之中，俱有會是從何來？15

In oneness, there is no co-existence, (since) something does not (co-exist) with itself. In separateness however, from where could co-existence come?

12

pṛthak *adv+ separtely, severally, pṛthaktva ‘discreteness’ 13

sahabhāva 俱時和合的事物 14

“分而為異”性 15

青目釋, 姚秦三藏鳩摩羅什譯《中論》〉:「染法、染者，若以一法合，若以異法合。若一則無合。何以故？一法云何自合？如指端不能自觸！若

以異法合，是亦不可。何以故？以異成故。若各成竟，不須復合，雖合猶異。」《福》


एकत्वे सहभावश्चेत्स्यात्सहायं िवनािप सः।

पृथक्तत्वे सहभावश्चेत्स्यात्सहायं िवनािप सः॥५॥

(Śloka Pathyā)

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− ekatve sahabhāvaścetsyātsahāyaṁ vināpi saḥ |

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− pṛthaktve sahabhāvaścetsyātsahāyaṁ vināpi saḥ ||6.5||

n lsg oc m sg nom ca+id pcl opt 3rd sg m sg acc ind prep adv (+acc) m sg nom

ekatve sahabhāvas ced syāt sahāyam16 vinā api sas | in oneness co-existence if it cd be associate without ‘he’=sahabhāvaḥ

n sg loc

pṛthaktve sahabhāvas ced syāt sahāyam vinā api sas ||6.5|| in separateness

若一有合者，離伴應有合；

若異有合者，離伴亦應合。

如果同一性中有俱有，俱有就[會]是無伴。17

如果別異性中有俱有，俱有也[會]是無伴。

If in oneness there could be co-existence, co-existence (will then) be without its associate. 18

If in separateness there could be co-existence, co-existence (will then) also be without its associate.

16

sahāya *m+ companion, follower, adherent; here translated as ‘associate’ i.e. ‘contingent partner’ 17

伴侶,隨從,相互觀待的各方 sahāya; 即：一個事物單獨就可以是俱有，而不需要另一方，這顯然是不可能的。《葉》 18

contingent partner if two things co-exist as one thing, this co-existence will be without the individual contingent partners (see Chinese above)


पृथक्तत्वे सहभावश्च यदद कक रागरक्तयोः।

िसद्धः पथृक्तपथृग्भावः सहभावो यतस्तयोः॥६॥


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− pṛthaktve sahabhāvaśca yadi kiṁ ragaraktayoḥ |

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− siddhaḥ pṛthakpṛthagbhāvaḥ sahabhāvo yatastayoḥ ||6.6||

n sg loc m sg nom ind ind ipn dvanda cpd m du gen

pṛthaktve sahabhāvas ca yadi kiṁ [raga-raktayos] | in separateness co-existence if how of lust-and-the lustful

pp m sg nom adv m sg nom m sg nom pcl m du gen

siddhaḥ pṛthak pṛthagbhāvas sahabhāvas yatas tayos ||6.6|| accomplished/formed separately separate-existence co-existence since of those two

若異而有合，染染者何事，

是二相先異，然後說合相。

如果別異性中有俱有,那麽貪與貪者二者的

異有19如何分別成立—既然二者[已]有俱有？20

If in separateness there is co-existence, how then is the separate-existence of lust and the lustful separately formed – since (there is already) the co-existence of the two?

19「異有」pṛthagbhāvaḥ「個別的有」，=異時和合的事物；這裏破斥經部 (Sautrāntika) 認爲染與染者的相應為前後[異時]相應的主張《福》

20 もしも別異であるときに結合﹝が有る﹞とするならば，貪りと貪る者とは互いに別異のものであるということが，どうして，成立するのであ

ろうか。なぜならば，それら両者はすでに結合しているからである。《三枝》


िसद्धः पथृक्तपथृग्भावो यदद वा रागरक्तयोः।

सहभावं दकमथ ंतु पररकल्पयस ेतयोः॥७॥

(Śloka Pathyā)

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− siddhaḥ pṛthakpṛthagbhāvo yadi vā rāgaraktayoḥ |

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− sahabhāvaṁ kimarthaṁ tu parikalpayase tayoḥ ||6.7||

pp m sg nom adv m sg nom ind ind dvanda cpd m du gen

siddhas pṛthak pṛthagbhāvas yadi vā [rāga-raktayos] | accomplished/formed separately separate-existence if or of lust-and-the lustful

m sg acc m sg nom m sg nom ind √kḷip cau pres 2nd sg m du gen

sahabhāvam kim artham tu parikalpayase tayos ||6.7|| co-existence what purpose yet you presuppose 計執 of those two

若染及染者，先各成異相，

既已成異相，云何而言合？

或者，如果貪與貪者的異有[的確]分別成立，

那你出於什麽目的，卻計執二者的俱有？

Or if the separate-existence of lust and the lustful is (indeed) separately-formed, (then) for what purpose, yet you contrive the co-existence of the two?


पृथङ् न िसध्यतीत्येवं सहभावं िवकाङ्क्क्षिस।

सहभावप्रिसद्ध्यथ ंपथृक्तत्वं भूय इच्छिस॥८॥


− ‿

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− pṛthaṅ na sidhyatītyevaṁ sahabhāvaṁ vikāṅkṣasi |

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sahabhāvaprasiddhyarthaṁ pṛthaktvaṁ bhūya icchasi ||6.8||

adv √sidh pres 3rd

sg ind m sg acc √kāṅkṣ pres 2nd

sg

pṛthak na sidhyati iti evaṁ sahabhāvam vikāṅkṣasi | separately establishes thus together-existence you wish/hope

m f –o m sg nom ~tva n sg acc adv √iṣ pres 2nd sg

[sahabhāva-prasiddhi-artham]21 pṛthaktvam bhūyas22 icchasi ||6.8|| co-existence -proof (of argument) -for sake of separateness once agian you concede

異相無有成，是故汝欲合，

合相竟無成23，而復說異相。

說「[異有]不分別成立」，你由是冀求俱有；

[然而，] 爲了證明俱有，你卻復而認可別異性。24

(By saying:) ‘(separate-existence) does not form separately’, you thus wish for co-existence; (yet) for the sake of finding proof of co-existence, you once again concede separateness.

21 *tatpu cpd+ first member sahabhāva-prasiddhi in *gen+ sense: ‘for the sake) of sahabhāva-prasiddhi, which is also *tatpu cpd+, first

member sahabhāva in *gen+ sense: ‘(proof) of con-existence’; arthaṃ *ifc+ ‘for the sake of’ 22 still more, furthermore, once more, again, (also exceedingly, again and again) 23

歐陽竟無編《中論》卷 1〈觀染染者第 6〉（《藏要》第一輯 4，14a，n.1）：「合相竟無成」《蕃》《梵》云：為成合相故 24

互いに別異であるということは成立しないといって，汝はこのような〔両者の〕結合を求めている。ところが,〔両者の〕結合を成立させる

ために，汝はさらに，〔両者が〕別異であることを主張しているのである。《三枝》


पृथग्भावाप्रिसद्धशे्च सहभावो न िसध्यित।

कतमिस्मन् पृथग्भावे सहभावं सतीच्छिस॥९॥


− − − ¦ ‿

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− pṛthagbhāvāprasiddheśca sahabhāvo na sidhyati |

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− katamasmin pṛthagbhāve sahabhāvaṁ satīcchasi ||6.9||

m f sg abl m sg nom pres 3rd sg

[pṛthagbhāva-aprasiddhes]25 ca sahabhāvo na sidhyati | separate-existence due to non-accomplishment together-existence establishes

pron adj sg n loc m sg loc m sg acc pap m loc √iṣ pres 2nd

sg katamasmin pṛthagbhāve sahabhāvaṁ sati icchasi ||6.9||

among what kind (of many) separate-existence together-existence is you concede

異相不成故，合相則不成，

於何異相中，而欲說合相？

因爲異有不成立，俱有也不成立。

你所認可的俱有，是在什麽樣的異有中？26

Because separate-existence is not accomplished, co-existence is not established too. In what kind of separate-existence is (to be found) the co-existence you concede to?

25 *tatpu cpd+ first member pṛthagbhāva in *gen+ sense, ‘(due to non-accomplishment) of separate existence’ 26〔両者が〕互いに別異であるということは成立しないがゆえに，〔両者の〕結合は成立しない。〔両者が〕互いに別異であるというこが存在す

るときに，汝は，いかなるものにおいて結合を主張するのであろうか。《三枝》


एवं रके्तन रागस्य िसिद्धनु सह नासह।

रागवत्सवुधमाुणां िसिद्धनु सह नासह॥१०॥

(Śloka Pathyā)

− − − − ¦ ‿

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− evaṁ raktena rāgasya siddhirna saha nāsaha |

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− rāgavatsarvadharmāṇāṁ siddhirna saha nāsaha ||6.10||

pcl m sg inst m sg gen f sg nom ind prep adv (+inst)

evam raktena rāgasya siddhis na saha na asaha | thus with the lustful of lust accomplishment together

~vat sfx m sg nom pron adj m pl gen rāgavat [sarva-dharmāṇām]27siddhis na saha nāsaha ||6.10||

lust-like all of dharmas

如是染染者，非合不合成，

諸法亦如是，非合不合成。

如是,貪的成立不與貪者俱成，[也]并非不[與貪者]俱成。

一切諸法的成立也像貪那樣，非俱[成]也非不俱[成]。28,29

Thus the lust is neither formed togetheror not together with the lustful one.

Like lust, all dharmas is neither formed together or not together with (their associates). 30

27

*karma cpd+ first member sarva *adj+ 28

即：與各自的“相互觀待的各方”sahāya (6.5 頌) 俱成 29

このように，貪りの成立することは，貪る者との結合の場合にも，非結合の場合にも，ない。貪りと同樣に，すべての「もの」の成立するこ

とは，結合の場合にも，非結合の場合にも，ない。《三枝》 30

i.e. with their contingent partners (sahāya in 6.5)

Mūlamadhyamakakārikā Chap 6

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