mūlamadhyamakakārikā chap 7

Mūlamadhyamakakārikā《中論頌》 Chapter 7 02.12.2016

संस्कृतपररक्षा सप्तम ंप्रकरणम ्नागाजुुन कृत √kṛ pp (noun )n nom √īkș f sg nom num ord n sg nom m sg nom √kṛ pp

saṁskṛta1-parīkṣā ṣapṭhaṁ prakaraṇam nāgārjuna kṛta formed-thing examination seventh exposition Nāgārjuna 龍樹 composed

《第七品有爲法的考察》2

Examination of the Conditioned

यदद संस्कृत उत्पादस्तत्र युक्ता ित्रलक्षणी।

ऄथासंस्कृत उत्पादः कथं संस्कृतलक्षणम्॥१॥

(Śloka Pathyā) ‿

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− yadi saṁskṛta utpādastatra yuktā trilakṣaṇī |

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athāsaṁskṛta utpādaḥ kathaṁ saṁskṛtalakṣaṇam ||7.1||

pcl √kṛ pp n sg nom √pad m sg nom pcl √yuj pp n pl nom n pl nom

yadi saṁskṛta utpādas tatra yuktā trilakṣaṇī | if conditioned-thing arising therein endowed three characteristics

ind pp n sg nom ka ind n n sg nom

atha asaṁskṛta utpādas katham [saṁskṛta-lakṣaṇam]3 ||7.1|| however non-conditioned-thing how formed-thing -characteristic

若生是有為則應有三相

若生是無為何名有為相

如果生4是有爲法，它那裏[就會]具有三相。

然而，如果生是無爲法，它[又]怎能作爲有爲法的相? 5

If arising6 were a formed-thing, (it will) therein (be) endowed with three characteristics7.

However, if arising were not a formed-thing, how could it be a characteristic of a thing formed? 8

1 saṁskṛta *Pāli saṅkhata+ ‘formed-, compounded-, conditioned-thing’; this Chapter examines the three characteristics of a conditioned

thing, namely ‘arising’ (utpāda), ‘abiding’ (stithi or sthāna) and ‘perishing’ (bhaṅga or nirodha) 2

<觀三相品第七>《什》；本品觀有爲法的生、住、滅三相 3 *tatpu cpd+ first member saṁskṛta *gen+ sense: ‘(characteristics) of a formed-thing’

4 指有爲法三相中的“生相”

5 “相”不僅指“相狀”，某些佛教部派認爲他們實有其體，而且對其所表徵的事物起着動因的作用，如：生相能使事物生起等等《葉》

6 i.e. one of the three characteristics of a conditioned thing

7 i.e. endowed with the three characteristics of ‘arising’, ‘abiding’, ‘perishing’

8 some schools of Buddhism consider the characteristic ‘arising’ as substantively real and is the driving cause of the thing it characterises

(Trans. of note 5 above)


उत्पादाद्यास्त्रयो व्यस्ता नालं लक्षणकमुिण।

संस्कृतस्य समस्ताः स्युरेकत्र कथमेकदा॥२॥

(Śloka Pathyā)

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utpādādyāstrayo vyastā nālaṁ lakṣaṇakarmaṇi | −

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saṁskṛtasya samastāḥ syurekatra kathamekadā ||7.2||

m m pl nom m sg nom vi-√as pp adj pl ind n adj n sg nom

[utpāda-ādyās]9 trayas10 vyastā na alam [lakṣaṇa-karmaṇi]11 | arising -and so on threesome separate adequate characteristic -acting as

n sg gen adj m pl nom √as opt 3rd pl ind ind ind

saṁskṛtasya samastās syus ekatra katham ekadā ||7.2|| as for formed-thing combined they cd be in one place how at once

三相若聚散12 不能有所相云何於一處一時有三相

生等[三相]如果分散，三者[就]不足以作爲有爲法的相。

[但]如果[三相]聚合，它們[又]怎能同一時在一處？13

(With) arising and the rest in separation, the threesome is not adequate acting as a characteristic

for a formed-thing. (But) in combination, how could they be in the one place all at once14?

9 ādya *adj+ =ādi ‘and etc.’, utpada-ādyāḥ *bahu cpd+ ‘arising and so on’

10 trayas MW: pl of tri, but note here used as *m sg nom+; (cf traya *n+ triad);

11 *karma cpd+ here *adj+ for saṁskṛtasya, second member of the compound karmaṇi *adj, n pl loc of karman+ ‘connected with or being in

the action’ 12《歐陽竟無》梵頌云：「生等三各別，不作有爲相；三合復云何，成一處一時？」今譯合說，文誤。《福》

13 有部與犢子系主張在一法的一剎那中，同時有三相。經部主張三相有前後：先生，次住，後滅。但說一法一剎那中聚有三相，這不是同時有生、

住、滅的作用嗎？[所以不成]。而主張三相有前後，即承認一一剎那中沒有三有為相；[也不成]。《福》 14

These are the views of the Sarvāstivāda School and the Vātsīputrīya School (Trans. of above note)


उत्पादिस्थितभङ्गानामन्यत्संस्कृतलक्षणम्।

ऄिस्त चेदनवस्थैवं नािस्त चेत्ते न संस्कृताः॥३॥

(Śloka Pathyā)

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utpādasthitibhaṅgānāmanyatsaṁskṛtalakṣaṇam | −

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asti cedanavasthaivaṁ nāsti cette na saṁskṛtāḥ ||7.3||

m √sthā f √bhañj m pl gen pron adj n sg nom [tatpu cpd] n sg nom

[utpāda-sthiti-bhaṅgānām]15 anyat [saṁskṛta-lakṣaṇam] | arising -abiding -perishing (have) other of conditioned-thing -characteristic

√as ca+id pcl adj m sg nom pcl m pl nom pp n pl nom

asti ced anavastha16 evam na asti ced te na saṁskṛtās ||7.3|| is if endless (proposition) such they formed-things

若謂生住滅更有有為相

是即為無窮無即非有為

如果生、住、滅[本身]另外具備有為相,如此就會無窮無盡；

如果不具備[有為相]，它們就不[會]是有為法。

If arising, abiding and perishing (themselves) were to have other characteristic of a formed-thing, such (proposition) would be endless. [But] if (they are) without, they cannot be formed-things.

15

*dvanda cpd+, *gen++√as =to have 16 (in philosophy) non-finality (of a proposition), endless series of statements; ava-stha *tatpu (upapada) cpd+ second member an adjusted

verbal root √sthā, ā adjusted to a)


उत्पादोत्पाद उत्पादो मूलोत्पादस्य केवलम।्

उत्पादोत्पादमुत्पादो मौलो जनयते पुनः॥४॥

(Śloka Pathyā)

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utpādotpāda utpādo mūlotpādasya kevalam | − − − − ¦

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utpādotpādamutpādo maulo janayate punaḥ ||7.4||

m m sg nom m sg nom n m sg gen ind

[utpāda-utpādas]17 utpādas [mūla-utpādasya]18 kevalam | (of) arising -arising arising root-arising’s 根本生相 merely

m m sg acc m sg nom adj fr mūla √jan pres 3rd sg pcl

[utpāda-utpādam] utpādas maulo janayate punar ||7.4|| (of) arising -arising arising rooted gives birth moreover

生生之所生生於彼本生

本生之所生還生於生生

[對方:] 生相的生相只不過是根本生相的生相，

正是根本生相產生了生相的生相。19,20

[Opponent: ] Arising’s arising is merely the (characteristic) ‘arising’ of root-arising.

Moreover, (it is) root-arising (that) gives birth to arising’s arising. 21

17

*tatpu cpd+ first member *gen+ sense, =’(arising) of arising’; glossed as ‘second order arising’ produced by ‘root arising’ (see next note) 18

*karma cpd+ first member mūla *adj+ ‘root’; mūla utpāda ‘root-arising’ is first-order, primary ‘arising’ (the characteristic) 19

為避免“一法生起有無窮法隨生”的困境,某些部派說只有數量有限的幾個因素共生而起作用。如生是有爲法的相, 其作用是使有爲法生起。爲

了生起這個生, 就還要有一個“生之生”，由“生之生”生起這個生相。這個“生之生”就是由原來的那個生相(本生)生起的。《葉》 20

生を生じさせるもの(生生)は，ただたんに根本の生(生の原理，本生)のみを生ずる。そしてまた，﹝その﹞本生は生生を生じさせる。《三枝》 21

to avoid the dilemma of ‘endless proposition’ mentioned in verse 7.3, some schools put forward the concept of a ‘root-arising’ that gives

rise to a limited number of secondary arising and so forth (Trans. of note 19)


उत्पादोत्पाद उत्पादो मूलोत्पादस्य ते यदद।

मौलेनाजिनतस्तं ते स कथं जनियष्यित॥५॥

(Śloka Pathyā)

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− utpādopāda utpādo mūlotpādasya te yadi |

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− maulenājanitastaṁ te sa kathaṁ janayiṣyati ||7.5||

m [tatpu cpd] m sg nom m sg nom n [karma cpd] m sg gen ppn sg gen pcl

[utpāda-utpādas] utpādas [mūla-utpādasya] te yadi | (of) arising -arising arising of root-arising your if

adj m sg inst adj m sg nom m sg acc gen m sg nom √jan fut 3rd sg

maulena22 ajanitas tam te sa katham janayiṣyati ||7.5|| by root(-arising) not born =mūla,root your =arising’s arising will give birth to

若謂是生生能生於本生

生生從本生23 何能生本生

[論主:] 如果你的生相的生相，是根本生相的生相,

[那麽]你的[生相的生相]未被根本[生相]產生[以前],它如何會產生彼[根本生相]?24

[Author: ] If your arising’s arising is the arising of root-arising, (then when)

your (arising’s arising) is not yet produced by root(-arising), how could it give birth to root-arising? 25

22

maula *adj+ ‘derived from root’, maulena *adj+ for utpāda-utpāda ‘by deriving from root’ 23

歐陽竟無編《藏要》（第 1 輯，第 4 冊，15b，n.1）：番、梵云：「未從根本生」。《福》 24

注意論主是在反駁對方所認爲的「根本生相」和「生相的生」二者有互生關係，7.6-7.7 頌同。 25

note that what is being refuted here is the opponent’s view that ‘root-arising’ and ‘arising’s arising’ are mutually-producing, same

applies to verses 7.6-7.7 (Trans. of above note)


स ते मौलेन जिनतो मौल ंजनयते यदद।

मौलः स तेनाजिनतस्तमुत्पादयते कथम्॥६॥

(Śloka Na/Bha-vipulā) ‿

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− sa te maulena janito maulaṁ janayate yadi |

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− maulaḥ sa tenājanitastamutpādayate katham ||7.6||

m sg nom gen adj m sg inst adj m sg nom adj m sg acc pres 3rd sg pcl

sa te maulena janitas maulam janayate yadi | =arising’s arising your by root(-arising) is born to root(-arising) gives birth if

adj m sg nom m sg nom m sg inst adj m sg nom m sg acc cau pres 3rd sg ind

maulas sa tena ajanitas tam utpādayate katham ||7.6|| root(-arising) that by arising’s arising not born =arising’s arising made to produce how

若謂是本生能生於生生

本生從彼生26 何能生生生

如果你的被根本[生相]產生的[生相的生相]，它產生了根本[生相]，

[那麽]還未被彼[生相的生相]產生的那個根本[生相],如何會令那[生相的生相]得以產生？

If your (arising’s arising), produced by root(-arising), does produce root(-arising), how then that root(-arising), not yet produced by arising’s arising, can cause arising’s arising to be produced?

26

歐陽竟無編《藏要》（第 1 輯，第 4 冊，15b，n.3）：番、梵云：「本生未從生」。《福》


ऄयमुत्पद्यमानस्ते काममुत्पादयेददमम्।

यदीममुत्पादियतुमजातः शकु्नयादयम्॥७॥

(Śloka Bha-vipulā) ‿

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− ayamutpadyamānaste kāmamutpādayetimam |

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yadīmamutpādayitumajātaḥ śaknuyātayam ||7.7||

m sg nom ppp adj m sg nom gen ind cau opt 3rd sg m sg acc

ayam utpadyamānas27 te kāmam utpādayet imam | this being produced your at will cd cause to produce this

ind m sg acc cau inf m sg acc adj m sg nom √śak 5P opt 3rd

sg m sg nom

yadi imam utpādayitum28 ajātas śaknuyāt29 ayam ||7.7|| if this to cause to produce un-born cd be able to this

若生生生時能生於本生生生尚未有何能生本生

若本生生時能生於生生本生尚未有何能生生生

你的這個正被產生的[生相的生相/根本生相]，能隨心所欲地產生這個[根本生相/生相的生相]，

要是這個還沒產生的[生相的生相/根本生相]，能產生這個[根本生相/生相的生相]的話。30,31

This (arising’s arising/root-arising) of yours that is being produced, could cause to produce this (root- arising/ arising’s arising) at will, if this unborn (arising’s arising/root-arising) could be able

to cause to produce this (root-arising/arising’s arising).32

27

note present passive participle formed from passive stem (padya) plus middle voice (ātmanepada) termination 28

infinitive is usually used like the direct object of a verb (in this case √śak) 29

√śak is often used with infinitive 30 梵文並未指出正生者及所生指的是什麽，所以出現兩種可能的解讀。《葉》；《青目》在此列舉了羅什的兩種翻譯。 31

駁斥對方認爲正在生起的事物就可以互生。“汝之正在生起者，確實能夠生出彼，如果此雖未被生，而仍能夠生出彼。”《葉》 32

(arising’s arising/root-arising) denotes both alternative readings are possible


प्रदीपः स्वपरात्मानौ संप्रकाशियता यथा।

उत्पादः स्वपरात्मानावुभावुत्पादयेत्तथा॥८॥


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− pradīpaḥ svaparātmānau saṁprakāśayitā yathā |

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utpādaḥ svaparātmānāvubhāvutpādayettathā ||7.8||

√dīp m sg nom pron adj -ātman m du acc √kāś 1Ā cau peri-fut 3rd sg pcl

pradīpas [sva-para-ātmānau]33 saṁprakāśayitā34 yathā | light own-and-other-self will (surely) cause to be illuminated just as

m sg nom m du acc -āvu- m du acc -āvu- opt 3rd sg pcl

utpādas svaparātmānau ubhau35 utpādayet tathā ||7.8|| arising own-and-other-self both cd produce so too

如燈能自照亦能照於彼

生法亦如是自生亦生彼

[對方:] 正如燈火必將能使自體和他體被照顯那樣36，

生[相]也同樣能產生自體和他體二者。

[Opponent: ] Just as a light will (surely) make itself and others illuminated, so too could arising give rise to both itself and others.

33

*karma cpd+ first members ‘sva’ and ‘para’ both *pron adj+ 34

*periphrastic (distant) future+ sense of definiteness; formation: √kāś kāśaya *cau++itā 35

ubha *pron adj+ declined in the dual only 36

“必將能使被照顯”saṁprakāśayitā 迂回未來時 *periphrastic future+ 有“必定、確能”意


प्रदीपे नान्धकारोऽिस्त यत्र चासौ प्रितिितः।

कक प्रकाशयित दीपः प्रकाशो िह तमोवधः॥९॥

(Śloka Sa-vipulā) ‿

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− pradīpe nāndhakāro'sti yatra cāsau pratiṣṭhitaḥ |

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kiṁ prakāśayati dīpaḥ prakāśo hi tamovadhaḥ ||7.9||

m sg loc √andh m sg nom pcl m sg nom √sthā pp adj m sg nom

pradīpe na andhakāras asti yatra ca asau pratiṣṭhitas | in lamp darkness where that standing/situated

ipn m sg acc √kāś cau pres 3rd

sg m sg nom √kāś m sg nom tamas n √vadh m sg nom kim prakāśayati dīpas prakāśas hi [tamo-vadhas]37 ||7.9||

what make illuminated lamp brightness of darkness -dispeller

燈中自無闇住處亦無闇

破闇乃名照38 無闇則無照

[論主:] 燈火中沒有黑暗，[它]佇立的那裏[也沒有]。

它照亮的[又]是什麽？光明確是黑暗的驅除者。

[Author: ] There is no darkness in the lamp and where it stands. What is it that the lamp causes to be illuminated? Illumination is indeed the dispeller of darkness.

37

*tatpu cpd+ first mem tamas- in *gen+ sense, ‘(dispeller) of darkness’; tamo cpd form of tamas; √vadh (√bādh or √badh) destroy, dispel 38

歐陽竟無編《藏要》（第 1 輯，第 4 冊，16a，n.2）：番、梵云：「燈復何所照，遣暗方照故。」《福》


कथमुत्पद्यमानेन प्रदीपेन तमो हतम्।

नोत्पद्यमानो िह तमः प्रदीपः प्राप्नुते यदा॥१०॥


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− kathamutpadyamānena pradīpena tamo hatam |

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notpadyamāno hi tamaḥ pradīpaḥ prāpnute yadā ||7.10||

ppp adj m sg inst m sg inst n sg acc √han pp sg acc

katham utpadyamānena pradīpena tamas hatam | by the being produced by light darkness dispelled

ppp adj m sg nom n sg acc m sg nom √āp 5Ā pres 3rd sg ind na utpadyamānas hi tamas pradīpas prāpnute yadā ||7.10||

being produced darkness light reach when

云何燈生時而能破於闇

此燈初生時不能及於闇

黑暗如何爲正被產生的燈火所驅除—

當正被產生的燈火不得[照]及黑暗?

How is darkness dispelled by an emergent light, when the emerging light reaches not the darkness?


ऄप्राप्यैव प्रदीपेन यदद वा िनहतं तमः।

इहस्थः सवलुोकस्थ ंस तमो िनहिनष्यित॥११॥

(Śloka Pathyā)

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− aprāpyaiva pradīpena yadi vā nihataṁ tamaḥ |

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ihasthaḥ sarvalokasthaṁ sa tamo nihaniṣyati ||7.11||

ger (+acc) m sg inst pcl pcl √han pp n sg acc n sg acc

aprāpya eva pradīpena yadi vā nihataṁ tamas | not having reached by light if or is dispelled darkness

√sthā adj m sg nom adj m sg acc m sg nom n sg acc √han fut 3rd sg

ihasthas sarva-loka-stham39 sa tamo nihaniṣyati ||7.11|| standing here whole-world-established =pradīpa lamp darkness will dispel

燈若未及闇而能破闇者

燈在於此間則破一切闇

如果黑暗還沒被燈火所及就被驅除，

[那麽]佇立在這裡的燈，將會驅除一切世間的黑暗40。

Or if darkness, not having reached by the light, is dispelled nevertheless,

(then) a lamp standing here, will be able to dispel all the darkness of the world41.

39

*tatpu (upapada) cpd+ second member ‘stha’ is an adjusted verbal root √sthā, adjusted from ‘ā’ to ‘a’ and used in *acc+ here 40

無需觸及一切世間的黑暗就就可以驅除它們《葉》 41

is able to dispel all the darkness of the world without reaching them (Trans. of above note)


प्रदीपः स्वपरात्मानौ संप्रकाशयते यदद।

तमोऽिप स्वपरात्मानौ छादियष्यत्यसंशयम्॥१२॥


− − ‿

¦ ‿

− − − ¦¦ − ‿

− ‿

¦ ‿

− ‿

− pradīpaḥ svaparātmānau saṁprakāśayate yadi |

‿ − −

‿ ¦ ‿

− − − ¦¦ − ‿

− − ¦ ‿

− ‿

−

tamo’pi svaparātmānau chādayiṣyatyasaṁśayam ||7.12||

√dīp m sg nom ātman m du acc √kāś 1Ā cau pres 3rd sg ind

pradīpas svaparātmānau saṁprakāśayate yadi | lamp own-and-other-self makes illuminated if

n sg nom pcl m du acc √chad cau fut 3rd

sg √śī saṁśaya ind adv tamas api svaparātmānau chādayiṣyati asaṁśayam ||7.12||

darkness also own-and-other-self will cause to be concealed doubtlessly

若燈能自照亦能照於彼

闇亦應自闇亦能闇於彼

如果燈火能使自體和他體被照顯，

[那麽]黑暗也無疑能使自體和他體被遮蔽。

If a light does cause itself and others to be illuminated, (then) undoubtedly darkness will also be able to cause itself and others to be concealed.


ऄनुत्पन्नोऽयमुत्पादः स्वात्मानं जनयेत्कथम्।

ऄथोत्पन्नो जनयते जाते कक जन्यते पुनः॥१३॥

(Śloka Na-vipulā) ‿

− − − ¦ ‿

− − − ¦¦ − − − ‿

¦ ‿

− ‿

−

anutpanno'yamutpādaḥ svātmānaṁ janayetkatham | ‿

− − − ¦ ‿

‿

‿

− ¦¦ − − − − ¦ ‿

− ‿

− athotpanno janayate jāte kiṁ janyate punaḥ ||7.13||

pp adj m sg nom m sg nom m sg nom ātman m sg acc cau opt 3rd sg ind

anutpannas ayam utpādas [sva-ātmānam]42 janayet katham | un-arisen this arising own-self cd cause to give birth how

ind adj pp m sg nom cau pres 3rd

sg n sg loc m sg nom pass 3rd sg (+nom) pcl

atha utpannas janayate jāte kim janyate punar ||7.13||

if has arisen causes to produce being born what is born again

此生若未生云何能自生

若生已自生生已何用生

這個還沒產生的生[相]，如何能使自體生起？

如果已產生而使[自體]生起[的話]，既已生起，它又使什麽再次生起？43

How could this un-arisen arising cause its own birth? If it has arisen (and)

does cause its own birth, (then) being (already) born, what is born again44?

42

*karma cpd+ first member ‘sva’ *pron adj+ 43

如果這個生能生起自體的話，是由未生的生來生自體呢，還是已生的生？首先未生的生就等於無有，是不可能生起自體的。其次，對於已生的生，

其自體已生起完畢，還有什麽可生的呢？因此，生之相無論如何也不能生起自體。《葉》 44

for an ‘arising’ that has arisen, the formation of its own-self is complete and nothing further is born (Trans. from above note)


नोत्पद्यमानं नोत्पन्नं नानुत्पन्नं कथंचन।

उत्पद्यते तद्व्याख्यातं गम्यमानगतागतैः॥१४॥ तद्व्याख्यातं

(Śloka Ma-vipulā)

− − ‿

− ¦ −, − − − ¦¦ − − − − ¦ ‿

− ‿

− notpadyamānaṁ notpannaṁ nānutpannaṁ kathaṁcana |

− − ‿

− ¦ −, − − − ¦¦ − ‿

− ‿

¦ ‿

− ‿

− utpadyate tadvyākhyātaṁ gamyamānagatāgataiḥ ||7.14||

ppp (noun) n sg nom pp (noun) n sg nom pp (noun) n sg nom ind

na utpadyamānam na utpannam na anutpannam kathaṁcana | the being produced, =arising 正生者 the arisen the un-arisen in any way

pass 3rd sg (+nom) n √khyā pp adj nom ppp n pp n pp n pl inst

utpadyate [tat-vyākhyātam]45 gamyamāna-gata-agatais ||7.14|| is produced (by) it explained by on-going-gone-and-not gone

生非生已生亦非未生生

生時亦不生去來中已答

正生、已生、未生,無論如何都不會

被產生。這已被正行、已行和未行[的考察]解明。46

No arising 47, no arisen, no un-arisen is in any way

produced. That has been explained by the (exposition of) on-going, gone and not-gone. 48

45

emended from तथाख्यात ंtathākhyātaṁ on philological grounds – 葉少勇 2010 《新發現的梵文貝葉寫本〈中論頌〉與〈佛護釋〉》，《北

京大學學報》（哲學社會科學版）第 47 卷第 1 期，第 99-107 頁 (Ye Shaoyong 2010 , Journal of Peking University, Philosophy and Social

Sciences Vol 47-1)。*tatpu cpd+ first member pronoun ‘tad’ used in base form regardless of case, gender or number; in *inst+ sense:

‘(explained) by it‘; ‘d’ is first reduced to ‘t’ (Skt Grammar §27), which becomes ‘d’ before ‘v’ 46

正生、已生和未生的事物也像正行、已行和未行的考察一樣，可以一一歸謬，證明其不可能生起。一切事物既然都不生起，生有爲法的相就不成

立，沒有相，有爲法也不成立。住和滅同理。《葉》 47

i.e. lit. ‘nothing being produced’ 48

i.e. the exposition in Chapter 2


उत्पद्यमानमुत्पत्तािवद ंन क्रमते यदा।

कथमुत्पद्यमानं तु प्रतीत्योत्पित्तमुच्यते॥१५॥

(Śloka Pathyā)

− − ‿

− ¦ ‿

− − − ¦¦ ‿

− − ‿

¦ ‿

− ‿

− utpadyamānamutpattāvidaṁ na kramate yadā |

‿ ‿

− − ¦ ‿

− − − ¦¦ ‿

− − − ¦ ‿

− ‿

−

kathamutpadyamānaṁ tu pratītyotpattimucyate ||7.15||

ppp (noun) n sg nom utpatti f sg loc -āvi- n sg nom √kram pres 3rd sg ind

utpadyamānam utpattau49 idam na kramate50 yadā | the being produced 正生者 in formation this ‘take effect’ when

ppp (noun) n sg nom ind ger (+acc) f sg acc √vac pass 3rd

sg (+nom) katham utpadyamānam tu pratītya utpattim ucyate ||7.15||

the being produced 正生者 then dependent on formation is said

若謂生時生是事已不成

云何眾緣合爾時而得生

當正生者未出現在生起事件時51，

怎能說正生者緣於生起事件？52

When this thing being formed has not taken shape in an event of formation, then how could a thing being formed be said to be dependent on the formation event?

53

49

utpatti *f+ ‘origination, occurrence’ is here glossed utpattikriyā ‘the event of formation’ citing Pāṇini 3.3.94 i.e. ut-√pad+KtiN (the

exception to GhaÑ《葉》この現に生じつつあるものが生のうちに[while]現われて[appear]いないときに 50

√kram in 1Ā =gain a footing, taking effect, succeed in, =applicable; 正生者不出現《葉》；[出]現われていない《三枝》 51 當生起之事件正在運行時,亦即生起未完畢、事物未形成時„是沒有正生者的。《葉》

52《歐陽竟無》梵頌云：「若生法是有，可此生時起；彼無云何說，緣生爲生時。」《福》；この現に生じつつあるものが生のうちに現われていない

ときに，一体，どうして，生に縁って，現に生じつつあるもの〔が有る〕，といわれるであろうか。《三枝》 53

while the event of formation is still taking place, i.e. yet to be completed, a thing being formed is not found (Trans. of note 48)


प्रतीत्य यद्यद्भवित तत्तच्छान्तं स्वभावतः।

तस्मादतु्पद्यमानं च शान्तमुत्पित्तरेव च॥१६॥


− ‿

− ¦ − ‿ ‿ ‿

¦¦ − − − − ¦ ‿

− ‿

− pratītya yadyadbhavati tattacchāntaṁ svabhāvataḥ |

− − − − ¦ ‿

− − ‿

¦¦ − ‿

− − ¦ ‿

− ‿

−

tasmādutpadyamānaṁ ca śāntamutpattireva ca ||7.16||

ger (+acc) n sg nom √bhū pres 3rd sg n sg acc √śam pp adj n sg nom -tas m sg abl

pratītya yat yat bhavati tat tat śāntam54 svabhāvatas55 | dependent on whatever exists this-&-that appeased by nature

ind (tad abl) ppp (noun) n sg nom pp adj n sg nom f sg nom ind

tasmāt utpadyamānam ca śāntam utpattis eva ca ||7.16|| thus the being produced 正生者 is appeased formation just so

若法眾緣生即是寂滅性

是故生生時是二俱寂滅

凡是緣於彼彼而存在者，它們以自性而寂滅。

所以，正生者是寂滅的，生起事件也如此。56

Whatever exists that is dependent on this-and-that is by nature appeased. Thus a thing being formed is appeased and so too is the event of formation.

54

abated, subsided, ceased, stopped, averted, appeased, calmed, pacified 55

-tas *prep adv, abl+ svabhāvataḥ ‘from (the point of view) of-’, ‘by virtue of-’, ‘in terms of-’ self-nature, i.e. ‘by nature’ 56

およそ縁によって存在しているものは何ものも，すべて固有の実体(自性)としては，寂滅している。それゆえ，現に生じつつあるものも，寂

滅しており，生そのものまた同樣である。《三枝》


यदद कििदनुत्पन्नो भावः संिवद्यते क्विचत्।

उत्पदे्यत स कक तिस्मन् भावे नोत्पद्यते सित॥१७॥


‿

− ‿

¦ ‿

− − − ¦¦ − − − − ¦ ‿

− ‿

− yadi kaścidanutpanno bhāvaḥ saṁvidyate kvacit |

− − − ‿

¦ ‿

− − − ¦¦ − − − − ¦

‿ −

‿ −

utpadyeta sa kiṁ tasmin bhāve notpadyate sati ||7.17||

ipn m sg nom pp adj m sg nom m sg nom √vid pass ind

yadi kaścid anutpannas bhāvas saṁvidyate57 kvacid | a certain un-arisen thing is found somewhere

opt pass 3rd

sg m sg nom ind n sg loc m sg loc pass 3rd

sg(+nom) pap n sg loc utpadyeta sa kim tasmin bhāve na utpadyate sati58 ||7.17||

it cd be produced =bhāvas how therein thing is produced there being

若有未生法說言有生者

此法先已有更復何用生

如果尚未生起的某物於[未來]某處可得，

它如何能於彼處被生起？事物既[於當下此處]存有,就不[再]被生起。59

If somewhere (in the future) a certain un-arisen thing is found,

how could it be produced therein? There being a thing (here and now), it could not be produced (again). 60

57

BHS: =Pāli saṁvijjati, =Skt vidyate (pass) ‘is found’, ‘there is, there exists’ 58

Poussin version ‘bhāva utpadyate’sati’ emended to ‘bhāve sati’ on philological grounds Ye Shaoyong《葉》citing Akira Saito A Study of

the Buddhapālita-mūlamadhyamakavṛtti Unpublished doctoral dissertation, Australian National University, 1984. (see also Akira Saito

Textcritical Remarks on the Mūlamadhyamakakārikā as Cited in the Prasannapadā Indogaku Bukkyōgaku Kenkyū 33.2, 1985) 59

據《無畏》—《葉》 60

additions in brackets are according to ABh (Ye Shaoyong 2011)


उत्पद्यमानमुत्पादो यदद चोत्पादयत्ययम्।

उत्पादयेत्तमुत्पादमुत्पादः कतमः पुनः॥१८॥

(Śloka Pathyā)

− − ‿

− ¦ ‿

− − − ¦¦ ‿ ‿

− − ¦ ‿

− ‿

− utpadyamānamutpādo yadi cotpādayatyayam |

− − ‿

− ¦ ‿

− − ‿

¦¦ − − − ‿

¦ ‿

− ‿

− utpādayettamutpādamutpādaḥ katamaḥ punaḥ ||7.18||

ppp (noun) n sg acc m sg nom cau pres 3rd sg m sg nom

utpadyamānam utpādas yadi ca utpādayati ayam | the being produced 正生者 arising causes to give rise to this

cau opt 3rd sg acc sg nom m sg acc m sg nom ind pcl

utpādayet tam utpādam utpādas katamas punar ||7.18|| cd cause to produce that arising arising which (of several) furthermore

若言生時生是能有所生

何得更有生而能生是生

如果這個生[相]致使正生者產生，

[那麽]是什麽生[相]，另使那生[相]產生？61

And, if this (characteristic) arising does cause to produce a thing being formed, (then) what arising could furthermore cause to produce that arising?

61

もしもこの生が，現に生じつつあるものを生じさせるとするならば，この生をどのような生が，さらにそのうえに，生じさせるのであろうか。

《三枝》


ऄन्य उत्पादयत्येनं यदु्यत्पादोऽनविस्थितः।

ऄथानुत्पाद उत्पन्नः सवमुुत्पद्यते तथा॥१९॥

(Śloka Pathyā)

− ‿

− − ¦ ‿

− − − ¦¦ − − − − ¦ ‿

− ‿

− anya utpādayatyenaṁ yadyutpādo'navasthitiḥ |

‿ − − − ¦

‿ − − − ¦¦ −

‿ − − ¦

‿ −

‿ −

athānutpāda utpannaḥ sarvamutpadyate tathā ||7.19||

pron adj m sg nom cau pres 3rd sg m sg acc m sg nom f sg nom

anyas utpādayati enam yadi utpādas anavasthitis62 | other causes to produce this arising endlessness

ind m sg nom pp (verb) m sg nom n sg nom pass 3rd

sg (+nom) pcl

atha anutpāda utpannas sarvam utpadyate tathā ||7.19|| yet non-arising has arisen all is produced in that manner

若謂更有生生生則無窮

離生生有生法皆能自生

如果別的生相使這個[生相]產生，[就成]無窮盡。

然而，[如果]“無生相”得以產生，那麽一切也會被如此產生63。

If other arising causes to produce this (arising), (there will be) no end.

Yet, (if) ‘non-arising’ has arisen, then everything is produced in like manner. 64

62

non-finality of a philosophical proposition, endless series of statements 63

即：無需生相而自然生起《葉》 64

i.e. produced without the characteristic of arising


सति तावदतु्पित्तरसति न युज्यते।

न सतिासतिेित पूवुमवेोपपाददतम्॥२०॥


− ‿

− ¦ ‿

− − ‿

¦¦ ‿ ‿

− ‿

¦ ‿

− ‿

− sataśca tāvatutpattirasataśca na yujyate |

‿ ‿

− − ¦ ‿

− − ‿

¦¦ − ‿

− − ¦ ‿

− ‿

− na sataścāsataśceti pūrvamevopapāditam ||7.20||

√as pap n sg gen rel. adv f sg nom pap n sg gen √yuj pres 3rd sg

satas ca tāvat utpattis asatas ca na yujyate | as for the existent as much as formation as for the non-existent appropriate

pap n sg gen ind ind adv pādita cau pp adj n nom

na satas ca asatas ca iti65 pūrvam eva upapāditam ||7.20|| for the existent-non-existent thus previously presented, demonstrated

有法不應生無亦不應生

有無亦不生此義先已說

對於有和對於無，生起事件同樣不合理。

對於既有亦無也如此,有如先前所解釋的那樣。66

For the existent as much as for the non-existent, the event of formation is inappropriate,

and likewise for the existent-and-non-existent – as previously demonstrated. 67

65

in like manner 66

已有的事物有生起不合理,因爲不再需要。沒有的事物有生起也不合理,既是無誰生起? 亦有亦無—有無兩者的合體更沒有生起,如前 1.9 頌。《葉》 67

cf. verse 1.9 na sannāsanna sadasan dharmo nirvartate yadā| kathaṁ nirvartako heturevaṁ sati hi yujyate


िनरुध्यमानस्योत्पित्तनु भावस्योपपद्यते।

यिािनरुध्यमानस्तु स भावो नोपपद्यते॥२१॥

(Śloka Ma-vipulā) 68 ‿

− ‿

− ¦ − − − − ¦¦ ‿

− − − ¦ ‿

− ‿

− nirudhyamānasyotpattirna bhāvasyopapadyate |

− − ‿

− ¦ ‿

− − ‿

¦¦ ‿

− − − ¦ ‿

− ‿

−

yaścānirudhyamānastu sa bhāvo nopapadyate ||7.21||

√rudh adj ppp m sg gen f sg nom m sg gen √pad pres 3rd sg

nirudhyamānasya utpattis na bhāvasya upapadyate | as for the being perished formation thing be tenable/possible

m adj ppp m sg nom ind m sg nom √pad pres 3rd

sg

yas ca anirudhyamānas tu sa bhāvas na upapadyate ||7.21||

which not being perished yet thing be tenable/possible

若諸法滅時是時不應生

法若不滅者終無有是事

對於正被滅去的事物，生起事件不可能。

然而，不正被滅去的事物不可能[有]。69

As for a thing being perished, the event of formation is untenable.

And yet, a thing not being perished is impossible70.

68

no caesura after the fifth syllable 69

不具備正滅性質的事物不可能存在，因爲滅是一切有爲法必備的相。《葉》 70

’perishing’ is an essential characteristic of all things formed (Trans. of above note)


नािस्थतिस्तिते भावः िस्थतो भावो न ितिित।

न ितिते ितिमानः कोऽनुत्पन्नि ितिित॥२२॥

(Śloka Ra-vipulā)

− ‿

− − ¦ ‿

− − − ¦¦ ‿

− − − ¦ ‿

− ‿

− nāsthitastiṣṭhate bhāvaḥ sthito bhāvo na tiṣṭhati |

‿ −

‿ −, ¦ −

‿ − − ¦¦ − − − − ¦

‿ −

‿ −

na tiṣṭhate tiṣṭhamānaḥ ko'nutpannaśca tiṣṭhati ||7.22||

√sthā pp adj m sg nom √sthā 1Ā pres 3rd sg m sg nom adj m sg nom √sthā 1P pres 3rd sg

na asthitas tiṣṭhate bhāvas sthitas bhāvas na tiṣṭhati | non-abiding abides thing abiding abides

pmp adj m sg nom m sg nom pp (noun) m sg nom na tiṣṭhate tiṣṭhamānas kas anutpannas ca tiṣṭhati ||7.22||71

presently abiding what un-arisen (thing)

不住法不住住法亦不住

住時亦不住無生云何住

未住的事物不住72，已住的事物不住，

正住的[事物]也不住；是什麽未生起的[事物]在住？

A non-abiding thing abides not73, an abiding thing abides not,

(a thing) presently abiding abides not; what un-arisen (thing) abides?

71

emended from Poussin edition: na sthitabhāvas tiṣṭhaty asthitabhāvo na tiṣṭhati | na tiṣṭhati tiṣṭhamānaḥ kaḥ’nutpannaś ca tiṣṭhati|| on

philological and metrical grounds (see MacDonald 2007) 72“持續、不變”意

73 ‘to abide’ is to remain unchanged, to endure


िस्थितर्ननरुध्यमानस्य न भावस्योपपद्यते।

यिािनरुध्यमानस्तु स भावो नोपपद्यते॥२३॥


− ‿

− ¦ ‿

− − ‿

¦¦ ‿

− − − ¦ ‿

− ‿

− sthitirnirudhyamānasya na bhāvasyopapadyate |

− − ‿

− ¦ ‿

− − ‿

¦¦ ‿

− − − ¦ ‿

− ‿

−

yaścānirudhyamānastu sa bhāvo nopapadyate ||7.23||

f sg nom √rudh adj ppp m sg gen m sg gen pres 3rd sg sthitis nirudhyamānasya na bhāvasya upapadyate |

abiding as for the being perished as for thing be possible/tenable m adj ppp m nom ind m sg nom pres 3

rd sg

yas ca anirudhyamānas tu sa bhāvas na upapadyate ||7.23|| which not being perished yet thing be possible/tenable

若諸法滅時是則不應住

法若不滅者終無有是事

對於正被滅去的事物，住並不可能。

然而，不正被滅去的事物不可能[有]。74

For a thing being perished, abiding is untenable.

And yet, a thing not being perished is impossible. 75

74

參閲 7.21 頌 75

cf. verse 7.21


जरामरणधमेष ुसवभुावेषु सवुदा।

ितििन्त कतमे भावा ये जरामरणं िवना॥२४॥


− ‿

‿

¦ ‿

− − ‿

¦¦ − ‿

− − ¦ ‿

− ‿

− jarāmaraṇadharmeṣu sarvabhāveṣu sarvadā |

− − ‿

‿

¦ ‿

− − − ¦¦ − ‿

− ‿

¦ ‿

− ‿

−

tiṣṭhanti katame bhāvā ye jarāmaraṇaṁ vinā ||7.24||

√jṝ f √mṛ n -dharma adj m pl loc m pl loc ind

[jarā-maraṇa-dharmeṣu]76 sarvabhāveṣu sarvadā77 | old age death with the attribute of as all things always, at all times

pres 3rd pl ipn m pl nom m pl nom m pl nom n sg acc ind (+acc) tiṣṭhanti katame bhāvā ye jarāmaraṇaṁ vinā ||7.24||

abide which (of many) things these old age-death without

所有一切法皆是老死相

終不見有法離老死有住

既然一切事物時刻具有老死相，

它們當中哪些沒有老死而[常]住？78

As all things are always of the nature of old age and death,

which of the many things, without old age-and-death, do abide? 79

76

*bahu cpd+ adj for sarvabhāvṣu, dharma in cpd for dharman: ‘nature, quality, characteristic mark or attribute’; jarā-maraṇa *dvanda cpd+ 77

always, in all circumstances, all-bestowing 78

具老死相則無常, 無常怎能常住《葉》 79

things bestowed with old age and death are impermanent and hence do not abide (Trans. of above note)


िस्थत्यान्यया िस्थतेः स्थानं तयैव च न युज्यते।

उत्पादस्य यथोत्पादो नात्मना न परात्मना॥२५॥

(Śloka Pathyā)

− − ‿

− ¦ ‿

− − − ¦¦ ‿

− ‿

‿

¦ ‿

− ‿

− sthityānyayā sthiteḥ sthānaṁ tayaiva ca na yujyate |

− − − ‿

¦ ‿

− − − ¦¦ − ‿

− ‿

¦ ‿

− ‿

−

utpādasya yathotpādo nātmanā na parātmanā ||7.25||

sthiti f sg inst pron adj f sg inst f sg gen n sg nom f sg inst pcl √yuj pres 3rd sg sthityā80 anyayā sthites sthānam81 tayā eva ca na yujyate |

by abiding 住相 by other abiding’s staying still by that just so appropriate m sg gen pcl m sg nom ātman m sg inst [karma cpd] m sg inst

utpādasya yathā utpādas na ātmanā na [para-ātmanā] ||7.25|| arising’s just as coming forth by self of other -by the self

住不自相住亦不異相住

如生不自生亦不異相生

[認爲]住相的安住是因爲其他住相[或]因爲自身，並不合理；

正如生相的生起，不是因爲自體[或]他體。

(To consider) abiding’s staying still is by means of other abiding or of itself is inappropriate just as arising’s coming forth is neither by means of itself nor of others.

80

sthiti *f+ standing, staying, remaining, abiding 81

standing, staying, abiding, stationing, continuance in the same state


िनरुध्यते नािनरुद्ध ंन िनरुद्ध ंिनरुध्यते।

तथािप िनरुध्यमानं दकमजातं िनरुध्यते॥२६॥

(Śloka Ra-vipulā) 82 ‿

− ‿

−, ¦ − ‿

− − ¦¦ ‿ ‿

− − ¦ ‿

− ‿

− nirudhyate nāniruddhaṁ na niruddhaṁ nirudhyate |

‿ −

‿ ‿

¦ − ‿

− − ¦¦ ‿ ‿

− − ¦ ‿

− ‿

−

tathāpi nirudhyamānaṁ kimajātaṁ nirudhyate ||7.26||

√rudh pres 3rd sg √rudh pp (noun) n sg nom pp (noun) n sg nom pres 3rd sg

nirudhyate na aniruddham na niruddham nirudhyate | perishes the non-perished the perished perishes

pcl pcl ppp (noun) n sg nom ind adj n sg nom

tathā api nirudhyamānam kim ajātam nirudhyate ||7.26||

likewise also the being perished how unborn

法已滅不滅未滅亦不滅

滅時亦不滅無生何有滅

未滅的[事物]不滅，已滅的[事物]不滅，

正被滅去的[事物]也不滅—無生如何滅？

The non-perished perishes not, the perished perishes not, likewise, the being perished too – being unborn how can it perish?

82

no caesura after the fourth syllable in pāda c


िस्थतस्य तावद्भावस्य िनरोधो नोपपद्यते।

नािस्थतस्यािप भावस्य िनरोध उपपद्यते॥२७॥

(Śloka Ma-vipulā) ‿

− ‿

− ¦ −, − − ‿

¦¦ ‿

− − − ¦ ‿

− ‿

− sthitasya tāvatbhāvasya nirodho nopapadyate |

− ‿

− − ¦ ‿

− − ‿

¦¦ ‿

− ‿ ‿

¦ ‿

− ‿

− nāsthitasyāpi bhāvasya nirodha upapadyate || ||

adj m sg gen rel. adv m sg gen √rudh m sg nom pres 3rd sg

sthitasya tāvat bhāvasya nirodhas na upapadyate | as for abiding first of all as for thing perishing be possible/tenable

adj m sg gen m sg gen

na asthitasya api bhāvasya nirodhas upapadyate ||7.27|| as for non-abiding as for thing

法若有住者是則不應滅

法若不住者是亦不應滅

首先，對於安住的事物，滅相不可能，

對於不安住的事物，滅相也不可能。83

Firstly for an abiding thing, (the characteristic) perishing is untenable.

For a non-abiding thing, (the characteristic) perishing is also untenable. 84

83

未住的事物不可能有滅，因爲離開了住，這個事物就不存在。《葉》 84

since a non-abiding thing does not exist (Trans. of above note)


तयैवावस्थयावस्था न िह सैव िनरुध्यते।

ऄन्ययावस्थयावस्था न चान्यैव िनरुध्यते॥२८॥


− − − ¦ ‿

− − − ¦¦ ‿ ‿

− ‿

¦ ‿

− ‿

− tayaivāvasthayāvasthā na hi saiva nirudhyate |

− ‿

− − ¦ ‿

− − − ¦¦ ‿

− − ‿

¦ ‿

− ‿

− anyayāvasthayāvasthā na cānyaiva nirudhyate ||7.28||

f sg inst pcl √sthā f sg inst adj f sg nom (+inst) m sg nom pres 3rd sg

tayā eva avasthayā avasthā85 na hi sa eva nirudhyate | by that ‘very’ by state by being in a certain state ‘he’ perishes

pron adj f sg inst f sg inst adj f sg nom (+inst) pcl pron adj pcl

anyayā avasthayā avasthā na ca anya eva nirudhyate ||7.28||

by another by state being in a certain state moreover ‘the very’

是法於是時86 不於是時滅

是法於異時不於異時滅

[事物]不以同一狀態滅去，

也不以其他狀態滅去。87

(A thing) does not perish by being in that very certain state,

nor does it perish moreover by being in the very state of another.88

85

avasthā two meanings: 1. *f noun+ state or condition 2. *f adj+ staying or remaining in a certain state 86

時=狀態、位、分位 avasthā 87

如：奶不能以奶的狀態滅去,因爲只要還是奶,它就沒有滅。奶也不能以其他狀態滅去，例如奶變成酪時,奶已不復存在,自然不能說是奶滅。《葉》 88

for example, ‘milk’ doesn’t perish in the state of milk because it is still ‘milk’. It also doesn’t perish in another state like ‘curd’ because

when milk turns into ‘curd’, ‘milk’ no longer exists, so naturally there is no ‘milk’ doing the perishing.’ (Tran. from above note)


यदवैं सवुधमाुणामुत्पादो नोपपद्यते।

तदवैं सवुधमाुणां िनरोधो नोपपद्यते॥२९॥


− − − ¦ ‿

− − − ¦¦ − − − − ¦

‿ −

‿ −

yadaivaṁ sarvadharmāṇāmutpādo nopapadyate | ‿

− − − ¦ ‿

− − − ¦¦ ‿

− − − ¦ ‿

− ‿

− tadaivaṁ sarvadharmāṇāṁ nirodho nopapadyate ||7.29||

ind pcl pron adj m gen pl m sg nom pres 3rd sg

yadā evam [sarva-dharmāṇām]89 utpādas na upapadyate | when as such of all dharma arising be possible/tenable

ind √rudh m sg nom

tadā evam [sarva-dharmāṇām] nirodhas na upapadyate ||7.29||

then perishing

如一切諸法生相不可得

以無生相故即亦無滅相

如是，當一切法的生相為不可能時，

一切法的滅相也如是不可能。

As such, when (the characteristic) arising of all dharma is untenable, then (the characteristic) perishing of all dharma is as such untenable.

89

*karma cpd+ first member ‘sarva’ *adj+


सति तावद्भावस्य िनरोधो नोपपद्यते।

एकत्वे न िह भावि नाभाविोपपद्यते॥३०॥

(Śloka Ma-vipulā) ‿

− ‿

− ¦ −, − − ‿

¦¦ ‿

− − − ¦ ‿

− ‿

− sataśca tāvadbhāvasya nirodho nopapadyate |

− − − ‿

¦ ‿

− − ‿

¦¦ − − − − ¦ ‿

− ‿

−

ekatve na hi bhāvaśca nābhāvaścopapadyate ||7.30||

√as pap adj n sg gen adv pcl m sg gen √rudh m sg nom pres 3rd sg

satas ca tāvat bhāvasya nirodhas na upapadyate | as for the existent indeed as for thing perishing be tenable/possible

~tva n sg loc m sg nom m sg nom

ekatve na hi bhāvas ca na abhāvas ca upapadyate ||7.30||

in oneness, unity being non-being

若法是有者是即無有滅

不應於一法而有有無相

對於存在的事物，滅相確實不可能—

[因爲]在一體之中，有、無不可能[同時]。

Indeed (the characteristic) perishing is untenable for an existent thing – in oneness ‘being’ and ‘non-being’ is untenable.


ऄसतोऽिप न भावस्य िनरोध उपपद्यते।

न िितीयस्य िशरसिेदनं िवद्यते यथा॥३१॥

(Śloka Na-vipulā) ‿

‿

− ‿

¦ ‿

− − ‿

¦¦ ‿

− ‿

− ¦ ‿

− ‿

− asato'pi na bhāvasya nirodha upapadyate |

− ‿

− − ¦ ‿

‿

‿

− ¦¦ − ‿

− − ¦ ‿

− ‿

−

na dvitīyasya śirasaśhedanaṁ vidyate yathā ||7.31||

√as pap n sg gen m sg gen

asatas api na bhāvasya nirodhas upapadyate | as for the non-existent as for thing

n sg gen śiras n sg gen √chid n sg nom √vid pass 3rd

sg pcl

na dvitīyasya śirasas chedanam vidyate90 yathā ||7.31|| of second of head cutting off ‘there is’ just as

若法是無者是則無有滅

譬如第二頭無故不可斷

對不存在的事物，滅相也沒有可能，

就如第二個頭顱，它的砍斷不可能。

Also for a non-existent thing perishing is untenable, just as there can be no cutting off of a second head.

90

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


न स्वात्मना िनरोधास्य िनरोधो न परात्मना।

उत्पादस्य यथोत्पादो नात्मना न परात्मना॥३२॥

(Śloka Pathyā)

− − ‿

− ¦ ‿

− − ‿

¦¦ ‿

− − ‿

¦ ‿

− ‿

− na svātmanā nirodhasya nirodho na parātmanā |

− − − ‿

¦ ‿

− − − ¦¦ − ‿

− ‿

¦ ‿

− ‿

−

utpādasya yathotpādo nātmanā na parātmanā ||7.32||

[karma cpd] ātman m sg inst m sg gen m sg nom [karma cpd] m sg inst

na [sva-ātmanā] nirodhasya91 nirodhas na [para-ātmanā] | by own-self perishing’s cessation by other self

m sg gen pcl m sg nom ātman m inst [karma cpd] m sg inst

utpādasya yathā utpādas na ātmanā na [para-ātmanā] ||7.32||

arising’s just as coming forth by self by other-self

法不自相滅他相亦不滅

如自相不生他相亦不生

滅相的消亡不因爲自體、不因爲他體，

就如生相的生起不因爲自體、不因爲他體。

The cessation of perishing is not by means of one’s own-self or of other-self, just as the coming forth of arising is not by means of oneself or by other-self.

91

emended from nirodho'sti on philological grounds (in parallel to verse 7.25) (Ye Shaoyong 2011)


उत्पादिस्थितभङ्गानामिसद्धनेाुिस्त संस्कृतम्।

संस्कृतस्याप्रिसद्धौ च कथं सेत्स्यत्यसंस्कृतम्॥३३॥

(Śloka Pathyā)

− − − ‿

¦ ‿

− − − ¦¦ ‿

− − − ¦ ‿

− ‿

− utpādasthitibhaṅgānāmasiddhernāsti saṁskṛtam |

− ‿

− − ¦ ‿

− − ‿

¦¦ − − − − ¦ ‿

− ‿

− saṁskṛtasyāprasiddhau ca kathaṁ setsyatyasaṁskṛtam ||7.33||

m f √bhañj m pl gen asiddhi f sg abl √as pres 3rd sg pp n sg nom

[utpāda-sthiti-bhaṅgānām]92 asiddhes na asti saṁskṛtam | of -arising -abiding -perishing due to non-establishment is formed-thing

n sg gen siddhi f sg loc √sidh fut 3rd sg pp n sg nom

saṁskṛtasya aprasiddhau ca katham setsyati asaṁskṛtam ||7.33||

as for formed thing while not established will establish non-formed thing

生住滅不成故無有有為

有為法無故何得有無為

由於生、住、滅[三相]不成立，有爲法不存在。

既然有爲法不成立，無爲法如何會成立？

Due to the non-establishment of arising, abiding and perishing93, a formed-thing does not exist.

While a formed-thing is not established, how could a non-formed thing be established?

92

*dvanda cpd+ 93

i.e. the characteristics of a conditioned thing


यथा माया यथा स्वप्नो गन्धवुनगरं यथा।

तथोत्पादस्तथा स्थानं तथा भङ्ग उदाहृतम्॥३४॥


− − − ¦ ‿

− − − ¦¦ − − ‿

‿

¦ ‿

− ‿

− yathā māyā yathā svapno gandharvanagaraṁ yathā |

‿ − − − ¦

‿ − − − ¦¦

‿ − −

‿ ¦ ‿

− ‿

−

tathotpādastathā sthānaṁ tathā bhaṅga udāhṛtam ||7.34||

pcl √mī f sg nom m sg nom m n sg nom

yathā māyā yathā svapno [gandharva-nagaram]94 yathā | just like illusion dream (of) celestial beings -city

pcl m sg nom n sg nom m sg nom ud-ā-√hṛ pp (verb) n nom

tathā utpādas tathā sthānam tathā bhaṅga udāhṛtam95 ||7.34|| so too arising abiding perishing illustrated

如幻亦如夢如乾闥婆城

所說生住滅其相亦如是

如夢、如幻、如同乾闥婆城，

所宣說的生、住、滅亦如此。

Just like a dream, an illusion and the City of Gandharva, so has arising, abiding and perishing been illustrated.

94

*tatpu cpd+ first member gandharva in *gen+ sense: ‘(city) of celestial beings’ 95

hṛta *pp+ spoken, conveyed, presented


本品脈絡《葉》總破三相 7.1-3

破互生 7.4-7 破生破生自他 7.8-13

分三時破生 7.14-21 分破破住 7.22-25 破滅 7.26-32

總結破一切法 7.33-34 Verse Structure (translation of above by Ye Shaoyong 2011)

> general refutation of ‘arising’, ‘abiding’ and ‘perishing’ 7.1-3 > separate refutation of the above >> refuting ‘arising’ >>> refuting ‘arising’s arising’ and ‘root-arising’ 7.4-7 >>> refuting ‘own-and-other-self’ (of ‘arising’) 7.8-13 >>> refuting ‘arising’, ‘arisen’ and ‘un-arisen’ 7.14-21 >> refuting ‘abiding’ 7.22-25 >> refuting ‘perishing’ 7.26-32 > conclusion: refuting the existence of all dharma 7.33-34


印順科判《福》hierarchical structure of verses according to Ven. Yin Shun （原 07，08 改爲 07a，07b，其後順延）

科判偈頌

己

二

觀

生

住

滅

相

庚

一

破

三

相

之

妄

見

辛一

觀

生

住

滅

不

成

壬一

總破三相

癸一有為無為門破〔01〕若生是有為則應有三相若生是無為何名有為相

癸二共聚離散門破〔02〕三相若聚散不能有所相云何於一處一時有三相

癸三有窮無窮門破〔03〕若謂生住滅更有有為相是即為無窮無即非有為

壬二

別破三相

癸一

破生

子一

自他門破

丑一

破他生

寅一立〔04〕生生之所生生於彼本生本生之所生還生於生生

寅二破

〔05〕若謂是生生能生於本生生生從本生何能生本生

〔06〕若謂是本生能生於生生本生從彼生何能生生生

〔07a〕若生生生時能生於本生生生尚未有何能生本生

〔07b〕若本生生時能生於生生本生尚未有何能生生生

丑二

破自生

寅一立〔08〕如燈能自照亦能照於彼生法亦如是自生亦生彼

寅二破卯一破其喻

〔09〕燈中自無闇住處亦無闇破闇乃名照無闇則無照

〔10〕云何燈生時而能破於闇此燈初生時不能及於闇

〔11〕燈若未及闇而能破闇者燈在於此間則破一切闇

〔12〕若燈能自照亦能照於彼闇亦應自闇亦能闇於彼

卯二破其法〔13〕此生若未生云何能自生若生已自生生已何用生

子二

已未門破

丑一總遮三時生〔14〕生非生已生亦非未生生生時亦不生去來中已答

丑二

別破生時生

寅一破緣合之生時生〔15〕若謂生時生是事已不成云何眾緣合爾時而得生

〔16〕若法眾緣生即是寂滅性是故生生時是二俱寂滅

寅二

破已有之

生時生

卯一

約所生之生破〔17〕若有未生法說言有生者此法先已有更復何用生

卯二

約生之能生破

〔18〕若言生時生是能有所生何得更有生而能生是生

〔19〕若謂更有生生生則無窮離生生有生法皆能自生

子三

有無門破

丑一就體有無破〔20〕有法不應生無亦不應生有無亦不生此義先已說

丑二約相有無破〔21〕若諸法滅時是時不應生法若不滅者終無有是事

癸二

破住

子一已未門破〔22〕不住法不住住法亦不住住時亦不住無生云何住

子二有無門破〔23〕若諸法滅時是則不應住法若不滅者終無有是事

〔24〕所有一切法皆是老死相終不見有法離老死有住

子三自他門破〔25〕住不自相住亦不異相住如生不自生亦不異相生

癸三

破滅

子一已未門破〔26〕法已滅不滅未滅亦不滅滅時亦不滅無生何有滅

子二

有無門破

丑一

約相有無破

寅一以住相破滅〔27〕法若有住者是則不應滅法若不住者是亦不應滅

寅二以滅相破滅〔28〕是法於是時不於是時滅是法於異時不於異時滅

寅三以生相破滅〔29〕如一切諸法生相不可得以無生相故即亦無滅相

丑二約體有無破〔30〕若法是有者是即無有滅不應於一法而有有無相

〔31〕若法是無者是則無有滅譬如第二頭無故不可斷

子三自他門破〔32〕法不自相滅他相亦不滅如自相不生他相亦不生

辛二結一切法不成〔33〕生住滅不成故無有有為有為法無故何得有無為

庚二顯三相之正義成〔34〕如幻亦如夢如乾闥婆城所說生住滅其相亦如是

mūlamadhyamakakārikā chap 7

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