Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.

2016

अययसत्यपरीक्षा चतुर्विंशिततमं प्रकरणम् नागार्ुयन कृ त

adj n √īkș f sg nom num ord n n sg nom m sg voc √kṛ pp
ārya-satya-parīkṣā caturviṃśatitamaṃ prakaraṇam nāgārjuna kṛta
noble -truth examination twenty fourth exposition Nāgārjuna 龍樹 composed

《第二十四品四聖 諦的考察》 1 2

Examination of the Four Noble3 Truths

यदद शून्यिमदं सिंयमुदयो नाितत न व्ययः।

चतुणायमाययसत्यानामभािंतते प्रसज्यते॥१॥
(Śloka Pathyā)
‿‿
− ‿ ¦ ‿ − − ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
yadi śūnyamidaṃ
‿ ‿
sarvamudayo
‿
nāsti
‿ ‿
na vyayaḥ |
− − − ¦ − − − ¦¦ − − − ¦ − −
caturṇāmāryasatyānāmabhāvaste prasajyate ||24.1||

adj n sg nom n sg nom pron adj n sg nom ud-√i -aya m vi-√i -aya m sg nom
yadi śūnyam idam sarvam udayas na asti na vyayas |
empty this all origination cessation
adj n pl gen adj [karma cpd] n pl gen √bhū m sg nom tvad gen √sañj/saj pass (+nom)
caturṇām [ārya-satyānām] abhāvas te prasajyate ||24.1||
four noble of truths non-existence for you (error) resulted in

若一切皆空，無生亦無滅，
如是則無有，四聖諦之法。

[對方：]如果這一切皆空，就沒有生滅。4
對於你，四聖諦不存在[的過失]就[會]被導致。

[Opponent: ] If all this is empty, there is no origination or cessation. 5

For you, (the error of) non-existence of the Four Noble Truths (will) follow.

1
有關「聖諦」的語法問題，參閲 KR Norman (1982)「四聖諦 – 巴利文語法問题」 ；漢譯 陳世峰《新加坡佛學研究學刊》Singaporean Journal
of Buddhist Studies Vol 2, 2015, pp 177-196 http://www.bcs.edu.sg/index.php/bcs_en/journal/118/
2
<觀四諦品第二十四>《什》；觀世間滅的八品(18-25)分三門：現觀(18)、向得(19-21)、斷證(22-25)。本品為斷證四品中第三品。如來是能證者
〈22 觀如來品〉
，四倒是所斷的惑〈23 觀顛倒品〉，斷煩惱，就能體悟真理、證入涅槃〈25 觀涅槃品〉。所見的真理，是四諦〈24 觀四諦品〉 。《福》
3
for a philological discussion on the problem with ‘noble’ truth, see KR Norman The Four Noble Truths: A Problem of Pāli Syntax,
Indological and Buddhist Studies, 1982, pp 377-391
4
沒有「苦」的生起和滅去，也就沒有四聖諦的「苦、集、滅、道」
5
without the origination and cessation of duḥkha, there can be no Four Noble Truths
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

पररज्ञा च प्रहाणं च भािंना सािक्षकमय च।

चतुणायमाययसत्यानामभािंान्नोपपद्यते॥२॥
(Śloka Pathyā)
‿
− − − ¦ ‿ − − ‿ ¦¦ − ‿ − − ¦ ‿ − ‿ −
parijñā ca
‿
prahāṇaṃ
‿
ca bhāvanā
‿
sākṣikarma
‿ ‿
ca |
− − − ¦ − − − ¦¦ − − − ¦ − −
caturṇāmāryasatyānāmabhāvānnopapadyate ||24.2||

√jñā f sg nom √hā n sg nom √bhū f sg nom adj ~an n sg nom

parijñā ca prahāṇam ca bhāvanā [sākṣi-karma] 6 ca |
knowledge BHS: abandonment (mental) practice witnessing-act
n pl gen m sg abl √pad pres 3rd sg
caturṇām [ārya-satyānām] abhāvāt na upapadyate ||24.2||
of noble truths due to non-existence possible/tenable

以無四諦故，見苦與斷集，
證滅及修道，如是事皆無。

了知[苦]與斷除[集]，修習[道]與親証[滅]，
[將]由於四聖諦的不存在，而變得不可能。

Knowledge (of suffering), abandonment (of its cause), practice (of the path) and
witnessing (its cessation), is all untenable due to non-existence of Four Noble Truths.

6
*karma cpd+, sākși cpd form of sākșin *adj+ ‘eye-witnessing’, from sa (expressing union)+akșan ‘eye’
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

तदभािंान्न ििंद्यन्ते चत्िंायायययफलािन च।

फलाभािंे फलतथा नो न सिन्त प्रितपन्नकाः॥३॥
(Śloka Pathyā)
‿‿
− − ¦ ‿ − − − ¦¦ − − − ‿ ¦ ‿ − ‿ −
tadabhāvānna
‿
vidyante
‿
catvāryāryaphalāni
‿ ‿ ‿ ‿
ca |
− − − ¦ − − − ¦¦ − − ¦ − −
phalābhāve phalasthā no na santi pratipannakāḥ ||24.3||

n [tatpu cpd] m sg abl √vid prass pl adj n pl nom adj [karma cpd] n pl nom
[tad-abhāvāt] na vidyante7 catvāri [ārya-phalāni] ca |
(of) that =ārya-satyaṃ -due to non-existencce ‘there are’ four noble fruits
n [tatpu cpd] m sg loc m pl nom =na-u √as pres 3rd pl √pad panna pp -ka sfx m pl nom

[phala-ābhāve] phalasthā8 no na santi pratipannakās ||24.3||

(of) fruit -in the absence fruit-achievers not are those who strive towards

以是事無故，則無四道果，
無有四果故，得向者亦無。

由於彼(四聖諦)不存在，四聖果9就不可得。
在無果報的情況下，沒有住果者10，[也]沒有向得者11。

In the absence of Four Noble Truths, there are no four noble fruits12.
In the absence of (karmic) fruit, there are neither fruit-attainers nor (fruit)-strivers.

7
MW: √vid 6P ‘to find, obtain’; RigVeda & etc. (esp. in later language) vidyate *pass+ ‘there is, there exists', often with na, 'there is not‘
8
lit. ‘established in fruit’, i.e. ‘fruit-achiever’; ~sthā *upapada cpd+ second member verbal root √sthā, usually with ‘ā’ shortened i.e. ~sthā
to ~stha, here phalasthā is *pl+
9
預流、一來、不來、阿羅漢四沙門果
10
獲得果位者
11
努力向果者
12
of stream-winner, once-returner, never-returner, and arhat
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

संघो नाितत न चेत्सिन्त तेऽष्टौ पुरुषपुद्गलाः।

ऄभािंाच्चाययसत्यानां सद्धमोऽिप न ििंद्यते॥४॥
(Śloka Pathyā)
− − − ‿ ¦ ‿ − − ‿ ¦¦ − − ‿ ‿ ¦ ‿ − ‿ −
saṃgho ‿
nāsti na ‿
cetsanti te'ṣṭau‿puruṣapudgalāḥ
‿ ‿
|
− − − ¦ − − − ¦¦ − − − ¦ − −
abhāvāccāryasatyānāṃ saddharmao'pi na vidyate ||24.4||

sam-√han m sg nom ca+id pcl pres 3rd pl pl num pl nom m [tatpu cpd] m pl nom
saṃghas na asti na ced santi te aṣṭau [puruṣa-pudgalās] |
Saṃgha if are they eight person individuals
m sg abl adj n pl gen m sg nom pcl
abhāvāt ca [ārya-satyānām] saddharmas api na vidyate ||24.4||
due to non-existence of noble truths true dharma also

若無八賢聖，則無有僧寶；
以無四諦故，亦無有法寶。

如果沒有[這]八類人13，僧伽就不會有。
由於沒有聖諦，正法也不可得。

If there are no eight (types) of individuals14, there is no Saṃgha.

And due to the absence of Noble Truths, there is no true dharma too.

13
四住果者，四向得者
14
the four ‘fruit-attainers’ and the four ‘fruit-strivers’
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

धमे चासित संघे च कथं बुद्धो भििंष्यित।

एिंं त्रीण्यिप रत्नािन ब्रुिंाणः प्रितबाधसे॥५॥
(Śloka Pathyā)
− − − ‿ ¦ ‿ − − ‿ ¦¦ ‿ − − − ¦ ‿ − ‿ −
dharme cāsati saṃghe
‿ ‿
ca kathaṃ
‿
buddho bhaviṣyati |
‿ ‿ ‿
− − − ¦ − − − ¦¦ − − ¦ − −
evaṃ trīṇyapi ratnāni bruvāṇaḥ pratibādhase ||24.5||

m sg loc √as pap m sg loc m sg loc fut 3rd sg

dharme ca asati saṃghe ca katham buddhas bhaviṣyati |
there being no dharma and Saṃgha will be
pcl n pl acc n pl acc √brū 2U pmp m sg nom √bādh 1Ā pres 2nd sg
evam trīṇi api ratnāni bruvāṇas15 pratibādhase16 ||24.5||
as such three jewels talking of you repel/oppose/undermine

以無法僧寶，亦無有佛寶，
如是說空者，是則破三寶。

在無法和僧的情況下，佛陀又如何會有？
如是説[空性] 17，你[是在]破斥18三寶„

There being no dharma and Saṃgha, how could there be Buddha?

Talking of (emptiness)19 in such manner, you undermine the three jewels …

15
√brū ‘to tell, to say’; reads: evam śunyatāṃ bruvāṇaḥ, śunyatāṃ comes from verse 24.6
16
√bādh to repel, dispel, resist, oppose, deny, (undermine)
17
「空性」śunyatāṃ 來自下頌
18
破壞、否定
19
‘emptiness’ śunyatāṃ comes from verse 24.6
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

शून्यतां फलसद्भािंमधमं धमयमेिं च।

सिंयसंव्यिंहारांश्च लौदककान् प्रितबाधसे॥६॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − ‿ ¦¦ ‿ − − − ¦ ‿ − ‿ −
śūnyatāṃ phalasadbhāvamadharmaṃ
‿ ‿ ‿ ‿
dharmameva ca |
‿ ‿ ‿ ‿
− − ¦ − − ¦¦ − − ¦ − −
sarvasaṃvyavahārāṃśca laukikān pratibādhase ||24.6||

f sg acc n [tatpu cpd] m sg acc m sg acc m sg acc

śūnyatām20 [phala-sadbhāvam] adharmam dharmam eva ca |
emptiness (of) fruit -real existence non-dharma dharma
pron adj [karma cpd] √hŗ m pl acc -ṃś- loka adj m pl acc √bādh 1Ā pres 2nd sg
[sarva-saṃvyavahārān]21 ca laukikān pratibādhase ||24.6||
all -common use of language worldly customs you undermine

空法壞因果，亦壞於罪福，
亦復悉毀壞，一切世俗法。

„以及果報的實有，非法和法22；
你破斥了一切世俗言説和習慣。

… as well as the real existence of (karmic) fruit, non-dharma and dharma23.

You undermine all conventional usage of language and worldly customs.

20
śūnyatāṃ in this verse is the object of bruvāṇaḥ in the previous verse
21
vi-ava-√hṛ ’to act, behave’; saṃvyavahāra [m] MW: 1. mutual dealings, 2. common current terms; cf vyavahāra [m] MW: 1. custom,
common practice, worldly convention; 2. common use of language, from Pāli: vohāra: vi-avahārati (taking, acquiring)
22
合不合倫理的行爲
23
i.e. unjust and just karmic actions
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

ऄत्र ब्रूमः शून्यतायां न त्िंं िंेित्स प्रयोर्नम्।

शून्यतां शून्यताथं च तत एिंं ििंहन्यसे॥७॥
(Śloka Ra-vipulā)
− − − − ,¦ − ‿ − − ¦¦ − − − − ¦ ‿ − ‿ −
atra brūmaḥ‿śūnyatāyāṃ
‿
na tvaṃ vetsi
‿ ‿‿ ‿ ‿
prayojanam |
− − − ¦ − − ¦¦ −−¦ − −
śūnyatāṃ śūnyatārthaṃ ca tata evaṃ vihanyase ||24.7||

pcl √brū pres 1st pl f sg loc tvad sg nom √vid pres 2nd sing n sg acc
atra brūmas śūnyatāyām na tvam vetsi prayojanam |
herein we say in reference to emptiness you you know use/need for, ‘point’
f sg acc [tatpu cpd] m sg acc pcl pcl √han pass 2nd sg
śūnyatām [śūnyatā-artham] ca tatas evam vihanyase ||24.7||
emptiness (of) emptiness -meaning/aim thence so you are distressed

汝今實不能，知空空因緣24，
及知於空義，是故自生惱。
[論主：] 於此，我們回答：有關空性，你不知[其]用意、
空性[本身]，以及空性之義，你因而是如此被困擾。25

[Author: ] Herein we say, in reference to emptiness, you do not understand the point (of it),
emptiness (itself), and its meaning. Hence you are distressed so. 26

24
歐陽竟無編《中論》卷 4〈24 觀四諦品〉（《藏要》4，60a，n.3）：「番梵意謂空之所爲。」《福》
25
空性的用意就是滅一切戯論(18.5)，空性的相[本身]就是息戯論、無分別的真實相(18.9)，空性的義就是緣起(24.18)《葉》引《明句》
26
PSP: the point of emptiness is the extinguishing of hypostatization (18.5), emptiness itself is the characteristics of appeasement and non-
distinction of reality (18.9), and its meaning is ‘dependent origination’ (24.18) (Trans. from above note)
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

द्वे सत्ये समुपािित्य बुद्धानां धमयदश

े ना।
लोकसंिंृितसत्यं च सत्यं च परमाथयतः॥८॥
(Śloka Pathyā)
− − − ‿ ¦ ‿ − − ‿ ¦¦ − − − − ¦ ‿ − ‿ −
dve satye samupāśritya
‿ ‿ ‿
buddhānāṃ
‿
dharmadeśanā |
‿‿ ‿ ‿
− − ¦ − − ¦¦ − − ¦ − −
lokasaṃvṛtisatyaṃ ca satyaṃ ca paramārthataḥ ||24.8||

num adj n du acc n du acc ger(+acc) m pl gen √diś f nom sg

dve satye samupāśritya27 buddhānām dharmadeśanā |
two truths having relied on of the Buddhas dharma instruction
m [tatpu cpd] sam-√man f m sg nom -tas prep adv ind (abl)
[loka-saṃvṛti]28 satyam ca satyam ca paramārthatas29 ||24.8||
(of) world -convention truth ‘in the true sense of the word’

諸佛依二諦，為眾生說法，
一以世俗諦，二第一義諦。

依據二諦[而]後][有]諸佛的法的教示—
世俗諦和最勝意義上的[勝義]諦。

Having relied on two truths, (there is) the dharma-instruction of the Buddhas –
the conventional truth of the world, and the truth in its ultimate sense.

27
sam-upa-ā-√śri, āśritya *ger+ ‘having rested upon, relied on’
28
BHS: =Pāli sammuti, ‘convention, general (popular) acceptance or belief, common sense’; from √man ‘to have an opinion or to be of the
same opinion’; ,note: MW saṃvṛti: ‘concealment’, from √vṛ ‘to cover’, but this Sanskrit meaning is inappropriate in the current context and
its use here is an example of mistaken backformation into Sanskrit of the Pāli sammuti – a common problem with Sanskritisation pointed
out by KR Norman in his A Philological Approach to Buddhism (The Buddhist Forum Vol. V, 1994) – SF Chin-
29
paramārtha *m+ ‘highest or ultimate truth’, paramārtha+tas *sfx+ =’really’, ‘in reality’, ‘in the true sense of the word’
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

येऽनयोनय ििंर्ानिन्त ििंभागं सत्ययोद्वययोः।

ते तत्त्िंं न ििंर्ानिन्त गम्भीरे बुद्धशासने॥९॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − ‿ ¦¦ ‿ − − − ¦ ‿ − ‿ −
ye'nayoḥ na vijānanti
‿ ‿
vibhāgaṃ
‿
satyayordvayoḥ
‿ ‿
|
− − − ¦ − − ¦¦ − − − − ¦ − −
te tattvaṃ na vijānanti gambhīre buddhaśāsane ||24.9||

pl anya n du gen √jñā pres 3rd pl √bhāg m sg acc n du gen num adj n du gen
ye anayos na vijānanti vibhāgam satyayos dvayos |
those who of these know distinction of the two truths
pl n sg acc pres 3rd pl adj n sg loc √śās n sg loc
te tattvam na vijānanti gambhīre30 buddhaśāsane ||24.9||
they essence understand profound in edict/decree

若人不能知，分別於二諦，
則於深佛法，不知真實義。

不知道這二諦的區別的人們，
他們不明白深邃的佛說中的真實性。

Those who do not know the distinction of these two truths,

they do not understand the very essence in the profound teaching of the Buddha.

30
emended from gambhīraṃ《葉》citing Saito 1985 Textcritical Remarks on the Mūlamadhyamakakārikā as Cited in the Prasannapadā
印度學仏教学研究 (Indogaku Bukkyōgaku Kenkyū) 33 no.2: 846-842, 1985
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

व्यिंहारमनािित्य परमाथो न देश्यते।

परमाथयमनागम्य िनिंायणं नािधगम्यते॥१०॥
(Śloka Pathyā)
‿‿
− ‿ ¦ ‿ − − ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
vyavahāramanāśritya
‿‿ ‿ ‿ ‿
paramārtho na deśyate |
‿ ‿
− ¦ − − ¦¦ − − − − ¦ − −
paramārthamanāgamya nirvāṇaṃ nādhigamyate ||24.10||

√hŗ m sg acc ger (+acc) m sg nom √diś pass 3rd sg (+nom)

vyavahāram anāśritya paramārthas na deśyate |
common use of language not having relied on ultimate truth be taught
m sg acc √gam ger (+acc) n sg nom √gam pass 3rd sg (+nom)
paramārtham anāgamya nirvāṇam na adhigamyate ||24.10||
ultimate truth not having arrived at Nirvāṇa to be reached/attained

若不依俗諦，不得第一義；
不得第一義，則不得涅槃。

不依據言說，勝義無法被教示。
不到達勝義，涅槃無法被證悟。

Not having relied on conventional language, ultimate truth cannot be taught.

Not having arrived at ultimate truth, nirvāṇa cannot be attained.
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

ििंनाशयित दुदष्ट
यृ ा शून्यता मन्दमेधसम्।
सपो यथा दुगृयहीतो ििंद्या िंा दुष्प्रसािधता॥११॥
(Śloka Ra-vipulā)
‿
− ‿ ‿ ¦ ‿ − − − ¦¦ − ‿ − − ¦ ‿ − ‿ −
vināśayati durdṛṣṭā śūnyatā mandamedhasam |
− − ‿ − ,¦ − ‿ − − ¦¦ − − − − ¦ ‿ − ‿ −
sarpo yathā durgṛhīto vidyā vā duṣprasādhitā ||24.11||

√naś cau 3rd sg dus-√dṛṣ pp adj f sg nom f sg nom adj [karma cpd] f sg acc
vināśayati durdṛṣṭā śūnyatā [manda-medhasam]31 |
causes to perish wrongly-viewed emptiness slow/weak intelligence
m sg nom pcl dus-√grah pp m sg f sg nom dus-pra-√dhā hita pp sādhita pp f sg nom
sarpas yathā durgṛhītas vidyā vā duṣprasādhitā ||24.11||
snake just as wrongly-grasped spell ill-accomplished/executed

不能正觀空，鈍根則自害，
如不善咒術，不善捉毒蛇。

錯誤理解的空，使鈍慧者毀滅，
正如錯執的蛇，或誤施的咒術。

A wrongly viewed emptiness causes the slow-wit to perish,

just like a snake wrongly grasped or a spell ill-executed.

31
medhā *f+ medhas *in ifc+ ’intelligence’
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

ऄतश्च प्रत्युदािंृत्तं िचत्तं देशियतुं मुनेः।

धमं मत्िंातय धमयतय मन्दैदरयु िंगाहताम्॥१२॥
(Śloka Pathyā)
‿
− − − ¦ ‿ − − − ¦¦ − − − ‿ ¦ ‿ − ‿ −
ataśca pratyudāvṛttaṃ
‿ ‿
cittaṃ‿deśayituṃ
‿ ‿ ‿
muneḥ |
− − − − ¦ − − ¦¦ − − ¦ − −
dharmaṃ matvāsya dharmasya mandairduravagāhatām ||24.12||

ind prati-ud-√vŗt āvŗtta pp adj n sg nom n sg nom √diś deśayati cau inf muni m sg gen
atas ca pratyudāvṛttam cittaṃ deśayitum32 munes |
hence turned away mind to make known sage
m sg acc √man ger(+acc) m sg gen m sg gen manda adj m pl inst -tā sfx f sg acc
dharmam33 matvā asya dharmasya mandais duravagāhatām34 ||24.12||
dharma having considered of this dharma by the slow-wit the hard-to-fathom-ness

世尊知是法，甚深微妙相，
非鈍根所及，是故不欲說。

因此，牟尼的心[從]說示教法退轉—
在考慮到此法被鈍慧者解悟的難度之後。

Hence, the sage’s mind is turned away (from) making known the dharma,
having considered the hard to understand nature of this dharma by the slow-wits.

32
lit. ‘to cause something to be instructed’; infinitive is an indeclinable participle and is used like the direct object of a verb or verb form
(in this case āvŗtta *pp+). So it behaves like an accusative and ends in ‘m’
33
the infinitive deśayituṁ may also take its own accusative (in this case dharmam)
34
duravagāha *adj+‘hard-to-fathom’, -tā *sfx+ forms *f+ abstract noun =’the hard-to-fathom-ness’
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

शून्यतायामिधलयं यं पुनः कु रुते भिंान्।

दोषप्रसङ्गो नातमाकं स शून्ये नोपपद्यते॥१३॥
(Śloka Na/Ma-vipulā)
− ‿ − − ¦ ‿ ‿ ‿ − ¦¦ − ‿ − ‿ ¦ ‿ − ‿ −
śūnyatāyāmadhilayaṃ yaṃ punaḥ kurute bhavān |
− − ‿ − ¦ −, − − − ¦¦ ‿ − − − ¦ ‿ − ‿ −
doṣaprasaṅgo nāsmākaṃ sa śūnye nopapadyate ||24.13||

f pl gen m sg acc m sg acc pcl √kṛ pres 3rd sg bhavat m sg nom

śūnyatāyām adhilayam35 yam punar kurute36 bhavān |
of emptiness refutation which but yet makes ‘You Sir’
m [tatpu cpd] √sañj m sg nom mad ppn pl gen m n sg loc √pad pres 3rd sg
[doṣa-prasaṅgas]37 na asmākam sa śūnye na upapadyate ||24.13||
error consequential attachment ours (that) with ref to emptiness be valid/tenable

汝謂我著空，而為我生過，
汝今所說過，於空則無有。

然而，您對空性所作的質難，
[及]謬誤的隨後付着，並非我們所有；其有關空性[的質難]是不恰當的。

But yet, Sir, the refutation of emptiness (you) make,

(and) the consequential attachment of error, is not ours. That, with reference to emptiness, is untenable.

35
BHS only: ‘objection, refutation, opposition in argument’ (not in MW), √lī (?) ‘to be shattered’
36
the subject for kurute *√kṛ 8Ā pres 3rd sg+ is bhavān which, although in the second person sense of ‘You Sir’, takes on a 3rd person (not a
nd
2 person) verb
37
‘attachment’, also ‘consequence’
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

सिंं च युज्यते ततय शून्यता यतय युज्यते।

सिंं न युज्यते ततय शून्यं यतय न युज्यते॥१४॥
(Śloka Pathyā)
− − ‿ − ¦ ‿ − − ‿ ¦¦ − ‿ − − ¦ ‿ − ‿ −
sarvaṃ ca yujyate
‿ ‿
tasya
‿
śūnyatā yasya yujyate |
‿ ‿ ‿
− − − ¦ − − ¦¦ − − − ¦ − −
sarvaṃ na yujyate tasya śūnyaṃ yasya na yujyate ||24.14||

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

sarvam ca yujyate tasya śūnyatā yasya yujyate |
all be possible as for him as for whom

sarvam na yujyate tasya śūnyam yasya na yujyate ||24.14||

以有空義故，一切法得成，
若無空義者，一切則不成。

凡[視]空性是合理者，一切皆合理。
凡[視]空性為不合理者，一切皆不合理。

To whom emptiness is possible, to him everything is possible.

To whom emptiness is impossible, to him everything is impossible.
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

स त्िंं दोषानात्मनीयानतमासु पररपातयन्।

ऄश्वमेिंािभरूढः सन्नश्वमेिंािस ििंतमृतः॥१५॥
(Śloka Ra-vipulā)
− − − −, ¦ − ‿ − − ¦¦ − − ‿ ‿ ¦ ‿ − ‿ −
sa tvaṃ doṣānātmanīyānasmāsu
‿ ‿ ‿
paripātayan |
‿ ‿
− − − ¦ − − − ¦¦ − − − ¦ − −
aśvamevābhirūḍhaḥ sannaśvamevāsi vismṛtaḥ ||24.15||

tvad sg nom m pl acc adj m pl acc ppn mad pl loc √pat cau pap m sg nom
sa tvam38 doṣān ātmanīyān39 asmāsu paripātayan |
you errors ones’ own on us causing to fly about
m sg acc pcl √ruh pp m sg nom adj m sg nom -nn- m sg nom √as pres 2nd sg √smŗ pp sg nom

aśvam eva abhirūḍhas san40 aśvam eva asi vismṛtas ||24.15||

horse like mounted existing horse you are is forgotten

汝今自有過，而以迴向我，
如人乘馬者，自忘於所乘。

正是你，把自己的謬誤抛歸於我們。
正如你騎在馬上，那馬[卻]被[你]忘了。

You (are) the very person who let fly at us your very own errors.
Just like you are mounted on a existing horse, (but) that very horse is forgotten (by you).

38
sa tvam double personal pronouns emphatic ‘you the very person’
39
emended from ātmanīnān ‘beneficial to oneself’ according to《葉》cf verse 18.2; but MacDonald 2007 cautions for further evidence
40
√as *pap, adj, m sg nom+
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

तिंभािंाद्यदद भािंानां सद्भािंमनुपश्यिस।

ऄहेतुप्रत्ययान् भािंांतत्िंमेिंं सित पश्यिस॥१६॥
(Śloka Pathyā)
‿
− − ‿ ¦ ‿ − − − ¦¦ − − ‿ ‿ ¦ ‿ − ‿ −
svabhāvādyadi
‿
bhāvānāṃ
‿
sadbhāvamanupaśyasi
‿ ‿ ‿ ‿
|
− − − ¦ − − − ¦¦ − − ¦ − −
ahetupratyayān bhāvāṃstvamevaṃ sati paśyasi ||24.16||

m sg abl m pl gen m sg acc √paś pres 2nd sg

svabhāvāt41 yadi bhāvānām sadbhāvam anupaśyasi |
because of own-being as for things real existence you see/regard
nd
m [dvanda cpd] m pl acc m pl acc -ṃs- pcl pap m sg loc √paś pres 2 sg
[ahetu-pratyayān] bhāvān tvam evaṃ sati paśyasi ||24.16||
no cause-and-conditions things in that case you see/regard

若汝見諸法，決定有性者，
即為見諸法，無因亦無緣。

如果你於諸事物觀見，以[其]自性42而實有，
[那麽，]你就會觀見事物無因也無緣。

If you see real existence in things, because of (their) own-being,

(then) you (will) in that case, see things as without cause and conditions.

41
svabhāva *karma cpd+ ‘own-being’ (common rendering: ‘self-nature’, ‘intrinsic nature’); etymologically svabhāva is 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 2012, 2016 as per folloing note)
42
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)。
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

कायं च कारणं चैिं कतायरं करणं दियाम्।

उत्पादं च िनरोधं च फलं च प्रितबाधसे॥१७॥
(Śloka Pathyā)
− − ‿ − ¦ ‿ − − ‿ ¦¦ − − − ‿ ¦ ‿ − ‿ −
kāryaṃ ca kāraṇaṃ
‿ ‿
caiva kartāraṃ
‿ ‿
karaṇaṃ kriyām |
‿ ‿ ‿
− − − ¦ − − ¦¦ − − ¦ − −
utpādaṃ ca nirodhaṃ ca phalaṃ ca pratibādhase ||24.17||

√kṛ fpp (noun) n sg acc n sg acc kartṛ m sg acc n sg acc f sg acc

kāryam43 ca kāraṇam ca eva kartāram karaṇam kriyām44 |
effect 應作(結果) cause of action acting agent means/mode action 作用
ud-√pad m sg acc nis-√rudh n sg acc n sg acc √bādh 1Ā pres 2nd sg
utpādam ca nirodham ca phalam ca pratibādhase ||24.17||
arising cessation fruit you repel/oppose/undermine

即為破因果，作作者作法，
亦復壞一切，萬物之生滅。

你[是在]破斥結果、作因、作者、作具(手段)、作用、
及生、滅、果報。

You (thereby) undermine effect, cause, agent, means of action and action,
as well as arising and cessation, and (karmic) fruit.

43
lit. ‘what’s to be done’, =‘effect, fruit, end-result’ (cf. verses 8.4, 11.7, 12.1) 應作 =結果
44
‘act, activity, undertaking’作(用)、(事)業 (cf. verse 8.2); also ‘fruit’, ‘end result’結果 (cf. verse 1.6)
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

यः प्रतीत्यसमुत्पादः शून्यतां तां प्रचक्ष्महे।

सा प्रज्ञििरुपादाय प्रितपत्सैिं मध्यमा॥१८॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − − ¦¦ − ‿ − − ¦ ‿ − ‿ −
yaḥ pratītyasamutpādaḥ
‿ ‿
śūnyatāṃ
‿‿
tāṃ
‿ ‿
pracakṣmahe |
− − − ¦ − − − ¦¦ −−¦ − −
sā prajñaptirupādāya pratipatsāiva madhyamā ||24.18||

m sg nom ger ud-√pad m sg nom f sg acc f sg acc pra-√cakș 2Ā pres 1st pl

yas [pratītya-samutpādas]45 śūnyatām tāṃ pracakṣmahe |
‘wh.’ dependent origination 緣起 emptiness it we consider as/declare
f f sg nom upa-ā-√dā ger f sg nom f pcl madhyama spv adj f sg nom
sā prajñaptis46 upādāya47 pratipad48 sā eva madhyamā ||24.18||
=śūnyatā provisional designation ‘with reference to’ path =śūnyatā ‘very’ middlemost 至中、最中

眾因緣生法49，我說即是無，
亦為是假名，亦是中道義。

彼緣起，我們認爲即空性；50
彼[空性]依托取用後假名施設51,彼[空性]即為至中之道。52

That dependent origination, we declare it emptiness, which,

having referenced (others), is provisional nominal designation; it is the very middlemost path.

45
pratītya *ger+ ‘dependent on’, here used in a cpd, -samutpāda *m+ ‘origination, coming forth’
46
BHS: ‘designation, verbal manifestation’; Pāli paññati ‘making known, manifestation, description, designation, name, idea, notion,
concept’; MW: ‘teaching, information, instruction’; Kantor: ‘false or provisional designation’ i.e. provisional nominal designation;
47
upādāya *ger+ lit. ‘having acquired, received’; BHS: special sense: ‘making use of’, ‘with reference to’ 依托、取用; (note the *ger+ here is
used absolutely without an object cf. ‘apratītya’ in 24.19)
48
‘the right path’ Pāli paṭipadā (cf. Dhammacakkappavattana Sutta)
49
「眾」「因緣」所「生」的「法」即「緣生法」爲 pratītyasamutpanna [pp (noun)] (見下頌)，原文 pratītyasamutpāda 實爲「緣起」
50
龍樹把因緣生滅的現象引申為無自性性的本質《葉》
51
假名、施設，或「取用施設」prajñapti
52
「緣起中道」爲離於有、無二邊的「中道」《雜阿含經》卷 10〈262 經〉
；離於一、異二邊的「中道」《雜阿含經》卷 12〈297 經〉；離於斷、常二
邊的「中道」《雜阿含經》卷 12〈300 經〉(有別於《轉法倫經》離欲樂與苦行两個極端作为修行八正道的中道)；およそ，縁起しているもの，そ
れを，われわれは空であること（空性）と說く。それは，相待の仮說（縁って想定されたもの）であり，それはすなわち，中道そのものである。
《三枝》
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

ऄप्रतीत्य समुत्पन्नो धमयः किश्चन्न ििंद्यते।

यतमात्ततमादशून्योऽिप धमयः किश्चन्न ििंद्यते॥१९॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − − ¦¦ − − − − ¦ ‿ − ‿ −
apratītya samutpanno
‿
dharmaḥ kaścinna
‿ ‿ ‿
vidyate |
− − − − ¦ − − ¦¦ − − − − ¦ − −
yasmāttasmādaśūnyo'pi dharmaḥ kaścinna vidyate ||24.19||

ger ud-√pad pp adj m sg nom m sg nom ipn m sg nom

apratītya53 samutpannas dharmas kaścid na vidyate |
not depending on originated dharma whatsoever
pcl pcl adj m sg nom
yasmāt tasmāt aśūnyas api54 dharmas kaścid na vidyate ||24.19||
since thus not empty

未曾有一法，不從因緣生，
是故一切法，無不是空者。

由於沒有任何不依緣而生的法，
所以也沒有任何不空的法。

Since there is no dharma whatsoever that is not dependently originated,

there is thus no dharma whatsoever that is not empty too.

53
apratītya *ger+ here used absolutely without an object
54
emended from hi on philological grounds (MacDonald 2007)
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

यद्यशून्यिमदं सिंयमुदयो नाितत न व्ययः।

चतुणायमाययसत्यानामभािंतते प्रसज्यते॥२०॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
yadyaśūnyamidaṃ
‿ ‿
sarvamudayo
‿
nāsti
‿ ‿
na vyayaḥ |
− − − ¦ − − − ¦¦ − − − ¦ − −
caturṇāmāryasatyānāmabhāvase prasajyate ||1||

adj n sg nom n sg nom pron adj n sg nom m sg nom m sg nom

yadi aśūnyam idam sarvam udayas na asti na vyayas |
not empty this all origination cessation
num adj n pl gen adj n pl gen √bhū m sg nom tvad gen √sañj/saj pass (+nom)
caturṇām [ārya-satyānām] abhāvas te prasajyate ||24.20||55
of four of noble truths non-existence for you (error) is resulted in

若一切不空，則無有生滅，
如是則無有，四聖諦之法。

如果這一切不空，就沒有生滅。
對於你，四聖諦不存在[的過失]就[會]被導致。

If all this is not-empty, there is neither origination nor cessation.

To you, (the error of) non-existence of the Four Noble Truths will follow.

55
verses 24.20 refutes verses 24.1 (that emptiness will nullify Four Noble Truths). The next five verses will spell out how instead
non-emptiness (i.e. own-being) will nullify the Four Noble Truths
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

ऄप्रतीत्य समुत्पन्नं कु तो दुःखं भििंष्यित।

ऄिनत्यमुक्तं दुःखं िह तत्तिंाभाव्ये न ििंद्यते॥२१॥
(Śloka Ma-vipulā)
− ‿ − ‿ ¦ ‿ − − − ¦¦ ‿ − − − ¦ ‿ − ‿ −
apratītya‿samutpannaṃ kuto duḥkhaṃ bhaviṣyati |
− ‿ − ¦ −, − − ‿ ¦¦ − − − − ¦ ‿ − ‿ −
anityamuktaṃ duḥkhaṃ hi tatsvābhāvye na vidyate ||24.21||

ger pp adj n sg nom ind n sg nom √bhū fut 3rd sg

apratītya samutpannam kutas duḥkham bhaviṣyati |
not dependent on originated whence suffering will be
n sg nom √vac pp n sg nom n sg nom n ~vya n sg loc
anityam uktam duḥkham hi tat svābhāvye56 na vidyate ||24.21||
impermanence is said suffering =anityaṃ with ref. to own nature

苦不從緣生，雲何當有苦，
無常是苦義，定性無無常。

何來不依緣而生的苦？ [經中]
說無常是苦57。就本性[不變]而言，無常確實不可得。

How could there be suffering that is not dependently originated? (In the sutra,)
impermanence is said to be suffering58. Indeed regarding own nature, there is no impermanence. 59

56
svābhāvya *n+ ‘own peculiarity, own nature’, *loc+ of reference
57
不依緣而生即為常，常則非苦
58
anything not dependently originated would be permanent, and anything permanent cannnot be suffering
59
‘having own nature’ means ‘unchanging’, which is contrary to the notion of ‘impermanence’
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

तिंभािंतो ििंद्यमानं कक पुनः समुदष्े यते।

ततमात्समुदयो नाितत शून्यतां प्रितबाधतः॥२२॥
(Śloka Ra-vipulā)
‿
− ‿ −,¦ − ‿ − − ¦¦ − ‿ − ‿ ¦ ‿ − ‿ −
svabhāvato vidyamānaṃ
‿‿ ‿ ‿
kiṃ‿punaḥ samudeṣyate |
‿ ‿ ‿
−− ¦ − − ¦¦ − − ¦ − −
tasmātsamudayo nāsti śūnyatāṃ pratibādhataḥ ||24.22||

-tas prep adv (abl) √vid 6Ā pmp adj n sg nom ipn n ind ud-ā-√i fut 3rd sg
svabhāvatas vidyamānam kim punar samudeṣyate60 |
thru oen-being existing what again will arise
m sg nom f sg acc √bādh 1P pap m sg abl
tasmāt samudayas na asti śūnyatām pratibādhatas61 ||24.22||
arising emptiness thru opposing/undermining

若苦有定性，何故從集生，62
是故無有集，以破空義故。

什麽[事物]，正以自性存在著，還會再次集起?
所以，由於破斥空性的緣故，就無法有生起63。

What, existing through self-existence, will arise again?

Thus, through undermining emptiness, there can be no arising64.

60
ude: ud-ā-√i ‘to arise, be produced’
61
√bādh MW: usually 1Ā but also 1P, hence bādhant [m pap stem] and bādhataḥ [m sg abl] (cf. bādhamānāt [pmp m sg abl])
62
歐陽竟無編：「番梵頌云：若由自性有，何者復成集？以是損壞空，而集亦非有。
」《福》
63
苦的集起
64
i.e. no arising of suffering
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

न िनरोधः तिंभािंेन सतो दुःखतय ििंद्यते।

तिंभािंपययिंतथानािन्नरोधं प्रितबाधसे॥२३॥
(Śloka Pathyā)
‿‿
− − ¦ ‿ − − ‿ ¦¦ ‿ − − − ¦ ‿ − ‿ −
na nirodhaḥ
‿ ‿
svabhāvena
‿
sato
‿
duḥkhasya
‿ ‿ ‿
vidyate |
− − ¦ − − − ¦¦ − − ¦ − −
svabhāvaparyavasthānānnirodhaṃ pratibādhase ||24.23||

nis-√rudh m sg nom m sg inst √as pap adj n sg gen n sg gen (+vidyate) √vid pass
na nirodhas svabhāvena65 satas duḥkhasya vidyate |
cessation by nature existent suffering (has) +gen=’has’
m [tatpu cpd] √sthā pari-ava-sthāna n sg abl n sg acc √bādh 1Ā pres 2nd sg
[svabhāva-paryavasthānāt] nirodham pratibādhase ||24.23||
(of) own-being -thru firm stand or position cessation you repel/oppose/undermine

苦若有定性，則不應有滅，
汝著定性故，即破於滅諦。

實存的苦，由於[其]本性，沒有滅。
由於堅持自性，你[是在]破斥滅。

Existent suffering, by nature, has no cessation.

Through (your) firm stand on own-being, you undermine cessation.

65
=svabhāvatas, svabhāvāt ‘by nature’
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

तिंाभाव्ये सित मागयतय भािंना नोपपद्यते।

ऄथासौ भाव्यते मागयः तिंाभाव्यं ते न ििंद्यते॥२४॥
(Śloka Pathyā)
− − − ‿ ¦ ‿ − − ‿ ¦¦ − ‿ − − ¦ ‿ − ‿ −
svābhāvye
‿
sati mārgasya
‿
bhāvanā‿nopapadyate
‿
|
− − − ¦ − − − ¦¦ − − − − ¦ − −
athāsau bhāvyate mārgaḥ svābhāvyaṃ te na vidyate ||24.24||

m sg loc √as pap loc m sg gen f sg nom upa-√pad pres 3rd sg

svābhāvye sati mārgasya bhāvanā na upapadyate |
if own-being is as for path (mental) practice is possible
ind m sg nom √bhū cau pass 3rd sg m sg nom n sg nom tvad sg gen √vid pass
atha asau bhāvyate66 mārgas svābhāvyam te na vidyate ||24.24||
however this is made to be (the case) path own nature your ‘there is’

苦67若有定性，則無有修道，
若道可修習，即無有定性。

如果於道有自性，那麽[其]修習就不可能。
然而，這道[確實]被修習，[所以，]你[所謂]的本性不可得。

If there is own-being as for the path, (its) practice will not be possible.
However this path is (in fact) practiced. (So,) there is none of your (so-called) own nature.

66
i.e. ‘is being practiced’
67
道若有定性
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

यदा दुःखं समुदयो िनरोधश्च न ििंद्यते।

मागो दुःखिनरोधं त्िंां कतमं प्रापियष्यित॥२५॥
(Śloka Na-vipulā)
‿
− − − ¦ ‿ ‿ ‿ − ¦¦ ‿ − − ‿ ¦ ‿ − ‿ −
yadā duḥkhaṃ‿samudayo
‿
nirodhaśca
‿‿ ‿ ‿
na vidyate |
− − − ¦ − − − ¦¦ −−¦ − −
mārgo duḥkhanirodhaṃ tvāṃ katamaṃ prāpayiṣyati ||24.25||

ind
yadā duḥkham samudayas nirodhas ca na vidyate |
when
m sg nom [tatpu cpd] n sg nom tvad sg acc adj n sg nom √āp āpayati cau fut 3rd sg
mārgas [duḥkha-nirodham] tvām katamam68 prāpayiṣyati ||24.25||
path (of) suffering -cessation you what (of many) will cause to attain

若無有苦諦，及無集滅諦，
所可滅苦道，竟為何所至。

當苦集和滅都不可得時，
道將會令你獲至何等苦滅？69

When there is no suffering, arising and cessation,

what cessation of suffering will the path lead you to?

68
emended from mārgo duḥkhanirodhatvāt katamaḥ prāpayiṣyati ‘what path, due to the cessation of suffering, will make (one) attain?’
(which makes no sense), on philological grounds (MacDonald 2007)
69
以四諦來說，道是所修，集是修道所要斷的，滅是修道所要到達證實的，苦是道所要解脫的。苦集滅三諦都沒有了，修道就無所趣向。據《福》
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

तिंभािंेनापररज्ञानं यदद ततय पुनः कथम्।

पररज्ञानं ननु दकल तिंभािंः समिंितथतः॥२६॥
(Śloka Na-vipulā)
‿
− − − ¦ ‿ − − − ¦¦ ‿ ‿ − ‿ ¦ ‿ − ‿ −
svabhāvenāparijñānaṃ
‿ ‿‿‿
yadi
‿
tasya punaḥ katham |
‿ ‿ ‿
−− −¦ − ¦¦ − − ¦ − −
parijñānaṃ nanu kila svabhāvaḥ samavasthitaḥ ||24.26||

m sg inst √jñā n sg nom n sg gen ind

svabhāvena aparijñānam yadi tasya punar katham |
by nature non-comprehension its =duhkha’s but yet
pcl pcl m sg nom √sthā pp adj m sg nom
parijñānam nanu kila70 svabhāvas samavasthitas ||24.26||
is it not surely own-being remaining fixed

若苦定有性，先來所不見，
於今雲何見，其性不異故。

如果由於[[其]本性，而有苦的不了知，但為何仍然
[有其]了知？自性難道不是71安住不變的嗎？

If by nature, there is non-comprehension of suffering, (then) how come

there is yet (its) comprehension? Is self-existence not surely to be remaining unchanged?

70
nanu kila ‘surely is it not’
71
「難道不是」(含反問義) nanu kila
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

प्रहाणसाक्षात्करणे भािंना चैिंमेिं ते।

पररज्ञािंन्न युज्यन्ते चत्िंाययिप फलािन च॥२७॥
(Śloka Bha-
vipulā)
‿
− ‿ − ¦ − ‿ ‿ − ¦¦ − ‿ − − ¦ ‿ − ‿ −
prahāṇasākṣātkaraṇe
‿ ‿
bhāvanā caivameva te |
‿‿ ‿ ‿
− − − ¦ − − − ¦¦ − − ¦ − −
parijñāvanna yujyante catvāryapi phalāni ca ||24.27||

√hā n [dvanda cpd] n du nom f sg nom pcl pcl tvad sg gen

[prahāṇa-sākṣātkaraṇe]72 bhāvanā ca evam eva te |
BHS: abandonment personal realization (mental) practice as such likewise for you
~vat sfx m sg nom √yuj pass 3rd pl num adj n pl nom n pl nom
parijñāvat na yujyante catvāri api phalāni ca ||24.27||
having an understanding are fit/proper four fruits

如見苦不然，斷集及證滅，
修道及四果，是亦皆不然。

如是，對於你，斷[集]，証[滅]與修習；
同時，[苦的]了知及四種果報，也都成爲不合理。

As such, for you, abandonment and personal realization, practice, and likewise
having an understanding (of suffering), are all improper, and so are the four (karmic) fruits.

72
sa-akṣāt-karaṇa ‘the act of putting before the eyes’ 親証, sākṣāt *ind+ ‘with one's own eyes’, fr. sa-akṣa *n –o+ for akṣi *n+ ‘eye’
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

तिंभािंेनानिधगतं यत्फलं तत्पुनः कथम्।

शक्यं समिधगन्तुं तयात्तिंभािंं पररगृह्णतः॥२८॥
(Śloka Na-vipulā)
‿
− − − ¦ ‿ ‿ ‿ − ¦¦ − ‿ − − ¦ ‿ − ‿ −
svabhāvenānadhigataṃ
‿‿ ‿
yatphalaṃ
‿
tatpunaḥ katham |
‿ ‿ ‿
−− ¦ − − − ¦¦ − − ¦ − −
śakyaṃ samadhigantuṃ syātsvabhāvaṃ parigṛhṇataḥ ||24.28||

m sg inst √gam pp adj n sg nom n n sg nom n pcl

svabhāvena anadhigatam yat phalam tat punar katham |
by nature is not attained wh fruit that nevertheless
√śak fpp adj n sg nom inf opt 3rd sg m sg acc √grah pap (noun) m sg gen
śakyam samadhigantum73 syāt svabhāvam parigṛhṇatas74 ||24.28||
be possible to obtain/acquire could be own-being as for one embracing

是四道果性，先來不可得，
諸法性若定，今雲何可得？

彼以本性有而未被証得的果報，
如何仍有可能[被]執認自性者獲得？

How could that fruit which is by nature unattained,

be possible for one embracing own-being to acquire nevertheless?

73
infinitive is an indeclinable participle and is used like the direct object of a verb or verb form (in this case syāt). So it behaves like an
accusative and ends in ‘m’.
74
gṛhṇant *m pap stem+
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

फलाभािंे फलतथा नो न सिन्त प्रितपन्नकाः।

संघो नाितत न चेत्सिन्त तेऽष्टौ पुरुषपुद्गलाः॥२९॥
(Śloka Pathyā)
‿
− − − ¦ ‿ − − − ¦¦ ‿ − − ‿ ¦ ‿ − ‿ −
phalābhāve phalasthā
‿ ‿
no na santi
‿
pratipannakāḥ |
‿‿ ‿ ‿
− − − ¦ − − ¦¦ − − ¦ − −
saṃgho nāsti na cetsanti te'ṣṭau puruṣapudgalāḥ ||24.29||

n [tatpu cpd] m sg loc m pl nom na-u pres 3rd pl √pad panna pp -ka sfx m pl nom

[phala-abhāve] phalasthā no na santi pratipannakās |

in the absence of fruit fruit-achievers not are those who strive towards/approach
√han m sg nom ca+id pcl pres 3rd pl pl num pl nom m [karma cpd] m pl nom
saṃghas na asti na ced santi te aṣṭau [puruṣa-pudgalās] ||24.29||75
Saṃgha if are they eight person -individuala

若無有四果，則無得向者，
以無八聖故，則無有僧寶。

在無果報的情況下，沒有住果者，[也]沒有向得者。
如果沒有[這]八類人，僧伽就不會有。

In the absence of (karmic) fruit, there are neither fruit-attainers nor (fruit)-strivers.
If there are no eight (types of) individuals, there is no Saṃgha.

75
cf. 24.3, 24.4
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

ऄभािंाच्चाययसत्यानां सद्धमोऽिप न ििंद्यते।

धमे चासित संघे च कथं बुद्धो भििंष्यित॥३०॥
(Śloka Pathyā)
‿
− − − ¦ ‿ − − − ¦¦ − − − ‿ ¦ ‿ − ‿ −
abhāvāccāryasatyānāṃ
‿ ‿
saddharmo'pi
‿ ‿ ‿ ‿
na vidyate |
− − − ¦ − − ¦¦ − − − ¦ − −
dharme cāsati saṃghe ca kathaṃ buddho bhaviṣyati ||24.30||

m sg abl adj n pl gen m sg nom

abhāvāt ca [ārya-satyānām] saddharmas api na vidyate |
due to non-existence of noble truths true dharma
m sg loc √as pap m sg loc m sg loc fut 3rd sg
dharme ca asati saṃghe ca katham buddhas bhaviṣyati ||24.30||76
there being no dharma and Saṃgha will be

無四聖諦故，亦無有法寶；
無法寶僧寶，云何有佛寶？

由於沒有四聖諦，正法也不會有。
在無法和僧的情況下，佛陀又如何會有？

Due to the absence of Noble Truths, there is no true dharma too.

There being no dharma and Saṃgha, how could there be Buddha?

76
cf 24.4, 24.5
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

ऄप्रतीत्यािप बोधध च तिं बुद्धः प्रसज्यते।

ऄप्रतीत्यािप बुद्धं च तिं बोिधः प्रसज्यते॥३१॥
(Śloka Pathyā)
− ‿ − − ¦ ‿ − − ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
apratītyāpi‿ bodhiṃ
‿
ca ‿
tava
‿‿
buddhaḥ
‿ ‿
prasajyate |
− − − ¦ − − ¦¦ −−¦ − −
apratītyāpi buddhaṃ ca tava bodhiḥ prasajyate ||24.31||

ger (+acc) pcl f sg acc tvad sg gen m sg nom √sañj/saj pass 3rd sg (+nom)
apratītya api77 bodhim ca tava buddhas prasajyate |
not dependence on even awakening as for you buddha (error) is resulted in
ger (+acc) ind m sg acc f sg nom
apratītya api buddham ca tava bodhis prasajyate ||24.31||
not dependence on even buddha awakening

汝說則不因，菩提而有佛，
亦復不因佛，而有於菩提。

對你來說，「不緣菩提也有佛」[的過失]會被導致,
「不緣佛也有菩提」[的過失]也會被導致。

And for you, (the error that there can be) a buddha even if (he is) independent of awakening will follow.
And (the error that there can be) awakening even if (it is) independent of a Buddha will follow.

77
api with negative =’even’
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

यश्चाबुद्धः तिंभािंेन स बोधाय घटन्निप।

न बोिधसत्त्िंचयाययां बोधध तेऽिधगिमष्यित॥३२॥
(Śloka Pathyā)
− − − − ¦ ‿ − − ‿ ¦¦ ‿ − − ‿ ¦ ‿ − ‿ −
yaścābuddhaḥ
‿ ‿
svabhāvena
‿ ‿
sa bodhāya
‿ ‿ ‿
ghaṭannapi |
− − ¦ − − − ¦¦ − − ¦ − −
na bodhisattvacaryāyāṃ bodhiṃ te'dhigamiṣyati ||24.32||

m √budh pp m sg nom m sg inst m sg nom bodha m sg dat pap m 3rd sg -nn- pcl
yas ca abuddhas svabhāvena sa bodhāya78 ghaṭan79 api80 |
he who is non-awaken by nature he for awakening striving even
m sg nom √car f sg loc f sg acc tvad gen √gam fut 3rd sg
na bodhisattva caryāyām bodhim te adhigamiṣyati ||24.32||
bodhisattva in practice awakening as for you will reach/attain

雖復勤精進，修行菩提道，
若非先佛性，不應得成佛。

對於你，由於[其]本性而非覺醒者，即使爲了覺悟而精進，
也將不會在菩薩行中獲証菩提。

To you, he who is non-awaken by nature, even if he is striving for awakening,

will not attain awakening in the practice of the bodhisattva.

78
bodha ‘becoming or being awake’
79
√ghaṭ to strive for, to be zealous; ghaṭan *pap m 3rd sg+ striving
80
api with negative (‘abuddhaḥ’) =’even’
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

न च धमयमधमं िंा किश्चज्जातु कररष्यित।

दकमशून्यतय कतयव्यं तिंभािंः दियते न िह॥३३॥
(Śloka Pathyā)
‿‿
− ‿ ¦ ‿ − − − ¦¦ − − − ‿ ¦ ‿ − ‿ −
na ca dharmamadharmaṃ
‿‿ ‿ ‿
vā kaścijjātu
‿ ‿ ‿
kariṣyati |
− − ¦ − − − ¦¦ − − ¦ − −
kimaśūnyasya kartavyaṃ svabhāvaḥ kriyate na hi ||24.33||

m sg acc m sg acc ipn m sg nom pcl √kṛ fut 3rd sg

na ca dharmam adharmam vā kaścid jātu kariṣyati |
just deed unjust deed whosoever at all will perform
ipn n sg nom n sg gen √kṛ fpp adj n sg nom m sg nom √kṛ pass 3rd sg pcl
kim aśūnyasya kartavyam svabhāvas kriyate na hi ||24.33||
what for non-emptiness to be done own-being is made indeed

若諸法不空，無作罪福者，
不空何所作？以其性定故。

而且將沒有任何人造作法或非法。
不空者有何可造作？自性并非被造作者。

And no one whosoever at all will perform a just deed or an unjust deed.
As for non-emptiness, what is there to be done? Own-being is indeed not (something) made.
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

ििंना धमयमधमं च फलं िह तिं ििंद्यते।

धमायधमयिनिमत्तं च फलं तिं न ििंद्यते॥३४॥
(Śloka Pathyā)
‿
− − ‿ ¦ ‿ − − ‿ ¦¦ ‿ − ‿ ‿ ¦ ‿ − ‿ −
vinā dharmamadharmaṃ
‿ ‿
ca phalaṃ hi tava vidyate |
‿ ‿ ‿‿ ‿ ‿
− − − ¦ − − ¦¦ − ¦ − −
dharmādharmanimittaṃ ca phalaṃ tava na vidyate ||24.34||

ind (+acc) m sg acc m sg acc n sg nom tvad sg gen

vinā dharmam adharmam ca phalam hi tava vidyate |
without just deed unjust deed fruit as for you
[bahu cpd] adj n sg nom n sg nom
[dharma-adharma-nimittam81] ca phalam tava na vidyate ||24.34||
just deed -unjust deed -caused/conditioned fruit

汝於罪福中，不生果報者，
是則離罪福，而有諸果報。

對於你，離開法與非法，[實有的]果報確實可得；
[而]法與非法爲由的果報,對於你[卻]不可得。82

To you, there is indeed (substantive) karmic fruit without just deed and an unjust deed.
(But) to you, there is no karmic fruit that is conditioned by just-and-unjust deed(s).

81
nimitta *adj, ifc+ possibly from ni-√mā, caused or occasioned by
82
你如果認爲果報有自性，能離開法與非法而獨存，這時由法與非法所生的果報就不成立。《葉》
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

धमायधमयिनिमत्तं िंा यदद ते ििंद्यते फलम्।

धमायधमयसमुत्पन्नमशून्यं ते कथं फलम्॥३५॥
(Śloka Pathyā)
− − − ‿ ¦ ‿ − − − ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
dharmādharmanimittaṃ
‿ ‿
vā yadi te vidyate
‿ ‿ ‿ ‿
phalam |
− − − ¦ − − ¦¦ − − − ¦ − −
dharmādharmasamutpannamaśūnyaṃ te kathaṃ phalam ||24.35||

[bahu cpd] adj n sg nom pcl tvad sg gen n sg nom

[dharma-adharma-nimittam] vā yadi te vidyate phalam |
just-unjust deeds-conditioned or as for you fruit
[bahu cpd] √pad pp adj n sg nom adj n sg nom ind
[dharma-adharma-samutpannam] aśūnyam te katham phalam ||24.35||
-be born or brought forth not empty how

若謂從罪福，而生果報者，
果從罪福生，云何言不空？

或者，如果法與非法爲由的果報，對於你為可得，
[那麽，]法、非法所生的果報，對於你爲何是不空的？

Or, if to you, there is karmic fruit conditioned by just-and-unjust deed(s),

(then) why to you, a fruit born of just-and-unjust deed(s) is not empty?
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

सिंयसंव्यिंहारांश्च लौदककान् प्रितबाधसे।

यत्प्रतीत्यसमुत्पादं शून्यतां प्रितबाधसे॥३६॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − ‿ ¦¦ − ‿ − ‿ ¦ ‿ − ‿ −
sarvasaṃvyavahārāṃśca
‿ ‿ ‿ ‿
laukikān
‿ ‿ ‿ ‿
pratibādhase |
− − ¦ − − ¦¦ − − ¦ − −
yatpratītyasamutpādaṃ śūnyatāṃ pratibādhase ||24.36||

pron adj √hŗ m pl acc -ṃś- loka m pl acc √bādh 1Ā pres 2nd sg
[sarva-saṃvyavahārān]83 ca laukikān pratibādhase |
all -common use of language worldly customs you repel/oppose/undermine
n m sg acc f sg acc
yat84 pratītyasamutpādam śūnyatām85 pratibādhase ||24.36||
‘for that’ dependent origination emptiness

汝破一切法，諸因緣空義，
則破於世俗，諸餘所有法。

你破斥一切世俗言説和習慣；
你那是在破斥緣起[與]空性。

You undermine all conventional usage of language and worldly customs;

for that, you undermine dependent origination (and) emptiness.

83
vi-ava-√hṛ ‘to act, behave’; saṃvyavahāra [m] MW: 1. mutual dealings, 2. common current terms; cf vyavahāra [m] MW: 1. custom,
common practice, worldly convention; 2. common use of language, from Pāli: vohāra: vi-avahārati ‘taking, acquiring’
84
MW: ‘yat’ *n sg nom+ is often used without regard to gender or number and may be translated by 'as regards', 'as for'
85
emended from yat pratītyasamutpādaśūnyatāṃ pratibādhase on philological grounds (MacDonald 2007)
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

न कतयव्यं भिंेधत्किचदनारब्धा भिंेित्िया।

कारकः तयादकु िंायणः शून्यतां प्रितबाधतः॥३७॥
(Śloka Pathyā)
‿
− − − ¦ ‿ − − ‿ ¦¦ ‿ − − − ¦ ‿ − ‿ −
na kartavyaṃ
‿
bhavetkiṃcidanārabdhā
‿ ‿ ‿ ‿ ‿
bhavetkriyā |
− − − ¦ − − − ¦¦ − − ¦ − −
kārakaḥ syādakurvāṇaḥ śūnyatāṃ pratibādhataḥ ||24.37||

√kṛ fpp (noun) n sg nom opt 3rd sg n sg nom √rabh pp f sg nom f sg nom
na kartavyam bhavet kiṃcid anārabdhā bhavet kriyā86 |
what’ to be done there wd be whatsoever uninitiated action
m sg nom opt 3rd sg √kṛ adj pmp m sg nom f sg acc √bādh 1P pap m sg abl
kārakas syāt akurvāṇas87 śūnyatām pratibādhatas88 ||24.37||
agent wd be not acting emptiness thru opposing/undermining

若破於空義，即應無所作，
無作而有作，不作名作者。

由於[你]破斥空性，任何所作不會有，
行動不會被發起，作者會是無作爲。

There would be nothing to be done whatsoever, action would be uninitiated,

an agent would not be acting, due to (you) undermining emptiness.

86
’act, activity, undertaking’ (cf verse 8.2) 作(用)(事)業; also ‘fruit’, ‘end result’ (cf verse 1.6) 結果
87
√kṛ 8Ā kuru weak stem
88
√bādh MW: 1Ā but also 1P, hence bādhant [m pap stem] and bādhatah [m sg abl] (cf. bādhamānāt [pmp m sg abl])
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

ऄर्ातमिनरुद्धं च कू टतथं च भििंष्यित।

ििंिचत्रािभरिंतथािभः तिंभािंे रिहतं र्गत्॥३८॥
(Śloka Pathyā)
‿
− ‿ ‿ ¦ ‿ − − ‿ ¦¦ − − − ‿ ¦ ‿ − ‿ −
ajātamaniruddhaṃ
‿ ‿ ‿
ca kūṭasthaṃ
‿
ca bhaviṣyati |
‿ ‿ ‿
− − ¦ − − − ¦¦ − − ¦ − −
vicitrābhiravasthābhiḥ svabhāve rahitaṃ jagat ||24.38||

√jan adj n sg nom √rudh pp adj n sg nom adj n sg nom fut 3rd sg
ajātam aniruddham ca kūṭastham89 ca bhaviṣyati |
unborn unending immutable will be
vicitra adj f pl inst ava-√sthā f pl inst m sg loc pp n sg nom (+inst) pap n sg nom
vicitrābhis avasthābhis90 svabhāve rahitam91 jagat92 ||24.38||
(by) diverse/manifold (by) states/conditions if own-being is deprived this world

若有決定性，世間種種相，
則不生不滅，常住而不壞。

如果有自性，世間會是不生、不滅、恆常、
喪失種種差別狀態93。

If there were own-being, this world would be unborn, unending, immutable,

and is deprived of (its) manifold diverse states.

89
kūṭa *m/n+ ‘peak, summit (of mountain)’, kūṭasthaṃ *adj+ lit.‘standing at the top, keeping the highest position’, (philosophy) ‘immutable’
90
avasthā *f+ ‘appearance, state, condition, circumstance’;
91
√rah ‘to abandon, desert, forsake’; rahita *pp+ with *inst+ or *cpd+, ‘deprived of, void of, separated or free from’
92
MW: *pap+ reduplicated from √gam or √gā ‘to go, go towards, come, approach’, lit. ‘all that moves’ i.e. ‘the world’
93
分位差別《葉》 ；種種狀態《三枝》；vicitrā ava-√sthā
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

ऄसंप्राितय च प्राििदुःय खपययन्तकमय च।

सिंयक्लेशप्रहाणं च यद्यशून्यं न ििंद्यते॥३९॥
(Śloka Pathyā)
‿
− − − ¦ ‿ − − − ¦¦ − ‿ − − ¦ ‿ − ‿ −
asaṃprāptasya ca‿prāptirduḥkhaparyanta
‿ ‿ ‿ ‿
karma ca |
− − − − ¦ − − ¦¦ − − − ¦ − −
sarvakleśaprahāṇaṃ ca yadyaśūnyaṃ na vidyate ||24.39||
o
√āp pp m sg gen f sg nom [tatpu cpd] pari-anta n sg nom
asaṃprāptasya ca prāptis [duḥkha-paryanta]94 karma ca |
of the unattained attainment (of) suffering -ending action
pron adj m [tatpu cpd] √hā n sg nom n sg nom
[sarva-kleśa-prahāṇam] ca yadi aśūnyam na vidyate ||24.39||
(of) all- -affliction BHS: -abandonment no emptiness

若無有空者，未得不應得，
亦無斷煩惱，亦無苦盡事。

如果沒有空性，未獲得者的獲得、苦盡的業行、
煩惱的斷滅，也就不可得。

There is no attainment of the unattained, (no) suffering-ending action

and (no) abandonment of all afflictions, if (there were) no emptiness,

94
pari-anta * –o + lit. 'to the end of’, i.e. -ending;
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

यः प्रतीत्यसमुत्पादं पश्यतीदं स पश्यित।

दुःखं समुदयं चैिं िनरोधं मागयमेिं च॥४०॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − − ¦¦ − ‿ − − ¦ ‿ − ‿ −
yaḥ pratītyasamutpādaṁ
‿‿ ‿ ‿ ‿
paśyatīdaṁ
‿ ‿
sa paśyati |
−− ¦ − − ¦¦ − − − ¦ − −
duḥkhaṁ samudayaṁ caiva nirodhaṁ mārgameva ca ||24.40||
rd
m sg nom m sg acc √paś pres 3 sg n sg acc
yas pratītyasamutpādam paśyati idaṁ sa paśyati |
he who dependent origination sees this
n sg acc m sg acc pcl n sg acc m sg acc
duḥkham samudayam ca eva nirodham mārgam eva ca ||24.40||
suffering arising ‘very’ cessation path

是故經中說，若見因緣法，
則為能見佛，見苦集滅道。

凡觀見緣起者，彼即觀見這
苦[諦]、集[諦]、滅[諦]與道[諦]。

He who sees dependent origination sees this:

the very suffering, arising, cessation and path.
Mūlamadhyamakakārikā《中論頌》 Chapter 24 18.12.2016

本品脈絡《葉》

破四諦 24.1-2
(他人) 破三寶 24.3-5
質難空性 破善惡因果 24.6
不解空性 24.7
總答 不知二諦 24.8-10
空性無過，過在破空 24.11-17
釋 緣起即空性 24.18-19
論主囘應 緣 破四諦 24.20-28
起 破空性即破緣起 破三寶 24.29-32
空 破善惡因果 24.33-39
性 見緣起即見四諦 24.40

Verse Structure (translation of above structure by Ye Shaoyong 2011)

opponent questioned ‘emptiness’ in relation to

> the Four Truths 24.1-2
> the Three Jewels 24.3-5
> karmic effect, dharma, adharma 24.6
author replied
> by giving overall response regarding
>> the misconception of emptines 24.7
>> the ignorance of the Two Truths 24.8-10
>> the folly of refuting ‘emptiness’ 24.11-17
> by explaining ‘emptiness’
>> equating it to dependent origination 24.18-19
>> refuting it is refuting dependent origination through
>>> the refutation of the Four Truths 24.20-28
>>> the refutation of the Three Jewels 24.29-32
>>> the refutation of karmic effect, dharma, adharma 24.33-39
>> seeing dependent origination is seeing the Four Truths 24.40