Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.

2016

निर्वाणपरीक्षव पञ्चवर्शनििमं प्रकरणम् िवगवर्जाि कृ ि

nis-√vā n √īkș f sg nom num ord n n sg nom m sg voc √kṛ pp
nirvāṇa-parīkṣā pañcaviṃśatitamaṃ prakaraṇam nāgārjuna kṛta
Nirvāṇa examination twenty fifth exposition Nāgārjuna 龍樹 composed

《第二十五品 涅槃的考察》 1

Examination of Nirvāṇa

यदि शून्यनमिं सर्ामजियो िवनति ि व्ययः।

प्रहवणवद्वव निरोधवद्वव कतय निर्वाणनमष्यिे॥१॥
(Śloka Pathyā)
‿‿
− ‿ ¦ ‿ − − ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
yadi śūnyamidaṃ
‿ ‿
sarvamudayo
‿
nāsti
‿ ‿
na vyayaḥ |
− − − ¦ − − − ¦¦ − − − ¦ − −
prahāṇādvā nirodhādvā kasya nirvāṇamiṣyate ||25.1||

pcl adj n sg nom n sg nom pron adj n sg nom ud-√i-aya m sg nom vi-√i-aya m sg nom
yadi śūnyam idam sarvam udayas na asti na vyayas |
if empty this all origination destruction
√hā n sg abl nis-√rudh m/n sg abl ipn m sg gen n sg acc √iṣ pass 3rd sg
prahāṇāt vā nirodhāt vā kasya nirvāṇam iṣyate2 ||25.1||
BHS: thru abandonment thru cessation of what Nirvāṇa is conceded

若一切法空，無生無滅者，
何斷何所滅，而稱為涅槃？

[對方：]如果這一切皆空，就不會有生滅。
[那麽],由於何者的捨斷或滅盡，涅槃被承許3?

[Opponent: ] If all this is empty, there is no origination (and) no destruction.

Through abandonment or cessation of what (then), is Nirvāṇa conceded?

1
<觀涅槃品第二十五>《什》；觀世間滅八品(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四品。修現觀體證寂滅
的實相，即有人有法：人是能破能觀能證者的如來(22)，法是所破的顛倒(23)，所觀的諦理(24)，所證的涅槃(25)。涅槃是佛教的極果。涅槃，向
來譯義不同：滅、滅度、圓寂 (德無不圓，惑無不寂)。 據《福》
2
√iṣ ‘to concede, assent, acknowledge’
3
被承認、接受、認可 iṣyate
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

यद्यशून्यनमिं सर्ामजियो िवनति ि व्ययः।

प्रहवणवद्वव निरोधवद्वव कतय निर्वाणनमष्यिे॥२॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
yadyaśūnyamidaṃ
‿ ‿
sarvamudayo nāsti na vyayaḥ |
‿ ‿ ‿ ‿
− − − ¦ − − − ¦¦ − − ¦ − −
prahāṇādvā nirodhādvā kasya nirvāṇamiṣyate ||25.2||

yadi aśūnyam idam sarvam udayas nāsti na vyayas |

prahāṇāt vā nirodhāt vā kasya nirvāṇam iṣyate ||25.2||

若諸法不空，則無生無滅，
何斷何所滅，而稱為涅槃？

[論主：]如果這一切不空，就不會有生滅。
[那麽], 由於何者的捨斷或滅盡，涅槃被承許?

[Author: ] If all this is not empty, there is no origination or destruction.

Through the abandonment or cessation of what (then), is Nirvāṇa conceded?
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

ऄप्रहीणमसंप्रवप्तमिजनछिन्नमशवश्विम्।
ऄनिरुद्धमिजत्पन्नमेिनन्नर्वाणमजछयिे॥३॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − ‿ ¦¦ ‿ − − ‿ ¦ ‿ − ‿ −
aprahīṇamasaṃprāptamanucchinnamaśāśvatam
‿‿ ‿ ‿ ‿ ‿ ‿
|
− ¦ − − ¦¦ − − − − ¦ − −
aniruddhamanutpannametannirvāṇamucyate ||25.3||

√hā adj pp n sg nom √āp pp adj n sg nom √chid pp adj n sg nom √śiṣ adj n sg nom
aprahīṇam4 asaṃprāptam anucchinnam aśāśvatam |
un-abandoned 斷除/捨離 unattained not annihilated not eternal
nis-√rudh pp adj sg nom ud-√pad adj pp n sg nom n sg nom n sg nom √vac pass 3rd sg (+nom)
aniruddham anutpannam etat nirvāṇam ucyate ||25.3||
un-perished un-arisen this Nirvāṇa is called

無得亦無至5，不斷亦不常，
不生亦不滅，是說名涅槃。

無捨、無得、不斷、不常、
不滅、不生，這就叫涅槃。

Un-abandoned, unattained, not annihilated, not eternal,

un-perished, un-arisen – this is spoken of as Nirvāṇa.

4
prahīṇa ‘cast off, worn out, abandoned’ also ‘wanting, lacking, destitute’
5
就小乘義，有為果名得，無為果名至《福》；歐陽竟無：「番梵云：無捨亦無得」《福》
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

भवर्तिवर्न्न निर्वाणं र्रवमरणलक्षणम्।

प्रसज्येिवनति भवर्ो नह ि र्रवमरणं नर्िव॥४॥
(Śloka Pathyā)
− − − − ¦ ‿ − − − ¦¦ ‿ − ‿ ‿ ¦ ‿ − ‿ −
bhāvastāvanna
‿
nirvāṇaṃ
‿
jarāmaraṇalakṣaṇam |
‿ ‿‿ ‿ ‿ ‿
− − − ¦ − − ¦¦ − ¦ − −
prasajyetāsti bhāvo hi na jarāmaraṇaṃ vinā ||25.4||

m sg nom pcl f n [tatpu cpd] n sg nom

bhāvas tāvat na nirvāṇam [jarā-maraṇa-lakṣaṇam]6 |
thing first of all (of) old age-and-death -characteristic
√sañj/saj pass 3rd sg (+nom) pc [dvanda cpd] n sg acc ind (+acc)
prasajyeta asti bhāvas hi na [jarā-maraṇam] vinā ||25.4||
(error) is resulted in indeed old age-and-death without

涅槃不名有，有則老死相，
終無有有法，離於老死相。

首先，涅槃非事物。[否則]，[它具備]老死相[的過失]就會被導致。
的確，沒有無老死[相]的事物。

Firstly, Nirvāṇa is not a thing. (Or the error of it having) the characteristic of old age and death
will follow. Indeed, there is not a thing without old age-and-death.

6
jarā-maraṇa *dvanda cpd+ jarā *f+ old age, maraṇa √mṛ *n+ death
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

भवर्श्च यदि निर्वाणं निर्वाणं संतकृ िं भर्ेि्।

िवसंतकृ िो नर्द्यिे नह भवर्ः क्वचि कश्चि॥५॥
(Śloka Ra-vipulā)
− − ‿ ‿ ¦ ‿ − − − ¦¦ − − − − ¦ ‿ − ‿ −
bhāvaśca yadi‿nirvāṇaṃ nirvāṇaṃ saṃskṛtaṃ bhavet |
− − − ,¦ − ‿ − ‿ ¦¦ − − ‿ ‿ ¦ ‿ − ‿ −
nāsaṃskṛto vidyate hi bhāvaḥ kvacana kaścana ||25.5||
rd
√kṛ pp adj n sg nom opt 3 sg
bhāvas ca yadi nirvāṇam nirvāṇam saṃskṛtam bhavet |
formed/conditioned wd be
√kṛ pp adj n sg nom √vid pass 3rd sg ind ind
na asaṃskṛtas vidyate7 hi bhāvas kvacana kaścana ||25.5||
non-conditioned ‘there is’ wheresoever whatsoever

若涅槃是有，涅槃即有為，
終無有一法，而是無為者。

如果涅槃是事物, 涅槃就會是有爲的。
的確，無論何處何者，無爲的事物不可得。

If Nirvāṇa were a thing, Nirvāṇa would be conditioned.

Indeed, there is not a non-conditioned thing whatsoever wheresoever.

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‘
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

भवर्श्च यदि निर्वाणमिजपविवय ित्कथम्।

निर्वाणं िविजपविवय कनश्चि् भवर्ो नह नर्द्यिे॥६॥
(Śloka Pathyā)
− − ‿ ‿ ¦ ‿ − − ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
bhāvaśca yadi nirvāṇamanupādāya
‿ ‿ ‿ ‿
tatkatham |
− − − − ¦ − − ¦¦ − − − − ¦ − −
nirvāṇaṃ nānupādāya kaścid bhāvo hi vidyate ||25.6||

n sg nom √pad ger n sg nom ind

bhāvas ca yadi nirvāṇam anupādāya8 tat katham |
Nirvāṇa not (having) depended on that how
n sg nom ipn m sg nom
nirvāṇam na anupādāya kaścid bhāvas hi vidyate ||25.6||
Nirvāṇa whatever

若涅槃是有，云何名無受9？
無有不從受，而名為法者。

如果涅槃是事物,這涅槃爲何不依取10[他物]？
的確，沒有任何不依取[他物]的事物。

If Nirvāṇa were a thing, why (then) is that Nirvāṇa not dependent on (something else)?
Indeed, there is not a thing whatsoever that is not dependent on (something else).

8
upādāya *ger+ BHS: ‘on the ground of, make use of’; here the *ger+ is used absolutely without an *acc+, cf 24.18
9
1. 歐陽竟無：「番梵作依，下俱同。梵文 upādāya 本兼有取、依二義也。」; 2. 經中說有受是生死，無受是涅槃 《長阿含經》卷 19（30 經）〈4
地獄品〉（大正 1，127a23-24）：「見受生恐畏，由生老病死，無受則解脫，生老病死盡。」《福》
10
已依托、已取用 upādāya *ger+
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

यदि भवर्ो ि निर्वाणमभवर्ः कक भनर्ष्यनि।

निर्वाणं यत्र भवर्ो ि िवभवर्तित्र नर्द्यिे॥७॥
(Śloka Pathyā)
‿‿
− − ¦ ‿ − − ‿ ¦¦ ‿ − − − ¦ ‿ − ‿ −
yadi bhāvo na nirvāṇamabhāvaḥ
‿ ‿
kiṃ
‿ ‿
bhaviṣyati |
− − − − ¦ − − ¦¦ − − − − ¦ − −
nirvāṇaṃ yatra bhāvo na nābhāvastatra vidyate ||25.7||

m sg nom m sg nom ind √bhū fut 3rd sg

yadi bhāvas na nirvāṇam abhāvas kim bhaviṣyati |
thing non-thing how it will be
ind ind
nirvāṇam yatra bhāvas na na abhāvas tatra vidyate ||25.7||
where there

有尚非涅槃，何況於無耶？
涅槃無有有，何處當有無？

如果涅槃非存在之物, 涅槃如何會是不存在之物？
無存在之物處，不存在之物不可得。11

If Nirvāṇa is not an existent thing, (then) how will Nirvāṇa be a non-existent thing?
Where there is no existent thing, there is no non-existent thing.

11
およそ，
「存在(もの・こと)」の無いところには，「非存在(のもの・こと)」は，存在しない。
《三枝》
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

यद्यभवर्श्च निर्वाणमिजपविवय ित्कथम्।

निर्वाणं ि ह्यभवर्ोऽनति योऽिजपविवय नर्द्यिे॥८॥
(Śloka Pathyā)
− ‿ − − ¦ ‿ − − ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
yadyabhāvaśca ‿
nirvāṇamanupādāya
‿ ‿ ‿ ‿
tatkatham |
− − − − ¦ − − ¦¦ − − − ¦ − −
nirvāṇaṃ na hyabhāvo'sti yo'nupādāya vidyate ||25.8||

√pad ger n
yadi abhāvas ca nirvāṇam anupādāya tat katham |
not (having) depended on that
n sg nom
nirvāṇam na hi abhāvas asti yas anupādāya vidyate ||25.8||
Nirvāṇa

若無是涅槃，云何名不受12？
未曾有不受，而名為無法。

而如果涅槃是非存在之物，這涅槃爲何不依取[他物]13？
的確，不依取[他物]的非存在之物不可得。

And if Nirvāṇa is a non-existent thing, (then) why is that Nirvāṇa not dependent on (something else)?
Indeed, there is no non-existent thing which is not dependent on (something else). 14

12
見 25.6 註 9
13
因爲只要是事物就會有依托，即使是「不存在」的事物
14
a ‘thing’ has to be dependent on something else, even if it is a ‘non-existent’ thing
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

य अर्र्ंर्र्ीभवर् उपविवय प्रिीत्य र्व।

सोऽप्रिीत्यविजपविवय निर्वाणमजपदिश्यिे॥९॥
(Śloka Pathyā)
‿
− ‿ − ¦ ‿ − − ‿ ¦¦ ‿ − − − ¦ ‿ − ‿ −
ya ājavaṃjavībhāva
‿ ‿ ‿
upādāya pratītya vā |
‿‿ ‿ ‿
− − − ¦ − − ¦¦ − − ¦ − −
so'pratītyānupādāya nirvāṇamupadiśyate ||25.9||

m sg nom ger ger

ya ājavaṃjavībhāva15 upādāya pratītya vā |
state of moving in and out (Saṃsāra) dependent on condition by
√diś pass 3rd sg
sas apratītya anupādāya nirvāṇam upadiśyate ||25.9||
is instructed

受諸因緣故，輪轉生死中，
不受諸因緣，是名為涅槃。

彼依取或依緣的[輪回]生死往來，
即是[佛陀]所教示的、無依取無依緣的涅槃？16

That moving in and out of Saṃsāra, which is dependent on or conditioned by (something else),
is the Nirvāṇam taught (by the Buddha) (as being) independent on or non-conditioned by (something else). 17

15
√ju or √jū ‘to hurry on, be quick’; BHS: ājavaṃjava *m/n+ ‘coming and going, moving to and fro (in Saṃsāra)’; ājavaṃjavībhāva *m+ such state
16
與 25.19-20 文意相順《葉》
17
further elaborated in 25.19-20
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

प्रहवणं चवब्रर्ीछिवतिव भर्तय नर्भर्तय च।

ितमवन्न भवर्ो िवभवर्ो निर्वाणनमनि यजज्यिे॥१०॥
(Śloka Ma-vipulā)
‿
− − − ¦ ‿ − − − ¦¦ ‿ − ‿ − ¦ ‿ − ‿ −
prahāṇaṃ cābravīcchāstā bhavasya vibhavasya ca |
− − ‿ − ¦ −, − − − ¦¦ − − ‿ ‿ ¦ ‿ − ‿ −
tasmānna bhāvo nābhāvo nirvāṇamiti yujyate ||25.10||

√hā n sg nom √brū impf 3rd sg -cch- m sg nom m sg gen m sg nom

prahāṇam ca abravīt18 śāstā19 bhavasya20 vibhavasya ca |
BHS: abandonment proclaimed teacher of becoming of non-becoming
m sg nom m sg nom √yuj pass 3rd sg
tasmāt na bhāvas na abhāvas nirvāṇam iti yujyate ||25.10||
being non-being be appropriate

如佛經中說：斷有斷非有21，
是故知涅槃，非有亦非無。

大師曾教導有體22與無體的捨斷。
所以，說涅槃「非有」、「非無」，是合理的。

The teacher did proclaim the abandonment of becoming and non-becoming23.

Thus it is appropriate to speak of Nirvāṇa as neither ‘being’ nor ‘non-being’.

18
√brū 2U active
19
from śastṛ √śās
20
bhava note short ‘a’, ‘becoming’: one of the twelvefold links of dependent origination
21
《雜阿含經》卷 9（249 經）說：『盡、離欲、滅、息、沒已，有亦不應說，無亦不應說。……離諸虛偽，得般涅槃，此則佛說』
。《福》
22
緣起十二支之一的「有體」bhava
23
cf. Udāna 3.10: bhavataṇhā pahīyati vibhavaṃ nābhinandati ‘craving for existence is given up, and he rejoices not in non-existence’
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

भर्ेिभवर्ो भवर्श्च निर्वाणमजभयं यदि।

भर्ेिभवर्ो भवर्श्च मोक्षतिच्च ि यजज्यिे॥११॥
(Śloka Ma-vipulā)
‿
− ‿ − ¦ −, − − ‿ ¦¦ − − ‿ ‿ ¦ ‿ − ‿ −
bhavedabhāvo
‿ ‿
bhāvaśca nirvāṇamubhayaṃ yadi |
− − ¦ −, − − ‿ ¦¦ − − − ‿ ¦ ‿ − ‿ −
bhavedabhāvo bhāvaśca mokṣastacca na yujyate ||25.11||
rd
√bhū opt 3 sg n sg nom pron adj n sg nom
bhavet abhāvas bhāvas ca nirvāṇam ubhayam yadi |
cd be Nirvāṇa both
m sg nom n sg nom
bhavet abhāvas bhāvas ca mokṣas tat ca na yujyate ||25.11||
deliverance that

若謂於有無，合為涅槃者，
有無即解脫，是事則不然。

如果涅槃能既有又無，
解脫[也]能既有又無，[但]此[說]不合理。

If Nirvāṇa could be both being and non-being,

(then) deliverance could (also) be both being and non-being, (but) that would be inappropriate.
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

भर्ेिभवर्ो भवर्श्च निर्वाणमजभयं यदि।

िविजपविवय निर्वाणमजपविवयोभयं नह िि्॥१२॥
(Śloka Ma-vipulā)
‿
− ‿ − ¦ −, − − ‿ ¦¦ − − ‿ ‿ ¦ ‿ − ‿ −
bhavedabhāvo
‿
bhāvaśca
‿ ‿ ‿
nirvāṇamubhayaṃ
‿ ‿
yadi |
− − − ¦ − − ¦¦ − − − ¦ − −
nānupādāya nirvāṇamupādāyoubhayaṃ hi tat ||25.12||

bhavet abhāvas bhāvas ca nirvāṇam ubhayaṃ yadi |

√pad ger √pad ger (+acc) pron adj n sg acc n sg nom

na anupādāya nirvāṇam upādāya ubhayam hi tat ||25.12||
not (having) depended on (having) depended on both =Nirvāṇa

若謂於有無，合為涅槃者，
涅槃非無受，是二從受生。

如果涅槃能既有又無，
涅槃就非無依取，彼會是依取[有、無]二者。

If Nirvāṇa could be both being and non-being,

Nirvāṇa (will) not be independent of (something else), it (will) be dependent on both (being and non-being).
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

भर्ेिभवर्ो भवर्श्च निर्वाणमजभयं कथम्।

ऄसंतकृ िं च निर्वाणं भवर्वभवर्ौ च संतकृ िौ॥१३॥
(Śloka Ma-vipulā)
‿
− ‿ − ¦ −, − − ‿ ¦¦ − − ‿ ‿ ¦ ‿ − ‿ −
bhavedabhāvo
‿ ‿
bhāvaśca
‿
nirvāṇamubhayaṃ
‿ ‿
katham |
− − ¦ − − − ¦¦ − − − − ¦ − −
asaṃskṛtaṃ ca nirvāṇaṃ bhāvābhāvau ca saṃskṛtau ||25.13||

ind
bhavet abhāvas bhāvas ca nirvāṇam ubhayam katham |
how
√kṛ pp adj n sg nom [dvanda cpd] m du nom √kṛ pp adj n du nom
asaṃskṛtam ca nirvāṇam [bhāva-abhāvau] ca saṃskṛtau ||25.13||
not formed/conditioned being-non-being formed/conditioned

有無共合成，云何名涅槃？
涅槃名無為，有無是有為。

涅槃如何能是既有又無？
涅槃是無爲，[而]有和無[卻是]有爲。

How could Nirvāṇa be both being and non-being?

Nirvāṇa is unconditioned, (whereas) being and non-being are conditioned.
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

भर्ेिभवर्ो भवर्श्च निर्वाण उभयं कथम्।

ियोरे कत्र िवनतित्र्मवलोकिमसोयाथव॥१४॥
(Śloka Ma-vipulā)
‿
− ‿ − ¦ −, − − ‿ ¦¦ − − ‿ ‿ ¦ ‿ − ‿ −
bhavedabhāvo
‿
bhāvaśca
‿ ‿
nirvāṇa ubhayaṃ katham |
‿‿ ‿ ‿
− − − ¦ − − ¦¦ − − ¦ − −
tayorekatra nāstitvamālokatamasoryathā ||25.14||

n sg loc -a u-
bhavet abhāvas bhāvas ca nirvāṇe ubhayam katham |
in Nirvāṇa
m du gen ind n sg nom [dvanda cpd] n du gen pcl
tayos ekatra na astitvam [āloka-tamasos]24 yathā ||25.14||25
of the two in one same place existence of light-and-darkness just like

有無二事共，云何是涅槃？
是二不同處，如明闇不俱。

涅槃中如何能[俱有]有和無？
沒有二者同在一處的存在，正如光明與黑暗那樣。

How could there be both being and non-being (concurrently) within the (one) Nirvāṇa?
There is no existence of the two in the one same place, just as (that of) light and darkness.

24
āloka *m+ ‘splendour’, tamas *n+ ‘darkness’
25
tayor abhāvo hy ekatra prakāśatamasor iva according to《葉》based on Akutobhayā《无畏》; prakāśa *√kāś m+ brightness √kāś
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

िैर्वभवर्ो िैर् भवर्ो निर्वाणनमनि यवञ्जिव।

ऄभवर्े चैर् भवर्े च सव नसद्धे सनि नसध्यनि॥१५॥
(Śloka Ra-vipulā)
− − − −,¦ − ‿ − − ¦¦ − − ‿ ‿ ¦ ‿ − ‿ −
naivābhāvo
‿
naiva
‿
bhāvo
‿
nirvāṇamiti
‿ ‿ ‿
yāñjanā |
− − − ¦ − − ¦¦ − − − ¦ − −
abhāve caiva bhāve ca sā siddhe sati sidhyati ||25.15||

f √añj f sg nom
na eva abhāvas na eva bhāvas nirvāṇam iti yā añjanā26 |
wh expression
m sg loc m sg loc f siddha adj m loc m sg loc √sidh pres 3rd sg
abhāve ca eva bhāve ca sā siddhe sati sidhyati ||25.15||
if non-being if being =añjanā if it establishes establishes

分別非有無，如是名涅槃；
若有無成者，非有非無成。

「涅槃非無非有」[的]表述，
只有當無和有都成立時，彼[才]成立。

The expression ‘Nirvāṇa is neither non-being nor being’

is established only if non-being and being could be established.

26
√añj ‘to cause to appear, made clear’; añjanā (in rhetoric) ‘making clear the meaning of an equivocal expression’
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

िैर्वभवर्ो िैर् भवर्ो निर्वाणं यदि नर्द्यिे।

िैर्वभवर्ो िैर् भवर् आनि के ि ििज्यिे॥१६॥
(Śloka Ra-vipulā)
− − − −,¦ − ‿ − − ¦¦ − − − ‿ ¦ ‿ − ‿ −
naivābhāvo naiva ‿ bhāvo nirvāṇaṃ yadi vidyate ||
− − − − ,¦ − − ‿ ¦¦ ‿ ‿ − ‿ ¦ ‿ − ‿ −
naivābhāvo naiva bhāva iti kena tadajyate ||25.16||
√vid pass
na eva abhāvas na eva bhāvas nirvāṇam yadi vidyate ||
‘there is’
ka inst n sg nom √añj/aj pass 3rd sg
na eva abhāvas na eva bhāva iti kena tat ajyate ||25.16||
by what that made evident

若非有非無，名之為涅槃，
此非有非無，以何而分別？

如果涅槃爲非有非無，
「非有非無」以什麽被彰顯？

If Nirvāṇa were neither being nor non-being,

(then) by what is ‘neither being nor non-being’ made evident?
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

परं निरोधवद्भगर्वि् भर्िीत्येर् िोह्यिे।

ि भर्त्यजभयं चेनि िोभयं चेनि िोह्यिे॥१८॥
(Śloka Bha-vipulā)
‿
− ‿ − ¦ − ‿ ‿ − ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
paraṃ nirodhādbhagavān
‿‿ ‿ ‿ ‿
bhavatītyeva
‿ ‿ ‿
nohyate |
− ¦ − − ¦¦ − − − ¦ − −
na bhavatyubhayaṃ ceti nobhayaṃ ceti nohyate ||25.17||

pcl (+abl) nis-√rudh m/n sg abl ~at m sg nom √bhū pres 3rd sg √vaḥ pass 3rd sg
param nirodhāt bhagavān bhavati iti eva na uhyate27 |
afterward fr. cessation Bhagavan exists is shown/displayed

na bhavati ubhayam ca iti na ubhayam ca iti na uhyate ||25.17||

如來滅度後，不言有與無，
亦不言有無，非有及非無。

「世尊滅度後存在」[之説]沒被顯示，
「不存在」、「兩者」28、「非兩者」29[之説]沒也被顯示。30

‘After cessation the Bhagavan exists’ is not demonstrated31;

also not demonstrated are: ‘exists not’, ‘both (exists and exists not)’, ‘neither (exists nor exists not)’. 32

27
表現される《三枝》; note ABh《无畏》has na-ajyate ‘not made evident’《葉》
28
既存在又不存在
29
既不存在又非不存在
30
典型的四句邏輯 catuṣkoṭi (tetralemma) 參閲 22.11
31
meaning: ‘not made evident’ which is =ajyate as per note 27
32
typical case of catuṣkoṭi (tetralemma) cf verse 22.11
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

निष्ठमविोऽनप भगर्वि् भर्िीत्येर् िोह्यिे।

ि भर्त्यजभयं चेनि िोभयं चेनि िोह्यिे॥१८॥
(Śloka Na-vipulā)
− ‿ − − ¦ ‿ ‿ ‿ − ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
tiṣṭhamāno'pi
‿‿ ‿ ‿
bhagavān
‿ ‿
bhavatītyeva
‿ ‿ ‿
nohyate |
− ¦ − − ¦¦ − − ¦ − −
na bhavatyubhayaṃ ceti nobhayaṃ ceti nohyate ||25.18||

√sthā pmp m sg nom

tiṣṭhamānas api bhagavān bhavati iti eva nohyate33 |
remaining (in this world)

na bhavati ubhayam ca iti na ubhayam ca iti nohyate ||25.18||

如來現在時，不言有與無，
亦不言有無，非有及非無。

「世尊在世時存在」[之説]沒被顯示，
「不存在」、「兩者」、「非兩者」[之説]，也沒被顯示。

‘While (still) remaining (in this world), the Bhagavan exists’, is not demonstrated too,
also not demonstrated are: ‘exists not’, ‘both (exists and exists not)’, ‘neither *exists nor exists not+’.

33
note ABh《无畏》has na-ajyate ‘not made evident’《葉》
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

ि संसवरतय निर्वाणववत्कनचिनति नर्शेषणम्।

ि निर्वाणतय संसवरववत्कनचिनति नर्शेषणम्॥१९॥
(Śloka Pathyā)
‿
− − − ¦ ‿ − − − ¦¦ − ‿ − ‿ ¦ ‿ − ‿ −
na saṃsārasya
‿
nirvāṇātkiṃcidasti
‿ ‿ ‿ ‿ ‿
viśeṣaṇam |
− − − ¦ − − − ¦¦ − − ¦ − −
na nirvāṇasya saṃsārātkiṃcidasti viśeṣaṇam ||25.19||

√sŗ m sg gen (+√as) n sg abl ipn n sg nom √as √śiṣ n sg nom

na saṃsārasya nirvāṇāt kiṃcid asti viśeṣaṇam |
Saṃsāra (has) from Nirvāṇa whatever ‘is’ distinction
m sg abl
na nirvāṇasya saṃsārāt kiṃcid asti viśeṣaṇam ||25.19||
from Saṃsāra

涅槃與世間，無有少分別；
世間與涅槃，亦無少分別。

輪回較之涅槃，沒有任何差別；
涅槃較之輪回，[也]沒有任何差別。34

Saṃsāra has no distinction whatsoever from Nirvāṇa,

nor Nirvāṇa any distinction from Saṃsāra.

34
[輪回]的生死動亂是如幻而空寂的，此涅槃的空靜也是如幻而空寂的，二者都如幻如化而同樣的性空寂滅，所以[下頌]說：涅槃的究極(究竟、
邊際、本際、終際、真實、實際) 與輪回的究極，確無毫釐差別。據《福》
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

निर्वाणतय च यव कोट ः कोट ः संसरणतय च।

ि ियोरन्िरं ककनचत्सजसक्ष्ू ममनप नर्द्यिे॥२०॥
(Śloka Pathyā)
− − − ‿ ¦ ‿ − − − ¦¦ − − − ‿ ¦ ‿ − ‿ −
nirvāṇasya
‿‿
ca yā
‿
koṭiḥ koṭiḥ saṃsaraṇasya ca |
‿ ‿‿ ‿ ‿
− − ¦ − − − ¦¦ − ¦ − −
na tayorantaraṃ kiṃcitsusūkṣmamapi vidyate ||25.20||

f f sg nom
nirvāṇasya ca yā koṭis35 koṭis saṃsaraṇasya ca |
=koṭi edge/point
n du gen n sg nom ipn n adj n sg nom
na tayor antaram kiṃid susūkṣmam api vidyate ||25.20||
of both gap/difference any very subtle

涅槃之實際，及與世間際，
如是二際者，無毫釐差別。

彼涅槃的究極36即是輪回的究極。
兩者的任何最細微間隙並不可得。

The very edge of Nirvāṇa is also the very edge of Saṃsāra.

There is not any subtlest gap of the two.

35
koṭi *f+ ‘edge or point, the very limit or end’, cf. Chapter 11 ‘Examination of the Anterior and Posterior Edges (of Saṃsāra)’
36
本際、終際，參閲 《觀本際品第十一》
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

परं निरोधविन्िवद्यवः शवश्विवद्यवश्च िृष्टयः।

निर्वाणमपरवन्िं च पूर्वान्िं च समवनििवः॥२१॥
(Śloka Ma-vipulā)
‿
− ‿ − ¦ −, − − − ¦¦ − ‿ − − ¦ ‿ − ‿ −
paraṃ nirodhādantādyāḥ
‿‿ ‿ ‿
śāśvatādyāśca
‿ ‿ ‿
dṛṣṭayaḥ |
−− ¦ − − ¦¦ − − − ¦ − −
nirvāṇamaparāntaṃ ca pūrvāntaṃ ca samāśritāḥ ||25.21||

ind(+abl) m/n sg abl m/n f pl nom √śiṣ n f pl nom dṛṣṭi f pl nom

param nirodhāt [anta37-ādyās]38 [śāśvata-ādyās] ca dṛṣṭayas |
afterward fr. cessation end-limit and so on eternity and so on opinions/views
n sg acc m sg acc m sg acc √śri āśrita pp (verb) f pl nom
nirvāṇam aparāntam39 ca pūrvāntam ca samāśritās ||25.21||
Nirvāṇa the future the past rested/depended on

滅後有無等，有邊等常等，
諸見依涅槃，未來過去世。

[世尊]滅度後[的有無等]、盡40等、常等諸見解，
[分別]依屬於涅槃、後際和前際[的考察]。41

The views: ‘beyond cessation (of the Bhagavan)’, ‘end-limit and so on’, ‘eternity and so on’,
rested (respectively) on (examinations of) Nirvāṇa, (the edge of) the future, and (the edge of) the past. 42

37
’limit, end, death’
38
ādya *adj, ̶ o+ =ādi; *bahu cpd+ used as substantive
39
from apara-anta (‘having nothing beyond-the end’), MW: extreme end or term, BHS: future; contrast pūrvānta BHS only: ‘the past’
40
盡頭、邊際 anta
41
涅槃的「有」、「無」、「亦有亦無」、「非有非無」；後際的「盡」、「無盡」、
「亦盡亦無盡」
、「非盡非無盡」；前際的「常」
、「無常」、「亦常亦無常」、
「非常非無常」；[分別]依屬於涅槃、後際和前際三個論題；這些四句分別都不合理。據《葉》和《福》
42
the views are: 1. on Nirvāṇa: ‘exists’, ‘not exists’, ‘both’ and ‘neither’; on Future: ‘with end-limit’, ‘without’, ‘both’ and ‘neither’; and on
Past: ‘with eternity’, ‘without’, ‘both’ and ‘neither’ (Trans. from above note)
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

शून्येषज सर्ाधमेषज दकमिन्िं दकमन्िर्ि्।

दकमिन्िं चवन्िर्च्च िविन्िं िवन्िर्च्च दकम्॥२२॥
(Śloka Ra-vipulā)
− − ‿ − ¦ ‿ − − ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
śūnyeṣu ‿sarvadharmeṣu
‿
kimanantaṃ kimantavat |
− −, ¦ − ‿ − ‿ ¦¦ − − − − ¦ ‿ − ‿ −
kimanantaṃ cāntavacca nānantaṃ nāntavacca kim ||25.22||

~ya adj m sg loc pron adj [karma cpd] m sg loc n sg nom adj n sg nom adj n sg nom
śūnyeṣu [sarva-dharmeṣu] kim anantam kim antavat |
being empty all -while dharma what endless having an end, limited

kim anantam ca antavat ca43 na anantaṃ na antavat ca kim ||25.22||

一切法空故，何有邊無邊？
亦邊亦無邊，非有非無邊。

既然一切法為空，那麽，何者為無盡？何者為有盡？
何者既無盡又有盡？何者為非無盡又非有盡？

All dharmas being empty, what is without an end (and) what is with an end?
And what is without-and-with an end? And what is neither without nor with an end?

43
emended from kim anantam antavat ca on metrical and philological grounds (MacDonald 2007)
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

कक ििेर् दकमन्यवत्क शवश्विं दकमशवश्विम्।

ऄशवश्विं शवश्विं च कक र्व िोभयमप्यिः॥२३॥
(Śloka Ra-vipulā)
− ‿ − ‿ ¦ ‿ − − − ¦¦ − ‿ − ‿ ¦ ‿ − ‿ −
kiṃ tadeva
‿ ‿
kimanyatkiṃ śāśvataṃ kimaśāśvatam |
− −, ¦ − ‿ − ‿ ¦¦ − − − ‿ ¦ ‿ − ‿ −
aśāśvataṃ śāśvataṃ ca kiṃ vā nobhayamapyataḥ ||25.23||

pron adj n sg nom √śiṣ adj n sg nom

kim tat eva kim anyat kim śāśvatam kim aśāśvatam |
other eternal
pcl pron adj n sg nom ind
aśāśvatam śāśvatam ca kim vā na ubhayam api atas ||25.23||
not both hence

何者為一異？何有常無常？
亦常亦無常？非常非無常？

何者即彼[自身]？何者異於[彼自身]？何者為常？何者為非常？
何者既常又非常？或由是兩者皆非？

What is just it(self)? What is other than (itself)? What is eternal? What is non-eternal?
What is eternal-and-non-eternal? Or hence neither?
Mūlamadhyamakakārikā《中論頌》 Chapter 25 22.12.2016

सर्ोपलम्भोपशमः प्रपञ्चोपशमः नशर्ः।

ि क्वनचत्कतयनचत्कनश्चद्धमो बजद्धि
े िेनशिः॥२४॥
(Śloka Bha-vipulā)
− − ‿ − ¦ − ‿ ‿ − ¦¦ ‿ − − ‿ ¦ ‿ − ‿ −
sarvopalambhopaśamaḥ
‿ ‿
prapañcopaśamaḥ
‿ ‿
śivaḥ |
− − − ¦ − − − ¦¦ − − − − ¦ − −
na kvacitkasyacitkaściddharmo buddhena deśitaḥ ||25.24||

pron adj √labh m sg nom √śam m sg nom m [tatpu cpd] m sg nom adj m sg nom
[sarva-upalambha44-upaśamas]45 [prapañca-upaśamas] śivas |
all apperception growing calm (of) hypostatization -growing calm auspicious
pcl ind ipn m sg gen ipn m sg nom m sg nom m sg inst √diś pp sg nom
na kvacid kasyacid kaścid dharmas buddhena deśitas ||25.24||
no wherever as for whoever whatsoever dharma by Buddha taught

諸法不可得，滅一切戲論，
無人亦無處，佛亦無所說。

一切認知所得46的熄滅[和]戯論的熄滅是吉祥的。
無論於何處、[對]何者，沒有佛陀所教示的任何法。

Calming of all apperception (and) calming of hypostatization is auspicious.

No dharma whatsoever is taught by the Buddha to whoever and wherever.

44
BHS: ‘mental perception or apperception, realization by the intellect’; MW: 1. ’obtainment’, 2. ’perceiving, ascertaining’
45
*tatpu cpd+ first member sarva-upalambha (itself *karma cpd+) in *gen+ sense: ‘(calming) of all apperception’
46
upalambha 二意：1.「有所得」《三枝》、《葉》obtainment, 2.「認知」apperception；這裏合譯爲「認知所得」