Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.

2016

तथागतपरीक्षा द्वाविंशिततमं प्रकरणम् नागार्ुुन कृ त

m √īkș f sg nom num ord n n sg nom m sg voc √kṛ pp
tathāgata-parīkṣā dvāviṃśatitamaṃ prakaraṇam nāgārjuna kṛta
=Buddha examination twenty second exposition Nāgārjuna 龍樹 composed

《第二十二品如來 的考察》 1 2

Examination of the Tathāgata3

स्कन्धा न नान्यः स्कन्धेभ्यो नािस्मन् स्कन्धा न तेषु सः।

तथागतः स्कन्धिंान्न कतमो नु तथागतः॥१॥
(Śloka Ma/Ra-vipulā)
− − ‿ − ¦ −, − − − ¦¦ − − − − ¦ ‿ − ‿ −
skandhā na nānyaḥ
‿ ‿
skandhebhyo nāsmin skandhā na teṣu saḥ |
− −,¦ − ‿ − ‿ ¦¦ ‿ ‿ − ‿ ¦ ‿ − ‿ −
tathāgataḥ skandhavānna katamo nu tathāgataḥ ||22.1||

m pl nom pron adj m (+abl) m pl abl ayam m sg loc m pl nom m pl loc m sg nom
skandhā na na anyas skandhebhyas na asmin skandhā na teṣu sas |
the five aggregates other than aggregates in this (Tathāgata) aggregates in those =Tathāgata
m sg nom ~vat sfx m sg nom pron adj m sg nom pcl
tathāgatas skandhavāt na katamas nu4 tathāgatas ||22.1||
Tathāgata the one possessing aggregates what (of many) then

非陰非離陰，此彼不相在；
如來不有陰，何處有如來？

[如來]非五蘊、不異五蘊，[如來]中沒有[五蘊]，
彼不在那些[五蘊]中,如來[也]非具備五蘊者,那什麽是如來?5

(Tathāgata) is not Skandha, not other than Skandha, in this (Tathāgata) there is no Skandha,
he is not in the Skandha, (and) Tathāgata is not one that possesses Skandha. Now what is Tathāgata? 6

1
聖者龍樹造．後秦．鳩摩羅什譯《十住毘婆沙論》卷 1〈2 入初地品〉（大正 26，25a23-b13）：「如來者，『如』名為實，
『來』名為至；至真實中
故，名為如來；龍樹菩薩造．後秦．鳩摩羅什譯《大智度論》卷 2〈1 序品〉 （大正 25，71b16-19）：「云何名多陀阿伽陀？如法相解；如法相說；
如諸佛安隱道來，佛亦如是來，更不去後有中，是故名多陀阿伽陀。」 《福》
2
<觀如來品第二十二>《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一品。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)。所以有此四品的次第。《福》
3
tathā-gata ‘thus gone’ or tathā-āgata ‘thus come’, is an epithet for a Buddha (i.e. an awaken ‘person’ – the five-fold aggregate Skandha);
this Chapter examines Tathāgata and Skandha.
4
emended from katamo'tra on philological grounds (Ye Shaoyong 2011)
5
這是典型的五種推求 pañcadhā mṛgyamāṇa（參考 10.14 頌）
6
this is a typical case of five-fold examination pañcadhā mṛgyamāṇa cf verses 22.8 and 10.14
Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.2016

बुद्धः स्कन्धानुपादाय यदद नािस्त स्िंभािंतः।

स्िंभािंतश्च यो नािस्त कु तः स परभािंतः॥२॥
(Śloka Pathyā)
− − − − ¦ ‿ − − ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
buddhaḥ skandhānupādāya
‿ ‿ ‿
yadi nāsti svabhāvataḥ |
‿ ‿ ‿‿ ‿ ‿
− − ¦ − − ¦¦ − ¦ − −
svabhāvataśca yo nāsti kutaḥ sa parabhāvataḥ ||22.2||

m pl acc upa-√dā ger (+acc) ~tas sfx prep adv (abl)

buddhas skandhān upādāya7 yadi na asti svabhāvatas |
aggregates dependent on thru. own-being
ind ~vat sfx adj m sg abl
svabhāvatas ca yas na asti kutas sa parabhāvatas ||22.2||
whence thru other-own-existence

陰合有如來，則無有自性；
若無有自性，云何因他有？

佛若依托8五蘊，就不以自性9有。
不以自性有者，如何以他性10有？

If a Buddha is dependent on Skandha, (his being) is not through own-being11.

And how could that, (whose being) is not through own-being, (come to be) through other’s own-being?

7
MW: ‘having acquired’; BHS: special sense, with preceding *acc+ ‘on the ground of’, ‘because of’; =dependent on
8
upādāya 依托、取用二義《葉》
9
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)。
10
「他性」其他五蘊的自性
11
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 note 9)
Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.2016

प्रतीत्य परभािंं यः स नात्मेत्युपपद्यते।

यश्चानात्मा स च कथं भििंष्यित तथागतः॥३॥
(Śloka Na-vipulā)
‿
− ‿ ‿ ¦ ‿ − − − ¦¦ ‿ − − ‿ ¦ ‿ − ‿ −
pratītya parabhāvaṃ
‿‿‿
yaḥ sa nātmetyupapadyate |
‿ ‿‿ ‿ ‿
−− −−¦ − ¦¦ − ¦ − −
yaścānātmā sa ca kathaṃ bhaviṣyati tathāgataḥ ||22.3||

ger (+acc) m sg acc m m ~an m sg nom pcl √pad pres 3rd sg

pratītya parabhāvam yas sa na ātmā iti12 upapadyate |
dependent on other-own-being wh. ‘that’ self so-called tenable/valid
fut 3rd sg
yas ca anātmā sa ca katham bhaviṣyati tathāgatas ||22.3||
will be

法若因他生，是即非有我；
若法非我者，云何是如來？

緣他性有者，不可稱爲「我」13；
彼無我者，如何會是如來14？

It is untenable to call that, which is dependent on other’s own-being, ‘Self’.

How could that which is without Self a Tathāgata15?

12
emended from so'nātmety (Ye 2011) 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
13
「我」指自體成立 《葉》
14
指真實[自性實有]的如來《福》
15
meaning: an ultimately real and substantive Tathāgata
Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.2016

यदद नािस्त स्िंभािंश्च परभािंः कथं भिंेत्।

स्िंभािंपरभािंाभ्यामृते कः स तथागतः॥४॥
(Śloka Pathyā)
‿‿
− − ¦ ‿ − − ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
yadi nāsti ‿
svabhāvaśca
‿‿ ‿
parabhāvaḥ
‿
kathaṃ bhavet |
‿ ‿ ‿
− ¦ − − − ¦¦ − − ¦ − −
svabhāvaparabhāvābhyāmṛte kaḥ sa tathāgataḥ ||22.4||

opt 3rd sg
yadi na asti svabhāvas ca parabhāvas katham bhavet |
could be
[dvanda cpd] m du abl ind (+abl) ipn m
[svabhāva-parabhāvābhyām] ṛte16 kas sa tathāgatas ||22.4||
own-and-other-own-being without who ‘he’

若無有自性，云何有他性？
離自性他性，何名為如來？

如果沒有自性，他性如何有？
離開自性、他性，彼如來會是什麽？

If there is no own-being, how could there be other’s own-being?

Without own-being-and-other’s-own-being what can a Tathāgata be? 17

16
√ṛ ṛta *pp+ without
17
meaning: what can an ultimately real and substantive Tathāgata be?
Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.2016

स्कन्धान् यद्यनुपादाय भिंेत्किश्चत्तथागतः।

स इदानीमुपादद्यादुपादाय ततो भिंेत्॥५॥
(Śloka Pathyā)
− − − ‿ ¦ ‿ − − ‿ ¦¦ ‿ − − − ¦ ‿ − ‿ −
skandhān‿yadyanupādāya
‿ ‿
bhavetkaścittathāgataḥ
‿ ‿ ‿ ‿
|
− − ¦ − − − ¦¦ − − ¦ − −
sa idānīmupādadyādupādāya tato bhavet ||22.5||
rd
m pl acc ger (+acc) √bhū opt 3 sg ipn
skandhān yadi anupādāya bhavet kaścid tathāgatas |
aggregates not dependent on cd. be a certain
ind upa-ā-√dā (3U) opt 3rd sg ger pcl opt 3rd sg
sa idānīm upādadyāt upādāya18 tatas bhavet ||22.5||
right now could depend on having depended on thereupon cd. be

若不因五陰，先有如來者，
以今受陰故，則說為如來。

如果不依取五蘊，能有某個如來，
彼現時即能依取[五蘊]，依取之後由此而有。19

If not dependent on Skandha, there could be a certain Tathāgata,

he could (then) right away depend on (Skandha). Thereupon, having depend on (it), he could come to be. 20

18
*ger+ used without an object, but skandhān *acc+ is implied here
19
敘述外人的意見：我說的如來，「不」是「因五陰」而有的，是在五陰之外，預「先」就「有」這「如來」的存在。不過沒有受陰之前，我們不
知道有這如來性存在；現在「受」了這五「陰」，依蘊安立，所以我們就「說」他「為如來」。《福》；もしももろもろの構成要素(五蘊)に依存する
ことなく，なんらかの如來が存在するならば，それ(如來)は，今こそ依存するであろう。依存して，そこで〔その如來が〕存在するであろう。
《三枝》
20
this verse reiterates the proposition of others (Trans. of above note)
Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.2016

स्कन्धांश्चाप्यनुपादाय नािस्त किश्चत्तथागतः।

यश्च नास्त्यनुपादाय स उपादास्यते कथम्॥६॥
(Śloka Pathyā)
− − − ‿ ¦ ‿ − − ‿ ¦¦ − ‿ − − ¦ ‿ − ‿ −
skandhāṃścāpyanupādāya
‿ ‿ ‿ ‿ ‿‿
nāsti kaścittathāgataḥ
‿ ‿
|
− − ¦ − − ¦¦ − −¦ − −
yaśca nastyanupādāya sa upādāsyate katham ||22.6||

m pl acc pcl pcl ger (+acc) ipn

skandhān ca api anupādāya na asti kaścit tathāgatas |
aggregates and also independent of any
m ger m upa-ā-√dā fut 3rd sg
yas ca na asti anupādāya21 sa upādāsyate katham ||22.6||
who independent of he will depend on

今實不受陰，更無如來法，
若以不受無，今當云何受？

再者，如果不依取五蘊，沒有任何如來，
[那麽，]不依取[五蘊]就無彼，[如來]又如何會依取[五蘊]？

Furthermore, if independent of Skandha, there is not any Tathāgata,

(then) how could he, who does not exist without being dependent on (Skandha), come to depend on (it)?

21
*ger+ used without an object, but skandhān *acc+ is implied here
Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.2016

न भिंत्यनुपादत्तमुपादानं च ककचन।
न चािस्त िनरुपादानः कथंचन तथागतः॥७॥
(Śloka Pathyā)
‿‿
− ‿ ¦ ‿ − − ‿ ¦¦ ‿ − − − ¦ ‿ − ‿ −
na bhavatyanupādattamupādānaṃ
‿ ‿‿ ‿ ‿ ‿‿ ‿ ‿
ca kiṃcana |
− ¦ − − − ¦¦ − ¦ − −
na cāsti nirupādānaḥ kathaṃcana tathāgataḥ ||22.7||

pres 3rd sg upa-ā-√dā datta pp n sg nom n sg nom ipn

na bhavati anupādattam upādānam22 ca kiṃcana |
to be without the grasped grasping any
adj m sg nom ind m sg nom
na ca asti nirupādānas kathaṃcana tathāgataḥ ||22.7||
free from clinging in any way Tathāgata

若其未有受，所受不名受，
無有無受法，而名為如來？

沒有所取，就沒有任何取[蘊]。
沒有取[蘊]的如來，無論如何都不存在。23

Without what is grasped, there isn’t any grasping (i.e. Skandha).

A Tathāgata free from clinging (to Skandha) does not exist in any way.

22
i.e. the five-fold Skandha which are the basis of clinging to existence
23
[有]所依托、[有]所取用的，才能稱爲取蘊。《葉》；まだ依存していないものは，存在しない。また依存するということも，どのようにしても
〔決して存在しない〕。また依存することのない如來も，どのようにしても決して存在しない。《三枝》
Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.2016

तत्त्िंान्यत्िंेन यो नािस्त मृग्यमाणश्च पञ्चधा।

उपादानेन स कथं प्रज्ञप्येत तथागतः॥८॥
(Śloka Na-vipulā)
− − − − ¦ ‿ − − ‿ ¦¦ − ‿ − − ¦ ‿ − ‿ −
tattvānyatvena
‿
yo‿nāsti
‿‿
mṛgyamāṇaśca
‿ ‿ ‿
pañcadhā |
−−−¦ − ¦¦ − − − ¦ − −
upādānena sa kathaṃ prajñapyeta tathāgataḥ ||22.8||

~tva n sg nom ~tva n sg inst m sg nom √mṛg ppp m sg nom ind

[tattva-anyatvena]24 yas na asti mṛgyamāṇas25 ca pañcadhā |
for reason of-‘suchness’-and-otherness wh is being investigated five-fold
n sg inst m √jñā cau pass opt 3rd sg m sg nom
upādānena26 sa katham prajñapyeta tathāgatas ||22.8||
through grasping =Tathāgata cd be made known Tathāgata

若於一異中，如來不可得，
五種求亦無，云何受中有？

通過[與五蘊的]同一性及相異性，被五種推求[後]
都不存在的彼如來，如何能以取[蘊]使其被施設？

How could a Tathāgata which is not to be, having been investigated five-fold for (its) oneness and distinctness
(with Skandha), be made known through grasping (i.e. Skandha)?

24
tattva-anyatva *dvanda cpd+, tattva lit. ‘that-ness’, ‘such-ness’; anyatvena *inst of reason+ ‘on account of suchness-and-otherness’
25
present passive participle form from passive stem mṛgya, mṛgyamāṇaḥ pañcadhā (see note 5)
26
upādānena *inst of reason+ ‘through grasping’
Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.2016

यदपीदमुपादानं तत्स्िंभािंान्न ििंद्यते।

स्िंभािंतश्च यन्नािस्त कु तस्तत्परभािंतः॥९॥
(Śloka Pathyā)
‿‿
− ‿ ¦ ‿ − − − ¦¦ − ‿ − − ¦ ‿ − ‿ −
yadapīdamupādānaṃ
‿ ‿ ‿
tatsvabhāvānna
‿ ‿ ‿ ‿ ‿
vidyate |
− − ¦ − − ¦¦ − − ¦ − −
svabhāvataśca yannāsti kutastatparabhāvataḥ ||22.9||

n sg nom n sg nom n sg nom n sg nom ~vat m sg abl √vid pass

yat api idam upādānam tat svabhāvāt na vidyate27 |
wh this grasping that thru. own-being ‘is found’
~tas prep adv (abl) ~tas prep adv (abl)
svabhāvatas ca yat na asti kutas tat parabhāvatas ||22.9||
thru. own-being thru. other-own-being

又所受五陰，不從自性有，
若無自性者，云何有他性？

彼作為此取[蘊]者，不以自性有。
不以自性有者，如何以他性[有]？

That which is this grasping (i.e. Skandha), is not found through own-being.
And how could that which is not to be through own-being, (come to be) through other’s own-being?

27
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 22 08.12.2016

एिंं शून्यमुपादानमुपादाता च सिंुशः।

प्रज्ञप्येत च शून्येन कथं शून्यस्तथागतः॥१०॥
(Śloka Pathyā)
− − − ‿ ¦ ‿ − − ‿ ¦¦ ‿ − − − ¦ ‿ − ‿ −
evaṃ śūnyamupādānamupādātā
‿ ‿ ‿ ‿
ca sarvaśaḥ |
‿ ‿
−−− ¦ − − ¦¦ − − − ¦ − −
prajñapyeta ca śūnyena kathaṃ śūnyastathāgataḥ ||22.10||

pcl adj n sg nom n sg nom upa-ā-√dā dātṛ m sg nom ind

evam śūnyam upādānam upādātā ca sarvaśas |
as such empty grasping grasper altogether
√jñā cau pass opt 3rd sg ~yam n sg inst adj m sg nom m sg nom
prajñapyeta28 ca śūnyena29 katham śūnyas tathāgatas ||22.10||
cd. be made known by emptiness empty Tathāgata

以如是義故，受空受者空，
云何當以空，而說空如來？

如是，取與取者皆空。
空的如來，如何能以空性使其被施設?

As such, grasping and grasper are altogether empty.

How could a Tathāgata that is empty be made known by means of emptiness?

28
emended from prajñapyate on philological grounds (see MacDonald 2007)
29
śūnyam *n+ =śūnyatā *f+ ‘emptiness’
Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.2016

शून्यिमत्यप्य ऄप्यिंक्तव्यमशून्यिमित िंा भिंेत्।

उभयं नोभयं चेित प्रज्ञप्त्यथं तु कथ्यते॥११॥
(Śloka Pathyā)
− ‿ ‿ ‿ ¦ ‿ − − ‿ ¦¦ ‿ − ‿ ‿ ¦ ‿ − ‿ −
śūnyamityapyavaktavyamaśūnyamiti
‿‿ ‿ ‿ ‿
vā bhavet |
− − ¦ − − − ¦¦ − − − − ¦ − −
ubhayaṃ nobhayaṃ ceiti prajñaptyarthaṃ tu kathyate ||22.11||
rd
n sg nom √vac fpp n nom sg opt 3 sg
śūnyam iti api avaktavyam30 aśūnyam iti vā bhavet |31
emptiness not to be called shd be
pron adj n sg nom pcl n sg nom cau f sg nom n sg nom pcl √kath pass 3rd sg
ubhayam na ubhayam ca iti [prajñapti32-artham]33 tu kathyate ||22.11||
both not both provisional designation -for sake of but is spoken of

空則不可說，非空不可說，
共不共叵說，但以假名說。

不可說「空」，也不可說「非空」，
也不是「兩者」與「非兩者」；只為[假名]施設而說。34

Neither to be called ‘emptiness’ nor ‘not-emptiness’,

nor ‘both’, (nor) ‘neither’. It is spoken of only as provisional designation. 35

30
emended from śūnyam iti na vaktavyam on philological and metrical grounds i.e. invalid 2nd & 3rd syllables short (MacDonald 2007)
31
‘neither…nor’ construction: ‘api+negated (optative) participle+vā+optative verbal form’ (MacDonald 2007)
32
prajñapti *cau, f sg nom+ from prajñapayati *cau pres 3rd sg+ ‘to make known’; BHS: ‘making known, manifestation in words’ (from Pāli
paññatti *f+ which also means ‘concept, notion’); Han-Rudolf Kantor: ‘false or provisional designation’;「想定(仮に說く)」《三枝》
33
prajñapti-arthaṃ *tatpu cpd+ first member prajñapti *gen+ sense: ‘(for the sake) of provisional designation’
34
四句邏輯 tetralemma 的應用
35
note that employed here is the catuṣkoṭi logic (i.e. tetralemma or four alternatives)
Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.2016

शाश्वताशाश्वताद्यत्र कु तः शान्ते चतुष्टयम्।

ऄन्तानन्तादद चाप्यत्र कु तः शान्ते चतुष्टयम्॥१२॥
(Śloka Pathyā)
− ‿ − − ¦ ‿ − − ‿ ¦¦ ‿ − − − ¦ ‿ − ‿ −
śāśvatāśāśvatādyatra
‿
kutaḥ śānte‿catuṣṭayam
‿ ‿ ‿
|
− − − − ¦ − − ¦¦ − − − ¦ − −
antānantādi cāpyatra kutaḥ śānte catuṣṭayam ||22.12||
o
√śiṣ n [bahui cpd] adj n sg nom ādi pcl √śam pp sg loc n sg nom
[śāśvata-aśāśvata-ādi] atra kutas śānte catuṣṭayam36 |
perpetuity -non-perpetuity -etc. there in the pacified the fourfold
o
m [bahui cpd] adj n sg nom,
[anta-ananta-ādi] ca api atra kutas śānte catuṣṭayam ||22.12||
the end-endless-etc.

寂滅相中無，常無常等四；
寂滅相中無，邊無邊等四。

寂滅中何來常與無常等四[句邏輯]？
寂滅中何來盡與無盡等四[句邏輯]？37

In the pacified, how could there be the fourfold (logic of) perpetuity-non-perpetuity-and so on?
And also in the pacified, how could there be the fourfold (logic of) end-endless-and so on? 38

36
the four-fold logic catuṣkoṭi (i.e. tetralemma or four alternatives)
37
指如來自性寂滅，於前際沒有常、無常、亦常亦非常、非常非無常的論斷，於後際沒有盡、無盡、亦盡亦非盡、非盡非無盡的論斷《葉》
38
’the pacified’ refers to the Tathāgata; the fourfold logic is: ‘perpetual/end, non-perpetual/endless, both and neither’, etc.
Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.2016

घनग्राहो गृहीतस्तु येनास्तीित तथागतः।

नास्तीित िंा कल्पयन् स िनिंृुतस्य ििंकल्पयेत्॥१३॥
(Śloka Ra-vipulā)
‿
− − − ¦ ‿ − − ‿ ¦¦ ‿ − − ‿ ¦ ‿ − ‿ −
ghanagrāho gṛhītastu yenāstīti tathāgataḥ |
− − ‿ − ,¦ − ‿ − ‿ ¦¦ − ‿ − ‿ ¦ ‿ − ‿ −
nāstīti vā kalpayan sa nirvṛtasya vikalpayet ||22.13 ||
o
√han √grah adj m √grah pp m nom m sg inst pres 3rd sg m sg nom
[ghana39-grāhas]40 gṛhītas tu yena asti iti tathāgataḥ41 |
full of grasping is perceived by whom be Tathāgata
pcl pres 3rd sg √kḷp cau pap m sg nom m √vṛt pp adj m sg gen √kḷp opt 3rd sg
na asti iti vā kalpayan42 sa nirvṛtasya vikalpayet ||22.13 ||43
not be conceptualizing he ‘one that has ceased’ wd. presuppose

邪見深厚者，則說無如來，
如來寂滅相，分別有亦非。

那個帶深厚執着去理解如來的人，
在計執時，會對已入涅槃者[如來]分別有或無。44

He, (mind) fully-grasping, by whom Tathāgata is perceived, while conceptualizing,

would presuppose the one who has entered nirvāṇa (i.e. the Tathāgata) to be ‘is’ or ‘is not’. 45

39
√han ‘to come into contact with’ (not the usual meaning ‘to kill’), ghana in cpd: ‘full of, densely filled with’
40
*bahu cpd+ as *adj+ for sa
41
emended as per de Jong from yena grāho gṛhītastu ghano'stīti tathāgataḥon philological grounds (MacDonald 2007)
42
kalpayati *cau+ ‘to declare or consider as’
43
emeded from nāstīti sa vikalpayannirvṛtasyāpi kalpayet on metrical and philological grounds (MacDonald 2007)
44
他讀：那個執着深厚的人，執着如來是有，而於[如來]涅槃後，執着[如來]即是無。
《葉》據《明句》
45
alternative reading: ‘He, (mind) fully-grasping, by whom the Tathāgata is perceived as ‘is’ , would presuppose the (Tathāgata) who has
entered nirvāṇa as ‘is not’ while conceptualizing’ PSP (Trans. from above note)
Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.2016

स्िंभािंतश्च शून्येऽवस्मिश्चन्ता नैिंोपपद्यते।

परं िनरोधाद्भिंित बुद्धो न भिंतीित िंा॥१४॥
(Śloka Bha-vipulā)
‿
− ‿ − ¦ ‿ − − − ¦¦ − − − − ¦ ‿ − ‿ −
svabhāvataśca
‿ ‿
śūnye'smiṃścintā
‿‿‿
naivopapadyate |
‿‿ ‿ ‿
− −¦− ¦¦ − − ¦ − −
paraṃ nirodhādbhavati buddho na bhavatīti vā ||22.14||

~tas prep adv (abl) adj n sg loc m sg loc -ṃś- f sg nom pcl √pad pres 3rd sg
svabhāvatas ca śūnye asmin cintā na eva upapadyate |
’from’ own-being this being empty thought such arises
ind (+abl) √rudh n sg abl
param nirodhāt bhavati buddhas na bhavati iti vā ||22.14||
after cessation

如是性空中，思惟亦不可，
如來滅度後，分別於有無。

既然此[如來]以自性空，如是想法不會生起：
佛陀滅度後，「存在」或「不存在」。

This (Tathāgata) being empty of own-being, such thought never arises:

(that) the Buddha ‘exists’ or ‘not exists’ after cessation.
Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.2016

प्रपञ्चयिन्त ये बुद्धं प्रपञ्चातीतमव्ययम्।

ते प्रपञ्चहताः सिंे न पश्यिन्त तथागतम्॥१५॥
(Śloka Pathyā)
‿
− ‿ − ¦ ‿ − − − ¦¦ ‿ − − − ¦ ‿ − ‿ −
prapañcayanti ye buddhaṃ‿prapañcātītamavyayam
‿ ‿ ‿ ‿ ‿ ‿
|
− − ¦ − − − ¦¦ − − ¦ − −
te prapañcahatāḥ sarve na paśyanti tathāgatam ||22.15||

√ci denominative 3rd pl m pl nom m sg acc m ati-√i adj m sg acc a-vi-√i adj n sg acc
prapañcayanti46 ye buddhaṃ [prapañca-atītam]47avyayam |
hypostatize those who Buddha hypostatization -past/beyond not liable to change, imperishable
pl m √han pp adj m pl m pl nom √dṛś pres 3rd pl m sg acc
te prapañca-hatāḥ48 sarve na paśyanti tathāgatam ||22.15||
they by hypostatizatin-hurt/deceived all see Tathāgata

如來過戲論，而人生戲論，
戲論破慧眼；是皆不見佛。

那些對不滅的、越戯論的佛，作戯論的人，
全被戯論所矇騙49,而不得觀見如來。

Those who hypostatize a Buddha who is beyond hypostatization and is imperishable,

are all deceived by hypostatization, and they fail to see the Tathāgata.

46
denominative is a verb formed from a noun (prapañca)+ya, yati *from √i+ ‘to undertake’; prapañca *m+, from √ci ‘to acquire, the
conceptual proliferation, prolixity, frivolous talks, false statement, hypostatization’
47
*bahu cpd+, adj for buddha
48
*tatpu cpd+ second member prapañca in *inst+ sense ‘(deceived) by prapañca’
49
「爲戲論所害」
Mūlamadhyamakakārikā《中論頌》 Chapter 22 08.12.2016

तथागतो यत्स्िंभािंस्तत्स्िंभािंिमदं र्गत्।

तथागतो िनःस्िंभािंो िनःस्िंभािंिमदं र्गत्॥१६॥
(Śloka Ra-vipulā)
‿
− ‿ −,¦ − ‿ − − ¦¦ − ‿ − ‿ ¦ ‿ − ‿ −
tathāgato‿yatsvabhāvastatsvabhāvamidaṃ jagat |
− ‿ −,¦ − ‿ − − ¦¦ − ‿ − ‿ ¦ ‿ − ‿ −
tathāgato niḥsvabhāvo niḥsvabhāvamidaṃ jagat ||22.16||

m sg nom n adj m sg nom n adj n sg nom n sg nom √gā n sg nom

tathāgatas yat50 svabhāvas51 tat svabhāvam52 idaṃ jagat53 |
Tathāgata as for self-existent that self-existent this world
adj m sg nom adj n sg nom
tathāgatas niḥsvabhāvas niḥsvabhāvam idam jagat ||22.16||
not self-existent not self-existent

如來所有性，即是世間性，
如來無有性，世間亦無性。

就如來自性有，此世間[也]自性有。54
就如來非自性有，此世間[也]非自性有。

As Tathāgata is self-existent, this world is (also) self-existent.

As Tathāgata is not self-existent, this world is (also) not self-existent.

50
MW: ‘yat’ *n sg nom+ is often used without regard to gender or number and may be translated by 'as regards', 'as for'
51
MW: svabhū *adj+ ‘self-existent’, here svabhāvaḥ is taken as *adj, m sg nom+ for tathāgata *m+
52
MW: svabhū *adj+ self-existent, here svabhāvam is taken as *adj, n sg nom+ for jagat *n+
53
jagat *pap, reduplication from √gā ‘to go or com’ (or from √gam?)+, ‘all that moves (i.e. the world)’
54
參考他譯：彼如來之自性者，即此世間之自性。如來既是無自性，此世間亦無自性《葉》；およそ如来の自性は，それがそのままこの世間(世
界)の自性である。《三枝》