Mūlamadhyamakakārikā《中論頌》 Chapter 18 02.12.

2016

अत्मपरीक्षा ऄष्टादशमं प्रकरणम् नागार्ुुन कृ त

~an m √īkș f sg nom num car n n sg nom m sg voc √kṛ pp
ātma-parīkṣā aṣṭādaśamaṁ prakaraṇam nāgārjuna kṛta
ātman examination eighteenth exposition Nāgārjuna 龍樹 composed

《第十八品 「我」的考察》1
Examination of Ātman 2

अत्मा स्कन्धा यदद भवेददु यव्ययभाग्भवेत्।

स्कन्धेभ्योऽन्यो यदद भवेद्भवेदस्कन्धलक्षणः॥१॥
(Śloka Na-vipulā)
− − − − ¦ ‿ ‿ ‿ − ¦¦ ‿ ‿ − ‿ ¦ ‿ − ‿ −
ātmā skandhā yadi
‿‿‿
bhavedudayavyayabhāgbhavet
‿ ‿ ‿
|
−−−−¦ − ¦¦ − − − ¦ − −
skandhebhyo'nyo yadi bhavedbhavetdaskandhalakṣaṇaḥ ||18.1||

~an m sg nom m pl nom pcl opt 3rd sg [bahu cpd] adj m sg nom opt 3rd sg
ātmā skandhā yadi bhavet [udaya-vyaya-bhāg]3 bhavet |
self aggregates if shd be arising -perishing -possessing wd. be
m pl abl pron adj m sg nom (+abl) m [bahu cpd] adj n sg nom
skandhebhyas anyas yadi bhavet bhavet [a-skandha-lakṣaṇas]4 ||18.1||
skandha other than without-skandha-characteristic

若我是五陰 我即為生滅
若我異五陰 則非五陰相

如果我即是五蘊，就會具有生滅；
如果我異於五蘊，則沒有五蘊相5。6

Should Self be Skandhas, it would possess arising and perishing.

If it should be other than Skandhas7, it would be without the characteristic of Skandha8.

1
<觀法品第十八>《什》18-25 品觀世間滅，滅是四諦中的滅諦。這八品又分三門：1.現觀《18 觀法品》、2.向得 (從因到果)：《19 觀時品》、
《20
觀因果品》 、《21 觀成壞品》；3.斷證 (體證寂滅)：《22 觀如來品》、《23 觀顛倒品》、《24 觀四諦品》、《25 觀涅槃品〉。據《福》
2
Chapters 18-25 examine the Third Truth i.e. the extinction of duḥkha
3
udaya *m+ ud-√i, vyaya *m+ vi-√I, -bhāg mostly end of cpd, ‘possessing, having, share in, part of, partake of’
4
reads: a-skandha-lakṣaṇa *bahu cpd+ ‘without the characteristic of skandha’, rather than askandha-lakṣaṇaḥ *karma cpd+ ‘characteristic
of non-skandha’; skandha-lakṣaṇa *tatpu cpd+ first member skandha *gen+ sense: ‘(characteristic) of skandha’, the cpd turns *bahu cpd+ and
is used as *adj+ for ātman; -lakṣaṇa (from √lakṣ) end of cpd ‘characteristic’
5
即沒有五蘊的生滅相《葉》；もしも〔我が〕〔五〕蘊から異なるものであるならば，我が〕
〔五〕蘊の特質(相)を持たないことになるであろう
《三枝》
6
“我即是五蘊”=“即蘊我”；“我異於五蘊”=“離蘊我”（勝論、數論等派別的主張）；「我如異於五陰」：我與陰分離獨在，即不能以「五陰」
的「相」用去說明。《福》
7
the proponents of this include the Vaiśeșika and the Sāmkhya
8
i.e. the characteristics of arising and perishing
Mūlamadhyamakakārikā《中論頌》 Chapter 18 02.12.2016

अत्मन्यसित चात्मीयं कु त एव भिवष्यित।

िनमुमो िनरहंकारः शमादात्मात्मनीययोः॥२॥
(Śloka Pathyā)
− − ‿ ‿ ¦ ‿ − − − ¦¦ ‿ ‿ − ‿ ¦ ‿ − ‿ −
ātmanyasati
‿ ‿ ‿
cātmīyaṁ ‿
kuta eva‿bhaviṣyati
‿
|
− − ¦ − − − ¦¦ − − − ¦ − −
nirmamo nirahaṁkāraḥ śamādātmātmanīyayoḥ ||18.2||

~an m sg loc √as pap m loc adj n sg nom ind pcl √bhū fut 3rd sg
ātmani asati ca ātmīyam kutas eva bhaviṣyati |
there being no self one’s own 我所 how ever will it have
adj m sg nom adj m sg nom √śam śama m sg abl [dvanda cpd] n dual gen
nirmamas9 nirahaṁkāras10 śamāt [ātmā-ātmanīyayos]11 ||18.2||
no-mine 無我所執的 no-I 無我執的 thru appeasement of self-and-one’s own

若無有我者 何得有我所
滅我我所故 名得無我智12

既然沒有我，我所13又如何會有？
由於我與我所的止息，[而為]無我所執的、無我執的。

There being no self, how could there ever be “one’s own”?

Through appeasement of “self-and-one’s own”, (there is) ‘no-mine’ and ‘no-I’.

9
MW: nirmama [adj] ‘unselfish, disinterested’
10
MW: nirahaṁkāra [adj] ‘free from egotism, unselfish’
11
emended from ātmanīnayoḥ - Ye Shaoyong A Re-examination of the Mūlamadhyamaka-kārikā on the Basis of the Newly Identified
Sanskrit Manuscripts from Tibet 2010. ‘In pāda d, the word ātmanīya found in our manuscript and ātmanīna in Prasannapadā (PSP) refers
to the ātmīya mentioned in pāda a and its equivalent word in all the Tibetan and Chinese translations is the same as that of ātmīya, i.e.
བདག་གི་ and wo suo 我所. For the sake of the metre, a synonym of ātmīya with one more syllable was required. Ātmanīya, as seen in our
manuscript, has the same meaning as ātmīya, “one’s own”, while ātmanīna, which is found in PSP, means ‘beneficial to oneself’. The word
ātmanīna is explained in Pāṇini V.1.9 as the stem ātman plus a taddhita affix kha (īna). The meaning of this affix is stated in Pāṇini V.1.5 as
tasmai hitam, ‘beneficial to that’. According to Buddhist terminology, the term ātmīya refers to what is mine, namely, one’s possessions,
and they are not necessarily beneficial to oneself. So the reading ātmanīna seems to be a mere scribal error.
12
萬金川：梵文原詩頌的用語來看，「我」ātman 與「我所」ātmīya/ātmanīna 這一對概念，和「我執」ahamkāra 與「我所執」mama 這一對
概念，所欲表達的意思是不一樣的。 嚴格說來，「我」與「我所」這一對概念是存有論的概念，而「我執」與「我所執」這一對概念則屬於意識哲
學的概念。什公把「離開了我執」與「離開了我所執」揉譯為「無我智」，就中「智」之一詞的使用，多少表示出了譯者本人意識到了此間的分際。
《福》
13
「我所」就是被執取為屬於我所有的、為我所取的五蘊 《葉》
Mūlamadhyamakakārikā《中論頌》 Chapter 18 02.12.2016

िनमुमो िनरहंकारो यश्च सोऽिप न िवद्यते।

िनमुमं िनरहंकारं यः पश्यित न पश्यित॥३॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − − ¦¦ − ‿ − ‿ ¦ ‿ − ‿ −
nirmamo‿nirahaṁkāro
‿ ‿
yaśca‿so'pi
‿ ‿ ‿
na vidyate |
− − ¦ − − − ¦¦ − − ¦ − −
nirmamaṁ nirahaṁkāraṁ yaḥ paśyati na paśyati ||18.3||

adj m sg nom adj m sg nom m sg nom m sg nom √vid pass 3rd sg

nirmamas nirahaṁkāras yas ca sas api na vidyate14 |
no-mine no-I who he is found
adj m sg acc adj m sg acc √paś pres 3rd sg √paś pres3rd sg
nirmamam nirahaṁkāram yas paśyati na paśyati ||18.3||
no-mine no-I sees sees

得無我智者 是則名實觀
得無我智者 是人為希有15

那個無我所執的、無我執的彼也不可得。
凡觀見無我所執、無我執者，彼不見[真實性16]。

One who clings not to ‘mine’ and ‘I’ is not found too.
Whoever sees (things as being) no-mine and no-I does not see (the reality17).

14
MW: √vid 6P ‘to find, obtain’; RigVeda & etc. (esp. in later language) vidyate *pass+ ‘there is, there exists', often with na, 'there is not‘
15
歐陽竟無：梵頌云：「無我我所執，彼亦無所有，見無執有依，此則爲不見。
」今譯文錯。
《福》
16
據諸家注釋《葉》
17
as per to various commentaries
Mūlamadhyamakakārikā《中論頌》 Chapter 18 02.12.2016

ममेत्यहिमित क्षीणे बिहश्चाध्यात्ममेव च।

िनरुध्यत उपादानं तत्क्षयाज्जन्मनः क्षयः॥४॥
(Śloka Pathyā)
‿
− ‿ ‿ ¦ ‿ − − − ¦¦ ‿ − − − ¦ ‿ − ‿ −
mametyahamiti
‿ ‿‿ ‿
kṣīṇe bahiścādhyātmameva
‿ ‿ ‿
ca |
− ¦ − − − ¦¦ − − − ¦ − −
nirudhyata upādānaṁ tatkṣayājjanmanaḥ kṣayaḥ ||18.4||

mad rpn 1st sg gen mad 1st sg nom √kṣi kṣina pp loc ind ind adv
mama iti aham iti kṣīṇe bahis ca adhyātmam18,19 eva ca |
mine I when diminished outside ‘inside oneself’
√rudh pass 3rd sg n sg nom √kṣi kṣaya m sg abl janman n sg gen m sg nom
nirudhyate upādānam tat kṣayāt janmanas kṣayas ||18.4||
is extinguished grasping thru cessation of birth coming to an end

內外我我所 盡滅無有故
諸受即為滅 受滅則身20滅

「我所」、「我」[的觀念]，於内於外消盡時21，
取也得以滅盡，因其滅盡而有生的止息。

When (the notion of) ‘mine’ and ‘I’ is diminished, internally and externally,
grasping is extinguished, (and) through (its) cessation, the end of birth.

18
emended from bahirdhādhyātmam on philological grounds (see MacDonald 2007)
19
adhyātmam *ind+ ‘concerning self or individual personality’, cf. -ātma in cpd for atman e.g. adhy-ātma or adhy-ātmam
20
歐陽竟無：番、梵作「生滅」
《福》
21
於内不執著我,於外不執著我所《葉》；外に対しても，また內に対しても，「これは」「我がものである」
「我れである」という〔観念〕が滅し
たときに《三枝》
Mūlamadhyamakakārikā《中論頌》 Chapter 18 02.12.2016

कमुक्लेशक्षयान्मोक्षः कमुक्लेशा िवकल्पतः।

ते प्रपञ्चात्प्रपञ्चस्तु शून्यतायां िनरुध्यते॥५॥
(Śloka Pathyā)
− − − − ¦ ‿ − − − ¦¦ − − − − ¦ ‿ − ‿ −
karmakleśakṣayānmokṣaḥ
‿ ‿ ‿
karmakleśā
‿ ‿ ‿
vikalpataḥ |
− − − ¦ − − ¦¦ − − − ¦ − −
te prapañcātprapañcastu śūnyatāyāṁ nirudhyate ||18.5||

n m m sg abl m sg nom [dvanda cpd] m pl nom √kḷp -tas prep adv (abl)
[karma-kleśa-kṣayāt]22 mokṣas [karma-kleśā] vikalpatas23 |
(of) action-affliction -thru cessation deliverance karma-afflictions from distinction
m pl nom √ci m sg abl √ci m sg nom ind f pl loc √rudh pass 3rd sg (+nom)
te prapañcāt prapañcas tu śūnyatāyām nirudhyate ||18.5||
they fr. hypostatization hypostatization but in emptiness is extinguished

業煩惱滅故 名之為解脫
業煩惱非實 入空戲論滅24

解脫來自業與煩惱的止息，業與煩惱來自計執，
計執由戲論[而生]，但戲論在空性中得以滅盡。25

Deliverance is through the cessation of karma-and-affliction(s), karma-and-afflictions (are) from distinction,

distinctions (are) from hypostatization, but in emptiness, hypostatization is extinguished.

22
*tatpu cpd+ first member karma-kleśa (itself *dvanda cpd+) in *gen+ sense: ‘(cessation) of action-and-affliction’
23
BHS: vikalpa ‘(vain) imagining, false discrimination between true and false, real and unreal’, -tas forms prep adv *abl+ sense ‘from’
24
歐陽竟無:番、梵頌云:「滅業惑則解, 業惑依分別, 分別依戲論, 戲論因空滅。」今譯脫誤。《福》
25
戯論即執言説世俗諦為實。如証得「法無我」dharmanairātmya 的空性真實相，戯論即滅而入無餘蘊涅槃。《葉》據《無畏》
Mūlamadhyamakakārikā《中論頌》 Chapter 18 02.12.2016

अत्मेत्यिप प्रज्ञिपतमनात्मेत्यिप देिशतम्।

बुद्धन
ै ाुत्मा न चानात्मा किश्चददत्यिप देिशतम्॥६॥
(Śloka Bha-vipulā)
− − ‿ − ¦ − ‿ ‿ ‿ ¦¦ ‿ − − ‿ ¦ ‿ − ‿ −
ātmetyapi prajñapitamanātmetyapi
‿ ‿ ‿ ‿ ‿
deśitam |
− − − − ¦ − − − ¦¦ − − ¦ − −
buddhairnātmā na cānātmā kaścidityapi deśitam ||18.6||

~an m sg nom √jñā caus pp n sg nom m sg nom √diś pp n sg nom

ātmā iti api prajñapitam26 anātmā iti api deśitam27 |
self was (provisionally) taught non-self was instructed
m pl inst ipn
buddhais na ātmā na ca anātmā kaścit iti api deśitam ||18.6||
by the Buddhas whatsoever

諸佛或說我 或說於無我
諸法實相中 無我無非我

「我」曾[被]假名施設，「無我」也曾[被]宣說；
「無論什麽都沒有我與無我」也曾被佛陀宣說過。28

‘Self’ was provisionally taught, and ‘non-Self’ was also instructed

by the Buddhas; also instructed was ‘no Self and no non-Self whatsoever’.

26
from prajñapayati *cau+ MW: ‘causes to make known, =to show or point out (the way)’; BHS: ‘to declare, teach’; cf prajñapti *f+ false or
provisional designation; prajñapita *cau pp+ used as a verb in *nom+, agreeing with the grammatical subject ātmā *n sg nom+
27
deśita *pp+ used as a verb in *nom+ agreeing with the grammatical subject ātmā *n sg nom+
28
もろもろの仏は「我(が有る)」とも假說し,我が無い(無我である)」とも說き,「いかなる我も無く,無我も無い」とも說いている《三枝》
Mūlamadhyamakakārikā《中論頌》 Chapter 18 02.12.2016

िनवृत्तमिभधातव्यं िनवृत्ते िचत्तगोचरे ।

ऄनुत्पन्नािनरुद्धा िह िनवाुणिमव धमुता॥७॥
(Śloka Pathyā)
‿
− ‿ ‿ ¦ ‿ − − − ¦¦ ‿ − − − ¦ ‿ − ‿ −
nivṛttamabhidhātavyaṁ
‿ ‿ ‿
nivṛtte cittagocare |
‿‿ ‿ ‿
− − − ¦ − − ¦¦ − − ¦ − −
anutpannāniruddhā hi nirvāṇamiva dharmatā ||18.7||

√vṛt pp adj n sg nom √dhā fpp n sg nom adj n sg loc n sg loc

nivṛttam29 abhidhātavyam30 nivṛtte cittagocare31 |
ceased 止息/遣離 what’s to be named 所詮說 when ceased mind-object 心所行境
√pad pp adj f sg nom √rudh pp adj f sg nom n sg nom f sg nom
anutpannā aniruddhā hi nirvāṇam iva dharmatā ||18.7||
not arisen not perished nirvāna dharma nature

諸法實相者 心行言語斷
無生亦無滅 寂滅如涅槃

當心所行境止息時，名言所詮32[亦為]止息。
不生不滅的法性，確實有如涅槃33。

When mind-object is ceased, the (object) named is (also) ceased.

Not arisen and not perished, dharma nature is like nirvāṇa indeed.

29
or ‘turned away’
30
MW: abhi-√dhā (in classical Sanskṛit generally) ‘to set forth, explain, tell, address, say, name ’
31
gocara *m+ ‘cow-pasture’, citta-gocara *m+ ‘object experienced by the mind’
32
可言詮的對象, 名言所詮
33
萬金川：在心的活動停止的情況之下，可言詮的對象便止息了下來，法性如涅槃一樣，的確是非生非滅的《福》；如果如實觀見心識的所行對象
亦即色等事物沒有自性，言詮的對象也就不可能存在，言詮就會止息。諸法空性，離言説與心行，不可表，不可知，不生不滅，如同涅槃。《葉》
Mūlamadhyamakakārikā《中論頌》 Chapter 18 02.12.2016

सवं तथ्यं न वा तथ्यं तथ्यं चातथ्यमेव च।

नैवातथ्यं नैव तथ्यमेतत्तद्बुद्धशासनं॥८॥
(Śloka Ra-vipulā)
− − − − ¦ ‿ − − − ¦¦ − − − − ¦ ‿ − ‿ −
sarvaṁ tathyaṁ na vā tathyaṁ tathyaṁ cātathyameva ca |
− − − −,¦ − ‿ − ‿ ¦¦ − − − − ¦ ‿ − ‿ −
naivātathyaṁ naiva tathyametattadbuddhaśāsanam ||18.8||

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

sarvam tathyam na vā tathyam tathyam ca atathyam eva ca |
all real unreal
dpn n dpn n n sg nom
na eva atathyam na eva tathyam etat tad buddhaśasanam34,35 ||18.8||
this that Buddha’s teaching

一切實非實 亦實亦非實
非實非非實 是名諸佛法

一切實或非實；既實又非實；
既非實又非不實，這正是佛陀的教法。36

All is real or unreal, (both) real and unreal;

(both) not unreal and not real, this is the very teaching of the Buddha.

34
emended from etad-buddha-anuśāsanam (see next note) on philological and commentarial grounds (Ye Shaoyong A Re-examination of
the Mūlamadhyamaka-kārikā on the Basis of the Newly Identified Sanskrit Manuscripts from Tibet 2010, Annual Report of The
International Research Institute for Advanced Buddhology, Soka Univ, vol. X, pp. 149−170, March 2007)
35
anuśāsana *n+ accordant teaching: teachings according to the faculties, dispositions, dormant afflictions and the occasions of the beings
36
“惟有「既實非實」才正是佛陀的教法”etad-tad-buddhaśasanam《葉》據《佛護》；改自 etad-buddha-anuśāsanam“這是佛陀的「隨應
教法」”：「實」、「非實」依隨順世俗言説，「既實非實」依勝義和世俗二諦説，「非實非不實」依諸法實相中無有分別説，這種權宜之說，為「隨應
教法」anuśāsana《葉》據《無畏》
Mūlamadhyamakakārikā《中論頌》 Chapter 18 02.12.2016

ऄपरप्रत्ययं शान्तं प्रपञ्चैरप्रपिञ्चतम्।

िनर्ववकल्पमनानाथुमेतत्तत्त्वस्य लक्षणम्॥९॥
(Śloka Pathyā)
‿‿
− − ¦ ‿ − − − ¦¦ ‿ − − − ¦ ‿ − ‿ −
aparapratyayaṁ
‿ ‿ ‿
śāntaṁ
‿
prapañcairaprapañcitam
‿ ‿
|
− − ¦ − − ¦¦ − − − − ¦ − −
nirvikalpamanānārthametattattvasya lakṣaṇam ||18.9||

[bahu cpd] adj n sg nom √śam pp adj n sg nom √ci m pl inst √ci pp adj n sg nom
[a-para-pratyayam]37 śāntam prapañcais aprapañcitam |
without other (as) condition appeased by hypostatization not hypostatized (deceived, mistaken)
√kḷp [bahu cpd] adj n sg nom [bahu cpd] adj n sg nom n sg gen n sg nom
[nir-vikalpam]38 [a-nānārtham]39 etat tattvasya lakṣaṇam ||18.9||
without distinction without different meanings/objects of reality characteristic

自知40不隨他 寂滅無戲論
無異無分別 是則名實相

不緣他41、寂靜、不為戲論所戲論、
無分別[計執]、無異義42，這便是實性之相。

Not conditional on others, appeased, not hypostatized by hypostatization,

no distinction, not (seeing) different meanings (or objects), this is the characteristic of reality.

37
aparapratyayaṁ *n+ *bahuvrīhi cpd+ gender change of last member pratyaya *m+ to *n+
38
nirvikalpaṁ *n+ *bahu cpd+ gender change of last member vikalpa from *m+ to *n+ (BHS: vikalpa ‘(vain) imagining, false discrimination
between true and false, real and unreal’
39
alternatively: ‘having a different object (thing)’, nānā *adv+ often used as *adj+ ‘various, separate’
40
萬金川《中觀思想講錄》p.115：
「自知不隨他」一句的梵文對應語裡，其實在字面上只有「不隨他」的意思而沒有「自知」的意思„（藏文譯本
以「不從他者而知」來傳譯這個語詞，在思路上與什公之譯是相同的）
，但是「不隨他」一詞的梵文原語也可以有「不依靠其他條件」（唐譯本作
「無他緣」
）的意思。《福》
41
無他緣(不隨他)，不依靠其他條件 aparapratyayaṁ
42
artham 1.意義, 2.事物
Mūlamadhyamakakārikā《中論頌》 Chapter 18 02.12.2016

प्रतीत्य यद्यद्भवित न िह तावत्तदेव तत्।

न चान्यदिप तत्तस्मान्नोिछिन्नं नािप शाश्वतम्॥१०॥
(Śloka Bha-vipulā)
‿
− ‿ − ¦ − ‿ ‿ ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
pratītya yadyadbhavati na hi tāvattateva
‿ ‿‿ ‿ ‿ ‿
tat |
− ¦ − − − ¦¦ − − − − ¦ − −
na cānyadapi tattasmānnocchinnaṁ nāpi śāśvatam ||18.10||
rd
√i ger (+acc) n sg acc n sg nom √bhū pres 3 sg pcl n sg nom pcl n sg nom
pratītya yat yat bhavati na hi tāvat tat eva tat |
dependent on wh. wh. exists so long as that just that
pron adj n sg nom n sg nom ind √chid pp adj n sg nom √śiṣ adj n sg nom
na ca anyat api tat tasmāt na ucchinnam na api śāśvatam ||18.10||
other than that thus annihilated perpetual

若法從緣生 不即不異因
是故名實相 不斷亦不常

衹要依於他而有彼，他不即是彼，
[他]也非異於彼；因此非斷亦非常。

As long as something exists dependent on something (else), that (something else) is not just that (something),
nor is (that something else) other than that (something). Thus it is neither annihilated nor perpetual.
Mūlamadhyamakakārikā《中論頌》 Chapter 18 02.12.2016

ऄनेकाथुमनानाथुमनुछिेदमशाश्वतम्।
एतत्तल्लोकनाथानां बुद्धानां शासनामृतम्॥११॥
(Śloka Pathyā)
‿
− − ‿ ¦ ‿ − − ‿ ¦¦ ‿ − − ‿ ¦ ‿ − ‿ −
anekārthamanānārthamanucchedamaśāśvatam
‿ ‿ ‿
|
− − − − ¦ − − − ¦¦ − − − − ¦ − −
etattallokanāthānāṁ buddhānāṁ śāsanāmṛtam ||18.11||

an-eka-artha n sg nom a-nānā-artha n sg nom √chid n sg nom √śiṣ n sg nom

anekārtham anānārtham anucchedam43 aśāśvatam |
not-one-thing not-various-thing(s) non-extermination non-perpetual
n sg nom n -l- [tatpu cpd] nātha m pl gen m pl gen n [tatpu cpd] √mṛ n sg nom
etat tat [loka-nāthānām] buddhānāṁ [śāsana-amṛtam] ||18.11||
this that (o)f the world -guardians of Buddhas (of) instruction -nectar, ambrosia (food of the Gods)

不一亦不異 不常亦不斷
是名諸世尊 教化甘露味

不一、不異、不常、不斷，
這正是[作爲]世人的依怙的諸佛的甘露教法。

Not one-thing, not various-things, non-extermination, non-perpetuity.

This is the very nectar of the teachings of the Buddhas – the very guardians of the world.

43
uccheda BHS: *n+ but MW: *m+
Mūlamadhyamakakārikā《中論頌》 Chapter 18 02.12.2016

संबुद्धानामनुत्पादे श्रावकाणां पुनः क्षये।

ज्ञानं प्रत्येकबुद्धानामसंसगाुत्प्रवतुते॥१२॥
(Śloka Pathyā)
− − − − ¦ ‿ − − − ¦¦ − ‿ − − ¦ ‿ − ‿ −
saṁbuddhānāmanutpāde
‿
śrāvakāṇāṁ
‿ ‿ ‿
punaḥ kṣaye |
− − − − ¦ − − − ¦¦ − − − ¦ − −
jñānaṁ pratyekabuddhānāmasaṁsargātpravartate || ||

m pl gen m sg loc m pl gen pcl m sg loc

saṁbuddhānām anutpāde śrāvakāṇām punar kṣaye |
as for Saṃbuddhas when un-arisen as for Śrāvakas moreover when come to an end
√jñā n sg nom m pl nom √sṛj saṃsarga abl √vŗt pres 3rd sg
jñānam pratyekabuddhānām44asaṁsargāt pravartate ||18.12||
wisdom of Pratyekabuddhas thru non-(sensual) attachment comes forth

若佛不出世 佛法已滅盡
諸辟支佛智 從於遠離生

當諸佛不出世，諸聲聞也滅盡時，
辟支佛45的智慧，[也能]因不執着46而生。

When the Saṃbuddhas arises not, moreover when the Śrāvakas come to an end,
the wisdom of the Pratyekabuddhas arises through non-attachment.

44
Sanskritisation of Jain Prakrit patteya-buddha, meaning ‘one who is awakened by a specific cause, a specific occurrence (not by a
Buddha’s teaching)’, KR Norman A Philological Approach to Buddhism pp 103-104
45
獨覺佛 pratyekabuddha
46
即：遠離；由於前世的修行，也能已自証的遠離為緣而生起證入真實性的智慧，成爲獨覺《葉》