Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.

2016

संभविवभवपरीक्षा एकववशिििमं प्रकरणम् नागाजुुन कृ ि

m m √īkș f sg nom num ord n n sg nom m sg voc √kṛ pp
saṁbhava-vibhava-parīkṣā ekaviṁśatitamaṁ prakaraṇam nāgārjuna kṛta
formation dissolution examination twenty first exposition Nāgārjuna 龍樹 composed

〈觀成壞品第二十一〉 1

Examination of Formation and Dissolution

िवना वा सह वा नािति िवभवः संभवेन वै।

िवना वा सह वा नािति संभवो िवभवेन वै॥१॥
(Śloka Pathyā)
‿
− − ‿ ¦ ‿ − − ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
vinā vā saha
‿
vā
‿ ‿
nāsti vibhavaḥ
‿
saṁbhavena vai |
‿ ‿ ‿ ‿
− − ¦ − − ¦¦ − − ¦ − −
vinā vā saha vā nāsti saṁbhavo vibhavena vai ||21.1||

ind (+inst) ind (+inst) √bhū m sg nom √bhū m sg inst pcl

vinā vā saha vā na asti vibhavas2 saṁbhavena3 vai |
without with dissolution with formation (emphasize preceding word)

m sg inst
vinā vā saha vā nāsti saṁbhavas vibhavena vai ||21.1||
with dissolution

離成及共成，是中無有壞；
離壞及共壞，是中亦無成。

離不離開生成，都沒有壞滅；4
離不離開壞滅，都沒有生成。

With or without formation, there is no dissolution.

With or without dissolution, there is no formation.

1
觀世間滅的八品(18-25)分三門：現觀、向得、斷證，本品為向得三品中第三品。 據《福》。
2
vibhava ‘dissolution’ or ‘annihilation’
3
saṁbhava ‘coming together’ or ‘formation’
4
離開生成有壞滅，此獨存的壞滅就沒有可觀待的因由。不離開生成有壞滅，兩者則同時各自成立，也沒有觀待。- 據《葉》
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

भिवष्यिि कथं नाम िवभवः संभवं िवना।

िवनैव जन्म मरणं िवभवो नोद्भवं िवना॥२॥
(Śloka Na-vipulā)
‿
− ‿ ‿ ¦ ‿ − − ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
bhaviṣyati‿kathaṁ
‿
nāma vibhavaḥ
‿‿‿ ‿‿
saṁbhavaṁ
‿ ‿
vinā |
− −¦ − ¦¦ −−¦ − −
vinaiva janma maraṇaṁ vibhavo nodbhavaṁ vinā ||21.2||

√bhū fut 3rd sg ind ind m sg acc ind (+acc)

bhaviṣyati kathaṁ nāma5 vibhavas saṁbhavam vinā |
will be how-then formation without
ind (+acc) ind n sg acc n sg nom ud-√bhū m sg acc ind (+acc)
vinā eva janma maraṇam vibhavas na udbhavam vinā ||21.2||
without just as birth death origination/birth without

若離於成者，云何而有壞？
如離生有死，是事則不然！

離開生成，壞滅將如何會有？
正如離生而有死。離生起則無壞滅。

Without formation how then how could there be dissolution?

Just as death without birth. There can be no dissolution without origination.

5
after an interrogative =’then, pray’
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

संभवेनैव िवभवः कथं सह भिवष्यिि।

न जन्ममरणं चैव िुल्यकालं िह िवद्यिे॥३॥
(Śloka Na-vipulā)
− ‿ − − ¦ ‿ ‿ ‿ − ¦¦ ‿ − ‿ ‿ ¦ ‿ − ‿ −
saṁbhavenaiva
‿ ‿‿ ‿
vibhavaḥ
‿
kathaṁ
‿
saha
‿ ‿
bhaviṣyati |
− ¦ − − ¦¦ − − − ¦ − −
na janmamaraṇaṁ caiva tulyakālaṁ hi vidyate ||21.3||

m sg inst pcl ind (+inst)

saṁbhavena eva vibhavas katham saha bhaviṣyati |
formation ever together with
n [dvanda cpd] n sg nom pcl fpp adj n sg nom √vid pass
na [janma-maraṇam] ca eva [tulya-kālam]6 hi vidyate7 ||21.3||
birth -death just as same -time ‘is found’

成壞共有者，云何有成壞？
如世間生死，一時則不然！

壞滅將如何會與生成俱有?
正如生死同時不可得。

How could there ever be dissolution together with formation?

Just as birth and death is not found at the same time.

6
*karma cpd+ turns *bahu cpd+ as *adj+ for janma-maraṇa
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 21 08.012.2016

भिवष्यिि कथं नाम संभवो िवभवं िवना।

ऄिनत्यिा िह भावेषु न कदािचन्न िवद्यिे॥४॥
(Śloka Pathyā)
‿
− ‿ ‿ ¦ ‿ − − ‿ ¦¦ − ‿ − ‿ ¦ ‿ − ‿ −
bhaviṣyati‿kathaṁ
‿ ‿
nāma‿saṁbhavo
‿‿
vibhavaṁ vinā |
‿ ‿
− − ¦ − − ¦¦ −−¦ − −
anityatā hi bhāveṣu na kadācinna vidyate ||21.4||

ind ind m sg acc ind (+acc)

bhaviṣyati katham nāma saṁbhavas vibhavam vinā |
how-then dissolution without
nityatā ~tā sfx f m pl loc pcl ind ind ifc √vid pass
anityatā hi bhāveṣu na [kadā-cid]8 na vidyate ||21.4||
non-perpetuity in things not whenever ‘there is’

若離於壞者，云何當有成？
無常未曾有，不在諸法時。

離開壞滅，生成將如何會有？
無常性於事物中，任何時候都沒有。9

Without dissolution how then could there be formation?

Never is there any non-perpetuity among things. 10

8
*karma cpd+ -cid compound form of cit *indefinite particle+
9
如果離開壞滅有生成，事物就會自住體性不變異。而事實上事物無時無刻不具無常性。據《葉》
10
if there could be formation of things without dissolution, they will remain unchanged but nothing remains unchanged (Trans. of above note)
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

संभवो िवभवेनैव कथं सह भिवष्यिि।

न जन्ममरणं चैव िुल्यकालं िह िवद्यिे॥५॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − ‿ ¦¦ ‿ − ‿ ‿ ¦ ‿ − ‿ −
saṁbhavo vibhavenaiva
‿ ‿‿ ‿ ‿
kathaṁ
‿
saha
‿ ‿
bhaviṣyati |
− ¦ − − ¦¦ − − − ¦ − −
na janmamaraṇaṁ caiva tulyakālaṁ hi vidyate ||21.5||

m sg inst pcl ind (+inst)

saṁbhavas vibhavena eva katham saha bhaviṣyati |
dissolution ever with
n [dvanda cpd] n sg nom fpp adj n sg nom
na [janma-maraṇam] ca eva [tulya-kālam] hi vidyate ||21.5||
birth -death same -time

壞滅將如何會與生成俱有?
正如生死同時不可得。

How could there ever be formation together with dissolution?

Just as there is no birth and death at the same time.
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

सहान्योन्येन वा िसििर्ववनान्योन्येन वा ययोः।

न िवद्यिे, ियोः िसििः कथं नु खलु िवद्यिे॥६॥

(Śloka Pathyā)
‿
− − − ¦ ‿ − − − ¦¦ ‿ − − − ¦ ‿ − ‿ −
sahānyonyena
‿ ‿
vā‿siddhirvinānyonyena
‿ ‿‿ ‿ ‿
vā yayoḥ |
− − ¦ − − − ¦¦ − ¦ − −
na vidyate tayoḥ siddhiḥ kathaṁ nu khalu vidyate ||21.6||

ind(+inst) m sg inst f sg nom ind(+inst) m sg inst m du gen

saha anyonyena vā siddhis vinā anyonyena vā yayos |
together with one another establishment without with one another of which two
√vid pass m du gen ind pcl pcl (emphatic) √vid pass
na vidyate tayos siddhis katham nu khalu vidyate ||21.6||
‘there is’ of those two how now indeed ‘there is’

成壞共無成，離亦無有成，
是二俱不可，云何當有成？

相俱不相俱，都沒有[成、壞]二者的成立，
確實，如何有[成、壞]二者的成立？

Together with one another or without one another, there is no establishment of the two11.
Now how indeed could there be the establishment of the two?

11
i.e. formation and dissolution
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

क्षयतय संभवो नािति नाक्षयतयािति संभवः।

क्षयतय िवभवो नािति िवभवो नाक्षयतय च॥७॥
(Śloka Pathyā)
‿
− ‿ − ¦ ‿ − − ‿ ¦¦ − ‿ − − ¦ ‿ − ‿ −
kṣayasya saṁbhavo
‿ ‿‿ ‿
nāsti‿nākṣayasyāsti
‿‿ ‿ ‿
saṁbhavaḥ |
− ¦ − − ¦¦ − −¦ − −
kṣayasya vibhavo nāsti vibhavo nākṣayasya ca ||21.7||

m sg gen (+√as) m sg nom √as pres 3rd sg (+gen)

kṣayasya12 saṁbhavas na asti na akṣayasya asti13 saṁbhavas |
termination (has) formation ’to have’
m sg nom
kṣayasya vibhavas na asti vibhavas nākṣayasya ca ||21.7||
dissolution

盡則無有成，不盡亦無成，
盡則無有壞，不盡亦無壞。

滅盡沒有生成，不滅盡[也]沒有生成；
滅盡沒有壞滅，不滅盡[也]沒有壞滅。14

Termination has no formation, non-termination has no formation; 15

Termination has no dissolution, non-termination has no dissolution.16

12
kṣaya ‘come to an end, destruction, termination’
13
Lindtner ed. has na akṣayasya api (Ye Shaoyong 2011)
14
刹那滅離稱爲 “滅[盡]”，具有滅性的事物則逝如流水，其性不得安住，不可掌握。自體無有，就不會有生成。性不變異、不滅不離即稱爲“不滅””。既
然常住不滅，也不會有生成．。沒有生成，也就沒有壞滅。《葉》
15
termination and formation are incompatible, non-termination is eternal so no formation (Siderits & Katsura 2008)
16
termination has no further dissolution, non-termination and dissolution are incompatible (Siderits & Katsura 2008)
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

संभवं िवभववं चैव िवना भावो न िवद्यिे।

संभववो िवभवश्चैव िवना भावान न िवद्यिे॥८॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − ‿ ¦¦ ‿ − − − ¦ ‿ − ‿ −
saṁbhavaṁ‿vibhavaṁ
‿ ‿
caiva
‿ ‿
vinā bhāvo
‿ ‿
na vidyate |
− − ¦ − − ¦¦ − − − ¦ − −
saṁbhavo vibhavaścaiva vinā bhāvān na vidyate ||21.8||

m sg acc m sg acc ind(+acc) √bhū m sg nom

saṁbhavaṁ vibhavaṁ ca eva vinā bhāvas na vidyate |
formation dissolution without thing
pcl ind(+acc) m pl acc
saṁbhavas vibhavas ca eva vinā bhāvān na vidyate ||21.8||17
likewise without things

若離於成壞，是亦無有法；
若當離於法，亦無有成壞。

離開生成和壞滅，事物不可得；
離開事物，生成和壞滅不可得。

Without formation and dissolution there is not a thing;

without things there is no formation and likewise dissolution.

17
emended on philological grounds from saṁbhavo vibhavaścaiva vinā bhāvaṁ na vidyate| saṁbhavaṁ vibhavaṁ caiva vinā bhāvo na vidyate|| (Ye
Shaoyong 2011)
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

संभवो िवभवश्चैव न शून्यतयोपपद्यिे।

संभवो िवभवश्चैव नाशून्यतयोपपद्यिे॥९॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − ‿ ¦¦ ‿ − − − ¦ ‿ − ‿ −
saṁbhavo‿vibhavaścaiva
‿ ‿ ‿
na śūnyasyopapadyate|
‿ ‿
− − ¦ − − ¦¦ − − − − ¦ − −
saṁbhavo vibhavaścaiva nāśūnyasyopapadyate||21.9||

n sg gen upa-√pad pres

saṁbhavas vibhavas ca eva na śūnyasya upapadyate|
as for emptiness possible/valid

saṁbhavas vibhavas ca eva na aśūnyasya upapadyate||21.9||

若法性空者，誰當有成壞；
若性不空者，亦無有成壞。

對於空性來説，生成和壞滅不可能。
對於非空性來説，生成和壞滅[也]不可能。18

For emptiness formation and dissolution is impossible.

For non-emptiness formation and dissolution is (also) not possible. 19

18
事物若空無自性即不存在，是不可能有成壞的。自性不空的事物常住無變異，也不可能有成壞。據《葉》
19
a thing empty of ‘own-being’ does not exist so has no formation and dissolution, a non-empty thing remain unchanged so will have no formation
and dissolution either (Trans. of above note)
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

संभवो िवभवश्चैव नैक इत्युपपद्यिे।

संभवो िवभवश्चैव न नानेत्युपपद्यिे॥१०॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − ‿ ¦¦ − ‿ − ‿ ¦ ‿ − ‿ −
saṁbhavo vibhavaścaiva
‿ ‿ ‿ ‿ ‿
naika‿ityupapadyate
‿ ‿
|
− − ¦ − − ¦¦ − − ¦ − −
saṁbhavo vibhavaścaiva na nānetyupapadyate ||21.10||

upa-√pad pres
saṁbhavas vibhavas ca eva na eka iti upapadyate |
possible/valid
adv
saṁbhavas vibhavas ca eva na nānā20 iti upapadyate ||21.10||
different(ly)

成壞若一者，是事則不然；
成壞若異者，是事亦不然。

說生成和壞滅是同一不合理。
說生成和壞滅是各異[也]不合理。21

To say ‘formation and dissolution are one’ is invalid.

To say ‘formation and dissolution are different’ is (also) invalid. 22

20
nānā *adv+ ‘variously, separately, differently’, often used as an *adj+ =’various, different, distinct from’
21
因爲二者依於同一事物，不可能各有自體。《葉》
22
because they are aspects of the one and same thing and have no separate existence (Trans. of above note)
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

दृश्यिे संभवश्चैव िवभवश्चेिि िे भवेि्।

दृश्यिे संभवश्चैव मोहाििभव एव च॥११॥
(Śloka Pathyā)
− ‿ − − ¦ ‿ − − ‿ ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
dṛśyate saṁbhavaścaiva
‿ ‿ ‿
vibhavaśceti
‿‿ ‿ ‿
te bhavet |
− − − ¦ − − ¦¦ − − ¦ − −
dṛśyate saṁbhavaścaiva mohādvibhava eva ca ||21.11||

√dṛś pass 3rd sg (+nom) m sg nom m sg nom pcl tvad sg dat √bhū opt 3rd sg
dṛśyate saṁbhavas ca eva vibhavas ca iti23 te bhavet24 |
be seen formation dissolution thus for you it cd be
pcl √muh m sg abl pcl
dṛśyate saṁbhavas ca eva mohāt vibhava eva ca ||21.11||
only thru. delusion only

若謂以現見，而有生滅者，
則為是癡妄，而見有生滅。

你認爲25生成和壞滅，可以被觀見，
[然而，]出於愚痴，生成和壞滅[才]被觀見。

You maintain it could be so that formation and dissolution is seen,

(but) formation and dissolution is only seen because of delusion.

23
emended to ca iti from ca eva on philological grounds (Ye Shaoyong 2011)
24
‘X iti te bhavet’ lit. ‘thus, to you, X could be’, =’you maintain/consider that X could be’
25
“你認爲 X 會是” =‘X iti te bhavet’ （見前注）
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

न भावाज्जायिे भावो भावोऽभावान्न जायिे।

नाभावाज्जायिेऽभावोऽभावो भावान्न जायिे॥१२॥
(Śloka Pathyā)
‿
− − − ¦ ‿ − − − ¦¦ − − − − ¦ ‿ − ‿ −
na bhāvājjāyate‿bhāvo bhāvo'bhāvānna
‿ ‿
jāyate|
− − − − ¦ − − − ¦¦ − − − − ¦ − −
nābhāvājjāyate'bhāvo'bhāvo bhāvānna jāyate||21.12||

m sg abl √jan pres 3rd sg m sg nom m sg abl

na bhāvāt jāyate bhāvas bhāvas abhāvāt na jāyate|
fr. being is born being fr. non-being

na abhāvāt jāyate abhāvas abhāvas bhāvāt na jāyate||21.12||26

從法不生法，亦不生非法；
從非法不生，法及於非法。

從有,有不生起，從無，有[也]不生起；
從無,無不生起，從有,無[也]不生起。27

From being, being is not born; from non-being, being is not born;
from non-being, non-being is not born; from being, non-being is not born. 28

26
lack of avagraha in the original text makes it entirely plausible to have the following alternative reading:
na bhāvāj jāyate bhāvo 'bhāvo bhāvān na jāyate|nābhāvāj jāyate bhāvo 'bhāvo'bhāvānna jāyate||
27
一切形式的生都不合理，也就不可能有依於事物的成壞。《葉》
28
’being’ =existent, ‘non-being’ =non-existent; all forms of birth is impossible, hence no formation and dissolution of a formed thing (Trans. of above
note)
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

न तविो जायिे भावः परिो नैव जायिे।

न तविः परिश्चैव जायिे, जायिे कु िः॥१३॥

(Śloka Pathyā)
− ‿ − − ¦ ‿ − − − ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
na svato‿ jāyate
‿ ‿
bhāvaḥ
‿
parato
‿
naiva
‿ ‿
jāyate |
− − ¦ − − ¦¦ − − − ¦ − −
na svataḥ parataścaiva jāyate jāyate kutaḥ ||21.13||

-tas prep adv abl √jan pres 3rd sg m sg nom -tas prep adv abl
na svatas29 jāyate bhāvas paratas na eva jāyate |
fr. own accord is born thing fr. another
ind (fr. ka abl)
na svatas paratas ca eva jāyate jāyate kutas ||21.13||
whence

法不從自生，亦不從他生，
不從自他生，云何而有生？

事物不從自生、不從他生30，
不從自、他生，[那麽]從何生？

A thing is not born from itself, nor from other,

nor from (both) self and other. From what (then) is it born?

29
svatas =svasmāt *abl+ -tas forms *prep adv, abl+
30
數論主張因果是一，這是自生；勝論主張因果是異，是他生；耆那教主張因果亦一亦異，是共生。《福》
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

भावमभ्युपपन्नतय शाश्विोच्छेददशुनम्।
प्रसज्यिे स भावो िह िनत्योऽिनत्योऽपी वा भवेि्॥१४॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − ‿ ¦¦ − ‿ − − ¦ ‿ − ‿ −
bhāvamabhyupapannasya
‿ ‿ ‿ ‿
śāśvatocchedadarśanam
‿ ‿
|
− − ¦ − − ¦¦ − − − − ¦ − −
prasajyate sa bhāvo hi nityo'nityo'pi vā bhavet ||21.14||

m sg acc abhi-upapanna pp m sg gen √śiṣ n √chid m √dṛś n sg nom

bhāvam abhyupapannasya31 [śāśvata-uccheda-darśanam] 32 |
thing as for one who admitted (of) eternity -annihilation -view
√sañj/saj pass m m sg nom adj m sg nom √bhū opt 3rd sg
prasajyate sa bhāvas hi nityas anityo api33 vā bhavet ||21.14||
(error) is resulted in ‘it’ thing eternal could be

若有所受法，即墮於斷常，
當知所受法，若常若無常。

對於認同[實有的]事物者，常見、斷見的過失會被導致 ，
[實有的]事物會是恆常或無常的。

For one who acknowledges (existent) thing, (the error of) eternalism or annihilationism will follow –
an (existent) thing could either be eternal or not eternal.

31
abhyupapanna *pp, adj+ ‘agreed to, admitted to, agreeing to’; reads: bhāvam *object+ abhyupapannasya *subject+ no verb?「存在(もの・こと)」を
承認しているものには，常住と断滅との〔偏〕見，という誤りが付随する。《三枝》
32
śāśvata-uccheda-darśanam *tapu cpd+, first member śāśvata-uccheda *dvand cpd+ in *gen+ sense: ‘(view) of eternity-and-annihilation’
33
emended from nityo'nityo'tha on philological grounds (Ye Shaoyong 2011)
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

भावमभ्युपपन्नतय नैवोच्छेदो न शाश्विम्।

उदयव्ययसंिानः फलहेत्वोभुवः स िह॥१५॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − ‿ ¦¦ − − − − ¦ ‿ − ‿ −
bhāvamabhyupapannasya
‿‿ ‿ ‿
naivocchedo
‿‿ ‿ ‿
na śāśvatam |
− ¦ − − − ¦¦ − −¦ − −
udayavyayasaṁtānaḥ phalahetvorbhavaḥsa hi ||21.15||

m sg acc abhi-upapanna pp (noun) m sg gen m sg nom m sg nom

bhāvam abhyupapannasya34 na eva ucchedas na śāśvatam |
thing as for one who admitted annihilation perpetuity
m [tatpu cpd] m √tan m sg nom n hetu m sg gen m sg com m pcl
[udaya-vyaya-saṁtānas]35 [phala-hetvos] 36 bhavas37 sa hi ||21.15||
(of) arising-and-decaying -continuum of fruit-and-cause becoming ‘it’ for

所有受法者，不墮於斷常，
因果相續故，不斷亦不常。

[對方：] 對於認同[實有的]事物者，並沒有斷[也]沒有常—
因爲“有” 38 是因果生滅的相續。39

[Opponent: ] For one who acknowledges (existent) thing, there is neither annihilation nor perpetuity –
for ‘becoming’ is in fact the continuum of the arising-and-decaying of cause-and-fruit. 40

34
abhyupapanna *pp, adj+ ‘agreed to, admitted to, agreeing to’; reads: bhāvam *object+ abhyupapannasya *subject+ no verb?「存在(もの・こと)」を
承認しているものには，常住と断滅との〔偏〕見，という誤りが付随する。《三枝》
35
udaya ud-√i ‘arising’, vyaya vi-√i decay, saṁtāna ‘uninterrupted series’; udaya-vyaya-saṁtāna *tapu cpd+, first member udaya-vyaya
*dvand cpd+ in *gen+ sense: ‘(continuum) of arising-and-decaying’
36
’becoming’ refers to one of the twelve links in dependent origination
*dvand cpd+ in *gen+ sense: ‘(continuum) of arising-and-decaying’
37
’becoming’ refers to one of the twelve links of dependent origination
38
“有” 指緣起十二支之一的生命輪回的主體。
39
我所受取的法，是「因果相續」的。因滅果生，因果法有生有滅，不是永遠如此，所以不是常住的；因滅果生，前後相續，有聯續性，不是一滅永滅，所以
不是斷滅的„這是一般有所得學者共有的見解，特別是西北印學者，以心心相續說，成立種現相生的因果相續不斷不常《福》
40
citta-caita-saṃtāna ‘moment-to-moment continuum of sense impressions and mental phenomena continues from one life to another and its cause
and effect is neither annihilated not perpetual (Trans. of above note)
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

उदयव्ययसंिानः फलहेत्वोभुवः स चेि्।

व्ययतयापुनरुत्पत्तेहि
े ूच्छेदः प्रसज्यिे॥१६॥
(Śloka Pathyā)
‿‿
− ‿ ¦ ‿ − − − ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
udayavyayasaṁtānaḥ
‿ ‿ ‿
phalahetvobhavaḥ
‿ ‿
sa cet |
− − ¦ − − − ¦¦ − − − − ¦ − −
vyayasyāpunarutpatterhetūcchedaḥ prasajyate ||21.16||
m [tatpu cpd] m m sg nom n hetu m sg gen m sg nom m ca+id pcl
[udaya-vyaya-saṁtānas] [phala-hetvos] bhavas sa ced |
(of) arising-and-decaying -continuum of fruit-and-cause ‘becoming’ ‘it’ if
m sg gen pcl ~i f sg abl m [tatpu cpd] m sg nom √sañj/saj pass
vyayasya apunar utpattes [hetu-ucchedas] prasajyate ||21.16||
of decay not again due to arising (of) cause -annihilation (error) is resulted in

若因果生滅，相續而不斷，
滅更不生故，因即為斷滅。

[論主：] 如果“有”是因果生滅的相續，
[那麽，既然]滅不復生起，就有因的斷滅[的過失]被導致。

[Author: ] If that ‘becoming’ is the continuum of the arising-and-decaying of cause-and-fruit,

(then) due to non-re-resurrection of decay, (the error of) annihilation of cause will follow.
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

सद्भावतय तवभावेन नासद्भावश्च युज्यिे।

िनवाुणकाले चोच्छेदः प्रशमाद्भवसंििेः॥१७॥
(Śloka Ma-vipulā)
− − − − ¦ ‿ − − ‿ ¦¦ − − − − ¦ ‿ − ‿ −
sadbhāvasya‿svabhāvena ‿ nāsadbhāvaśca yujyate |
− − − ¦ −, − − − ¦¦ ‿ − ‿ ¦ ‿ − ‿ −
nirvāṇakāle cocchedaḥ praśamādbhavasaṁtateḥ ||21.17||

m sg gen m sg inst m sg nom √yuj pass

sadbhāvasya svabhāvena na asadbhāvas ca yujyate |
as for a substantive thing with own-being non-existence possible
√vā n n sg nom loc m sg nom √śam m sg abl m [tatpu cpd] ~I f sg gen
[nirvāṇa-kāle] ca ucchedas praśamāt [bhava-saṁtates] ||21.17||
at nirvāna -time annihilation thru abatement of becoming‘s continuum

法住於自性，不應有有無；
涅槃滅相續，則墮於斷滅。

對於以自性存在41的實有事物，不存有不可能。
在涅槃的時候，由於“有”的相續的止息而成斷。42

For a substantive thing with own-being43, non-existence is impossible.

At the time of nirvana, through the abatement of the continuum of ‘becoming’, (there is) annihilation. 44

41
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)。
42
上半頌說如果認爲事物實有，會導致常見；下半頌說如果認爲“有”的相續是實有，在涅槃的時候會導致斷見的過失。- 據《葉》
43
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 above)
44
first half of verse means this will lead to ‘eternalistic’ view and the second half ‘annihilistic’ view (Trans. of note 42)
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

चरमे न िनरुिे च प्रथमो युज्यिे भवः।

चरमे नािनरुिे च प्रथमो युज्यिे भवः॥१८॥
(Śloka Pathyā)
‿‿
− ‿ ¦ ‿ − − − ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
carame na
‿‿
niruddhe
‿
ca prathamo
‿‿
yujyate
‿ ‿
bhavaḥ |
− − ¦ − − − ¦¦ − −¦ − −
carame nāniruddhe ca prathamo yujyate bhavaḥ ||21.18||

m sg loc √rudh pp m sg loc adj m sg nom m√yuj pass 3rd sg m sg nom

carame45 na niruddhe ca prathamas yujyate46 bhavas |
when the end has perished first connected existence
√rudh pp m sg loc
carame na aniruddhe ca prathamas yujyate bhavas ||21.18||
has not perished

若初有滅者，則無有後有；
初有若不滅，亦無有後有。47

當終有48已滅去時,初有不[可能]被結生49；
當終有未滅去時,初有[也]不[可能]被結生。

When the last (moment of existence) has perished, the first (moment of) existence cannot be connected (to it).
When the last (moment of) existence has not perished, the first (moment of) existence cannot be connected (to it).

45
carama *m+ MW: ‘the last, end, final’, here =’the last moment of one life’
46
usual meaning is ‘invalid’ or ‘impossible’ but here glossed pratisaṃdhibandha by ABh, Buddhapālita and PP meaning the joining or connection
between two life forms
47
歐陽竟無：四本頌文初有、後有皆互倒，《今譯》錯《福》
48
“終有” carama 死前的最後心《葉》；最後的生存《三枝》
49
《无畏》《佛護》《般若燈》釋 yujyate“不可能”作“連接”,即“結生相續”pratisaṃdhibandha 輪回的兩個生命形式之間存在的連接作用《葉》
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

िनरुध्यमाने चरमे प्रथमो यदद जायिे।

िनरुध्यमान एकः तयाज्जायमानोऽपरो भवेि्॥१९॥
(Śloka Bha-vipulā)
‿
− ‿ − ¦ − ‿ ‿ − ¦¦ ‿ ‿ − ‿ ¦ ‿ − ‿ −
nirudhyamāne
‿ ‿
carame prathamo
‿ ‿
yadi jāyate |
‿ ‿
− − ¦ − − − ¦¦ − − − ¦ − −
nirudhyamāna ekaḥ syājjāyamāno'paro bhavet ||21.19||

pmp m sg loc [loc abs] m sg loc adj m sg nom pcl √jan pass 3rd sg
nirudhyamāne carame prathamas yadi jāyate |
while the last is perishing last if is born
pmp adj m sg nom num m sg nom opt pmp adj m sg nom m sg nom opt 3rd sg
nirudhyamāna ekas syāt jāyamānas aparas bhavet ||21.19||
perishing one wd. be being born another wd. be

若初有滅時，而後有生者，50
滅時是一有，生時是一有。

假如正當終有滅去時,初有被生起，
就會有一正滅者[和]另一正生者。51

If, as the last (moment of) existence is perishing, the first (moment of existence) is born,
there would be one (moment) that is perishing and another that is being born.52

50
初有、後有互倒
51
而導致同時有兩個有體的過失, 一個是正滅的終有, 一個是正生的初有。但同一生命不可能有兩個不同的有體。
《葉》
52
i.e. two ‘moments’ in the one same ‘becoming’ is invalid (Trans. of above note)
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

न चेिन्नरुध्यमानश्च जायमानश्च युज्यिे।

साधं च िियिे येषु िेषु तकन्धेषु जायिे॥२०॥
(Śloka Pathyā)
‿
− ‿ − ¦ ‿ − − ‿ ¦¦ − ‿ − − ¦ ‿ − ‿ −
na cennirudhyamānaśca
‿ ‿ ‿
jāyamānaśca
‿ ‿
yujyate |
− − − ¦ − − ¦¦ − − − − ¦ − −
sārdhaṁ ca mriyate yeṣu teṣu skandheṣu jāyate ||21.20||

pcl pmp m sg nom pmp m sg nom √yuj pass 3rd sg

na ced53 nirudhyamānas ca jāyamānas ca yujyate |
if the perishing the being born valid/possible
ind √mṛ pass 3rd sg m pl loc m pl loc m pl loc √jan pass 3rd sg
sārdham ca mriyate yeṣu teṣu skandheṣu jāyate ||21.20||
together is dead in which in there in aggregates is born

若言於生滅，而謂一時者，
則於此陰死，即於此陰生。

正滅者、正生者同時[存在]不合理,
否則54，在哪個諸藴中死，就會在那個諸藴中生。

It is invalid that the perishing and the being born (exist) together.
If (otherwise), (one) is born in the (very) Skandha in which (one) is dead. 55

53
‘ced’ goes with the second half of the verse to mean ‘if (otherwise)’; 現に滅しつつあるものと，現に生じつつあるものとが，共にある(同時
にある) ということは，正しくない。〔もしもそのようであるならば〕…《三枝》
54
對應 cet“如果”:“如果并非如此”，見上述英、日註解
55
Here the opponent (attempts) to avoid the difficulty pointed out in verse 19 by supposing that it is a single being who simultaneously undergoes
death and rebirth. The difficulty with this hypothesis is that for it to be the same being, the same Skandha must be involved in both events (of death
and birth) Siderits & Katsura 2008
Mūlamadhyamakakārikā《中論頌》 Chapter 21 08.012.2016

एवं ििष्विप कालेषु न युक्ता भवसंिििः।

या नािति ििषु कालेषु कु िः सा भवसंिििः॥२१॥
(Śloka Pathyā)
− − − ‿ ¦ ‿ − − ‿ ¦¦ ‿ − − ‿ ¦ ‿ − ‿ −
evaṁ triṣvapi
‿‿
kāleṣu
‿
na yuktā
‿
bhavasaṁtatiḥ |
‿ ‿ ‿ ‿
− − ¦ − − ¦¦ − − ¦ − −
yā nāsti triṣu kāleṣu kutaḥ sā bhavasaṁtatiḥ ||21.21||

num m loc m pl loc √yuj pp f sg nom m [tatpu cpd] f sg nom

evam triṣu api kāleṣu na yuktā [bhava-saṁtatis] |
in three in times appropriate (of) ‘becoming’ continuum
f sg nom ind f f sg nom
yā na asti triṣu kāleṣu kutas sā [bhava-saṁtatis]56 ||21.21||
wh. whence ‘that’ (of) ‘becoming’ continuum

三世中求有，相續不可得；
若三世中無，何有有相續？

如是，三世中“有”的相續不合理；
不存於三世的“有”的相續，彼從何來？

Thus continuum of ‘becoming’ is inappropriate in the three times.

How could there be that continuum of ‘becoming’ which does not exist in the three times

56
emended from triṣu kāleṣu yā nāsti sā kathaṁ bhavasaṁtatiḥ (Poussin’s reconstruction) on philological grounds (Ye Shaoyong 2011)