Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.

2016

विपययासपरीक्षय त्रयोविशवििमं प्रकरणम् नयगयर्जान कृ ि

m √īkș f sg nom num ord n n sg nom m sg voc √kṛ pp
viparyāsa-parīkṣā trayoviṃśatitamaṃ prakaraṇam nāgārjuna kṛta
inversion examination twenty third exposition Nāgārjuna 龍樹 composed

《第二十三品 顛倒的考察》 1

Examination of Inversion

संकल्पप्रभिो रयगो द्वेषो मोहश्च कथ्यिे।

शजभयशजभविपययासयन् संभिवति प्रिीत्य वह॥१॥
(Śloka Pathyā)
− − − ‿ ¦ ‿ − − − ¦¦ − − − − ¦ ‿ − ‿ −
saṃkalpaprabhavo
‿ ‿‿ ‿
rāgo dveṣo
‿
mohaśca
‿ ‿
kathyate |
− ¦ − − − ¦¦ − − − ¦ − −
śubhāśubhaviparyāsān saṃbhavanti pratītya hi ||23.1||
o
√kḷp m √bhū m sg nom m sg nom √dviṣ m nom √muh m sg nom √kath pass 3rd sg
[saṃkalpa2-prabhavas]3 rāgas4 dveṣas mohas ca kathyate |
(of) false discrimination -derivation greed aversion delusion is considered
√śubh n n m pl acc √bhū pres 3rd pl ger (+acc) pcl
[śubha-aśubha-viparyāsān]5 saṃbhavanti pratītya hi ||23.1||
good/pleasant -bad/unpleasant -inversions occur/arise dependent on indeed

從憶想分別 生於貪恚癡
淨不淨顛倒 皆從眾緣生

[對方：]貪、嗔、痴被認爲是來自虛妄分別。
確實，彼等緣於淨、不淨6的諸顛倒而起7。

[Opponent: ] It is considered that greed, aversion and delusion (are) derivation of false discrimination.
Indeed they arise dependent on inversions of pleasant-unpleasant8.

1
<觀顛倒品第二十三> 《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二品。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》
2
BHS: false discrimination; MW: ‘conception or idea or notion formed in the mind’
3
prabhava *m+ ‘production, source, origin, cause of existence, birthplace’; often *ifc+ ‘rising or derived from’; saṃkalpa-prabhavas *tatpu
cpd+ first member saṃkalpa *gen+ sense: ‘(derivation) of false discrimination’
4
√rañj ‘to be cloured, redden, pleased with’
5
viparyāsa √i paryaya: ‘inversion, reversal, error, mistake, delusion, imagining what is unreal or false to be real or true’; śubha-aśubha-
viparyāsān here taken as *tatpu cpd+ where śubha-aśubha *dvanda cpd+ ‘pleasant-unpleasant’ and first member viparyāsān ‘inversion’ in
*gen+ sense: ‘inversion of the pleasant-unpleasant’ ‘; alternative reading by PSP: śubha-aśubha-viparyāsān *dvanda cpd+ ‘pleasant,
unpleasant and inversion’ as per PSP, who also explains that ‘each member brings about greed, aversion and delusion respectively’
6
美、好、善等一切能悅意生貪的因素《葉》
7
不知佛意者，以為實有常、樂、我、淨的四顛倒可斷， 實有無常、苦、無我、不淨四正可修 。 據《福》
；他讀: 緣於淨、不淨和顛倒《明句》
8
the pleasant or good elements that generate greed etc., other inversions include that of ātmā śuci nityaṃ and sukhaṃ (verse 23.20)
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

शजभयशजभविपययासयन् संभिवति प्रिीत्य ये।

िे स्िभयियन्न विद्यतिे िस्मयि् क्लेशय न ित्त्ििः॥२॥
(Śloka Pathyā)
‿
− ‿ ‿ ¦ ‿ − − − ¦¦ − ‿ − − ¦ ‿ − ‿ −
śubhāśubhaviparyāsān
‿ ‿
saṃbhavanti
‿ ‿
pratītya ye |
− − − ¦ − − − ¦¦ − − − − ¦ − −
te svabhāvānna vidyante tasmāt kleśā na tattvataḥ ||23.2||

√bhū pres 3rd pl m pl nom

[śubha-aśubha-viparyāsān] saṃbhavanti pratītya ye |
arise/occur which
pl √bhū m sg abl √vid pass 3rd pl pcl m pl nom ind prep adv (abl)
te svabhāvāt9 na vidyante10 tasmāt kleśā11 na tattvatas12 ||23.2||
those thru own-being ‘are found’ thus afflictions from reality

若因淨不淨 顛倒生三毒
三毒即無性 故煩惱無實

[論主：]緣於淨、不淨的諸顛倒而起的[貪、嗔、痴]，
非以自性13可得。所以，彼等煩惱14並非真實。

[Author: ] Those15 which arise dependent on inversions of pleasant-unpleasant

are not found through own-being. Thus (the three) afflictions are of no reality.

9
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 note 13 below)
10
MW: √vid 6P ‘to find, obtain’; RigVeda & etc. (esp. in later language) vidyate *pass+ ‘there is, there exists', often with na, 'there is not‘
11
or ‘defilements’
12
-tas *prep adv+ ‘from the point of view’, na tattvatas ‘not from reality’s view point’
13
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)。
14
貪、嗔、痴三種煩惱
15
i.e. greed, aversion and delusion
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

अत्मनोऽवस्ित्िनयवस्ित्िे न कथंविच्च वसध्यिः।

िं विनयवस्ित्िनयवस्ित्िे क्लेशयनयं वसध्यिः कथम्॥३॥
(Śloka Pathyā)
− ‿ − − ¦ ‿ − − − ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
ātmano'stitvanāstitve
‿ ‿
na kathaṃcicca
‿ ‿
sidhyataḥ |
− − − ¦ − − − ¦¦ − − − − ¦ − −
taṃ vināstitvanāstitve kleśānāṃ sidhyataḥ katham ||23.3||

~an m sg gen asti [dvanda cpd] n du nom pcl ind √sidh pres 3rd du
ātmanas [astitva-nāstitve] na kathamcid ca sidhyatas |
of Self existence non-existence …….. in no way …….. establish
m sg acc ind (+acc) m pl gen ind (fr. ka)
tam vinā [astitva-nāstitve] kleśānām sidhyatas katham ||23.3||
=ātman without of afflictions how

我法有以無 是事終不成
無我諸煩惱 有無亦不成

「我」的有無，無論如何不成立。
沒有「我」，煩惱的有無如何成立？

In no way do existence and non-existence of the Self establish (themselves).

Without the Self, how do existence and non-existence of afflictions establish (themselves)?
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

कस्यविवि भितिीमे क्लेशयः स ि न वसध्यवि।

कवश्चदयहो विनय कं वित्सवति क्लेशय न कस्यविि्॥४॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − − ¦¦ − − ‿ ‿ ¦ ‿ − ‿ −
kasyaciddhi
‿
bhavantīme
‿
kleśāḥ sa‿ca na
‿
sidhyati |
− − − ¦ − − − ¦¦ − − − − ¦ − −
kaścitdāho vinā kaṃcitsanti kleśā na kasyacit ||23.4||

ipn m sg gen pcl √bhū pres 3rd pl m pl nom m pl nom m sg nom √sidh pres 3rd sg
kasyacid hi bhavanti ime kleśās sa ca na sidhyati |
of someone indeed are these afflictions ‘that’ establishes
ipn m sg nom ind ind (+acc) m sg acc √as pres 3rd pl m pl nom pcl m sg gen
kaścid āho16 vinā kaṃcid santi kleśās na kasyacit ||23.4||
someone so then without someone are afflictions not of someone

誰有此煩惱 是即為不成
若離是而有 煩惱則無屬

[如果]這些煩惱確實屬於某人，而那某人[卻]不成立；
[那麽，]沒有某人，就沒有任何人的諸煩惱了？

(If) these afflictions indeed belong to someone, and (yet) that someone cannot be established,
then without someone, there are no someone’s afflictions?

16
an interjection, of asking (and of doubt 'is it so?’)
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

स्िकययदृवििि् क्लेशयः वक्लिे सवति न पञ्चधय।

स्िकययदृवििि् वक्लिं क्लेशेष्िवप न पञ्चधय॥५॥
(Śloka Pathyā)
‿
− ‿ − ¦ ‿ − − − ¦¦ − − − ‿ ¦ ‿ − ‿ −
svakāyadṛṣṭivat
‿ ‿
kleśāḥ
‿
kliṣṭe santi
‿‿ ‿ ‿
na pañcadhā |
− − ¦ − − − ¦¦ − − ¦ − −
svakāyadṛṣṭivat kliṣṭaṃ kleśeṣvapi na pañcadhā ||23.5||
rd
~vat adj n sg nom m pl nom pp m sg loc pres 3 sg ind
sva-kāya-dṛṣṭivat17 kleśās kliṣṭe18 santi na pañcadhā19 |
(of) ‘own body’ -resembling the view afflictions in the afflicted are five-fold
pp n sg nom m pl loc
[sva-kāya-dṛṣṭivat] kliṣṭam20 kleśeṣu api na pañcadhā ||23.5||
the afflicted in afflictions

如身見五種 求之不可得
煩惱於垢心 五求亦不得

有如自身見21那樣，諸煩惱[經]五種[推求] 22，不在煩惱者中。
有如自身見那樣，煩惱者[經]五種[推求]，也不在諸煩惱中。

Like the view: ‘(I am my) own body’, afflictions are not (found) in the afflicted, (being investigated) five-fold.
Like the view: ‘(I am my) own body’, the afflicted is also not (found) in afflictions, (being investigated) five-fold.

17
sva *adj+ ‘own’, -kāya *m+ body (here =skandha), -dṛṣṭi *f+ view, -vat *sfx+ added to words to imply likeness or resemblance, and generally
translatable by 'as', 'like', ‘possessing’, usually *adj+ but also noun ‘resembling’; svakāya-dṛṣṭivat *tatpu cpd+ first member svakāya ‘own-
body’ in *gen+ sense: ‘resembling the view of (I am my) own body’; this view is discussed in verses 22.1-8
18
√kliś kliṣṭa *pp+ as noun ‘the afflicted’
19
mṛgyamāṇaḥ pañcadhā ‘five-fold investigation’, cf verse 10.14, 22.1
20
note kliṣṭa *pp, noun+ here is in *n+ gender
21
「自身見」：身 kāya =蘊; 「我」即是蘊的見解；所以=「自我見」；指 22 品有關五蘊的討論 (22.1-22.8) 據《葉》
22
五種推求 mṛgyamāṇaḥ pañcadhā 見 10.14: 火非燃料，火不在燃料外的他處,火不具備燃料，諸燃料不在火中，火也不在諸燃料中; 22.1:[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
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

स्िभयििो न विद्यतिे शजभयशजभविपयाययः।

प्रिीत्य किमयन् क्लेशयः शजभयशजभविपयाययन्॥६॥
(Śloka Pathyā)
‿
− ‿ − ¦ ‿ − − − ¦¦ ‿ − ‿ ‿ ¦ ‿ − ‿ −
svabhāvato na vidyante śubhāśubhaviparyayāḥ
‿ ‿‿ ‿ ‿ ‿‿ ‿ ‿
|
− ¦ − − − ¦¦ − ¦ − −
pratītya katamān kleśāḥ śubhāśubhaviparyayān ||23.6||

~tas prep adv ind (abl) √vid pass pl n n √i paryaya m pl nom

svabhāvatas na vidyante [śubha-aśubha-viparyayās] |
from own-being ‘are found’ good/pleasant -bad/unpleasant -inversions
ger(+acc) adj m pl acc m pl nom m pl acc
pratītya katamān kleśās [śubha-aśubha-viparyayān] ||23.6||
dependent on which (of many) afflictions inversions

淨不淨顛倒 是則無自性
云何因此二 而生諸煩惱

淨、不淨的諸顛倒，不以自性而可得。
[那麽]緣於什麽淨、不淨的諸顛倒，[而有]諸煩惱23？

Inversions of pleasant-unpleasant are not found from (the view of) own-being.
(So) dependent on what inversions of pleasant-unpleasant are there afflictions24?

23
他讀：緣於淨、不淨的諸顛倒，[而有] 什麽諸煩惱？《葉》據《無畏》
24
alternative reading as per ABh: what afflictions are dependent on inversions of pleasant-unpleasant
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

रूपशब्दरसस्पशया गतधय धमयाश्च षवविधम्।

िस्िज रयगस्य द्वेषस्य मोहस्य ि विकल््यिे॥७॥
(Śloka Ma-vipulā)
− ‿ − ‿ ¦ ‿ − − − ¦¦ − − − − ¦ ‿ − ‿ −
rūpaśabdarasasparśā gandhā dharmāśca ṣaḍvidham |
− ‿ − − ¦ −, − − ‿ ¦¦ − − ‿ ‿ ¦ ‿ − ‿ −
vastu rāgasya dveṣasya mohasya ca vikalpyate ||23.7||
o
n m m m pl nom m pl nom m pl nom num n sg nom
[rūpa-śabda-rasa-sparśā]25 gandhā dharmās ca [ṣaṭ-vidham]26 |
form -sound -taste -touches -smells dharmas six -kind
n sg nom m sg gen √dviṣ m sg gen √muh m sg gen √kḷp pass 3rd sg
vastu27 rāgasya dveṣasya mohasya ca vikalpyate28 ||23.7||
object of greed of aversion of delusion is distinguished

色聲香味觸 及法為六種
如是之六種 是三毒根本

[對方：]色、聲、味、觸、香、法，[此]六者
被分別為貪、嗔、痴的對象29。

[Opponent: ] Form, sound, taste, touches, smells and dharmas, (this) six-kind
is distinguished as the essence30 of greed, aversion and delusion.

25
*dvanda cpd+
26
*dvigu cpd+
27
MW: ‘seat or place, any really existing or abiding substance or thing, object, essence’
28
vikalpa *m+ BHS: ‘(vain) imagining, false discrimination between true and false, real and unreal’
29
或「根本 」
30
or ‘object’
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

रूपशब्दरसस्पशया गतधय धमयाश्च के िलयः।

गतधिानगरयकयरय मरीविस्िप्नसंवनभयः॥८॥
(Śloka Pathyā)
− ‿ − ‿ ¦ ‿ − − − ¦¦ − − − − ¦ ‿ − ‿ −
rūpaśabdarasasparśā
‿‿ ‿
gandhā
‿
dharmāśca
‿ ‿
kevalāḥ |
−− ¦ − − − ¦¦ − − − ¦ − −
gandharvanagarākārā marīcisvapnasaṃnibhāḥ ||23.8||

n m m m pl nom m pl nom m pl nom adj m pl nom

[rūpa-śabda-rasa-sparśā] gandhā dharmās ca kevalās |
form -sound -taste -touches -smells dharmas merely
o
m n m pl nom f m √bhā nibha adj m pl nom
[gandharva-nagara-ākārā]31 [marīci-svapna-saṃnibhās]32 ||23.8||
celestial being -city -appearances mirage -dream -resembling

色聲香味觸 及法體六種
皆空如燄夢 如乾闥婆城

[論主：] 色、聲、味、觸、香、法，僅為
乾闥婆城之相，如同蜃樓和夢幻。

[Author: ] Form, sound, taste, touches, smells and dharmas are merely
the appearances of the Gandharvas City, resembling a mirage and a dream.

31
*tatpu cpd+ first member gandharva-nagara in *gen+ sense: ‘(appearances) of city of celestial being’; gandharva-nagara itself *tatpu cpd+
first member gandharva in *gen+ sense: ‘(city) of celestial beings‘
32
*bahu cpd+ as *adj+ for smells and dharmas
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

ऄशजभं िय शजभं ियवप कज िस्िेषज भविष्यवि।

मयययपजरुषकल्पेषज प्रविविम्िसमेषज ि॥९॥
(Śloka Pathyā)
‿‿
− − ¦ ‿ − − ‿ ¦¦ ‿ − − ‿ ¦ ‿ − ‿ −
aśubhaṃ vā‿śubhaṃ
‿ ‿
vāpi kutasteṣu bhaviṣyati |
‿‿ ‿ ‿ ‿
−− ¦ − − − ¦¦ − ¦ − −
māyāpuruṣakalpeṣu pratibimbasameṣu ca ||23.9||

n sg nom ind (fr. ka abl) m pl loc √bhū fut 3rd sg

aśubham vā śubham vā api kutas teṣu bhaviṣyati |
the bad/unpleasant whiter in them will be
√mī f m √kḷp adj m sg loc n adj n pl loc
[māyā-puruṣa-kalpeṣu]33 [pratibimba-sameṣu]34 ca ||23.9||
illusion man -like reflection -like

如是六種中 何有淨不淨
猶如幻化人 亦如鏡中像

在那有如幻化人、有如映像的[六者]中，
何來淨或不淨？

How could there be the unpleasant or pleasant in them (six),

which are like an illusory person and like a reflection?

33
*bahu cpd+ adj as *adj+ for teṣu, when used at the end of a bahuvrīhi cpd ='manner', 'like'
34
*bahu cpd+ adj for teṣu, bimba *m/n+ ‘mirror’, sama *adj+ ‘similar, identical’, in cpd =‘like in (or with regard to) something’
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

ऄनपेक्ष्य शजभं नयस्त्यशजभं प्रज्ञपयेमवह।

यत्प्रिीत्य शजभं िस्मयच्छज भं नैिोपपद्यिे॥१०॥
(Śloka Pathyā)
‿‿
− ‿ ¦ ‿ − − ‿ ¦¦ ‿ − − ‿ ¦ ‿ − ‿ −
anapekṣya śubhaṃ
‿ ‿ ‿
nāstyaśubhaṃ
‿
prajñapayemahi
‿ ‿
|
− − ¦ − − − ¦¦ − − − ¦ − −
yatpratītya śubhaṃ tasmātśubhaṃ naivopapadyate ||23.10||

√īkṣ ind (+acc) n sg acc pra-√jñā 9Ā cau opt 1st pl

anapekṣya35 śubham na asti aśubhaṃ prajñapayemahi36 |
not contingent upon the good/pleasant we cd make known
n sg acc ger (+acc) n sg acc pcl √pad pres 1st sg
yat pratītya śubham tasmāt śubham na eva upapadyate ||23.10||
wh.=aśubhaṃ dependent on the good/pleasant such be present/exists

不因於淨相 則無有不淨
因淨有不淨 是故無不淨37

不觀待淨沒有不淨，緣於彼(不淨)，
我們（才）得以施設淨。所以，沒有如是[不觀待的]淨。

Without contingent upon the pleasant, there is no unpleasant. Dependent upon it (the unpleasant),
we could make the pleasant known. Thus such (non-contingent) pleasant does not exist.

35
apekṣya ‘with regard or reference to, contingent upon, dependent on’
36
prajñapayati *cau+ ‘causes to be known’
37
歐陽竟無：「番、梵、釋次二頌皆互倒，而文句歧異。今取梵本意譯首頌云：『因依於不淨，乃得施設淨，不淨未待淨，無故淨不成。』次頌例知。」
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

ऄनपेक्ष्ययशजभं नयवस्ि शजभं प्रज्ञपयेमवह।

यत्प्रिीत्ययशजभं िस्मयदशजभं नैि विद्यिे॥११॥
(Śloka Pathyā)
‿‿
− − ¦ ‿ − − ‿ ¦¦ ‿ − − ‿ ¦ ‿ − ‿ −
anapekṣyāśubhaṃ
‿ ‿
nāsti śubhaṃ
‿‿
prajñapayemahi
‿ ‿
|
− − − ¦ − − − ¦¦ −−¦ − −
yatpratītyāśubhaṃ tasmādaśubhaṃ naiva vidyate ||23.11||
st
pra-√jñā 9Ā cau opt 1 pl
anapekṣya aśubham na asti śubham prajñapayemahi |
we cd make known
√vid pres 1st sg
yat pratītya aśubham tasmāt aśubham na eva vidyate ||23.11||
‘is found’

不因於不淨 則亦無有淨
因不淨有淨 是故無有淨

不觀待不淨沒有淨，緣於彼(淨)，
我們（才）得以施設不淨。所以，沒有如是[不觀待的]不淨。

Without contingent upon the unpleasant, there isn’t the pleasant. Dependent upon it (the pleasant),
we could make the unpleasant known. Thus such (non-contingent) unpleasant does not exist.
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

ऄविद्यमयने ि शजभे कज िो रयगो भविष्यवि।

ऄशजभेऽविद्यमयने ि कज िो द्वेषो भविष्यवि॥१२॥
(Śloka Bha-vipulā)
‿
− ‿ − ¦ − ‿ ‿ − ¦¦ ‿ − − − ¦ ‿ − ‿ −
avidyamāne
‿‿
ca
‿
śubhe
‿ ‿
kuto rāgo‿bhaviṣyati
‿
|
− − ¦ − − ¦¦ − − − ¦ − −
aśubhe'vidyamāne ca kuto dveṣo bhaviṣyati ||23.12||

√vid adj pmp n sg loc [loc abs] n sg loc ind m sg nom √bhū fut pres 3rd sg
avidyamāne ca śubhe kutas rāgas bhaviṣyati |
as there being not the pleasant wither greed will be
√dviṣ m sg nom
aśubhe avidyamāne ca kutas dveṣas bhaviṣyati ||23.12||
aversion

若無有淨者 何由而有貪
若無有不淨 何由而有恚

既然沒有淨，貪着將從何有？
既然沒有不淨，嗔恨又將從何有？

And there being without the pleasant, how will there be greed?
And there being without the unpleasant, how will there be aversion?
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

ऄवनत्ये वनत्यवमत्येिं यदद ग्रयहो विपयायः।

नयवनत्यं विद्यिे शूतये कज िो ग्रयहो विपयायः॥१३॥
(Śloka Pathyā)
‿
− − − ¦ ‿ − − − ¦¦ ‿ − − − ¦ ‿ − ‿ −
anitye nityamityevaṃ
‿
yadi
‿
grāho‿viparyayaḥ
‿
|
− − − − ¦ − − − ¦¦ − − − ¦ − −
nānityaṃ vidyate śūnye kuto grāho viparyayaḥ ||23.13||

n sg loc n sg nom pcl pcl √grah m sg nom m sg nom

anitye38 nityam iti evam yadi grāhas39 viparyayas |
regarding impermanence permanence such if grasping inversion
n sg nom pass 3rd sg n sg loc
na anityam vidyate śūnye kutas grāhas viparyayas ||23.13||
impermanence ‘there is’ in emptiness

於無常著常 是則名顛倒
空中無有常40 何處有常倒

於無常中說「常」，如是執取若為顛倒[的話]；
[既然]空中無無常，何來執取[與]顛倒？41

if such grasping as calling impermanence ‘permanence’ is an inversion,

(then as) there is no impermanence in emptiness, how could there be grasping (and) inversion? 42

38
*loc+ of reference
39
√grah ‘to grasp/seize or comprehend’; grāha ‘grasping or comprehension (of notion)’
40
《青目》「無有常」 的梵本可能是: na-nityaṃ vidyate śūnye kuto grāho viparyayaḥ 《葉》
41
此讀依《明句》- 假使有諸行「無常」、諸法無我、諸受是苦、諸身不淨的實自性，違反他的本相，而執「著」諸行是「常」住，諸法是有我，
諸受是快樂，諸身是清淨；確實有此顛倒的自性，「是」即可以說「名」為「顛倒」。[但]尋求他的自性，在諸法畢竟「空中，無有常」、樂、我、
淨的四法實性的，這那裡還「有常」、樂、我、淨的四「倒」呢？《福》；無常であるものにおいて「常である」とする，このような執着が，も
しも顛倒であるならば，空においては，無常であるものは，存在しない。どうして，執着が顛倒であろうか。《三枝》
42
this reading is according to PSP; alternative reading by ABh, BP, PP: ‘(as) there is no impermanence in emptiness, how could (such)
grasping be an inversion?’
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

ऄवनत्ये वनत्यवमत्येिं यदद ग्रयहो विपयायः।

ऄवनत्यवमत्यवप ग्रयहः शूतये कक न विपयायः॥१४॥
(Śloka Pathyā)
‿
− − − ¦ ‿ − − − ¦¦ ‿ − − − ¦ ‿ − ‿ −
anitye‿nityamityevaṃ
‿ ‿
yadi grāho viparyayaḥ |
‿ ‿ ‿
− − ¦ − − − ¦¦ − − − ¦ − −
anityamityapi grāhaḥ śūnye kiṃ na viparyayaḥ ||23.14||

anitye nityam iti evam yadi grāhas viparyayas |

n sg nom pcl n sg loc ind

anityam iti api grāhas śūnye kim na viparyayas ||23.14||43
impermanence also with ref to emptiness how

若於無常中 著無常非倒
空中無無常 何有非顛倒44

於無常中說「常」，如是執取若爲顛倒[的話]，
於空中說「無常」，[如是]執取如何不也是顛倒？45

If such grasping as calling impermanence ‘permanence’ is an inversion,

(then) how is such grasping as calling emptiness ‘impermanence’ not an inversion too?

43
as per PSP, alternative readings: If such grasping as calling impermanence ‘impermanence’ is not an inversion, (then) how is such
grasping as calling emptiness ‘not impermanence’ not a non-inversion too? (as per following note)
他讀：據《无畏》《佛護》《般若燈》；《青目》梵本可能是: anitye ‘nityamityevaṃ yadi grāho ‘viparyayaḥ| nānityamityapi grāhaḥ
44

śūnye kiṃ na ‘viparyayaḥ ||《葉》：如果於無常說無常，如是執取不是顛倒[的話]，[那麽]於空說沒有無常，這執取[又]如何不是非顛倒？

45
依《明句》，他讀見前註
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

येन गृह्णयवि यो ग्रयहो ग्रहीिय यच्च गृह्यिे।

उपशयतियवन सियावण िस्मयद्ग्रयहो न विद्यिे॥१५॥
(Śloka Pathyā)
− ‿ − − ¦ ‿ − − − ¦¦ ‿ − − − ¦ ‿ − ‿ −
yena gṛhṇāti
‿‿
yo‿grāho
‿
grahītā yacca
‿ ‿
gṛhyate |
− − ¦ − − ¦¦ − − − − ¦ − −
upaśāntāni sarvāṇi tasmādgrāho na vidyate ||23.15||

n sg inst √grah pres 3rd sg m m sg nom ~hītṛ m sg nom n √grah pass 3rd sg
yena gṛhṇāti yas grāhas grahītā yat ca gṛhyate |
by wh one grasps wh grasping one who grasps wh is grasped
√śam adj n pl nom pron adj n pl nom
upaśāntāni sarvāṇi tasmāt grāhas na vidyate ||23.15||
pacified/appeased all

可著著者著 及所用著法
是皆寂滅相 云何而有著

用以執取的[手段]、執取[行爲]、執取者與所執，
全都[自性]寂滅。所以，[實有自性的]執取不可得46。

(The means) by which one grasps, grasping (act), one who grasps, and that which is grasped
are all appeased. Thus, there is no (substantively real) grasping.

46
執着は〔固有の実体として〕存在することはない《三枝》
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

ऄविद्यमयने ग्रयहे ि वमथ्यय िय सम्यगेि िय।

भिेवद्वपयायः कस्य भिेत्कस्ययविपयायः॥१६॥
(Śloka Ma-vipulā)
‿
− ‿ − ¦ −, − − ‿ ¦¦ − − − − ¦ ‿ − ‿ −
avidyamāne
‿ ‿
grāhe
‿
ca ‿
mithyā
‿
vā samyageva
‿ ‿
vā |
− − ¦ − − ¦¦ − − − ¦ − −
bhavedviparyayaḥ kasya bhavetkasyāviparyayaḥ ||23.16||

adj pmp m sg loc [loc abs] m sg loc adj m sg nom adj m sg nom
avidyamāne grāhe ca mithyā vā samyak eva vā |
there not being grasping false correct
√bhū opt 3rd sg m sg nom ipn m sg gen
bhavet viparyayas kasya47 bhavet kasya aviparyayas ||23.16||
cd be inversion for whom

若無有著法 言邪是顛倒
言正不顛倒 誰有如是事

既然沒有對或錯的執取48，
誰會有顛倒？誰會有非顛倒？

And there being no grasping whether false or correct49,

for whom could there be inversion and for whom could there be non-inversion?

47
だれにとって (for whom)，顛倒が存在するであろうか《三枝》,alternatively: kasya *gen+ ‘whose’, ‘whose inversion (and) non-inversion
could it be’
48
「邪」執「是」錯誤的「顛倒」，「正」[執]是非錯誤的「不顛倒」 據《福》
49
’false’ grasping is an inversion that is wrong, ‘correct’ grasping is a non-inversion that is right (Trans. of above note)
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

न ियवप विपरीिस्य संभिवति विपयाययः।

न िय्यविपरीिस्य संभिवति विपयाययः॥१७॥
(Śloka Pathyā)
‿
− ‿ ‿ ¦ ‿ − − ‿ ¦¦ − ‿ − ‿ ¦ ‿ − ‿ −
na cāpi viparītasya saṃbhavanti
‿ ‿‿ ‿ ‿ ‿ ‿ ‿ ‿
viparyayāḥ |
− ¦ − − ¦¦ − − ¦ − −
na cāpyaviparītasya saṃbhavanti viparyayāḥ ||23.17||

vi-pari-ita pp m sg gen √bhū pres 3rd pl m pl nom

na ca api viparītasya saṃbhavanti viparyayās |
as for the inverted arise/occur inversions

na ca api aviparītasya saṃbhavanti viparyayās ||23.17||

有倒不生倒 無倒不生倒
倒者不生倒 不倒亦不生50

已顛倒的，顛倒不生起，
未顛倒的，顛倒也不生起。51

And also for the inverted, inversions arise not.

And for the non-inverted, inversions arise not either. 52

50
歐陽竟無：
「番、梵頌云：
『已是顛倒中,顛倒則不生;未是顛倒中,顛倒亦不生。』今譯改文。」
51
本頌及下頌的上半頌參第二品： 「已行者、未行者、正行者沒有行」 據《葉》
52
this verse plus the first half of the next verse parallels Chapter 2: ‘there is no going in the gone, the not-gone and the on-going’
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

न विपयास्यमयनस्य संभिवति विपयाययः।

विमृशस्ि स्ियं कस्य संभिवति विपयाययः॥१८॥
(Śloka Pathyā)
‿‿
− − ¦ ‿ − − ‿ ¦¦ − ‿ − ‿ ¦ ‿ − ‿ −
na viparyasyamānasya
‿‿ ‿ ‿
saṃbhavanti
‿ ‿ ‿ ‿
viparyayāḥ |
− − ¦ − − ¦¦ − − ¦ − −
vimṛśasva svayaṃ kasya saṃbhavanti viparyayāḥ ||23.18||

vi-pari-√as ppp m sg
na viparyasyamānasya53 saṃbhavanti viparyayās |
as for the being inverted
m sg nom pron adj ind ipn m sg gen √bhū pres 3rd pl
[vimṛśa-sva]54 svayam kasya saṃbhavanti viparyayās ||23.18||
deliberation -own ownself whose arise/occur

若於顛倒時 亦不生顛倒
汝可自觀察 誰生於顛倒

正被顛倒的，顛倒不生起；
[你]自我審思: 誰的顛倒正被生起？

As for the being inverted, inversions do arise not.

(Have your) own deliberation yourself – whose inversions do arise?

53
vi-pari-√as ‘to reverse, invert’; viparyasyamāna *present passive participle+ formed from passive stem (viparyasya) plus middle voice
(ātmanepada) termination: lit. ‘being inverted’
54
*karma cpd+, second member sva *reflexive pron adj, m sg nom+
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

ऄनजत्पन्नयः कथं नयम भविष्यवति विपयाययः।

विपयायेष्िर्यिेषज विपयायगिः कज िः॥१९॥
(Śloka Pathyā)
‿
− − − ¦ ‿ − − ‿ ¦¦ ‿ − − ‿ ¦ ‿ − ‿ −
anutpannāḥ
‿ ‿
kathaṃ
‿
nāma bhaviṣyanti viparyayāḥ |
‿ ‿ ‿‿ ‿ ‿
− − ¦ − − ¦¦ − ¦ − −
viparyayeṣvajāteṣu viparyayagataḥ kutaḥ ||23.19||

√pad pp adj pl nom ind ind fut 3rd pl m pl nom

anutpannās katham nāma bhaviṣyanti viparyayās |
un-arisen how then will be inversions
m sg loc √jan pp m sg loc [tatpu cpd] m sg nom ind
viparyayeṣu ajāteṣu [viparyaya-gataḥ]55 kutas ||23.19||
inversion being unborn inversion -situated in wither

諸顛倒不生 云何有此義
無有顛倒故 何有顛倒者

那麽，不生起的諸顛倒將如何有？
既然諸顛倒不生，何來處於顛倒者？

How then could there be inversions that are un-arisen?

Inversion being unborn, how could there be (the one) situated in inversion?

55
gata *pp+ MW: ‘come to, approached, arrived at, being in, situated in, contained in’; Skt Grammar: 'gone to' often used at the end of a
*tatp cpd+ in the sense of 'relating to', 'existing in'
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

न स्ििो र्ययिे भयिः परिो नैि र्ययिे।

न स्ििः परिश्चेवि विपयायगिः कज िः॥२०॥
(Śloka Pathyā)
− ‿ − − ¦ ‿ − − − ¦¦ ‿ ‿ − − ¦ ‿ − ‿ −
na svato jāyate bhāvaḥ
‿ ‿ ‿
parato naiva jāyate |
‿ ‿ ‿‿ ‿ ‿
− − ¦ − − ¦¦ − ¦ − −
na svataḥ parataśceti viparyayagataḥ kutaḥ ||a||

-tas prep adv abl √jan pres 3rd sg m sg nom -tas prep adv abl
na svatas jāyate bhāvas paratas naiva jāyate |
fr. own accord is born thing fr. another

na svatas paratas ca iti viparyayagatas kutas ||23.20a||56

事物不從自生、不從他生,
不從自、他生；何來處於顛倒者？

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

nor from (both) self and other, (so) how could there be (the one) situated in inversion?

56
this extra verse is only found in PSP and is similar to verse 21.13 na svato jāyate bhāvaḥ parato naiva jāyate| na svataḥ parataścaiva
jāyate jāyate kutaḥ||
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

अत्मय ि शजवि वनत्यं ि सजखं ि यदद विद्यिे।

अत्मय ि शजवि वनत्यं ि सजखं ि न विपयायः॥२०॥
(Śloka Pathyā)
− − ‿ ‿ ¦ ‿ − − ‿ ¦¦ ‿ − ‿ ‿ ¦ ‿ − ‿ −
ātmā ca śuci nityaṃ ca‿ sukhaṃ
‿‿ ‿
ca yadi vidyate |
‿ ‿‿ ‿ ‿
−− ¦ − − ¦¦ − ¦ − −
ātmā ca śuci nityaṃ ca sukhaṃ ca na viparyayaḥ ||23.20||

~an m sg nom √śuc f sg nom n sg nom √sukh n sg nom pass 3rd sg

ātmā ca śuci nityam ca sukham ca yadi vidyate |
self purity eternity happiness ‘there is’

ātmā ca śuci nityam ca sukham ca na viparyayas ||23.20||

若我常樂淨 而是實有者
是常我樂淨 則非是顛倒

如果[實有的]我、淨、常、樂為可得，
我、淨、常、樂就並非是顛倒。

If there is (substantively real) Self, purity, eternity and happiness,

(then) neither the Self, purity, eternity and happiness is an inversion.
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

नयत्मय ि शजवि वनत्यं ि सजखं ि यदद विद्यिे।

ऄनयत्मयशजच्यवनत्यं ि नैि दजःखं ि विद्यिे॥२१॥
(Śloka Pathyā)
− − ‿ ‿ ¦ ‿ − − ‿ ¦¦ ‿ − ‿ ‿ ¦ ‿ − ‿ −
nātmā ca
‿
śuci nityaṃ
‿
ca
‿
sukhaṃ
‿
ca yadi vidyate |
‿ ‿
− − − ¦ − − ¦¦ − − − ¦ − −
anātmāśucyanityaṃ ca naiva duḥkhaṃ ca vidyate ||23.21||
rd
pass 3 sg
na ātmā ca śuci nityam ca sukham ca yadi vidyate |
‘there is’
pcl n sg nom pass 3rd sg
anātmā aśuci anityam ca na eva duḥkham ca vidyate ||23.21||
ever suffering ’is found’

若我常樂淨 而實無有者
無常苦不淨 是則亦應無

如果[實有的]我、淨、常、樂不可得，
無我、不淨、無常和苦就絕不可得。57

If there is no (substantively real) Self, purity, eternity and happiness,

(then) no non-Self, impurity, impermanence and suffering is ever found. 58

57
因爲失去了各自觀待的因《葉》
58
since each would be without the counterpart it contingents upon
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

एिं वनरुध्यिेऽविद्यय विपयायवनरोधनयि्।

ऄविद्ययययं वनरुियययं संस्कयरयद्यं वनरुध्यिे॥२२॥
(Śloka Pathyā)
− − ‿ − ¦ ‿ − − − ¦¦ ‿ − ‿ ‿ ¦ ‿ − ‿ −
evaṃ‿nirudhyate'vidyā
‿
viparyayanirodhanāt
‿ ‿
|
− − − ¦ − − − ¦¦ − − − − ¦ − −
avidyāyām niruddhāyām [saṃskārādyam] nirudhyate ||23.22||

nis-√rudh pass 3rd sg f sg nom m [tatpu cpd] nis-√rudh nirodhana m sg abl

evam nirudhyate avidyā [viparyaya-nirodhanāt] |
is extinguished ignorance (of) inversion -thru suppression
f sg loc niruddha pp adj f sg loc m ādya n sg nom pass 3rd sg (+nom)
avidyāyām niruddhāyām [saṃskāra-ādyam59] nirudhyate ||23.22||
when ignorance perishes volition and so on is extinguished

如是顛倒滅 無明則亦滅
以無明滅故 諸行等亦滅

如是，由於顛倒的滅除，無明被滅除；
無明滅除時，行等[也]被滅除。

As such, ignorance is extinguished through suppression of inversion.

As ignorance perishes, volition and so on is extinguished.

59
ādya *adj, ifc+ =ādi, saṃskāra-ādyam *bahu cpd+ used as substantive
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

यदद भूियः स्िभयिेन क्लेशयः के विवि कस्यविि्।

कथं नयम प्रहीयेरन् कः स्िभयिं प्रहयस्यवि॥२३॥
(Śloka Pathyā)
‿‿
− − ¦ ‿ − − − ¦¦ − − − − ¦ ‿ − ‿ −
yadi bhūtāḥ
‿
svabhāvena
‿
kleśāḥ
‿
keciddhi
‿ ‿
kasyacit |
− − − ¦ − − − ¦¦ − − − ¦ − −
kathaṃ nāma prahīyeran kaḥ svabhāvaṃ prahāsyati ||23.23||

√bhū pp adj m pl nom √bhū m sg inst m pl nom ipn m pl -ddhi- ipn m sg gen
yadi bhūtās svabhāvena60 kleśās kecid hi kasyacid |
existent by reason of own-being afflictions whatever of someone
ind pcl √hā pass opt 3rd pl m sg nom m sg acc √hā fut 3rd sg
katham nāma prahīyeran kas svabhāvam61 prahāsyati ||23.23||
how then cd. they be eliminated who own-being will eliminate

若煩惱性實 而有所屬者
云何當可斷 誰能斷其性

如果某人的任何煩惱，確實因自性而有，
[那麽，]彼煩惱如何可以[被]斷除？誰將斷除自性？

If whatever afflictions of someone are indeed existent by reason of own-being,

how then could they be eliminated? Who can eliminate own-being?

60
*inst+ of reason
61
instead of svabhāvaṃ all Tibetan translations seem to have sadbhāvaṃ ‘real existence’ (實有) as in verse 24
Mūlamadhyamakakārikā《中論頌》 Chapter 23 18.12.2016

यद्यभूियः स्िभयिेन क्लेशयः के विवि कस्यविि्।

कथं नयम प्रहीयेरन् कोऽसद्भयिं प्रहयस्यवि॥२४॥
(Śloka Pathyā)
− ‿ − − ¦ ‿ − − − ¦¦ − − − − ¦ ‿ − ‿ −
yadyabhūtāḥ
‿
svabhāvena
‿
kleśāḥ keciddhi
‿ ‿
kasyacit |
− − − ¦ − − − ¦¦ − − − − ¦ − −
kathaṃ nāma prahīyeran ko'sadbhāvaṃ prahāsyati ||23.24||

√bhū pp adj m pl nom

yadi abhūtās svabhāvena kleśās kecid hi kasyacid |
non-existent
m sg acc
katham nāma prahīyeran kas asadbhāvam prahāsyati ||23.24||
non-real existence

若煩惱虛妄 無性無屬者
云何當可斷 誰能斷無性

如果某人的任何煩惱，確實因自性而無，
[那麽，]彼煩惱如何可以[被]斷除？誰將斷除非實有？

If whatever afflictions of someone are indeed non-existent by reason of own-being,

how then could they be eliminated? Who will eliminate non-real existence?