madyamakakarika with chinese tibetan english

Download MadyamaKakarika With Chinese Tibetan English

Post on 16-Nov-2015

49 views

Category:

Documents

11 download

Embed Size (px)

DESCRIPTION

compared text of the MMK

TRANSCRIPT

  • Mlamadhyamakakrik

    1

    MLAMADHYAMAKAKRIK

    Edited by Dai Sung Han, Dongguk University daisunghan@gmail.com

    Poussins Sanskrit Edition with De Jongs reading in footnote together with Kumrajivas Chinese and Tibetan translation

    and Kalupahanas English transalation

    1. Pratyayapark nma prathama prakaraamExamination of Conditions

    2. Gatgatapark dvitya prakaraamExmination of the moved and the not-moved

    3. Cakurdndriyapark ttya prakaraamExmination of the Faculty of Eye

    4. Skandhapark caturtha prakaraamExmination of Aggregates

    5. Dhtupark pacama prakaraamExamination of Elements

    6. Rgaraktapark aha prakaraamExamination of Lust and the Lustful

    7. Sasktapark saptama prakaraamExamination of the Conditioned

    8. Karmakrakapark aama prakaraamExamination of Action and the Agent

    9. Prvapark navama prakaraamExamination of Prior Entity

    10. Agnndhanapark daama prakaraamExamination of Fire and Fuel

    11. Prvparakoipark ekdaama prakaraamExamination of Prior and Posterior Extremities

    12. Dukhapark dvdaama prakaraamExamination of Suffering

    13. Saskrapark trayodaama prakaraamExamination of Action and the Agent

    14. Sasargapark caturdaama prakaraamExamination of Association

    15. Svabhvapark pacadaama prakaraamExamination of Self-nature

    16. Bandhamokapark oaama prakaraamExamination of Bondage and Release

    17. Karmaphalapark saptadaama prakaraamExamination of the Fruit of Action

    18. tmapark adaama prakaraamExamination of Self

    19. Klapark ekonaviatitama prakaraamExamination of Time

    20. Smagrpark viatitama prakaraamExamination of Harmony

    21. Sabhavavibhavapark ekaviatitama prakaraamExamination of Occurrence and Dissolution

    22. Tathgatapark dvviatitama prakaraamExamination of the Tathagata

    23. Viparysapark trayoviatitama prakaraamExamination of Perversions

    24. ryasatyapark caturviatitama prakaraamExamination of the Noble Truths

    25. Nirvapark pacaviatitama prakaraamExamination of Freedom

    26. Dvdagapark aviatitama prakaraamExamination of of the Twelve Causal Factors

    27. Dipark saptaviatitama prakaraamExamination of Views

  • Mlamadhyamakakrik

    2

    1. pratyayapark nma prathama prakaraam|

    anirodhamanutpdamanucchedamavatam|

    anekrthamannrthamangamamanirgamam||1||

    ya prattyasamutpda prapacopaama ivam|

    deaymsa sabuddhasta vande vadat varam||2||

    I salute him, the fully enlightened, the best of speakers, who preached the non-ceasing and

    the non-arising, the nonannihilation and the non- permanence, the non-identity and the non-

    difference, the non- appearance and the non- disadpearance, the dependent arising, the

    appeasement of obsessions and the auspicious.

    na svato npi parato na dvbhy npyahetuta|

    utpann jtu vidyante bhv kkacana kecana||3||

    No existents whatsoever are evident anywhere that are are arisen from themeselves, from

    another, from both, or from a non-cause.

  • Mlamadhyamakakrik

    3

    catvra pratyay hetuclambanamanantaram|

    tathaivdhipateya ca pratyayo nsti pacama||4||1

    There are only four conditions, namely, primary condition, objectively supporting condition,

    immediatly contiguous condition, and dominant condition. A fifth condition does not exist.

    na hi svabhvo bhvn pratyaydiu vidyate|

    avidyamne svabhve parabhvo na vidyate||5||2

    The self-nature of existents is not evident in the conditions, etc.

    In the absence of self-nature, other-nature too is not evident.

    kriy na pratyayavat npratyayavat kriy|

    pratyay nkriyvanta kriyvantaca santyuta||6||

    1 De Jong: hetur rambaam anantaram|

    2 Verse No. 4 and No. 5 are reversed in order in Chinese edition.

  • Mlamadhyamakakrik

    4

    Activity is not constituted of conditions nor is it not non-constituted of conditions.

    Conditions are neither constituted nor non-constituted of activity.

    utpadyate prattyemnitme pratyay kila|

    yvannotpadyata ime tvannpratyay katham||7||

    These are conditions, because depending upon them these [others] arise.

    So Long as these [others] do not arise, why ate they not non-conditions?

    naivsato naiva sata pratyayo'rthasya yujyate|

    asata pratyaya kasya sataca pratyayena kim||8||

    A condition of an effect that is either non-existent or existent is not proper.

    Of what non-existent [effect] is a condition? Of what use is a condition of the existent

    [effect]?

    na sannsanna sadasan dharmo nirvartate yad|

    katha nirvartako hetureva sati hi yujyate||9||

  • Mlamadhyamakakrik

    5

    Since a thing that is existent or both existent and non-existent is not produced,

    how pertinent in that context would a producing cause be?

    anlambana evya san dharma upadiyate|

    athnlambane dharme kuta lambana puna||10||3

    A thing that exists is indicated as being without objective support.

    When a thing is without objective support, for what purpose is an objective support?

    anutpanneu dharmeu nirodho nopapadyate|

    nnantaramato yukta niruddhe pratyayaca ka||11||4

    When things are not arisen [from conditions], cessation is not appropriate.

    When [a thing has] ceased, what is [it that serve as] a condition? Therefore, an immediate

    condition is not proper.

    bhvn nisvabhvn na satt vidyate yata|

    3 De Jong: rambana

    4 Verse No.10 and No. 11 are reversed in Chinese edition, and Ver No. 10 is completely different from that of

    Chinese edition.

  • Mlamadhyamakakrik

    6

    satdamasmin bhavattyetannaivopapadyate||12||

    Since the existence of existence devoid of self-nature is not evident,

    The statement: "When that exists, this comes to be," will not be appropriate.

    na ca vyastasamasteu pratyayevasti tatphalam|

    pratyayebhya katha tacca bhavenna pratyayeu yat||13||

    The effect does not exist in the conditions that are separated or combined.

    Therefore, how can that which is not found in the conditions come to be from the conditions?

    athsadapi tattebhya pratyayebhya pravartate|

    apratyayebhyo'pi kasmtphala nbhipravartate||14||

    If that effect, being non-existent [in the conditions] were to proceed from

    the conditiom, why does it not proceed from non-conditions?

    phala ca pratyayamaya pratyaycsvayamay|

  • Mlamadhyamakakrik

    7

    phalamasvamayebhyo yattatpratyayamaya katham||15||

    The effect is made of conditions, but the conditiom are themselves not self-made.

    How can that effect made of conditions [arise] from what is not self-made?

    tasmnna pratyayamaya npratyayamaya phalam|

    savidyate phalbhvtpratyaypratyay kuta||16||

    An effect made either of conditions or of non-conditions is, therefore, not

    evident. Because of the absence of the effect, where could conditions or non-

    conditions be evident?

    2. gatgatapark dvitya prakaraam|

    gata na gamyate tvadagata naiva gamyate|

    gatgatavinirmukta gamyamna na gamyate||1||

  • Mlamadhyamakakrik

    8

    What has been moved, in the first instance, is not being moved. What has not been moved is

    also not being moved.

    Separared from what has been moved and has not been moved, present moving is not known.

    ce yatra gatistatra gamyamne ca s yata|

    na gate ngate ce gamyamne gatistata||2||

    Where there is movement, there is motion. For which reason movement is in the present

    moving, and not either in the moved or in the not moved, for that reason motion is available

    in the present moving.

    gamyamnasya gamana katha nmopapatsyate|

    gamyamne dvigamana5 yad naivopapadyate||3||

    How appropriate would be the movement of the present moving?

    For, the non-movement in the present moving is certainly not appropriate.

    gamyamnasya gamana yasya tasya prasajyate|

    te gatergamyamna gamyamna hi gamyate||4||

    5 De Jong: gamyamnam vigamana

  • Mlamadhyamakakrik

    9

    For him who, asserts the movement of the present moving, it follows that there could be

    present moving without motion.

    [However,] the present moving, indeed, means being moved [i.e., the prsent moving, indeed,

    takes place].

    gamyamnasya gamane prasakta gamanadvayam|

    yena tadgamyamna ca yacctra gamana puna||5||

    A two-fold movement is implied in the movement of the present moving:

    that by which there comes to be present moving and, again, the movement itself'.

    dvau gantrau prasajyete prasakte gamanadvaye|

    gantra hi tirasktya gamana nopapadyate||6||

    If two movements are allowed, it would follow that there would be two movers.

    For, separated from a mover, a movement is not appropriate.

    gantra cettirasktya gamana nopapadyate|

  • Mlamadhyamakakrik

    10

    gamane'sati ganttha kuta eva bhaviyati||7||

    If it is thought that a movement separated from a mover is not appropriate,

    then, when no movement exists, how could there be a mover?

    gant na gacchati tvadagant naiva gacchati|

    anyo ganturagantuca kasttyo hi gacchati||8||

    As much as a mover does not move, a non-mover too does not move.

    Other than a mover and a non-mover, what third party moves?

    gant tvadgacchatti kathamevopapatsyate|

    gamanena vin gant yad naivopapadyate||9||

    Indeed, how appropriate will be the view that a mover moves?