Mūlamadhyamakakārikā - 24
अययसत्यपरीक्षा चतुर्विंशिततमं प्रकरणम् नागार्ुयन कृत
adj n √īkș f sg nom num ord n n sg nom m sg voc √kṛ pp ārya-satya-parīkṣā caturviṃśatitamaṃ prakaraṇam nāgārjuna kṛta
noble -truth examination twenty fourth exposition Nāgārjuna 龍樹 composed 第二十四品四聖 諦的考察》 Examination of the Four Noble Truths
यदद शून्यिमद ं सिंयमुदयो नाितत न व्ययः। चतुणायमाययसत्यानामभािंतते प्रसज्यते॥१॥
‿ ‿ ‿ ¦ ‿ (Śloka Pathyā ‿ ¦¦ ‿ ‿) ¦ ‿ ‿ − −− −− − − −−− −−− −−− − −
yadi śūnyam‿ ida ṃ¦ ‿ sarvam ¦¦ udayo nāsti na vyaya‿ ¦ ‿ ‿ ḥ | caturṇāmāryasatyānāmabhāvaste prasajyate ||24.1||
adj n sg nom n sg nom pron adj n sg nom ud-√i -aya m vi-√i -aya m sg nom yadi śūnyam idam sarvam udayas na asti na vyayas |
empty this all origination cessation
adj n pl gen adj [[[karma]] cpd] n pl gen √bhū m sg nom tvad gen √sañj/saj pass (+nom) caturṇām [ārya-satyānām] abhāvas te prasajyate ||24.1||
four noble of truths non-existence for you (error) resulted in
若一切皆空，無生亦無滅，如是則無有，四聖諦之法。
[對方：]如果這一切皆空，就沒有生滅。 對於你，四聖諦不存在[的過失]就[會]被導致。
[Opponent: ] If all this is empty, there is no origination or cessation. For you, (the error of) non-existence of the Four Noble Truths (will) follow.
पररज्ञा च प्रहाण ं च भािंना सािक्षकम य च। चतुणायमाययसत्यानामभािंान्नोपपद्यते॥२॥
‿ − − − ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ − ‿) − − ¦ ‿ − ‿ −
parijñā ca prahā‿ − − − ¦ ṇ‿a −ṃ − ca bhāvanā sāk − ¦¦ ‿ − − − ¦ ‿ −ṣ ‿ikarma ca − | caturṇāmāryasatyānāmabhāvānnopapadyate ||24.2||
√jñā f sg nom √hā n sg nom √bhū f sg nom adj ~an n sg nom parijñā ca prahāṇam ca bhāvanā [sākṣi-karma] ca |
knowledge BHS: abandonment (mental) practice witnessing-act n pl gen m sg abl √pad pres 3rd sg caturṇām [ārya-satyānām] abhāvāt na upapadyate ||24.2||
of noble truths due to non-existence possible/tenable
以無四諦故，見苦與斷集，證滅及修道，如是事皆無。
了知[[[苦]]]與斷除[集]，修習[[[道]]]與親証[滅]， [將]由於四聖諦的不存在，而變得不可能。
Knowledge (of suffering), abandonment (of its cause), practice (of the path) and witnessing (its cessation), is all untenable due to non-existence of Four Noble Truths.
तदभािंान्न ििंद्यन्ते चत्िंायायययफलािन च। फलाभािं े फलतथा नो न सिन्त प्रितपन्नकाः॥३॥
‿ ‿ ¦ ‿ (Śloka Pathyā ¦¦ ) ‿ ¦ ‿ ‿ −− −−− −−− − − −−− −−− −− − −
tadabhāvān‿ na vidyante catvār ¦ ‿ ¦¦ ‿ ‿yāryaphalāni ca ¦ ‿ ‿ | phalābhāve phalasthā no na santi pratipannakāḥ ||24.3||
n [tatpu cpd] m sg abl √vid prass pl adj n pl nom adj [[[karma]] cpd] n pl nom
[tad-abhāvāt] na vidyante7 catvāri [ārya-phalāni] ca |
(of) that =ārya-satyaṃ -due to non-existencce ‘there are’ four noble fruits
n [tatpu cpd] m sg loc m pl nom =na-u √as pres 3rd pl √pad panna pp -ka sfx m pl nom [phala-ābhāve] phalasthā8 no na santi pratipannakās ||24.3||
(of) fruit -in the absence fruit-achievers not are those who strive towards
以是事無故，則無四道果，無有四果故，得向者亦無。
由於彼(四聖諦)不存在，四聖果9就不可得。在無果報的情況下，沒有住果者10，[也]沒有向得者11。
In the absence of Four Noble Truths, there are no four noble fruits12. In the absence of (karmic) fruit, there are neither fruit-attainers nor (fruit)-strivers.
P ‘to find, obtain’; RigVeda & etc. (esp. in later language) vidyate *pass+ ‘there is, there exists', often with na, 'there is not‘
l
it. ‘established in fruit’, i.e. ‘fruit-achiever’; ~sthā *upapada cpd+ second member verbal root √sthā, usually with ‘ā’ shortened i.e. ~sthā
to ~stha, here phalasthā is *pl+
9 預流、一來、不來、阿羅漢四沙門果
10 獲得果位者
11 努力向果者
12 of stream-winner, once-returner, never-returner, and arhat
संघो नाितत न चेत्सिन्त तेऽष्टौ पुरुषपुद्गलाः। ऄभािंाच्चाययसत्यानां सद्धमोऽिप न ििंद्यते॥४॥
− − − ‿ ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ − −) ‿ ‿ ¦ ‿ − ‿ −
saṃgho nāsti na cet‿ − − − ¦ ‿ −santi te − − ¦¦ − '−ṣṭ au puru− ‿ ¦ ‿ −ṣ ‿apudgalā − ḥ | abhāvāccāryasatyānāṃ saddharmao'pi na vidyate ||24.4||
sam-√han m sg nom ca+id pcl pres 3rd pl pl num pl nom m [tatpu cpd] m pl nom saṃghas na asti na ced santi te aṣṭau [puruṣa-pudgalās] |
Saṃgha if are they eight person individuals m sg abl adj n pl gen m sg nom pcl abhāvāt ca [ārya-satyānām] saddharmas api na vidyate ||24.4||
due to non-existence of noble truths true dharma also 若無八賢聖，則無有僧寶；以無四諦故，亦無有法寶。 如果沒有[這]八類人 ，僧伽就不會有。由於沒有聖諦，正法也不可得。
If there are no eight (types) of individuals , there is no Saṃgha. And due to the absence of Noble Truths, there is no true dharma too.
धमे चासित संघ े च कथं बुद्धो भििंष्यित। एिंं त्रीण्यिप रत्नािन ब्रुिंाणः प्रितबाधसे॥५॥
− − − ‿ ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ ‿ −) − − ¦ ‿ − ‿ −
dharme cā−sati sa ‿ṃ ¦ ‿ghe ca katha − − − ¦¦ ‿ − −ṃ ‿ buddho bhavi ¦ ‿ − ‿ − ṣyati |
− − evaṃ trīṇyapi ratnāni bruvāṇaḥ pratibādhase ||24.5||
m sg loc √as pap m sg loc m sg loc fut 3rd sg dharme ca asati saṃghe ca katham buddhas bhaviṣyati |
there being no dharma and Saṃgha will be pcl n pl acc n pl acc √brū 2U pmp m sg nom √bādh 1Ā pres 2nd sg evam trīṇi api ratnāni bruvāṇas pratibādhase16 ||24.5||
as such three jewels talking of you repel/oppose/undermine
以無法僧寶，亦無有佛寶，如是說空者，是則破三寶。
在無法和僧的情況下，佛陀又如何會有？如是説[[[空性]]] 17，你[是在]破斥 三寶„
There being no dharma and Saṃgha, how could there be Buddha? Talking of (emptiness) in such manner, you undermine the three jewels …
शून्यतां फलसद्भािंमधम ं धमयमेिं च। सिंयसंव्यिंहारांश्च लौदककान् प्रितबाधसे॥६॥
− ‿ − ‿ ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ ‿ −) − − ¦ ‿ − ‿ −
śūnyatāṃ phalasadbhāvamadharma ‿ ‿ ¦ ‿ ‿ ¦¦ ‿ ‿ ṃ¦ ‿ dharmameva ca ‿ | − − −− − − − − sarvasaṃvyavahārāṃśca laukikān pratibādhase ||24.6||
f sg acc n [tatpu cpd] m sg acc m sg acc m sg acc śūnyatām20 [phala-sadbhāvam] adharmam dharmam eva ca |
emptiness (of) fruit -real existence non-dharma dharma
pron adj [[[karma]] cpd] √hŗ m pl acc -ṃś- loka adj m pl acc √bādh 1Ā pres 2nd sg [sarva-saṃvyavahārān]21 ca laukikān pratibādhase ||24.6||
all -common use of language worldly customs you undermine
空法壞因果，亦壞於罪福，亦復悉毀壞，一切世俗法。
„以及果報的實有，非法和法22；你破斥了一切世俗言説和習慣。
… as well as the real existence of (karmic) fruit, non-dharma and dharma23. You undermine all conventional usage of language and worldly customs.
śūnyatāṃ in this verse is the object of bruvāṇaḥ in the previous verse
21 vi-ava-√hṛ ’to act, behave’; saṃvyavahāra [m] MW: 1. mutual dealings, 2. common current terms; cf vyavahāra [m] MW: 1. custom,
common practice, worldly convention; 2. common use of language, from Pāli: vohāra: vi-avahārati (taking, acquiring)
22 合不合倫理的行爲
23 i.e. unjust and just karmic actions
ऄत्र ब्रूमः शून्यतायां न त्िंं िंेित्स प्रयोर्नम्। शून्यतां शून्यताथं च तत एिंं ििंहन्यसे॥७॥
(Śloka Ra-vipulā) − − − − ,¦ − ‿ − − ¦¦ − − − − ¦ ‿ − ‿ −
atra brūmaḥ ‿ śūnyatāyā ¦ ‿ ṃ‿ na tva¦¦ ‿ ‿ ṃ vetsi prayojanam¦ ‿ ‿ | − −− −− −− − − śūnyatāṃ śūnyatārthaṃ ca tata evaṃ vihanyase ||24.7||
pcl √brū pres 1st pl f sg loc tvad sg nom √vid pres 2nd sing n sg acc atra brūmas śūnyatāyām na tvam vetsi prayojanam |
herein we say in reference to emptiness you you know use/need for, ‘point’
f sg acc [tatpu cpd] m sg acc pcl pcl √han pass 2nd sg śūnyatām [śūnyatā-artham] ca tatas evam vihanyase ||24.7||
emptiness (of) emptiness -meaning/aim thence so you are distressed
汝今實不能，知空空因緣 ，及知於空義，是故自生惱。
[論主：] 於此，我們回答：有關空性，你不知[其]用意、空性[本身]，以及空性之義，你因而是如此被困擾。
[Author: ] Herein we say, in reference to emptiness, you do not understand the point (of it), emptiness (itself), and its meaning. Hence you are distressed so.
द्व े सत्ये समुपािित्य बद्धु ानां धमयदशे ना। लोकसंिंृितसत्यं च सत्य ं च परमाथयतः॥८॥
‿ ¦ ‿ (Śloka Pathyā ‿ ¦¦ ) ¦ ‿ ‿ −−− −− −−−− − − − − −− −− − −
dve satye samupāśritya buddhānā ‿ ‿ ¦ ‿ ‿ ¦¦ ‿ ‿ṃ ¦ ‿ dharmadeśanā ‿ | lokasaṃvṛtisatyaṃ ca satyaṃ ca paramārthataḥ ||24.8||
num adj n du acc n du acc ger(+acc) m pl gen √diś f nom sg dve satye samupāśritya27 buddhānām dharmadeśanā |
two truths having relied on of the Buddhas dharma instruction
m [tatpu cpd] sam-√man f m sg nom -tas prep adv ind (abl) [loka-saṃvṛti]28 satyam ca satyam ca paramārthatas29 ||24.8||
(of) world -convention truth ‘in the true sense of the word’
諸佛依二諦，為眾生說法，一以世俗諦，二第一義諦。
依據二諦[而]後][[[有]]]諸佛的法的教示— 世俗諦和最勝意義上的[[[勝義]]]諦。
Having relied on two truths, (there is) the dharma-instruction of the Buddhas – the conventional truth of the world, and the truth in its ultimate sense.
, āśritya *ger+ ‘having rested upon, relied on’
BHS: =Pāli sammuti, ‘convention, general (popular) acceptance or belief, common sense’; from √man ‘to have an opinion or to be of the same opinion’; ,note: MW saṃvṛti: ‘concealment’, from √vṛ ‘to cover’, but this Sanskrit meaning is inappropriate in the current context and its use here is an example of mistaken backformation into Sanskrit of the Pāli sammuti – a common problem with Sanskritisation pointed out by KR Norman in his A Philological Approach to Buddhism (The Buddhist Forum Vol. V, 1994) – SF Chin-
29 paramārtha *m+ ‘highest or ultimate truth’, paramārtha+tas *sfx+ =’really’, ‘in reality’, ‘in the true sense of the word’
येऽनयोनय ििंर्ानिन्त ििंभागं सत्ययोद्वयय ोः। ते तत्त्िंं न ििंर्ानिन्त गम्भीरे बद्धु शासने॥९॥
− ‿ − ‿ ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ ‿ −) − − ¦ ‿ − ‿ −
ye'nayoḥ− na vijānanti vibhāga− − ‿ ¦ ‿ − − ‿ ¦¦ − − −ṃ − satyayo ¦ ‿ − ‿ −rdvayo ḥ | te tattvaṃ na vijānanti gambhīre buddhaśāsane ||24.9||
pl anya n du gen √jñā pres 3rd pl √bhāg m sg acc n du gen num adj n du gen ye anayos na vijānanti vibhāgam satyayos dvayos |
those who of these know distinction of the two truths pl n sg acc pres 3rd pl adj n sg loc √śās n sg loc te tattvam na vijānanti gambhīre buddhaśāsane ||24.9||
they essence understand profound in edict/decree
若人不能知，分別於二諦，則於深佛法，不知真實義。
不知道這二諦的區別的人們， 他們不明白深邃的佛說中的真實性。
Those who do not know the distinction of these two truths, they do not understand the very essence in the profound teaching of the Buddha.
व्यिंहारमनािित्य परमाथो न दश्े यते। परमाथयमनागम्य िनिंायणं नािधगम्यते॥१०॥
‿ ‿ − ‿ ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ ‿ ‿) − − ¦ ‿ − ‿ −
vyavahāram‿ ‿ − anāśritya paramārtho ‿ ¦ ‿ − − ‿ ¦¦ − − − − ¦ ‿ na deśyate− ‿ − | paramārthamanāgamya nirvāṇaṃ nādhigamyate ||24.10||
√hŗ m sg acc ger (+acc) m sg nom √diś pass 3rd sg (+nom) vyavahāram anāśritya paramārthas na deśyate |
common use of language not having relied on ultimate truth be taught
m sg acc √gam ger (+acc) n sg nom √gam pass 3rd sg (+nom) paramārtham anāgamya nirvāṇam na adhigamyate ||24.10||
ultimate truth not having arrived at Nirvāṇa to be reached/attained
若不依俗諦，不得第一義；不得第一義，則不得涅槃。
不依據言說，勝義無法被教示。不到達勝義，涅槃無法被證悟。
Not having relied on conventional language, ultimate truth cannot be taught. Not having arrived at ultimate truth, nirvāṇa cannot be attained.
ििंनाशयित ददु ष्टयृ ा शून्यता मन्दमेधसम।् सपो यथा दगु ृयहीतो ििंद्या िंा दष्ु प्रसािधता॥११॥
‿ − ‿ ‿ ¦ ‿ −(Śloka Ra − − ¦¦ -−vipulā) ‿ − − ¦ ‿ − ‿ −
vināśayati durd− − ‿ − ,¦ṛṣṭ − ā śūnyatā mandamedhasam‿ − − ¦¦ − − − − ¦ ‿ − ‿ − | sarpo yathā durgṛhīto vidyā vā duṣprasādhitā ||24.11||
√naś cau 3rd sg dus-√dṛṣ pp adj f sg nom f sg nom adj [[[karma]] cpd] f sg acc vināśayati durdṛṣṭā śūnyatā [manda-medhasam] |
causes to perish wrongly-viewed emptiness slow/weak intelligence
m sg nom pcl dus-√grah pp m sg f sg nom dus-pra-√dhā hita pp sādhita pp f sg nom sarpas yathā durgṛhītas vidyā vā duṣprasādhitā ||24.11||
snake just as wrongly-grasped spell ill-accomplished/executed
不能正觀空，鈍根則自害，如不善咒術，不善捉毒蛇。
錯誤理解的空，使鈍慧者毀滅， 正如錯執的蛇，或誤施的咒術。
A wrongly viewed emptiness causes the slow-wit to perish, just like a snake wrongly grasped or a spell ill-executed.
ऄतश्च प्रत्युदािंृत्तं िचत्त ं दशे ियतुं मुनेः। धमं मत्िंातय धमयतय मन्ददै रयु िंगाहताम्॥१२॥
‿ ¦ ‿ (Śloka Pathyā ¦¦ ) ‿ ¦ ‿ ‿ −−− −−− −−− − − −−−− −− −− − − ataśca pratyudāv ¦ ‿ṛ tta ṃ ‿ citta ¦¦ ṃ ‿deśayitu ‿ ¦ ‿ ‿ṃ muneḥ | dharmaṃ matvāsya dharmasya mandairduravagāhatām ||24.12||
ind prati-ud-√vŗt āvŗtta pp adj n sg nom n sg nom √diś deśayati cau inf muni m sg gen atas ca pratyudāvṛttam cittaṃ deśayitum munes |
hence turned away mind to make known sage
m sg acc √man ger(+acc) m sg gen m sg gen manda adj m pl inst -tā sfx f sg acc dharmam matvā asya dharmasya mandais duravagāhatām ||24.12||
dharma having considered of this dharma by the slow-wit the hard-to-fathom-ness
世尊知是法，甚深微妙相，非鈍根所及，是故不欲說。 因此，牟尼的心[從]說示教法退轉— 在考慮到此法被鈍慧者解悟的難度之後。
Hence, the sage’s mind is turned away (from) making known the dharma, having considered the hard to understand nature of this dharma by the slow-wits.
शून्यतायामिधलयं यं पुनः कुरुते भिंान्। दोषप्रसङ्गो नातमाकं स शून्ये नोपपद्यते॥१३॥
− ‿ − − ¦ ‿ (‿Śloka Na ‿ − /Ma¦¦ −- vipulā)‿ − ‿ ¦ ‿ − ‿ −
śūnyatāyāmadhilaya ‿ ¦ ṃ ya ¦¦ṃ ‿ puna ḥ ¦ ‿kurute bhavān ‿ |
−− − −,−−− −−− − − doṣaprasaṅgo nāsmākaṃ sa śūnye nopapadyate ||24.13||
f pl gen m sg acc m sg acc pcl √kṛ pres 3rd sg bhavat m sg nom śūnyatāyām adhilayam yam punar kurute bhavān |
of emptiness refutation which but yet makes ‘You Sir’
m [tatpu cpd] √sañj m sg nom mad ppn pl gen m n sg loc √pad pres 3rd sg [doṣa-prasaṅgas] na asmākam sa śūnye na upapadyate ||24.13||
error consequential attachment ours (that) with ref to emptiness be valid/tenable
汝謂我著空，而為我生過，汝今所說過，於空則無有。
然而，您對空性所作的質難， [及]謬誤的隨後付着，並非我們所有；其有關空性[的質難]是不恰當的。
But yet, Sir, the refutation of emptiness (you) make, (and) the consequential attachment of error, is not ours. That, with reference to emptiness, is untenable.
सिंं च युज्यत े ततय शून्यता यतय युज्यते। सिंं न युज्यते ततय शून्यं यतय न युज्यते॥१४॥
− − ‿ − ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ − ‿) − − ¦ ‿ − ‿ −
sarvaṃ −ca yujyate tasya śūnyatā yasya yujyate − ‿ ¦ ‿ − − ‿ ¦¦ − − − ‿ ¦ ‿ − ‿ − | − sarvaṃ na yujyate tasya śūnyaṃ yasya na yujyate ||24.14||
pron adj n sg nom √yuj pass 3rd sg m sg gen m sg gen sarvam ca yujyate tasya śūnyatā yasya yujyate |
all be possible as for him as for whom sarvam na yujyate tasya śūnyam yasya na yujyate ||24.14||
以有空義故，一切法得成，若無空義者，一切則不成。
凡[視]空性是合理者，一切皆合理。凡[視]空性為不合理者，一切皆不合理。
To whom emptiness is possible, to him everything is possible. To whom emptiness is impossible, to him everything is impossible.
स त्िंं दोषानात्मनीयानतमासु पररपातयन्। ऄश्वमेिंािभरूढः सन्नश्वमिंे ािस ििंतमृतः॥१५॥
− − − −, ¦ − ‿(Śloka Ra − − ¦¦- vipulā)− − ‿ ‿ ¦ ‿ − ‿ −
sa tvaṃ do‿ ṣ ānātmanīyānasmāsu paripātayan ¦ ‿ ¦¦ ‿ ¦ ‿ ‿ | − −− −−− − −− − − aśvamevābhirūḍhaḥ sannaśvamevāsi vismṛtaḥ ||24.15||
tvad sg nom m pl acc adj m pl acc ppn mad pl loc √pat cau pap m sg nom sa tvam38 doṣān ātmanīyān39 asmāsu paripātayan |
you errors ones’ own on us causing to fly about m sg acc pcl √ruh pp m sg nom adj m sg nom -nn- m sg nom √as pres 2nd sg √smŗ pp sg nom aśvam eva abhirūḍhas san40 aśvam eva asi vismṛtas ||24.15||
horse like mounted existing horse you are is forgotten
汝今自有過，而以迴向我，如人乘馬者，自忘於所乘。
正是你，把自己的謬誤抛歸於我們。正如你騎在馬上，那馬[卻]被[你]忘了。
You (are) the very person who let fly at us your very own errors. Just like you are mounted on a existing horse, (but) that very horse is forgotten (by you).
sa tvam double personal pronouns emphatic ‘you the very person’
39 emended from ātmanīnān ‘beneficial to oneself’ according to《葉》cf verse 18.2; but MacDonald 2007 cautions for further evidence 40 √as *pap, adj, m sg nom+
तिंभािंाद्यदद भािंानां सद्भािंमनुपश्यिस। ऄहते ुप्रत्ययान् भािंांतत्िंमेिंं सित पश्यिस॥१६॥
‿ ‿ ¦ ‿ (Śloka Pathyā ¦¦ ) ‿ ‿ ¦ ‿ ‿ −− −−− −− − − −−− −−− −− − −
svabhāvā‿d yadi bhāvānā ¦ ‿ ṃ ¦¦ ‿sadbhāvamanupaśyasi ‿ ¦ ‿ ‿ | ahetupratyayān bhāvāṃstvamevaṃ sati paśyasi ||24.16||
m sg abl m pl gen m sg acc √paś pres 2nd sg svabhāvāt yadi bhāvānām sadbhāvam anupaśyasi |
because of own-being as for things real existence you see/regard
m [[[dvanda]] cpd] m pl acc m pl acc -ṃs- pcl pap m sg loc √paś pres 2nd sg [ahetu-pratyayān] bhāvān tvam evaṃ sati paśyasi ||24.16||
no cause-and-conditions things in that case you see/regard
若汝見諸法，決定有性者，即為見諸法，無因亦無緣。
如果你於諸事物觀見，以[其]自性 而實有， [那麽，]你就會觀見事物無因也無緣。
If you see real existence in things, because of (their) own-being, (then) you (will) in that case, see things as without cause and conditions.
कायं च कारण ं चैिं कतारय ं करणं दियाम्। उत्पाद ं च िनरोधं च फल ं च प्रितबाधसे॥१७॥
− − ‿ − ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ − −) − ‿ ¦ ‿ − ‿ − kāryaṃ ca kāra ṇ‿a ¦ ṃ‿ −caiva kartāra − ‿ ¦¦ ‿ − − ‿ṃ ¦ ‿kara − ‿ṇ a−ṃ kriyām | −−− utpādaṃ ca nirodhaṃ ca phalaṃ ca pratibādhase ||24.17||
√kṛ fpp (noun) n sg acc n sg acc kartṛ m sg acc n sg acc f sg acc kāryam ca kāraṇam ca eva kartāram karaṇam kriyām |
effect 應作(結果) cause of action acting agent means/mode action 作用 ud-√pad m sg acc nis-√rudh n sg acc n sg acc √bādh 1Ā pres 2nd sg utpādam ca nirodham ca phalam ca pratibādhase ||24.17||
arising cessation fruit you repel/oppose/undermine
即為破因果，作作者作法，亦復壞一切，萬物之生滅。
你[是在]破斥結果、作因、作者、作具(手段)、作用、及生、滅、果報。
You (thereby) undermine effect, cause, agent, means of action and action, as well as arising and cessation, and (karmic) fruit.
यः प्रतीत्यसमुत्पादः शून्यतां तां प्रचक्ष्मह।े सा प्रज्ञििरुपादाय प्रितपत्सैिं मध्यमा॥१८॥
‿ ‿ ¦ ‿ (Śloka Pathyā ¦¦ ‿) ¦ ‿ ‿ − − −−− − −− − − −−− −−− −− − −
yaḥ pratītyasamutpāda ‿ ¦ ‿ ḥ śūnyatā ¦¦ ‿ ‿ ṃ tā¦ ‿ṃ pracak ‿ ṣmahe | sā prajñaptirupādāya pratipatsāiva madhyamā ||24.18||
m sg nom ger ud-√pad m sg nom f sg acc f sg acc pra-√cakș 2Ā pres 1st pl yas [pratītya-samutpādas] śūnyatām tāṃ pracakṣmahe |
‘wh.’ dependent origination 緣起 emptiness it we consider as/declare
f f sg nom upa-ā-√dā ger f sg nom f pcl madhyama spv adj f sg nom sā prajñaptis upādāya pratipad sā eva madhyamā ||24.18||
=śūnyatā provisional designation ‘with reference to’ path =śūnyatā ‘very’ middlemost 至中、最中
眾因緣生法 ，我說即是無， 亦為是假名，亦是中道義。
彼緣起，我們認爲即空性； 彼[[[空性]]]依托取用後假名施設 ,彼[[[空性]]]即為至中之道。
That dependent origination, we declare it emptiness, which, having referenced (others), is provisional nominal designation; it is the very middlemost path.
ऄप्रतीत्य समुत्पन्नो धमयः किश्चन्न ििंद्यते। यतमात्ततमादशून्योऽिप धमयः किश्चन्न ििंद्यते॥१९॥
− ‿ − ‿ ¦ ‿ − (−Śloka Pathyā − ¦¦ − −) − − ¦ ‿ − ‿ −
apratītya samutpanno dharma− − − − ¦ ‿ − − ‿ ¦¦ − − −ḥ − kaści ¦ ‿ −n ‿na vidyate − | yasmāttasmādaśūnyo'pi dharmaḥ kaścinna vidyate ||24.19||
ger ud-√pad pp adj m sg nom m sg nom ipn m sg nom apratītya samutpannas dharmas kaścid na vidyate |
not depending on originated dharma whatsoever pcl pcl adj m sg nom yasmāt tasmāt aśūnyas api dharmas kaścid na vidyate ||24.19||
since thus not empty
未曾有一法，不從因緣生，是故一切法，無不是空者。
由於沒有任何不依緣而生的法， 所以也沒有任何不空的法。
Since there is no dharma whatsoever that is not dependently originated, there is thus no dharma whatsoever that is not empty too.
यद्यशून्यिमद ं सिंयमुदयो नाितत न व्ययः। चतुणायमाययसत्यानामभािंतते प्रसज्यते॥२०॥
− ‿ − ‿ ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ ‿ ‿) − − ¦ ‿ − ‿ − yadyaśūnyam‿ − −ida − ¦ ṃ‿ −sarvam − − ¦¦ ‿udayo nāsti na vyaya − − − ¦ ‿ − ‿ − ḥ | caturṇāmāryasatyānāmabhāvase prasajyate ||1||
adj n sg nom n sg nom pron adj n sg nom m sg nom m sg nom yadi aśūnyam idam sarvam udayas na asti na vyayas |
not empty this all origination cessation
num adj n pl gen adj n pl gen √bhū m sg nom tvad gen √sañj/saj pass (+nom) caturṇām [ārya-satyānām] abhāvas te prasajyate ||24.20||
of four of noble truths non-existence for you (error) is resulted in
若一切不空，則無有生滅，如是則無有，四聖諦之法。
如果這一切不空，就沒有生滅。對於你，四聖諦不存在[的過失]就[會]被導致。
If all this is not-empty, there is neither origination nor cessation. To you, (the error of) non-existence of the Four Noble Truths will follow.
ऄप्रतीत्य समुत्पन्नं कुतो दःु खं भििंष्यित। ऄिनत्यमुक्तं दःु खं िह तत्तिंाभाव्ये न ििंद्यते॥२१॥
− ‿ − ‿ ¦ ‿ −(Śloka − −Ma ¦¦ -‿vipulā − −) − ¦ ‿ − ‿ −
apratītya samutpanna‿ ‿ − ¦ −, − −ṃ ‿ kuto du ¦¦ − − − −ḥkha ¦ ‿ −ṃ ‿ bhavi − ṣyati | − anityamuktaṃ duḥkhaṃ hi tatsvābhāvye na vidyate ||24.21||
ger pp adj n sg nom ind n sg nom √bhū fut 3rd sg apratītya samutpannam kutas duḥkham bhaviṣyati |
not dependent on originated whence suffering will be n sg nom √vac pp n sg nom n sg nom n ~vya n sg loc anityam uktam duḥkham hi tat svābhāvye na vidyate ||24.21||
impermanence is said suffering =anityaṃ with ref. to own nature
苦不從緣生，雲何當有苦，無常是苦義，定性無無常。
何來不依緣而生的苦？ [經中] 說無常是苦 。就本性[[[不變]]]而言，無常確實不可得。
How could there be suffering that is not dependently originated? (In the sutra,) impermanence is said to be suffering . Indeed regarding own nature, there is no impermanence.
तिंभािंतो ििंद्यमानं कक पुनः समुदष्े यते। ततमात्समुदयो नाितत शून्यतां प्रितबाधतः॥२२॥
‿ − ‿ −,¦ − ‿(Śloka Ra − − ¦¦ -−vipulā) ‿ − ‿ ¦ ‿ − ‿ −
svabhāvato vidyamāna− − ‿ ‿ ¦ ‿ − − ṃ‿ ¦¦ki −ṃ ‿ puna − ‿ ¦ ḥ‿ samude− ‿ − ṣyate | tasmātsamudayo nāsti śūnyatāṃ pratibādhataḥ ||24.22||
-tas prep adv (abl) √vid 6Ā pmp adj n sg nom ipn n ind ud-ā-√i fut 3rd sg svabhāvatas vidyamānam kim punar samudeṣyate |
thru oen-being existing what again will arise
m sg nom f sg acc √bādh 1P pap m sg abl tasmāt samudayas na asti śūnyatām pratibādhatas ||24.22||
arising emptiness thru opposing/undermining
若苦有定性，何故從集生， 是故無有集，以破空義故。
什麽[事物]，正以自性存在著，還會再次集起? 所以，由於破斥空性的緣故，就無法有生起63。
What, existing through self-existence, will arise again?
Thus, through undermining emptiness, there can be no arising64.
न िनरोधः तिंभािंेन सतो दःु खतय ििंद्यते। तिंभािंपययिंतथानािन्नरोधं प्रितबाधसे॥२३॥
‿ ‿ − − ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ ‿ −) − − ¦ ‿ − ‿ − na nirodha‿ ḥ ‿svabhāvena sato du ¦ ‿ − − − ¦¦ ‿ − − ‿ḥ ¦ khasya vidyate‿ − ‿ − | − − svabhāvaparyavasthānānnirodhaṃ pratibādhase ||24.23||
nis-√rudh m sg nom m sg inst √as pap adj n sg gen n sg gen (+vidyate) √vid pass na nirodhas svabhāvena satas duḥkhasya vidyate |
cessation by nature existent suffering (has) +gen=’has’ m [tatpu cpd] √sthā pari-ava-sthāna n sg abl n sg acc √bādh 1Ā pres 2nd sg [svabhāva-paryavasthānāt] nirodham pratibādhase ||24.23||
(of) own-being -thru firm stand or position cessation you repel/oppose/undermine
苦若有定性，則不應有滅，汝著定性故，即破於滅諦。
實存的苦，由於[其]本性，沒有滅。由於堅持自性，你[是在]破斥滅。
Existent suffering, by nature, has no cessation. Through (your) firm stand on own-being, you undermine cessation.
तिंाभाव्ये सित मागयतय भािंना नोपपद्यते। ऄथासौ भाव्यते मागयः तिंाभाव्यं ते न ििंद्यते॥२४॥
− − − ‿ ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ − ‿) − − ¦ ‿ − ‿ −
svābhāvye sati mārgasya bhāvanā n‿ − − − ¦ ‿ − − − ¦¦ − − − − ¦ ‿ −o ‿papadyate − | athāsau bhāvyate mārgaḥ svābhāvyaṃ te na vidyate ||24.24||
m sg loc √as pap loc m sg gen f sg nom upa-√pad pres 3rd sg svābhāvye sati mārgasya bhāvanā na upapadyate | if own-being is as for path (mental) practice is possible
ind m sg nom √bhū cau pass 3rd sg m sg nom n sg nom tvad sg gen √vid pass atha asau bhāvyate mārgas svābhāvyam te na vidyate ||24.24||
however this is made to be (the case) path own nature your ‘there is’
苦 若有定性，則無有修道， 若道可修習，即無有定性。 如果於道有自性，那麽[其]修習就不可能。 然而，這道[確實]被修習，[所以，]你[所謂]的本性不可得。
If there is own-being as for the path, (its) practice will not be possible.
However this path is (in fact) practiced. (So,) there is none of your (so-called) own nature.
यदा दःु खं समुदयो िनरोधश्च न ििंद्यते। मागो दःु खिनरोधं त्िंां कतमं प्रापियष्यित॥२५॥
‿ − − − ¦ ‿ ‿( Śloka Na‿ − ¦¦ -‿vipulā) − − ‿ ¦ ‿ − ‿ −
yadā duḥ−kha − −ṃ ‿ samudayo nirodha ¦ ‿ − − − ¦¦ ‿ ‿ − − ¦ ś‿ca na vidyate − ‿ − | mārgo duḥkhanirodhaṃ tvāṃ katamaṃ prāpayiṣyati ||24.25||
ind yadā duḥkham samudayas nirodhas ca na vidyate |
when m sg nom [tatpu cpd] n sg nom tvad sg acc adj n sg nom √āp āpayati cau fut 3rd sg mārgas [duḥkha-nirodham] tvām katamam prāpayiṣyati ||24.25||
path (of) suffering -cessation you what (of many) will cause to attain
若無有苦諦，及無集滅諦，所可滅苦道，竟為何所至。
當苦集和滅都不可得時， 道將會令你獲至何等苦滅？
When there is no suffering, arising and cessation, what cessation of suffering will the path lead you to?
तिंभािंेनापररज्ञानं यदद ततय पुनः कथम्। पररज्ञानं ननु दकल तिंभािंः समिंितथतः॥२६॥
‿ − − − ¦ ‿ −( Śloka Na− − ¦¦ ‿-vipulā) ‿ − ‿ ¦ ‿ − ‿ −
svabhāven‿ −ā −parijñāna − ¦ ‿ ‿ ‿ṃ − yadi tasya puna ¦¦ ‿ − − ‿ ¦ ‿ − ‿ḥ − katham | parijñānaṃ nanu kila svabhāvaḥ samavasthitaḥ ||24.26||
m sg inst √jñā n sg nom n sg gen ind svabhāvena aparijñānam yadi tasya punar katham |
by nature non-comprehension its =duhkha’s but yet
pcl pcl m sg nom √sthā pp adj m sg nom parijñānam nanu kila svabhāvas samavasthitas ||24.26||
is it not surely own-being remaining fixed
若苦定有性，先來所不見，於今雲何見，其性不異故。
如果由於[[其]本性，而有苦的不了知，但為何仍然 [有其]了知？自性難道不是 安住不變的嗎？
If by nature, there is non-comprehension of suffering, (then) how come there is yet (its) comprehension? Is self-existence not surely to be remaining unchanged?
प्रहाणसाक्षात्करण े भािंना चैिंमेिं ते। पररज्ञािंन्न युज्यन्ते चत्िंाययिप फलािन च॥२७॥
(Śloka Bha- ‿ − ‿ − ¦ − ‿ ‿ vipulā− ¦¦ −) ‿ − − ¦ ‿ − ‿ −
prahāṇ‿a sāk− ṣ−ātkara ¦ ‿ − −ṇ e bhāvanā ca− ¦¦ − − ‿ ‿ ¦ ‿ i−vameva te ‿ − | − parijñāvanna yujyante catvāryapi phalāni ca ||24.27||
√hā n [dvanda cpd] n du nom f sg nom pcl pcl tvad sg gen [prahāṇa-sākṣātkaraṇe] bhāvanā ca evam eva te |
BHS: abandonment personal realization (mental) practice as such likewise for you
~vat sfx m sg nom √yuj pass 3rd pl num adj n pl nom n pl nom parijñāvat na yujyante catvāri api phalāni ca ||24.27||
having an understanding are fit/proper four fruits
如見苦不然，斷集及證滅，修道及四果，是亦皆不然。 如是，對於你，斷[集]，証[滅]與修習； 同時，[苦的]了知及四種果報，也都成爲不合理。
As such, for you, abandonment and personal realization, practice, and likewise having an understanding (of suffering), are all improper, and so are the four (karmic) fruits.
तिंभािंेनानिधगतं यत्फलं तत्पुनः कथम्। शक्यं समिधगन्तुं तयात्तिंभािंं पररगृह्णतः॥२८॥
‿ − − − ¦ ‿ ‿(Śloka ‿ −Na ¦¦- vipulā− ‿ −) − ¦ ‿ − ‿ − svabhāven−ā nadhigata− ‿ ‿ ¦ ‿ −ṃ − −yatphala ¦¦ ‿ − − ṃ‿ ¦ tatpuna‿ − ‿ −ḥ katham | śakyaṃ samadhigantuṃ syātsvabhāvaṃ parigṛhṇataḥ ||24.28||
m sg inst √gam pp adj n sg nom n n sg nom n pcl svabhāvena anadhigatam yat phalam tat punar katham |
by nature is not attained wh fruit that nevertheless √śak fpp adj n sg nom inf opt 3rd sg m sg acc √grah pap (noun) m sg gen
śakyam samadhigantum syāt svabhāvam parigṛhṇatas ||24.28||
be possible to obtain/acquire could be own-being as for one embracing
是四道果性，先來不可得，諸法性若定，今雲何可得？
彼以本性有而未被証得的果報， 如何仍有可能[被]執認自性者獲得？
How could that fruit which is by nature unattained, be possible for one embracing own-being to acquire nevertheless?
फलाभािं े फलतथा नो न सिन्त प्रितपन्नकाः। संघो नाितत न चेत्सिन्त तेऽष्टौ पुरुषपुद्गलाः॥२९॥
‿ − − − ¦ ‿ − (−Śloka Pathyā − ¦¦ ‿ −) − ‿ ¦ ‿ − ‿ −
phalābhāve phalasthā no na santi pratipannakā− − − ‿ ¦ ‿ − − ‿ ¦¦ − − ‿ ‿ ¦ ‿ − ‿ − ḥ | saṃgho nāsti na cetsanti te'ṣṭau puruṣapudgalāḥ ||24.29||
n [tatpu cpd] m sg loc m pl nom na-u pres 3rd pl √pad panna pp -ka sfx m pl nom
[phala-abhāve] phalasthā no na santi pratipannakās |
strive towards/approach
√han m sg nom ca+id pcl pres 3rd pl pl num pl nom m [karma cpd] m pl nom saṃghas na asti na ced santi te aṣṭau [puruṣa-pudgalās] ||24.29||
Saṃgha if are they eight person -individuala
若無有四果，則無得向者，以無八聖故，則無有僧寶。
在無果報的情況下，沒有住果者，[也]沒有向得者。如果沒有[這]八類人，僧伽就不會有。
In the absence of (karmic) fruit, there are neither fruit-attainers nor (fruit)-strivers. If there are no eight (types of) individuals, there is no Saṃgha.
ऄभािंाच्चाययसत्यानां सद्धमोऽिप न ििंद्यते। धमे चासित संघ े च कथं बुद्धो भििंष्यित॥३०॥
‿ − − − ¦ ‿ − (−Śloka Pathyā − ¦¦ − −) − ‿ ¦ ‿ − ‿ −
abhāvāc−cā −ryasatyānā − ‿ ¦ ‿ − −ṃ ‿ saddharm¦¦ ‿ − − − ¦ ‿o'pi na vidyate − ‿ − | dharme cāsati saṃghe ca kathaṃ buddho bhaviṣyati ||24.30||
m sg abl adj n pl gen m sg nom abhāvāt ca [ārya-satyānām] saddharmas api na vidyate |
due to non-existence of noble truths true dharma
m sg loc √as pap m sg loc m sg loc fut 3rd sg dharme ca asati saṃghe ca katham buddhas bhaviṣyati ||24.30||
there being no dharma and Saṃgha will be
無四聖諦故，亦無有法寶；無法寶僧寶，云何有佛寶？
由於沒有四聖諦，正法也不會有。在無法和僧的情況下，佛陀又如何會有？
Due to the absence of Noble Truths, there is no true dharma too.
There being no dharma and Saṃgha, how could there be Buddha?
ऄप्रतीत्यािप बोधध च तिं बुद्धः प्रसज्यते। ऄप्रतीत्यािप बुद्ध ं च तिं बोिधः प्रसज्यते॥३१॥
− ‿ − − ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ ‿ ‿) − − ¦ ‿ − ‿ −
apratītyā−pi bodhi ‿ − − ¦ ‿ṃ − ca tava buddha − ‿ ¦¦ ‿ ‿ − − ¦ ‿ḥ − prasajyate ‿ − | apratītyāpi buddhaṃ ca tava bodhiḥ prasajyate ||24.31||
ger (+acc) pcl f sg acc tvad sg gen m sg nom √sañj/saj pass 3rd sg (+nom) apratītya api bodhim ca tava buddhas prasajyate |
not dependence on even awakening as for you buddha (error) is resulted in ger (+acc) ind m sg acc f sg nom apratītya api buddham ca tava bodhis prasajyate ||24.31||
not dependence on even buddha awakening
汝說則不因，菩提而有佛，亦復不因佛，而有於菩提。
對你來說，「不緣菩提也有佛」[的過失]會被導致, 「不緣佛也有菩提」[的過失]也會被導致。
And for you, (the error that there can be) a buddha even if (he is) independent of awakening will follow. And (the error that there can be) awakening even if (it is) independent of a Buddha will follow.
यश्चाबुद्धः तिंभािंेन स बोधाय घटन्निप। न बोिधसत्त्िंचयाययां बोधध तेऽिधगिमष्यित॥३२॥
(Śloka Pathyā) − − − − ¦ ‿ − − ‿ ¦¦ ‿ − − ‿ ¦ ‿ − ‿ − yaścābuddha‿ − ḥ‿ svabhāvena sa bodhāya gha− ¦ ‿ − − − ¦¦ ‿ − − ‿ ¦ ‿ − ‿ − ṭannapi | na bodhisattvacaryāyāṃ bodhiṃ te'dhigamiṣyati ||24.32||
m √budh pp m sg nom m sg inst m sg nom bodha m sg dat pap m 3rd sg -nn- pcl yas ca abuddhas svabhāvena sa bodhāya ghaṭan79 api80 |
he who is non-awaken by nature he for awakening striving even m sg nom √car f sg loc f sg acc tvad gen √gam fut 3rd sg na bodhisattva caryāyām bodhim te adhigamiṣyati ||24.32||
bodhisattva in practice awakening as for you will reach/attain
雖復勤精進，修行菩提道，若非先佛性，不應得成佛。
對於你，由於[其]本性而非覺醒者，即使爲了覺悟而精進，也將不會在菩薩行中獲証菩提。
To you, he who is non-awaken by nature, even if he is striving for awakening, will not attain awakening in the practice of the bodhisattva.
न च धमयमधमं िंा किश्चज्जातु कररष्यित। दकमशून्यतय कतयव्यं तिंभािंः दियते न िह॥३३॥
‿ ‿ ‿ ¦ ‿ − (−Śloka Pathyā − ¦¦ − −) − ‿ ¦ ‿ − ‿ − − na ca dharmamadharma‿ ‿ − − ¦ ‿ − − − ¦¦ṃ ‿ vā kaścij − − ‿ ¦ ‿ jātu kari− ‿ − ṣyati | kimaśūnyasya kartavyaṃ svabhāvaḥ kriyate na hi ||24.33||
m sg acc m sg acc ipn m sg nom pcl √kṛ fut 3rd sg na ca dharmam adharmam vā kaścid jātu kariṣyati |
just deed unjust deed whosoever at all will perform
ipn n sg nom n sg gen √kṛ fpp adj n sg nom m sg nom √kṛ pass 3rd sg pcl kim aśūnyasya kartavyam svabhāvas kriyate na hi ||24.33||
what for non-emptiness to be done own-being is made indeed
若諸法不空，無作罪福者，不空何所作？以其性定故。
而且將沒有任何人造作法或非法。不空者有何可造作？自性并非被造作者。
And no one whosoever at all will perform a just deed or an unjust deed. As for non-emptiness, what is there to be done? Own-being is indeed not (something) made.
ििंना धमयमधमं च फलं िह तिं ििंद्यते। धमायधमयिनिमत्तं च फलं तिं न ििंद्यते॥३४॥
‿ − − ‿ ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ ‿ −) ‿ ‿ ¦ ‿ − ‿ −
vinā dharmam− − −adharma ‿ ¦ ‿ − −ṃ ‿ ca phala¦¦ ‿ − ‿ ‿ ṃ¦ ‿ hi tava vidyate − ‿ − | dharmādharmanimittaṃ ca phalaṃ tava na vidyate ||24.34||
ind (+acc) m sg acc m sg acc n sg nom tvad sg gen vinā dharmam adharmam ca phalam hi tava vidyate
without just deed unjust deed fruit as for you [bahu cpd] adj n sg nom n sg nom
[dharma-adharma-nimittam ] ca phalam tava na vidyate ||24.34||
just deed -unjust deed -caused/conditioned fruit
汝於罪福中，不生果報者，是則離罪福，而有諸果報。
對於你，離開法與非法，[實有的]果報確實可得； [而]法與非法爲由的果報,對於你[卻]不可得。
To you, there is indeed (substantive) karmic fruit without just deed and an unjust deed. (But) to you, there is no karmic fruit that is conditioned by just-and-unjust deed(s).
धमायधमयिनिमत्तं िंा यदद ते ििंद्यते फलम।् धमायधमयसमुत्पन्नमशून्यं ते कथ ं फलम्॥३५॥
− − − ‿ ¦ ‿ − (−Śloka Pathyā − ¦¦ ‿ ‿) − − ¦ ‿ − ‿ −
dharmādharma ‿nimitta ¦ ‿ − −ṃ ‿ vā yadi te vidyate phalam ¦¦ ‿ − − − ¦ ‿ − ‿ − | −−− dharmādharmasamutpannamaśūnyaṃ te kathaṃ phalam ||24.35||
[bahu cpd] adj n sg nom pcl tvad sg gen n sg nom [dharma-adharma-nimittam] vā yadi te vidyate phalam |
just-unjust deeds-conditioned or as for you fruit
[bahu cpd] √pad pp adj n sg nom adj n sg nom ind [dharma-adharma-samutpannam] aśūnyam te katham phalam ||24.35||
-be born or brought forth not empty how
若謂從罪福，而生果報者，果從罪福生，云何言不空？
或者，如果法與非法爲由的果報，對於你為可得， [那麽，]法、非法所生的果報，對於你爲何是不空的？
Or, if to you, there is karmic fruit conditioned by just-and-unjust deed(s), (then) why to you, a fruit born of just-and-unjust deed(s) is not empty?
सिंयसंव्यिंहारांश्च लौदककान् प्रितबाधसे। यत्प्रतीत्यसमुत्पादं शून्यतां प्रितबाधसे॥३६॥
− ‿ − ‿ ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ − ‿) − ‿ ¦ ‿ − ‿ −
sarvasa−ṃ ‿vyavahārā − ‿ ¦ ‿ −ṃ −ś ‿c a laukikān pratibādhase¦¦ − ‿ − ‿ ¦ ‿ − ‿ − | yatpratītyasamutpādaṃ śūnyatāṃ pratibādhase ||24.36||
pron adj √hŗ m pl acc -ṃś- loka m pl acc √bādh 1Ā pres 2nd sg [sarva-saṃvyavahārān] ca laukikān pratibādhase |
all -common use of language worldly customs you repel/oppose/undermine
n m sg acc f sg acc yat pratītyasamutpādam śūnyatām pratibādhase ||24.36||
‘for that’ dependent origination emptiness
汝破一切法，諸因緣空義，則破於世俗，諸餘所有法。
你破斥一切世俗言説和習慣；你那是在破斥緣起[與]空性。
You undermine all conventional usage of language and worldly customs; for that, you undermine dependent origination (and) emptiness.
न कतयव्यं भिंेधत्किचदनारब्धा भिंेित्िया। कारकः तयादकुिंायणः शून्यतां प्रितबाधतः॥३७॥
‿ − − − ¦ ‿ − (−Śloka Pathyā ‿ ¦¦ ‿ −) − − ¦ ‿ − ‿ −
na kartavya− ‿ṃ − bhavet − ¦ ‿ −ki −ṃ −cidanārabdhā bhavet ¦¦ − ‿ − ‿ ¦ ‿ − ‿ − kriyā | kārakaḥ syādakurvāṇaḥ śūnyatāṃ pratibādhataḥ ||24.37||
√kṛ fpp (noun) n sg nom opt 3rd sg n sg nom √rabh pp f sg nom f sg nom na kartavyam bhavet kiṃcid anārabdhā bhavet kriyā |
what’ to be done there wd be whatsoever uninitiated action m sg nom opt 3rd sg √kṛ adj pmp m sg nom f sg acc √bādh 1P pap m sg abl kārakas syāt akurvāṇas śūnyatām pratibādhatas ||24.37||
agent wd be not acting emptiness thru opposing/undermining
若破於空義，即應無所作，無作而有作，不作名作者。
由於[你]破斥空性，任何所作不會有， 行動不會被發起，作者會是無作爲。
There would be nothing to be done whatsoever, action would be uninitiated, an agent would not be acting, due to (you) undermining emptiness.
ऄर्ातमिनरुद्ध ं च कूटतथ ं च भििंष्यित। ििंिचत्रािभरिंतथािभः तिंभािंे रिहतं र्गत्॥३८॥
‿ ‿ ‿ ¦ ‿ (Śloka Pathyā ‿ ¦¦ ) ‿ ¦ ‿ ‿ − −− −−− − − −− −−− −− − −
ajātamaniruddha‿ ‿ ¦ ‿ṃ ca kū ¦¦ ‿ṭastha ‿ṃ ¦ ‿ca bhavi ‿ ṣyati | vicitrābhiravasthābhiḥ svabhāve rahitaṃ jagat ||24.38||
√jan adj n sg nom √rudh pp adj n sg nom adj n sg nom fut 3rd sg ajātam aniruddham ca kūṭastham89 ca bhaviṣyati |
unborn unending immutable will be
vicitra adj f pl inst ava-√sthā f pl inst m sg loc pp n sg nom (+inst) pap n sg nom vicitrābhis avasthābhis90 svabhāve rahitam91 jagat92 ||24.38||
(by) diverse/manifold (by) states/conditions if own-being is deprived this world
若有決定性，世間種種相，則不生不滅，常住而不壞。 如果有自性，世間會是不生、不滅、恆常、喪失種種差別狀態93。
If there were own-being, this world would be unborn, unending, immutable, and is deprived of (its) manifold diverse states.
kūṭa *m/n+ ‘peak, summit (of mountain)’, kūṭasthaṃ *adj+ lit.‘standing at the top, keeping the highest position’, (philosophy) ‘immutable’ 90 avasthā *f+ ‘appearance, state, condition, circumstance’; 91 √rah ‘to abandon, desert, forsake’; rahita *pp+ with *inst+ or *cpd+, ‘deprived of, void of, separated or free from’
- pap+ reduplicated from √gam or √gā ‘to go, go towards, come, approach’, lit. ‘all that moves’ i.e. ‘the world’ 分位差別《葉》；種種狀態《三枝》；vicitrā ava-√sthā
ऄसंप्राितय च प्राििदःयु खपययन्तकमय च। सिंयक्लेशप्रहाणं च यद्यशन्ू यं न ििंद्यते॥३९॥
‿ − − − ¦ ‿ − (−Śloka Pathyā − ¦¦ − ‿) − − ¦ ‿ − ‿ −
asaṃprāptasya ca prāpti− − − ¦ ‿ − − ‿rdu ¦¦ −ḥ ‿khaparyanta − − ¦ ‿ − ‿ − karma ca |
sarvakleśaprahāṇaṃ ca yadyaśūnyaṃ na vidyate ||24.39||
√āp pp m sg gen f sg nom [tatpu cpd] pari-anta o n sg nom asaṃprāptasya ca prāptis [duḥkha-paryanta] karma ca |
of the unattained attainment (of) suffering -ending action pron adj m [tatpu cpd] √hā n sg nom n sg nom [sarva-kleśa-prahāṇam] ca yadi aśūnyam na vidyate ||24.39||
(of) all- -affliction BHS: -abandonment no emptiness
若無有空者，未得不應得，亦無斷煩惱，亦無苦盡事。 如果沒有空性，未獲得者的獲得、苦盡的業行、煩惱的斷滅，也就不可得。
There is no attainment of the unattained, (no) suffering-ending action and (no) abandonment of all afflictions, if (there were) no emptiness,
यः प्रतीत्यसमुत्पाद ं पश्यतीद ं स पश्यित। दःु खं समुदय ं चैिं िनरोध ं मागयमेिं च॥४०॥
− ‿ − ‿ ¦ ‿ − (−Śloka Pathyā − ¦¦ − ‿) − − ¦ ‿ − ‿ −
yaḥ pratītyasamutpāda− − ‿ ‿ ¦ ‿ − − ‿ṁ ¦¦ paśyatī‿ − − − da¦ ‿ṁ − sa paśyati‿ − | duḥkhaṁ samudayaṁ caiva nirodhaṁ mārgameva ca ||24.40||
m sg nom m sg acc √paś pres 3rd sg n sg acc yas pratītyasamutpādam paśyati idaṁ sa paśyati |
he who dependent origination sees this n sg acc m sg acc pcl n sg acc m sg acc duḥkham samudayam ca eva nirodham mārgam eva ca ||24.40||
suffering arising ‘very’ cessation path
是故經中說，若見因緣法， 則為能見佛，見苦集滅道。
凡觀見緣起者，彼即觀見這苦[諦]、集[諦]、滅[諦]與道[諦]。
He who sees dependent origination sees this: the very suffering, arising, cessation and path.
本品脈絡《葉》
破四諦 24.1-2 (他人) 破三寶 24.3-5 質難空性 破善惡因果 24.6
不解空性 24.7
總答 不知二諦 24.8-10 空性無過，過在破空 24.11-17
釋 緣起即空性 24.18-19 論主囘應 緣 破四諦 24.20-28
起 破空性即破緣起 破三寶 24.29-32 空 破善惡因果 24.33-39 性 見緣起即見四諦 24.40
Verse Structure (translation of above structure by Ye Shaoyong 2011)
opponent questioned ‘emptiness’ in relation to
> the Four Truths 24.1-2
> the Three Jewels 24.3-5
> karmic effect, dharma, adharma 24.6 author replied
> by giving overall response regarding >> the misconception of emptines 24.7 >> the ignorance of the Two Truths 24.8-10 >> the folly of refuting ‘emptiness’ 24.11-17
> by explaining ‘emptiness’ >> equating it to dependent origination 24.18-19 >> refuting it is refuting dependent origination through >>> the refutation of the Four Truths 24.20-28 >>> the refutation of the Three Jewels 24.29-32 >>> the refutation of karmic effect, dharma, adharma 24.33-39 >> seeing dependent origination is seeing the Four Truths 24.40
