| 词条 | Mūlamadhyamakakārikā | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| 释义 |
The Mūlamadhyamakakārikā[1] (Sanskrit) or Fundamental Verses on the Middle Way, is a key text of the Madhyamaka-school, written by Nagarjuna. OriginThe Mūlamadhyamakakārikā is Nagarjuna's best known work. According to Kalupahanna, it is {{quote| [N]ot only a grand commentary on the Buddha's discourse to Kaccayana,[2] the only discourse cited by name, but also a detailed and careful analysis of most of the important discourses included in the Nikayas and the agamas, especially those of the Atthakavagga of the Sutta-nipata.{{sfn|Kalupahana|1994|p=161}}}}According to Kalupahanna, in this work, {{quote|Utilizing the Buddha's theory of "dependent arising"(pratitya-samutpada), Nagarjuna demonstrated the futility of [...] metaphysical speculations. His method of dealing with such metaphysics is referred to as "middle way" (madhyama pratipad). It is the middle way that avoided the substantialism of the Sarvastivadins as well as the nominalism of the Sautrantikas.{{sfn|Kalupahana|1992|p=120}}}}According to Kalupahanna, Nagarjuna insisted that... {{quote|[A]ll experienced phenomena are empty (sunya). This did not mean that they are not experienced and, therefore, non-existent; only that they are devoid of a permanent and eternal substance (svabhava). Since they are experienced, they are not mere names (prajnapti).{{sfn|Kalupahana|1992|p=120}}}}Because of the high degree of similarity between the Mūlamadhyamakakārikā and Pyrrhonism, particularly the surviving works of Sextus Empiricus[3] Thomas McEvilley suspects that Nagarjuna was influenced by Greek Pyrrhonist texts imported into India. However, since Pyrrho of Elis is known to have visited India, Christopher Beckwith suspects that his formulation of the Three Marks of Existence and the tetralemma was influenced by Buddhist and Jain philosophers (the so-called gymnosophists) whom he is known to have met during his travels to India.[4] Exegesis and commentarial literatureThe Akutobhayā, whose authorship is unknown, though is attributed to Nagarjuna in the tradition, is held by Ames to be the first commentary on the MMK.[5] The earliest known commentary by another author is now preserved within the first Chinese translation of the Kārikā, known as the "Middle Treatise" (中論 Zhong Lun), translated by Kumarajiva in 409. The author of this commentary is given as either "Blue Eyes" (青目; back translated as *Vimalākṣa) or *Piṅgala (賓伽羅). This is by far the best known commentary in East Asian Mādhyamaka, forming one of the three commentaries that make up the San Lun School. The best-known commentary in later Indian and Tibetan Buddhism is Candrakirti's Prasannapadā (Clear Words), which survives in Sanskrit and Tibetan translation. Form and content of the textThe early chapters
The later chapters
These chapters are as follows; note the clustering of 24-26, and also the nature of the last chapter:
Translations
Quotations{{Quotefarm|section|date=October 2016}}1:1Neither from itself nor from another, Nor from both, Nor without a cause, Does anything whatever, anywhere arise.{{sfn|Garfield|1995|p=3}} 15:9If intrinsic nature does not exist, of what will there be alteration? If intrinsic nature does exist, of what will there be alteration? 15:10अस्तीति शाश्वतग्राहो नास्तीत्युच्चेददर्शनं {{IAST|astīti śāśvatagrāho nāstītyuccedadarśanaṁ}} To say "it is" is to grasp for permanence. To say "it is not" is to adopt the view of nihilism. तस्माद् अस्तित्वनास्तित्वे नाश्रीयेत विचक्षणः। {{IAST|tasmād astitvanāstitve nāśrīyeta vicakṣaṇaḥ}} Therefore a wise person does not say "exists" or "does not exist".{{sfn|Garfield|1995|p=40}} 16:10न निर्वाणसमारोपो न संसारापकषणम् {{IAST|na nirvāṇasamāropo na saṁsārāpakaṣaṇam}} यत्र कस्तत्र संसारो निर्वाणं किं विकल्प्यते {{IAST|yatra kastatra saṁsāro nirvāṇaṁ kiṁ vikalpyate}} {{Citation needed|reason=The source of the translation of this verse and the source edition of the devanagri text must be cited.|date=November 2009}}Where there is neither an addition of nirvana nor a removal of samsara; There, what samsara is discriminated from what nirvana? 18:6-12ātmetya api prajñapitam anātmetyapi deśitam Although (the term) "self" is caused to be known (of, about), and although (a doctrine or teaching of) "no self" is taught, {{IAST|buddhair nātmā na cānātmā kaścid ity api deśitaṁ}}| 6 No "self" or any "nonself" whatsoever has been taught by the Buddhas. {{IAST|nivṛtam abhidhātavyaṁ nivṛtte cittagocare}} The designable is ceased when/where the range of thought is ceased, {{IAST|anutpannāniruddhā hi nirvāṇam iva dharmatā}}| 7 Nirvana is like phenomenality, unarisen and unstopping. {{IAST|sarvaṁ tathyaṁ na vā tathyaṁ tathyaṁ cātathyam eva ca}} Everything is actual, or not actual, or actual and not actual {{IAST|naivātathyaṁ naiva tathyam etad buddhānuśāsanaṁ}}| 8 Or neither actual nor not actual; this is the Buddha's teaching. {{IAST|aparapratyayaṁ śāntaṁ prapañcair aprapañcitaṁ}} Independent, peaceful, not delusionally diversified by delusional diversification {{IAST|nirvikalpam anānārtham etat tattvasya lakśaṇaṁ}}| 9 Devoid of mental construction, without variation, this is the mark of thatness. pratītya yad yad bhavati na hi tāvat tad eva tad Whatsoever becomes dependently, is not insofar, that and only that. {{IAST|na cānyad api tat tasmān noccinnaṁ nāpi śāśvataṁ}}| 10 Nor is it the other; therefore, it is neither exterminated nor eternal. anekārtham anānārtham anuccedam aśāśvatam Not singular, not plural, not exterminated, not eternal, {{IAST|etat tal lokanāthānāṁ bhuddhānāṁ śāsanāmṛtaṁ}}| 11 This is the immortal teaching of the Buddhas, lords of the world. {{IAST|sambhuddhānām anutpāde śrāvakāṇāṁ punaḥ kśaye}} And again, when the disciples are destroyed and full Buddhas do not arrive, {{IAST|jñānaṁ pratyekabuddhānām asamsargāt pravartate}}|12 The gnosis (knowledge, etc.) of the independently enlightened Buddhas proceeds without association (with teachings).{{Citation needed|reason=The source of the translation of these verses must be cited.|date=November 2009}} 22:11"Empty" should not be asserted."Nonempty" should not be asserted. Neither both nor neither should be asserted. They are only used nominally.{{sfn|Garfield|1995|p=61}} 22:16तथागतो यत्स्वभावस्तत्स्वभावमिदं जगत tathāgato yat svabhāvas tat svabhāvam idam jagat What is the nature of the thus-gone one (the Buddha), that is the nature of the world. तथागतो निःस्वभावो निःस्वभावम् इदं जगत्। १६ {{IAST|tathāgato niḥsvabhāvo niḥsvabhāvam idaṁ jagat}}| 16 The thus-gone one is devoid of nature; the world is devoid of nature.{{Citation needed|reason=Please cite the source of the translation of this verse.|date=November 2009}} 24:18, 24:19Whatever is dependently co-arisen / That is explained to be emptiness. That, being a dependent designation, / Is itself the middle way. Something that is not dependently arisen / Such a thing does not exist. Therefore a non-empty thing / Does not exist.{{sfn|Garfield|1995|p=304}} 25:19-20न संसारस्य निर्वाणात् किं चिद् अस्ति विशेषणं {{IAST|na saṁsārasya nirvāṇāt kiṁ cid asti viśeṣaṇaṁ}} There is nothing whatsoever of samsara distinguishing (it) from nirvana. न निर्वाणस्य संसारात् किं चिद् अस्ति विशेषणं। १९ {{IAST|na nirvāṇasya saṁsārāt kiṁ cid asti viśeṣaṇaṁ}}| 19 There is nothing whatsoever of nirvana distinguishing it from samsara. निर्वाणस्य च या कोटिः।कोटिः। संसरणस्य च {{IAST|nirvāṇasya ca yā koṭiḥ koṭiḥ| saṁsaraṇasya ca}} (That?) is the limit which is the limit of nirvana and the limit of samsara; न तयोर् अन्तरं किंचित् सुसूक्ष्मम् अपि विद्यते। २० {{IAST|na tayor antaraṁ kiñcit susūkśmam api vidyate}}| 20 {{Citation needed|reason=Please cite the source of the translation of these verses and the published source of the Sanskrit text and translitteration.|date=November 2009}}Even a very subtle interval is not found of (between) them. 25:22-24{{IAST|śūnyeṣu sarvadharmeṣu kim anantaṁ kimantavat}} {{IAST|kim anantam antavac ca nānantaṁ nāntavacca kiṁ}}| 22 {{IAST|kiṁ tad eva kim anyat kiṁ śāśvataṁ kim aśāśvataṁ}} {{IAST|aśāśvataṁ śāśvataṁ ca kiṁ vā nobhayam apyataḥ 'tha}}| 23 {{IAST|sarvopalambhpaśamaḥ prapañcopaśamaḥ śivaḥ}} {{IAST|na kva cit kasyacit kaścid dharmo buddhena deśitaḥ}}| When all dharmas are empty, what is endless? What has an end? What is endless and with an end? What is not endless and not with an end? What is "it"? What is "other"? What is permanent? What is impermanent? What is impermanent and permanent? What is neither? Auspicious is the pacification of phenomenal metastasis, the pacification of all apprehending; There is no dharma whatsoever taught by the Buddha to whomever whenever, wherever.[6] See also
References1. ^Also known as the Prajñā-nāma-mūlamadhyamakakārikā or as the Mūlamadhyamakakārikā-prajñā-nāma. 2. ^See SN 12.15 Kaccayanagotta Sutta: To Kaccayana Gotta (on Right View) 3. ^Adrian Kuzminski, Pyrrhonism: How the Ancient Greeks Reinvented Buddhism 2008 4. ^Christopher Beckwith, "Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia" 2015 5. ^Ames, William L. (1993). "Bhāvaviveka's Prajñāpradīpa ~ A Translation of Chapter One: 'Examinations of Causal Conditions' (Pratyaya)". Journal of Indian Philosophy, 1993, vol.21. Netherlands: Kluwer Academic Publishers, p.209 6. ^Malik, A., Survey of Buddhist Temples and Monasteries (New Delhi: Anmol Publications, 2007), p. 56. Sources
External links
5 : Buddhist texts|Ancient Indian literature|Sanskrit texts|Mahayana texts|Madhyamaka |
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