Mūlamadhyamakakārikā Chap 1

Mūlamadhyamakakārikā《中論頌》 Chapter 1 02.12.2016

प्रत्ययपरीक्षा नाम प्रथमं प्रकरणम ्नागाजुुन कृत m √īkș f sg nom ind num ord n n sg nom m sg voc √kṛ pp

pratyaya-parīkṣā nāma prathamaṁ prakaraṇam nāgārjuna kṛta

condition -examination by name first exposition Nāgārjuna 龍樹 composed

《第一品緣的考察》1

Examination of Conditions

ऄिनरोधमनुत्पादमनुच्छेदमशाश्वतम्।

ऄनेकाथुमनानाथुमनागममिनगुमम्॥१॥

(Śloka Pathyā) ‿ ‿

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− anirodhamanutpādamanucchedamaśāśvatam|

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− anekārthamanānārthamanāgamamanirgamam ||1.1||

不生亦不滅，不常亦不斷，

不一亦不異2，不來亦不出。

√rudh m sg acc √pad m sg acc √chid n sg acc √śiṣ n sg acc

anirodham anutpādam anucchedam aśāśvatam | non-cessation non-arisen non-extermination non-perpetuity

an-eka-artha n sg acc a-nānā-artha n sg acc ā-√gam sg acc nir-√gam m sg acc

anekārtham anānārtham anāgamam anirgamam3 ||1.1|| not-one-thing not-various-thing non-arrival non-departure

1 《觀因緣品第一》羅什

2 一與異，別譯作一與種種，這可以概括總合與部分，統一與對立，同一與差別，和合與矛盾，單一與雜多等。《福》

3 these 8 attributes 定語 in *acc+, plus prapañcopaśamam *acc+ & śivam *acc+, are for pratītyasamutpādaṁ *acc+


यः प्रतीत्यसमुत्पाद ंप्रपञ्चोपशमं िशवम्।

दशेयामास संबुद्धस्तं वन्द ेवदतां वरम्॥२॥

(Śloka Pathyā)

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− yaḥ pratītyasamutpādaṁ prapañcopaśamam śivam |

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− deśayāmāsa saṁbuddhastaṁ vande vadatāṁ varam ||1.2||

能說是因緣，善滅諸戯論，

我稽首禮佛，諸說4中第一。

m sg nom prati-itya ger m sg acc m √śam m sg acc m sg acc

yaḥ pratītya5-samutpādam [prapañca6-upaśamam]7 śivam8 | he who dependent on -origination hypostatization growing calm auspicious 妙善

√diś peri-perf 3rd sg m sg nom m sg acc √vand 1st sg √vad pap m pl gen √vŗ adj m sg acc

deśayāmāsa9 saṁbuddhas10 tam vande vadatām varam ||1.2|| preached the Buddha to him I praise of those speaking the most excellent

我禮敬彼—諸多說[法]者中的至尊；

那位宣說緣起[爲]不生、不滅，不常、不斷，

不一、不異，不來、不去；

[爲]戲論11熄滅；[爲]妙善12的佛陀。

I pay homage to him: the most excellent of all those speaking; the Buddha who preached dependent origination –

the non-cessation-non-arisen, the non-extermination-non-perpetuity, the not-one-not-various, the non-arrival-non-departure, the hypostatization-calming, the auspicious.

4 vadatāṁ：《歐陽竟無》 “是諸說法者中勝”, 《三枝》もろもろの說法者のなかで最もすぐれた人

5 BHS: gerand used in a cpd (pratītya-samutpādaṁ) with preceding or following word;緣起

6 prapañca ‘prolixity, frivolous talks, false statement, hypostatization’

7 *tatpu cpd+ first member prapañca in *gen+ sense: ‘(calming) of hypostatization’

8 either *adj+ or *m sg acc+ ‘the auspicious one’ – another attribute for pratītyasamutpādaṁ

9 Skt Grammer p116 periphrastic perfect: ‘almost entirely limited to the derivative verbs in -aya (10th) class’; 迂回完成時

10 reads: yaḥ saṁbuddhaḥ pratītyasamutpādaṁ deśayāmāsa

11戯論、冗言 prapañca

12 善、妙善 śiva“可以用來表示吉祥或幸福的意思，而經常被拿來描述「涅槃」的安穩而至福的狀態”《福》引萬金川


न स्वतो नािप परतो न द्वाभयां नाप्यहतुेतः।

उत्पन्ना जातु िवद्यन्ते भावाः क्वचन केचन॥३॥

(Śloka Na-vipulā)

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− na svato nāpi parato na dvābhyāṁ nāpyahetutaḥ |

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− utpannā jātu vidyante bhāvāḥ kvacana kecana ||1.3||

-tas prep adv abl -tas prep adv abl dvi num car m du abl hetu -tas prep adv abl

na svatas13 nāpi paratas na dvābhyām nāpi ahetutas | fr own accord fr another fr two fr no-cause

√pad adj pp pl ind √vid 6P/Ā pass 3rd

pl m pl nom ind ind (ke 3rd

pl nom) utpannā jātu vidyante14 bhāvās kvacana kecana ||1.3||

arisen ever, at all ‘found’, ‘there are’ things wheresoever whatsoever

諸法不自生，亦不從他生，不共不無因，是故知無生。

不從自[生]，不從他[生]，不從[自他]二者[生]，不從無因[生]—

生起的事物全不可得；無論何等何處。15

Not (arisen) from itself, not from other, not from both self-and-other, not from no-cause — arisen things are not found at all; wheresoever and whatsoever.

13

svatas =svasmāt *abl+ -tas forms *prep adv, abl+

14 MW: √vid 6P/Ā ‘to find, obtain’, Rig-Veda etc. (esp. in later language) vidyate *pass+ ‘there is, there exists', often with na, 'there is not‘

15 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；自然外道主張諸法自然有，是無因生。《福》


न िह स्वभावो भावानां प्रत्ययाददषु िवद्यते।

ऄिवद्यमाने स्वभावे परभावो न िवद्यते॥४॥

(Śloka Ma-vipulā) ‿

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− na hi svabhāvo bhāvānāṁ pratyayādiṣu vidyate|

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− avidyamāne svabhāve parabhāvo na vidyate ||1.4||16

pcl m sg nom m pl gen m pl nom dik f pl loc √vid 6P/Ā pass

na hi svabhāvas17 bhāvānām [pratyayā-diṣu18] 19 vidyate| indeed own-being of things conditions 緣 places 處 ‘found’, ‘there is’

√vid pmp m sg loc m sg loc m sg nom

[avidyamāne svabhāve]20 parabhāvas21 na vidyate ||1.4|| there being not own-being other-own-being

如諸法自性，不在於緣中，以無自性故，他性亦復無。

確實，諸事物的自性22不在諸緣處；

由於自性不可得，他性也不可得。

Indeed in conditions there is no own-being23 of things.

There being no own-being, there is no other’s own-being either.

16

verses 1.4 & 1.5 in the sequence as per ABh &《青目》; PP, PSP & PSP have them in reverse order 17

svabhāva *karma cpd+ ‘own-being’ (common rendering: ‘self-nature’, ‘intrinsic nature’) (cf. note 22) 18

dik in cpd for diś ‘place, quarter or region pointed at, direction, cardinal point’ 19

*tatpu cpd+ first member pratyayā ‘conditions’ in *gen+ sense: ‘(places) of conditions’ 20

*locative absolute+ 以/由於 21

the own-being of others 22

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)。 23

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)


चत्वारः प्रत्यया हतुेश्चालम्बनमनन्तरम्।

तथैवािधपतेयं च प्रत्ययो नािस्त पञ्चमः॥५॥

(Śloka Pathyā)

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− catvāraḥ pratyayā hetuścālambanamanantaram |

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− tathaivādhipateyaṁ ca pratyayo nāsti pañcamaḥ ||1.5||

catur m nom car pl m pl nom m sg nom =ārambaṇaṃ n sg nom n sg nom

catvāras pratyayās hetus ca ālambanam24 anantaram25 | four conditions root condition sense-object condition proximity condition

pcl pcl n sg nom num ord

tathā eva adhipateyam26 ca pratyayas nāsti pañcamas ||1.5|| so just predominance condition the fifth

因緣次第緣，緣緣增上緣，

四緣生諸法27，更無第五緣。

[對方:] 四种緣[爲]：因緣28、所緣緣29、無間緣30，

增上緣31；如是沒有第五種。

[Opponent:] Four [types] of conditions: root-condition, sense-object-condition, proximity-condition and predominance-condition. Just so and there is not a fifth.

24

ālambanaṃ √lamb (to depend on or rest upon), sense-object condition 25

anantara *adj+ having no interval 26 adhipati =adhipa *m+ ruler, king 27

原文無 28

因緣 hetu 29

所緣緣：心識所攀緣的對象 ālambana 30

無間(次第)緣：心、心所的 anantara; 次第緣，是說前念的心心所法滅，有一種開闢引導的力量，使後念的心心所法生。《福》 31

增上緣力《平川彰》，其他對生果有作用的因素 adhipateya


दिया न प्रत्ययवती नाप्रत्ययवती दिया।

प्रत्यया नादियावन्तः दियावन्तश्च सन्त्युत॥६॥

(Śloka Na-vipulā) ‿

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− kriyā na pratyayavatī nāpratyayavatī kriyā |

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− pratyayā nākriyāvantaḥ kriyāvantaśca santyuta ||1.6||

f nom sg ~vat adj f sg nom

kriyā na pratyayavatī na apratyayavatī kriyā | act/event condition-possessing

m pl nom ~vat adj m pl nom ~vat adj m pl nom √as 3rd pl pres pcl

pratyayā na akriyāvantas kriyāvantas ca santi uta ||1.6|| conditions non-act/event-possessing acts/events-possessing they are and/also

果32為從緣生,為從非緣生? 是緣為有果,是緣為無果?

33

[論主:] 事件(作用)，非具備緣、非不具備緣的；

緣，非不具備事件(作用)、具備事件(作用)的。34,35

[Author: ] An act (or event) is not condition-possessing nor is it non-condition-possessing.

Conditions are not non-act (or event)-possessing nor are they act (or event)-possessing. 36

32

kriyā《什》譯爲‘果’但下文與‘果’對應的卻是 dharma *1.9, 1.11+ 和 phalam *1.13 等]，第二品中的 kriyā 亦爲‘作用’或‘事件’；

《葉》譯爲‘事’并認爲《什》譯沒反映出‘事、果’概念的差別；《三枝》譯爲‘作用’(note 34) 33

原文非疑問語氣，譯文似與原意不對應。 34《葉》引《無畏》:“緣須結合成事而生果，而事只有兩种：存在的或不存在的，但兩者都不需要緣（參考 1.8 頌）；而《佛護》、《般若燈》、《明

句》則認爲‘事’是對動作的表述（=作用）。其次，不擁有事的緣是沒有的（成了‘非緣’），擁有事的緣也沒有（因爲‘事’已被破）。 35﹝結果を生ずる﹞作用は，縁をそなえたものとして﹝存在するのでは﹞ない。作用は，縁をそなえていないものとして﹝存在するのでは﹞な

い。もろもろの縁は，作用をそなえていないものとして﹝存在するのでは﹞ない。あるいは[或は]，﹝もろもろの縁は﹞作用をそなえたものと

して存在するであろうか。﹝そうではない﹞《三枝》；そなえる *備へる+ 譯出 ~vat‘具備’pratyayavat, kriyāvat 36

kriyā: doing, act, activity, action, event (cf Chapter 2). ‘All conditions need to come together to form an act or event before an outcome is

produced, but even in an act or event, condition is nowhere to be found’. 《葉》quoting ABh (see note 33).


उत्पद्यते प्रतीत्येमािनतीमे प्रत्ययाः दकल।

यावन्नोत्पद्यत आमे तावन्नाप्रत्ययाः कथम्॥७॥

(Śloka Na-vipulā)

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− utpadyate pratītyemānitīme pratyayāḥ kila |

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− yāvannotpadyata ime tāvannāpratyayāḥ katham ||1.7||

√pad pres 3rd

sg ger +acc m pl acc m pl nom m pl nom pcl

utpadyate pratītya imān iti ime pratyayās kila | it arises dependent on these these conditions indeed

rel adv pl rel adv m pl nom ka ind yāvat na utpadyate ime tāvat na apratyayās katham ||1.7||

as long as … these …so long non-conditions why

因是法生果，是法名為緣，若是果未生，何不名非緣？

緣於這些而[彼]生起，這些即是“緣”。

只要[彼]不生起，這些豈不成“非緣”？

[Something] arises dependent on these – then these are called ‘conditions’ indeed. As long as [this something] arises not, then why are these not (called) ‘non-conditions’?


नैवासतो नैव सतः प्रत्ययोऽथुस्य युज्यते।

ऄसतः प्रत्ययः कस्य सतश्च प्रत्ययेन दकम्॥८॥

(Śloka Bha-vipulā)

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− naivāsato naiva sataḥ pratyayo'rthasya yujyate|

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− asataḥ pratyayaḥ kasya sataśca pratyayena kim ||1.8||

pcl √as pap m sg gen pap m sg gen m sg nom m/n sg gen √yuj pass 3rd sg

na eva asatas na eva satas pratyayas arthasya yujyate37 | alike for the non-existing for the existing condition as for the meaning proper 合理

m sg nom m sg gen m sg inst ka ipn n sg nom

asatas pratyayas kasya sataas ca pratyayena kim38 ||1.8|| condition whose with condition what (use)

果先於緣中，有無俱不可，

先無爲誰緣？先有何用緣？

對於「無」和「有」，緣，就[其]義，不合理。對於「無」，緣是誰的[緣]？對於「有」，緣又有何用？

For (something) existing and non-existing alike, ‘Condition’, as for (its) meaning, is inappropriate. For (something) non-existing, to whom does ‘condition’ (belong)?

For (something) existing, what’s the (use) of ‘condition’?

37

na yujyate =improper, inappropriate, 《三枝》縁は妥當しない 38

*inst++kim =what to do with, what use of


न सन्नासन्न सदसन् धमो िनवुतुते यदा।

कथं िनवुतुको हतुेरेव ंसित िह युज्यते॥९॥


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− na sannāsanna sadasan dharmo nirvartate yadā |

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− kathaṁ nirvartako heturevaṁ sati hi yujyate ||1.9||

√as pap adj m sg nom adj m sg nom adj m sg nom m sg nom √vŗt pres 3rd sg ind (fr ya rpn)

na sat na asat na sadasat39 dharmo nirvartate yadā | existent non-existent existent-non-existent dharma becomes established when

nir-√vṛt adj m sg nom √as pap m sg loc

kathaṁ nirvartakas40 hetus evaṁ sati hi yujyate ||1.9|| establishing cause as such 如是

若果41非有生，亦復非無生，

亦非有無生，何得言有緣？

當有、無、亦有亦無之法不成立時，

如是,“能生因”42如何是會是合理的？

When a dharma, existent, non-existent or both, is not established, how could an ‘establishing cause’ as such be appropriate?

39 sat, asat, sadasat all are [adj] of dharma 40 bringing about, accomplishing, performing, finishing 41

dharma 42 nirvartaka hetu


ऄनालम्बन एवायं सन् धमु उपददश्यते।

ऄथानालम्बने धम ेकुत अलम्बनं पुनः॥१०॥

(Śloka Pathyā) ‿

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− anālambana evāyaṁ san dharma upadiśyate |

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− athānālambane dharme kuta ālambanaṁ punaḥ ||1.10||

√lamb adj m sg nom pcl m sg nom adj m sg nom m sg nom √diś 3rd

sg pass +nom

anālambana43 eva ayam san dharma upadiśyate | non-holding fast as such this existent thing pointed to (instructed)

ind √lamb m sg loc m sg loc ind (fr ka abl) √lamb n sg nom pcl

atha anālambane dharme kutas ālambanam punar ||1.10|| thereupon as the dharma is non-holding fast whence sense-object-condition moreover

如諸佛所說，真實微妙法，於此無緣法，云何有緣緣？

「存有法如是無所緣」44 —此爲[佛陀]所教示。

是則，法既無所緣，又何來所緣緣？

‘Existent dharma as such holds on to nothing’ – this is taught [by the Buddha]. Thereupon, as the dharma holds on to nothing, where comes ‘sense-object-condition’ moreover?

43

unsupported, not-holding fast to, non-sustaining 44

無所得(緣) anālambana;《三枝》対象を有しないものである


ऄनुत्पन्नेषु धमेष ुिनरोधो नोपपद्यते।

नानन्तरमतो युकं्त िनरुद्ध ेप्रत्ययश्च कः॥११॥


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− anutpanneṣu dharmeṣu nirodho nopapadyate |

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− nānantaramato yuktaṁ niruddhe pratyayaśca kaḥ ||1.11||

√pad utpanna pp adj pl loc m pl loc √rudh m sg nom √pad pres 3rd sg

anutpanneṣu dharmeṣu nirodho na upapadyate | dharmas being un-arisen cessation takes place, occurs

n sg nom ind =asmāt pp adj n sg nom √rudh pp n sg loc m sg nom ka ipn

na anantaram atas yuktam niruddhe pratyayas ca kas ||1.11|| proximity condition hence appropriate in the perished condition what

果45若未生時，則不應有滅，

滅法何能緣？故無次第緣。

既然諸法不生起，滅也就不會發生，

[況且]已滅者中何有緣？所以無間緣[之説]不合理。46

As dharmas are un-arisen, cessation doesn‘t take place (in them). (Moreover,) in things that have perished, what condition (is there)?

Hence (to say there is) proximity condition is inappropriate.

45 原文爲“法”dharma 46

“若後念心識未生，則無前念之滅；前念若滅，怎能為後念作緣？所以沒有次第緣”《葉》引《無畏》


भावानां िनःस्वभावानां न सत्ता िवद्यते यतः।

सतीदमिस्मन् भवतीत्येतन्नैवोपपद्यते॥१२॥

(Śloka Bha-vipulā)

− − − − ¦ ‿

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− bhāvānāṁ niḥsvabhāvānāṁ na sattā vidyate yataḥ |

‿ −

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‿ ‿

− ¦¦ − − − − ¦ ‿

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− satīdamasmin bhavatītyetannaivopapadyate ||1.12||

bhāva m pl gen adj m pl gen f sg nom √vid pass pcl

bhāvānām niḥsvabhāvānām na sattā vidyate yatas | as for things without own-being existence ‘there is’ since

√as pap n sg loc n sg nom n sg loc √bhū pres 3rd sg n sg nom pcl √pad pres 3rd sg

sati idam asmin bhavati iti etat47 na eva upapadyate ||1.12|| is this when this to be this ever possible/tenable

諸法無自性，故無有有相。

說有是事故，是事有不然。

既然對於無自性的諸法，存在性不可得，

“有此[就]有彼”[一說]絕不成立。48

Since existence is nowhere to be found for things without own-being,

(the saying:) ‘When this is, that comes to be’, is never tenable.49

47

etad ‘this’, nearer speaker, refers to what has just happened 48

“有此就有彼” (即“有是事，故是事有”) 是增上緣的定義 49

‘when this is, that comes to be’ is the definition of ‘predominance condition’ adhipateyaṁ


न च व्यस्तसमस्तेषु प्रत्ययेष्विस्त तत्फलम्।

प्रत्ययेभयः कथं तच्च भवने्न प्रत्ययेषु यत्॥१३॥


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− na ca vyastasamasteṣu pratyayeṣvasti tatphalam |

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− pratyayebhyaḥ kathaṁ tacca bhavenna pratyayeṣu yat ||1.13||

adj m pl loc m pl loc √as n sg nom

na ca [vyasta-samasteṣu]50 pratyayeṣu asti [tat-phalam]51 | separate -combined in conditions is its-fruit

m pl abl ka ind n opt 3rd sg m pl loc n

pratyayebhyas katham tat ca bhavet na pratyayeṣu yat ||1.13|| from conditions how that could be in conditions which

略廣52因緣中，求果不可得。因緣中若無，云何從緣出？

分散或聚合的諸緣中沒有其果。

那諸緣中沒有的[果]，又怎能從諸緣[生起]？

In ‘conditions’, separate or combined, there is no outcome. How could that (outcome) which is not (found) in ‘conditions’ (come) out of them?

50

√as to cast, throw; vi-√as cast/throw asunder, vyasta *pp+; sam-√as cast/throw together, samasta *pp+; vyasta-samasta *dvanda cpd+ 51

*tatpu cpd+ first member ‘tad’ in *gen+ sense: ‘(fruit) of it’, and in base form ‘tad’ regardless of case, gender or number; ‘d’ first reduces

to ‘t’ which remains unchanged before unvoiced ‘ph’ 52 “略：總略 samasta, 從因緣和合聚中看；廣：詳廣 vyasta, 從一一因緣中看”《福》


ऄथासदिप तत्तेभयः प्रत्ययेभयः प्रवतुते।

ऄप्रत्ययेभयोऽिप कस्मात्फलं नािभप्रवतुते॥१४॥

(Śloka Ra-vipulā) ‿

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− athāsatapi tattebhyaḥ pratyayebhyaḥ pravartate |

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− apratyayebhyo'pi kasmātphalaṁ nābhipravartate ||1.14||

ind pap n sg nom pcl n sg nom m pl abl m pl abl pra+√vŗt pres 3rd sg

atha asat53 api tat54 tebhyas pratyayebhyas pravartate | however non-existent though it from them from conditions comes forth ，

m pl abl pcl ind (ka abl) n nom sg abhi-pra-√vŗt pres 3rd sg

apratyayebhyas api kasmāt phalam na abhipravartate ||1.14|| from non-conditions too why fruit/outcome goes forth/to advance

若謂緣無果，而從緣中出，是果何不從，非緣中而出？

然而,它55雖然不存在[緣中]，卻得以從諸緣轉起[的話]，果爲何不也得以從非緣生起？56

However although non-existent, it (outcome) does come out of conditions, why (then) doesn’t it come out of non-conditions too?

53

adj for tat 54

tat refers to tatphalam in 1.13 55

指前頌的“果” 56

非緣也同樣無果，爲什麽就不能生果呢？《葉》


फल ंच प्रत्ययमय ंप्रत्ययाश्चास्वयंमयाः।

फलमस्वमयेभयो यत्तत्प्रत्ययमयं कथम्॥१५॥


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− phalaṁ ca pratyayamayaṁ pratyayāścāsvayaṁmayāḥ |

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− phalamasvamayebhyo yattatpratyayamayaṁ katham ||1.15||

n sg nom -maya sfx adj n sg nom m pl nom -maya sfx adj m pl nom

phalam ca pratyayamayam pratyayās ca asvayaṁmayās | fruit/outcome made of condition conditions made of non-own-accord

-maya sfx n pl abl n n adj n sg nom ka ind

phalam asvamayebhyas yat tat pratyayamayam katham ||1.15|| from non-own-accord which that made of condition how

若果從緣生，是緣無自性，

從無自性生，何得從緣生？

[假如]果是緣組成的，而諸緣是非自身組成的，

[那麽]非自身組成的果，又如何[會是]緣組成的呢？57

[If] an outcome is ‘condition-made’, and conditions are ‘non-own-accord-made’, then how could a non-own-accord-made outcome be (considered) ‘condition-made’? 58

57

對方認爲果由缘組成 „ 如果緣存在，果也就存在。問題是緣也不是由自性組成，而是由其他緣組成的。„ 從非自體成立的諸緣生出的果，不

能説是“由緣所成“。《葉》；a-svayaṃ-maya “非-自體-組成” 58

If an outcome is made up of conditions, which themselves depend upon other conditions, then an outcome which comes out of conditions that are ‘not made of own-accord’ asvayaṃmaya can’t be said to be made of conditions (Tran. of note 56)


तस्मान्न प्रत्ययमयं नाप्रत्ययमयं फलम्।

संिवद्यते फलाभावात्प्रत्ययाप्रत्ययाः कुतः॥१६॥

(Śloka Na-vipulā)

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− tasmānna pratyayamayaṁ nāpratyayamayaṁ phalam |

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− saṁvidyate phalābhāvātpratyayāpratyayāḥ kutaḥ ||1.16||

ind (tad abl) -maya sfx adj n sg -maya sfx adj n sg

tasmāt na pratyayamayam na apratyayamayam phalam | thus made of condition not made of condition

√vid pass n a-√bhū m sg abl dvanda cpd m pl nom ind (fr ka abl)

saṁvidyate59 phala abhāvāt [pratyaya-apratyayās] kutas ||1.16|| ‘there is’ fruit/outcome due to not being condition-non-condition from where, whence

果不從緣生，不從非緣生，

以果無有故，緣非緣亦無。

所以沒有緣所成的果，也沒有非緣所成的果，

由於沒有果的緣故，緣與非緣又從何有？

Thus there is no condition-made outcome, and non-condition-made outcome. As there is no outcome, where are condition and non-condition from?

59

BHS: =Pāli saṁvijjati, =Skt vidyate *pass+ ‘is found, there is, there exists’

Mūlamadhyamakakārikā Chap 1

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