Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
Mulamadhyamakakarika
6 translations
1 - What this is
I took 6 translations of Nagarjuna’s famous Mulamadhyamakakarika (hereafter “MMK”) and put them
side by side. The book is composed of 27 chapters, each chapter includes several verses. I put side by
side the texts 6 translations, verse by verse, so you can read on one row the 6 different translations of
this verse.
I did not include any of the translators’ comment
The numbers I used : first number is the chapter number, second number is the verse within the
chapter : 20.2. means : Verse 2 of Chapter 10.
2 - Why I did it
I am a Zen Buddhist. Zen does not requires to spend too much time studying Buddhist scriptures, but I
love books and the written word.
I got interested in Nagajurna’s MMK when I read an article online by Gudo Nishijima about what he
perceives as a deep connection between Nagarjuna - writing in India during the 2 nd century - and
Master Dogen writing in Japan 1000 years later.
There are many English translations of Nagajurna’s MMK. These translations are wildly different.
There are many reasons for that.
• Sanskrit
• Tibetan
• Chinese
Nagarjuna originally wrote his book in India and Sanskrit around the late 2 nd century AD.
It was later translated to Tibetan and/or Chinese. Sometimes not directly. Some versions may have
been translated from Sanskrit to Tibetan, then to Chinese, some could have followed the other way
around.
2. Some of the translators have no practical clue what they are talking about.
Let me explain : When I was studying engineering, I had some brilliant professors with PhD in
mechanical sciences or applied thermodynamics. These men could not have held a hammer, or God
forbid a wood chisel without creating lots of damages around them. They were extremely
knowledgeable in their very narrow field of expertise, but their knowledge was quite useless (or even
down right dangerous) in everyday life.
Many of these translations were made by scholars who are certainly very good at Sanskrit, Tibetan
and Chinese, but may not be Buddhist themselves.
Those Buddhist scholars know a great amount of things I have no use for.
As for actual Buddhist teachers, you would think they would try to get down to earth and provide a
useful translation, but I have not been convinced by them either.
It is basically very disappointing. It feels as if there is this great story written in this book I can’t read
it for I don’t know the language. I really want to hear that story, because it is about a problem I have
had since before the day as was born (that’s what they say !), and I can’t read the damn book. And
then there are many people out there telling me they can read it, will translate and explain it to me,
but the fools don’t make any sense…
Being on my own and having no time or intention to learn Sanskrit, Chinese or Tibetan. I had to be
creative and do something quite unconventional...
Think of democracy. There is wisdom in crowds. Even if all the voters are stupid, the result of the vote
of a very great number of them will likely determine the best outcome for the group. Among all these
translators, it is possible than none of them has it right, but if you consult several of them, side by
side, you may get a more accurate understanding than any of them has. If you do not believe me, ask
yourself how the big social media platform make their money.
6 translations
Chapter 1
There are only four The four reliable facts There are only four There are four There are four There are just four
conditions, namely hetu are reason, the external conditions, namely, conditions: efficient conditions: Causes, conditions of the
(cause), alambana world, the present primary condition, condition; Percept- objects, immediate and existence of
(supporting condition), moment, and reality— objectively supporting object condition; dominant. There is no anything: efficient
anantaram (contiguous this world—which condition, immediately immediate condition; fifth. cause, supporting
1.2 condition) and adhipati seems to be similar to contiguous condition, Dominant condition, condition,
(dominant condition). God. A fifth reliable fact and dominant just so. There is no fifth precipitating
There is no fifth never exists at all. condition. A fifth condition. condition, and
condition. condition does not dominant condition.
exist. There is no fifth
condition.
Indeed, no self-nature Subjective existence can The self-nature of The essence of entities The essence of things Among the four
1.3 (own-being, essence) of never be recognized in existents is not evident Is not present in the does not exist in conditions of the
Causal efficacy is not to Real action at the Activity is not Power to act does not There is no activity There are no causes
be associated with present moment is constituted of have conditions. There which has conditions. with conditions;
conditions, causal never an imitation of conditions nor is it not is no power to act There is no activity there are no causes
efficacy is not the reliable facts, so non-constituted of without conditions. which does not have without conditions.
associated with non- there is no possibility of conditions. Conditions There are no conditions conditions. There are no There are no
conditions, conditions an imitation of a are neither constituted without power to act. conditions which do not conditions without
are not associated with reliable fact being real nor non-constituted of Nor do any have the have activity, and none causes; there are no
1.4 causal efficacy or non- action. The reliable activity. power to act. which do have activity. conditions with
causal efficacy. facts are not different causes.
from real action, and
there exists something
real, which is very
similar to real action
itself.
1.5 What arises “depends” Conspicuous things and These are conditions, These give rise to those, Since something is born Things arise from
on these so-called phenomena are because depending So these are called in dependence upon conditions, but if
conditions. So long as manifesting themselves upon them these conditions. As long as them, then they are there is no arising,
there is no arising, how as this world, and that [others] arise. So long those do not come from known as “conditions”. aren't conditions not
are these not non- which is called “things as these [others] do not these, Why are these As long as it is not born, conditions?
conditions? and phenomena” are arise, why are they not not non-conditions? why are they not non-
just the reliable facts. non-conditions? conditions?
Inasmuch as that which
manifests itself shows
itself as things and
phenomena, that which
is different from the
reliable facts can never
Whenever an event that When the real universe, Since a thing that is When neither existents When things cannot be If there are no
is existent, non- [which is] in fusion ·existent or non- nor Non-existents nor established as either existents, nor non-
existent, or both between the stable and existent or both. existent non-existents existent, non-existent existents, nor
existent and non- the unstable, or in existent and non- are established, How or both, how can one existent non-
existent does not fusion between the real existent is not could one propose a speak of an existents, how can
originate, how can a and the unreal, has not produced, how "productive cause?" If “establishing cause.” there be any causes?
cause that thus brings become clear, the pertinent in that there were one, it Such would be If there were a cause,
[events] about be universe, which should context' would a would be pointless. impossible. what would it cause?
1.7
reasonable? be clear, will never producing cause be?
become clear at all,
because [in that case]
even reason, which
should be perfectly
free, has been fixed
concretely.
This event that exists is When the real world is A thing that exists is An existent entity An existent If there are events
described as without a different from the indicated as being (mental episode) Has no phenomenon is clearly (for example, mental
supporting condition. external world [which is without objective object. Since a mental said to have no object at states) without
1.8 But where an event is superficially seen from support. When a thing episode is without an all. If the phenomenon supporting
without a supporting the materialistic is without objective object, How could there has no object, where conditions, why
condition, again, why viewpoint], the real rule support, for what be any percept- can the object exist? should we speak of
[talk of] a supporting of the universe will purpose is an objective condition? supporting
Since beings lacking In abstract existences or Since the existence of If things did not exist Because the existence If things have no
self-nature do not occur in erasing existents devoid of self- Without essence, The of essence-less things substantial essences,
as existence per se, this characteristics, reality is nature is not evident, phrase, "When this does not exist, it is then they have no
[statement] “when that not recognized, and so, the statement: "When exists so this will be," incorrect to say:“When real existence; and,
is, this comes to be” the simple fact that this that exists, this comes Would not be this exists, that arises.” in that case, the
1.10
does not obtain. real world exists never to be," will not be acceptable. statement, "This is
manifests itself appropriate. the cause or
condition of that," is
meaningless.
The effect is not in the A concrete result never The effect does not In the several or united There is no effect at all An effect cannot be
conditions either really exists in the exist in the conditions conditions The effect in the conditions found in a single
separately or together. accumulation of that are separated or cannot be found. How individually or together. cause or condition,
How could that which is separated things or in combined. Therefore, could something not in How can that which is nor can an effect be
1.11 not in the conditions be the reliable facts. How how can that which is the conditions Come not in the conditions found in all causes
from the conditions? is there even the not found in the from the conditions? itself be born from and conditions
slightest possibility for conditions come to 'be conditions? together. How can
the concrete fact of a from ·the conditions? something not found
result to exist among in causes and
Moreover, if the effect, In such a situation, If that effect, being However, if a If, although the effect is If an effect arises
non-existent in those something real or non-existent [in the nonexistent effect not there, it is born from causes or
[conditions], is set in something concrete conditions] were to Arises from these from those conditions, conditions in which it
motion from those goes forward following proceed from the conditions, Why does it why is an effect not does not pre-exist,
conditions, why is it not concrete things or conditions, why does it not arise From non- born from what are not then couldn't it arise
set in motion from no following the reliable not proceed from non- conditions? its conditions? from no causes or
conditions? facts. Even in that conditions? conditions at all?
1.12
which does not have any
relation with the
reliable facts, it is
impossible for a result
to begin any kind of real
action.
The effect is created by A result does not have The effect is made of If the effect's essence is Effects [are of] the If an effect is created
conditions, but the any power to destroy conditions, but the the conditions, But the nature of conditions. by its conditions, but
conditions are not reliable facts, and it also conditions are conditions don't have Conditions do not have the conditions are
created by themselves. does not have any themselves not self- their own essence, How own nature. How can not self-created, how
How can an effect power to destroy made. How can that could an effect whose those effects of what could the effect ever
created by conditions unreliable facts. When effect made of essence is the does not have own come to be?
be from what is not we deny the idea that conditions [arise] from conditions Come from nature [be of] the
1.13 created by itself? [what we call a] result what is not self-made? something that is nature of conditions?
really exists, where is it essenceless?
possible for us to find
the real world, which is
the fusion of the
reliable facts and the
unreliable facts?
The effect is created Therefore, a result An effect made either Therefore, neither with Therefore, [it does] not Therefore, effects
neither from conditions never injures the of conditions or of non- conditions as their have the nature of cannot arise from
nor from no conditions. reliable facts, and it conditions is, therefore, essence, Nor with non- conditions, nor is there causes or conditions,
How can an effect be never has any power at not evident. Because of conditions as their an effect with the nor can they arise
1.14 obtained from non- all even to destroy an the absence of the essence are there any nature of non- from non-causes or
existent conditions and unreliable fact. If we effect, where could effects. If there are no conditions. Since there non-conditions. If
no conditions? deny the idea that conditions or non- such effects, How could is no effect, what could there are no effects
results do not exist conditions be evident? conditions or non- [be its] non-conditions whatsoever, how can
Prior to the beginning Before the time when a Prior to the Prior to the beginning Before a beginning of We cannot find the
of going, there is real act of going has commencement of of motion, There is no going, there is not any beginning of what is
neither a present begun, that is, when movement, there is beginning of motion in motion or anything happening now in
process of going nor there is nothing yet, the neither the present The going or in the which has gone wherein that which is prior to
what has already gone. recognition of going at moving or the moved gone. How could there going could begin. How the beginning of
Where is there a the present moment from which movement be motion in the not- can going exist in what what is happening
beginning of going in does not exist, and the is initiated. How could gone? has not [yet] gone? now (that is, in that
what has not yet gone? memory of having gone there be a movement in which has already
2.13
Where is the going? in the past also does not the not moved? come and gone), nor
exist. In such a situation, can we find it in that
the real act of going can which has not yet
begin, but the real act happened. Where,
of going never exists in then, is it?
the thought of having
not yet gone.
Who has already gone, [The memory of] having When the Since the beginning of If a beginning of going We can distinguish
the present process of gone, [the commencement of motion Cannot be is simply not apparent in between (1) what has
going, who is not yet consciousness of] going, movement is not being conceived in any way, any way, examine: what already happened,
gone is presumed. The and [the thought of] perceived in any way, What gone thing, what has gone? what is (2) what is happening
beginning of going is having not gone are all what is jt that is going thing, And what motion? what has not now, and (3) what
not in any way seen. individual concrete discriminated as the non-going thing can be [yet] gone? has not yet
2.14
cases, so it is impossible moved, the present posited? happened; but we
for any one case to moving, or the not cannot find the
replace another case. moved? beginning of what is
When such situations happening now
[of memory, anywhere.
recognition, or thought]
The goer does not stay The motion of going is As much as a mover is
When we have become When a goer does not We can distinguish
as much as the non-goer not fixed and the not stationary, so is a
completely free from stay, a non-goer cannot between (1) things
does not stay. Other motion of not going is non-mover not
the recognition of stay; what third one that happen
than the goer and the also not fixed. Apart stationary. Other than a
going, the memory of other than a goer and a (happeners) and (2)
non-goer, who is the from the motion of mover and a non-mover,
having gone, or the non-goer could stay? things that do not
third that stays? going and the motion of what third party is
thought of not having happen (non-
not going, a third [type stationary?gone, it is absolutely happeners).]
of motion] that is impossible for any kind Happeners are not
completely different of fixed situation to standing still, but
2.15
from these two is also exist. In any case, the non-happeners are
not fixed at all. fact of going manifests not standing still
itself just at the present either. 4 Other than
moment instantly, and it happeners and non-
also hides itself happeners, what else
instantly at the present is there that could be
moment. Relying upon standing still?
this fact, the real act of
going is really produced.
How can [the How is it possible for How appropriate would If without motion It is When a goer is not The idea of a non-
statement] “a goer who the abstract concept “to it be [to say]: "A mover, not appropriate to posit possible without going, moving happener
stays” obtain? A goer go” to be fixed even at the moment, is a mover, How could it be how then is it possible (that is, of something
without going just never slightly? When there is stationary"? For, a appropriate to say that [to say]: “a goer stays.” happening that
happens. no real act of going, it is mover without a moving thing is doesn't happen) is
2.16
completely impossible movement is not stationary? nonsensical.
for the motion of going appropriate. Something
to manifest itself in this happening without
world at all. happening never
happens.
He does not stay When we have become One does not come to One does not hall from There is no reversal of Something that
because [the goer] is completely free from be stationary because moving, Nor from motion*, nor also of happens does not
either presently going, the recognition of one is either moving, or having moved or not what has gone [and] stop happening (1)
has already gone, or has going, the memory of has moved, or has not having moved. Motion what has not [yet] gone. because it is
2.17 not yet gone. Going is having gone, or the moved. Movement, and coming to rest And [Reversal of] going, happening, or (2)
the same as origination, thought of not having commencement and starting to move are engagement [to stay] because it has
and already having gone gone, it is absolutely cessation (of similar. and reversal [of already happened, or
is the same as cessation. impossible for any kind movement) are all staying] are similar to (3) because it has not
If the goer would be the Like this, the motion of If movement were to be It would follow from If whatever is going If the happener were
same as going, then it going actually produces identical with the The identity of mover were a goer, it would the same as the
would follow that the the real act of going, mover, it would follow and motion that agent follow that the actor happening, then
doer and the deed and such a fact can that· there is identity of and action Are identical. and the act would be actor and action,
become one [are identi occur as a real fact. agent and action. the same too. deed and doer,
Therefore, the motion would be identical.
2.19 of going and the real act
of going are fused into
one, and the action of
realizing something and
practice itself have been
fused into one.
If it is assumed the goer Another [way of] If the discrimination is It would follow from A If going and a goer were If the happener were
differs from what has understanding [it] is if made that the mover is real distinction between conceived as different, different from the
gone, then there would we imagine that the fact different from motion, motion and mover that there could be going happening, then it
2.20 be going without a goer of going and the motion then there would be there could be a mover without a goer and a would follow that
and there would be a of going change places movement without a without motion And goer without going. there could be
goer without going. with each other. The mover, and mover motion without a happeners without
Of what is either A concrete real entity Whose establishment is When neither in identity If things are not If happener and
identity or difference exists sometimes as not evident either Nor in difference Can established as the same happening are
established? Now that only one totality, and through identity or they be established, and as different, how neither identical nor
their establishment is sometimes its through difference, how How can these two be can they be established? different, then how
not evident, how then expansion exists in the is their establishment established at all? should we
does it occur? form of miscellaneous evident at all? understand them?
individual things. If it is
impossible for us to
recognize that the real
2.21 entity is not recognized
as the expansion of
itself and that it exists
as all things and
phenomena, which are
scattered as they are,
we may be doubtful
whether they really
exist or not.
Whatever goer is said to Relying upon the Whatever motion in The motion by means of That very going by When something
have gone, he does not motion of going itself, terms of which a mover which a mover is which a goer is made that happens
go by that going the motion of going is spoken of, he does manifest Cannot be the evident does not happens, it isn't
because he does not promotes the motion of not move by that motion by means of [enable a goer to] go. caused to happen by
exist prior to going. So going, and it is not a motion. Because he which he moves. He Because there is no its happening since it
is there anyone who fact that going itself does not exist prior to does not exist before [goer] before going, has no existence
goes? makes going go ahead. motion, who or what is that motion, So what who would be going before it happens. So
2.22
Therefore before the it that moves? and where is the thing where? is there, in fact,
motion of going itself that moves? anything that
really exists, there is no happens?
fact that something like
a receptacle [for
example, a concept]
really goes on.
A true goer going does It is not a real fact that An existent mover does A really existent mover One who is a goer does An existent
not go in three ways. three entities—the real not carry out the Doesn't move in any of not go in the three happener's
Neither does one who world, the real act of movement in any of the the three ways. A non- aspects of going. Also happening does not
does not exist as going going, and a person who three ways. Neither existent mover Doesn't one who is not [a goer] happen in any of "the
go in three ways. goes—go ahead. It is does a non-existent move in any of the three does not go in the three three ways" (that is,
completely impossible mover carry out the ways. aspects of going. neither in the past,
for an unreal world and movement in any of the nor in the future, nor
a real act of going to be three ways. [even] in the
2.24 identified as one, so it is present). A non-
also completely existent happener's
impossible for the three happening also does
kinds of entities [the not happen in any of
real world, a real act of "the three ways."
going, and a person who
goes] to go ahead
together at all.
Analysis of the Eye, etc., Examination of the Eye Examination of the Examination of the Investigations of the
3 the Faculties and other Sense Organs Faculty of Eye Senses Sense Organs (Seeing)
Seeing, hearing, The sense of sight, the Seeing, hearing, Seeing, hearing, Seeing and hearing and
smelling, tasting, sense of sound, the smelling, tasting, smelling, Tasting, smelling and tasting and
touching, and thinking sense of smell, the touching, and mind are touching, and mind Are touching, mind are the
are the six faculties andsense of taste, the the six faculties. Their the six sense faculties. six sense organs; their
the sphere, their objectssense of touch, and the spheres consist of the Their spheres are the experienced objects are
3.1 of seeing, etc. sense center. These six object of seeing, etc. visible objects, etc .… what-is-seen and so
senses are familiar to forth.
us, and what is seen,
and so forth, are the
objects of these sense
functions.
Indeed, seeing does not The function of seeing Seeing does not That very seeing does Seeing does not see
see itself. How can that produces one’s own perceive itself, its own not see itself at all. How itself. How can what
which does not see mind, and so the form. How can that can something that does not see itself see
itself see others? function of seeing never which does not perceive cannot see itself See anything else?
looks at one’s own itself, see others? another?
3.2 mind. As the function of
seeing never looks at
one’s own mind, the
function of seeing itself
does not look at any
other things at all.
The example of fire Images that we grasp The example of fire is The example of fire The example of fire is
{which burns but does directly by seeing, like not adequate for the Cannot elucidate not able to fully
not burn itself] is not fire, are not the perfect establishment of seeing. Along with the establish seeing. It,
sufficient for the experience of reality in seeing. That [fire] moved and not-moved along with seeing, has
explanation of seeing. the function of seeing. together with seeing and motion That has been refuted by “gone”,
3.3 That, and seeing, is Expressions of that are refuted by [a been answered. “not gone” and “going.”
refuted by the already which is seen are just refutation of] the
gone, the present explanations; the present moving, the
process of going and difference [between moved and the not
the not yet gone. verbal expressions and moved.
real facts] is like the
If material form When form and content When material form is If apart from the cause If there were form apart
separated from the exist separately, form [considered to be] of form, there were from the cause of form,
cause of material form can be seen only as distinct from the cause form, Form would be it would follow that
occurs, then there is form. [In the real world] of material form, it without cause. But form is without cause;
material form without a nothing unreasonable follows that material nowhere is there an there is no object at all
4.2 cause. But there is not ever exists at all, but if form is without a cause. effect Without a ~use. that is without cause.
any effect without a there is even a bit of an Nowhere is there any
cause anywhere. aim, it becomes possible effect (arthah) without
for the unreasonable to a cause.
exist.
But if, in material form, In relying upon the If there were to be a If a part from form If a cause of form
there would be material thought of form and cause of material form There were a cause of existed apart from
form and the cause of content, although they distinct from material form, It would be a form, it would exist as a
material form separated are seen as separate, form, there would then cause without an effect. cause without fruit;
in two parts, then there form and content may be a cause without an But there are no causes causes without fruit do
would be a cause be only the two fused effect. There certainly is without effects. not exist.
4.3 without an effect. There into one. When no ineffective cause.
is no cause without an something is illogical, it
effect. can never exist in this
world, and both that
illogical something and
content might be
different from what
Where material form is, Content can never When a material form When form exists, A If form existed, a cause
the cause of material manifest itself in a exists, a cause of cause of the arising of of form would be
form does not occur. situation that is easily material form is not form is not tenable. untenable; if form did
Where material from is seen or that is included appropriate. When a When form is non- not exist, a cause of
not, the cause of by form. And content material form does not existent, A cause of the form would be
4.4
material form does not can never manifest exist, a cause of arising of form is not untenable.
occur. itself in a situation that material form is also not tenable.
is not easily seen or is appropriate.
not included by form.
Again, material form That which does not Furthermore, a material Form itself without a Forms which do not
without a cause does have any cause or form form without a cause is cause Is not possible or have a cause are not at
not occur. Therefore, can never, never absolutely tenable. Therefore, all tenable. Therefore,
one should not manifest in this world. inappropriate. think about form, but do not conceive the
conjecture about any Therefore the form [of Therefore, one should Do not construct concept of form at all.
4.5 false discrimination something without not discriminatively theories about form.
about material forms. cause] can never think of anything
manifest itself, and real confined to material
change does not occur form.
in the real world.
4.6 The statement “the A comfortable state The view that. the The assertion that the It is untenable to say,
effect is similar to the does not exist in action effect is identical with effect and cause are “the fruit is like the
cause” does not obtain. that is actually the cause is not similar Is not cause.” It is also
The statement “the occurring at the present appropriate. The view acceptable. The untenable to say, “the
effect is not similar to moment, but work that that the effect is not assertion that they are fruit is unlike the
the cause” does not is accomplished already identical with the cause not similar Is also not cause.”
obtain. manifests itself in the is also not appropriate. acceptable.
real world as a concrete
fact. An uncomfortable
state does not exist in
action that is actually
occurring at the present
moment, but work that
is accomplished already
manifests itself in the
real world as a concrete
fact.
Whoever argues against When one exists When an analysis is When an analysis is When having argued by
openness for the sake independently, one can made in terms of made through means of emptiness,
of refuting an keep one’s attentive emptiness, whosoever emptiness, If someone everything of that one
argument, all his attitude and can speak were to address a were to offer a reply, who objects is not an
refutations do not from the balanced refutation, all that is that reply will fail, since objection; it is similar to
refute for he is state. In actual left unrefuted by him it will presuppose what is to be
4.8 conquered by the same situations, although will be equal to what is Exactly what is to be established .
proof. nothing is shunned, all yet to be proved. proven.
things and phenomena
can manifest
themselves in the state
of regulation.
Whoever explains by Even when one must When an explanation in When an explanation is When having explained
means of openness for address another's terms of emptiness is made through by means of emptiness,
the sake of ascertaining, faults, if one explains it given, whosoever were emptiness, Whoever everything of that one
all his ascertainments in the balanced state to address a censure, all would find fault with it who finds fault is not a
do not ascertain for he one can express one’s that is left uncensored Will find no fault, since fault; it is similar to
is conquered by the opinion well. If the by him will be equal to the criticism will what is to be
4.9 same demonstration. person who addresses what is yet to be presuppose Exactly established.
another's faults does proved. what is to be proven.
not have any fault at all,
all things and
phenomena manifest
themselves in the
regulated condition
Again, where an At the same time how is When a lustful one does Were there no desirous If there were no
impassioned one does it at all possible that not exist, whence can one, moreover, Where desirous one, how could
not exist, where will excitement is not real there be lust? Whether would desire occur? there be desire? The
there be passion? The existence in the state of lust exists or not, the Whether or not desire same follows for the
passion neither exists excitement? In concrete method (of analysis) or the desirous one desirous one too: [it
nor does not exist in the cases or in abstract even of the lustful one exist, The analysis depends on] whether
impassioned and vice cases, the real would be comparable. would be the same. desire exists or not.
6.2
versa. situations that occur in
real circumstances are
all balanced and stable
and they are always a
process [occurring] at
the present moment.
Again, the conjunction At the same time, Again, the simultaneous Desire and the desirous It is not reasonable for
6.3 of the passion along because being together occurrences of lust and one Cannot arise desire and the desirous
There exists no Inseparability does not In identity, there is no In identity there is no Identity has no co-
concomitance in really exist in oneness, coexistence. That which simultaneity. A thing is existence: something
identity because one is because what exists as is associated does not not simultaneous with cannot be co-existent
not with the other. inseparable just relies arise together. In itself. But if there is with itself. If there
Moreover, in difference upon inseparability. discreteness, how can difference, Then how were difference, how
where will there be Furthermore, when: there be coexistence? would there be could there be co-
6.4
concomitance? inseparability exists in simultaneity? existence?
individual separations,
how will it be possible
for the oneness to exist
at all?
Would identity be with When inseparability is in If, in identity, there If in identity there were If the identical were co-
as well as without this oneness, the situation were to be coexistence, simultaneity. Then it existent, [co-existence]
concomitance? Would may be that something it could occur even could occur without would also occur
difference be with as real exists without any without association. If, association. If in between the unrelated;
well as without this companion. Even in the in discreteness, there difference there were if the different were co-
concomitance? case that inseparability were to be coexistence, simultaneity, It could existent, [co-existence]
6.5
exists in separate it could occur even occur without would also occur
existences, the situation without association. association. between the unrelated.
may be also that
something real exists
without any companion.
If there is concomitance When the inseparability If there were to be If in difference there If the different were co-
of the passion and the of the conceptual side coexistence in were simultaneity, How existent, how would
6.6 impassioned in the of a sensation and the discreteness, is it the could desire and the desire and the desirous
difference, what is state of sensation are in case that lust and the desirous one, Being one be established as
distinct and how is their separation, how is it lustful one are different, be different or, if that were
If the individuality of Even if the real situation f complete separation If desire and the If desire and the
passion and the exists in separated between lust and the desirous one Are desirous were
impassioned is existences, the real lustful one is established as different, established as different,
established, for what situation can also established, for what Then why would you because of what could
purpose do you belong to the fusion of purpose do you think That they are one understand them as
determine their the conceptual side of a conceive of their simultaneous? co-existent?
concomitance? sensation and the state coexistence?
6.7
of sensation. Indeed, for
what purpose do you
put together the
conceptual side of a
sensation and the state
of sensation?
You aim at Even though reality is You fancy coexistence Since difference is not If one asserts them to
concomitance and thus not separate, you assuming that the established, If you be co-existent because
difference is not expect the conceptual discrete is not assert that they are they are not established
“established.” You look side of sensation and established. You, again, simultaneous, Since as different, then
for the existence of the state of sensation look for discreteness for they are established as because they would be
difference for the to come together from the purpose of simultaneous, Do you very much established
6.8 purpose of explaining a state of separation. establishing coexistence also assert that they are as co-existent, would
concomitance. Thinking that the aim is different? one not also have to
to accomplish this assert them to be
bringing together, you different?
long for the separated
condition.
6.9 Concomitance is not When a state of being When discreteness is Since nothing different Since different things
Thus nothing is In this way, because it is Thus, with or without Thus desire and the Since different things
established about a sensation, the the lustful one, there is desirous one Cannot be are not established, co-
passion with or without realization of sensation no establishment of established as existent things are not
the impassioned. Like itself is not the coming lust. Like lust, there is simultaneous or not established. If there
passion, nothing is together of the two and no establishment of simultaneous. So, like existed any different
established about not the separation of anything with or desire, nothing things, one could assert
6.10 events with or without the two. Being similar to without whatever Can be them as co-existent
all others. sensation, the reality of [accompaniments]. established either as things.
the whole Dharma is not simultaneous or as non-
the coming together of simultaneous.
the two, and not
separation of the two.
How is darkness How is it possible for How can darkness be If the arising butterlamp If, when lamplight is
destroyed by the darkness to be destroyed by the Does not reach being generated, it does
shining of light? Indeed destroyed by the emergent light , when darkness, How could not encounter darkness,
there is no shining when appearance of things, or the emerging light, that arising butterlamp how does the
light is reached by by darkness itself? The indeed, does not teach Have cleared the generation of lamplight
darkness. appearance of things darkness? darkness? dispel darkness?
and phenomena is
7.10 different from darkness
itself, and so brightness
can be effective
because the appearance
of things and
phenomena is different
from darkness itself.
But if darkness is Even when nothing can On the contrary, if If the illumination of If darkness is dispelled
overwhelmed by the be seen because of darkness is destroyed darkness occurs even though it does not
light without having brightness, it can be by light without Without the butterlamp encounter lamplight,
reached it, then in that said that darkness has reaching it, then that reaching darkness, All of this [lamplight] dwelling
case, it will destroy the produced a situation in [light) remaining here the darkness in the here would eliminate
darkness abiding in all which there is difficulty will destroy the world Should be the darkness that dwells
7.11 the world. in seeing [things and darkness present in all illuminated. in all the worlds.
phenomena]. The fact the worlds.
that something exists
here exactly means that
that something really
exists in the universe,
if light is illuminated by When brightness is If light were to If, when it is illuminated, If lamplight illuminated
itself or by another illuminating reality, illuminate both itself The butterlamp itself and the thing of
[source], then darkness which is the fusion of and others, then illuminates itself and others, darkness too
will undoubtedly the subjective and the certainly darkness too others, Darkness would without doubt
conceal itself as well as objective, Darkness will conceal itself and should, without a doubt, obscure itself and the
others. might also be the fusion others. Conceal itself and thing of others.
7.12 of the subjective and others.
the objective, and
darkness confirms itself
as something absolutely
different from any
unreliable fact.
How would this arising, What has not appeared How can this non-arisen How could this arising, How can unborn birth If the arising of the
which has not arisen, is this world, which arising produce itself? If being nonarisen, Give give birth to itself? If arising of ordinary
give rise to itself? manifests [itself] in it is the arisen that rise to itself? And if it is the born gives birth, phenomena is non-
Besides, if it is the front of us already, and produces, then being arisen from another, when it has been born, arising, how could it
arisen that is given riseso how is it possible for born, what is it that is Having arisen, what is what would be born? give rise to itself? If it
to, again, the arisen is the world ever to produced again? the need for another is given rise to either
7.13 given rise to by what? produce the subjective arising? by itself or by
soul? In such a case, something else, then
what has manifested it is not non-arising.
itself is vigorously
working in front of us,
and it is completely
impossible for anything
to be born once again.
How do neither the non- What is not manifesting Neither the present The arisen, the The born and the The non-arising, the
arising, the non-arisen, itself can never be a arising, nor the arisen, nonarisen, and that unborn, the being born not-yet-arisen, and
or the arisen [not phenomenon, and what nor the non-arisen, is which is arising Do not do not in any way give the arising: there is
unarisen] arise? They has not yet manifested being arisen in any way. arise in any way at all. birth. That has been no arising in any of
7.14 are known in the [same] itself can never be This has already been Thus they should be explained by the gone, them. They are like
way as going, gone, and anything at all. This explained by means of understood Just like the not gone and going. the nonhappening,
not gone. world manifests itself as [the concepts of] gone, the not-gone, and the not-yet-
that which cannot be present moving, the the going. happening, and the
If the arising of the When we have begun to If arising were to If this arising Gave rise If that which has been If the arising of the
presently arising is notice that the facts produce this present to that which is arising, born gives birth to what now-arising arises,
caused by having arisen, that manifest in front of arising, which arising By means of what is being born, what what gives rise to it?
again, which arising us must be just the would again produce arising Does that arising [other thing] that has
would give rise to that [true] phenomena, then that arising of that arise? been born would be
arising? the external world arising? giving birth to that
manifests as it is. When which has been born?
7.18 the world manifests as
phenomena, then we
prefer to grasp the
phenomena themselves
[rather than our
concept of the external
world].
If another causes this If the world manifests If this arising were to If another arising gives If another [thing] that If an earlier arising
arising, then arising is as different [from what produce another, arising rise to this one, There has been born gives gives rise to the
an infinite regress. In is described in the would turn out to be would be an infinite birth [to it], this would arising of the now-
that way, then, all non- previous verse], the infinite regression. If regress. If something be endless. If it is born arising, then there is
arising is arisen by the world of phenomena the non-arising is arisen, nonarisen is arisen, without [another] which an infinite regress. 3
arisen. would actually become then it will produce Then all things co u Id has been born [OR if it is But if that which
7.19 a very unstable world. In everything in this arise in this way. born without being gives rise to all
such a situation what manner. born], everything would arising is non-arising,
has not manifested be born like that [i.e. then the now-arising
seems to have causelessly]. could arise.
manifested already, and
then it is necessary to
take the view that all
Therefore the arising of To the same degree as As such, neither the Neither an existent nor Thus it is not reasonable Therefore, neither
what exists and the real phenomena arising of an existent a nonexistent Can be for what exists or does being nor non-being
arising of what does not manifest themselves in nor the arising of a non- properly said to arise. not exist to be born. It can arise, as stated
exist do not occur. the real world, all that is existent is p_roper. Even has been shown above above in 1, Verse 6.
"Existence and non- abstract is never so is the arising of that that there is no existent
existence” have been restricted by anything in which is both existent or non-existent.
discussed previously [I. the world at all. Before and non-existent, and
7.20 6-7]. anything subjective or this has been previously
anything objective has explained.
yet appeared in this
world, what has been
realized already
manifests itself in front
of us as the real world.
The arising of a The real circumstances The arising of an As it is taught before It is not tenable for a We cannot say that
presently ceasing being of the world, which existent that is ceasing with "For neither an thing that is perishing to the dissolving of a
does not occur. That manifest themselves in is not appropriate. existent nor a be born. It is not thing arises because
being which is not now the condition of self- Whatever existent that nonexistent." 21. The tenable for that which is that which is
presently ceasing does regulation, can never is non-arising, that arising of a ceasing not perishing to be a dissolving is no
not occur. manifest themselves in existent too is not thing Is not tenable. But thing. longer arising. Nor
[the abstract concept appropriate. to say that it is not can we say that the
of] existence at all. At ceasing Is not tenable arisen is not
7.21 the same time, when for anything. dissolving because all
the real circumstances things that have
are not regulated by the arisen are dissolving.
real circumstances
themselves, it is
impossible for the
concept of existence to
manifest itself at all.
No being that has It I is perfectly An existent that has A static existent does A thing that has An enduring thing
endured stays, and a impossible for that endured is not not endure. A nonstatic remained does not that has arisen does
7.22 being that has not which is unstable to stationary, nor i s an existent does not remain. A thing that has not endure. A non-
endured does not stay. exist in the state of existent that has not endure. Stasis does not not [yet] remained does enduring thing does
The presently enduring stability, and it is endured. The presently endure. What nonarisen not remain. That which not endure. That
The endurance of a The stable state Duration of an existent The endurance of a It is not possible for a That which is
presently ceasing being [always] exists in the that is ceasing is not ceasing entity Is not thing that is perishing to dissolving is not
does not occur. That self-regulated condition appropriate. Whatever tenable. But to say that remain. It is not enduring. All that has
being which is not now and _ never manifests existent that is non- it is not ceasing Is not possible for that which arisen is dissolving.
presently ceasing does into existence. If the ceasing is also not tenable for anything. is not perishing to be a
not occur. stable state [some appropriate. thing.
other hypothetical kind
of state, which is not
7.23
self-regulated] existed
in an unbalanced
situation, it would be
completely impossible
for such a stable state
to manifest into
existence.
All of the beings alwaysThe things and When all existents are Inasmuch as the nature If all things at all times All living beings that
[experience] the events phenomena of the always of the nature of of all things Is aging and are aging and dying have arisen are
of old age and death. universe, including decay and death, which death, Without aging phenomena, what subject to aging and
Where do which beings aging and death, occur existents that are and death, What things are there which death. Are there any
endure without old age in all existences, and at without decay and existents can endure? could remain without living beings that do
7.24
and death? every moment. If they death can stay? aging and dying? not age and die?
do not have aging or
death, it is completely
impossible for them to
keep their stability.
Enduring should endure When relying upon the The endurance of an Stasis cannot endure It is not reasonable for Enduring cannot
7.25 with the having endured stable state, or when enduring thing based on through itself Or what remains to remain endure through
but neither of them is relying upon an the endurance of itself through another stasis. due to something else itself, nor can it
Neither that which has What is not regulated That which has not The ceasing of whahas What has ceased does The dissolved does
ceased ceases nor that can never be regulated ceased does not cease. ceased does not not cease. What has not not dissolve. The not-
which has not ceased at all, and even what is That which has ceased happen. What has not ceased also does not yet-dissolved does
ceases, so also the regulated already can also does not cease. yet ceased does not cease. Likewise what is not dissolve. The
presently ceasing. What never be regulated Even so is that which is cease. Nor does that ceasing also does not. dissolving of that
ceases that has not again. In such a real ceasing. Is it the unborn which is ceasing. What What unborn [thing] can which is dissolving
arisen? situation there is just that ceases? . . . . nonarisen can cease? cease? [cf. v. 22] does not dissolve.
the simple fact that Can the non-arisen
7.26
something has been dissolve?
regulated really already,
and at the same time it
is completely impossible
for that which has not
been born to have been
regulated already.
Therefore the cessation The more the real state The cessation of an The cessation of what is It is not possible for a Neither the enduring
of the enduring being of existence is fixed, the existent that has static Is not tenable Nor thing which has nor the non-enduring
does not occur. more difficult it is for endured is not is the cessation of remained to cease. It is dissolves.
Moreover, the cessation the state of self- appropriate. The Something not static also not possible for a
of a non-enduring being regulation to exist. cessation of an existent tenable. thing which has not
does not occur. When the state of that has not endured is remained to cease.
7.27
existence is not fixed, also not appropriate.
the state of self-
regulation — can realize
itself much easier than
in any other condition.
7.28 Indeed, a state does not When relying upon Indeed, a certain state Being static does not A particular state [of The endurance of a
When the arising of all When the highest state Indeed, when the When the arising of any When the birth of all No arising, no
events does not take among all balanced arising of all things is entity Is not tenable, phenomena is not dissolving.
place, then the states has not yet not appropriate, then Then the cessation of possible, then the
cessation of all events appeared, The highest the cessation of all any entity Is not cessation of all
7.29 does not happen. self-regulation among things is also not tenable. phenomena is not
all balanced states appropriate. possible.
never manifests itself at
all.
Therefore, the cessation The more we depart Furthermore, the For an existent thing Cessation is not That which is [being]
of a being that exists from reality, the more cessation of a real Cessation is not tenable. possible in an existent cannot dissolve. That
does not take place. In self-regulation does not existent is not A single thing being an thing. Thingness and which is [being]
identity, indeed, neither manifest itself. It is appropriate. Indeed, in ' entity and A nonentity is nothingness are not cannot not-be.
a being or a non-being completely impossible the context of identity, not tenable. possible in one.
7.30
happen. for existence to exist neither existence nor
only at one place, so non-existence is
nonexistence can never appropriate.
manifest itself
anywhere at all.
And the cessation of a That which is abstract The cessation of an Moreover, for a Cessation is not That which is not
being that does not can never manifest unreal existent is also nonentity, Cessation possible also in what is [non-being] cannot
exist does not take itself as existence, not appropriate, just as would be untenable. not a thing. This is dissolve. Can the
7.31 place, just as a second which is self-regulated a second beheading [of Just as a second similar to how there is beheaded be
beheading does not [in the real world], at all. a person] is not evident. beheading Cannot be no cutting off a second beheaded a second
occur. That which is abstract is performed. head. [i.e. a person time?
There is no cessation on Self-regulation can There is no cessation by Cessation does not Cessation does not exist Dissolving does not
account of itself or on never be realized by itself or by another cease by means of itself. by its own self, nor does dissolve itself, nor is
account of another, just relying upon the entity, just as the arising Nor does it cease by cessation [exist] by it dissolved by
as the arising of arising personal soul, and self- of arising is neither by means of another. Just something else. This is another dissolving,
is not out of itself or out regulation is never the itself nor by another. as arising cannot arise like how what has been just as arising can
of another. same as the function of from itself Or from born is not given birth neither arise from
the objective spirit. The another arising. to by itself or another itself nor from
true phenomena in their [cf. 25] another arising [as
7.32 pure meaning do not shown above].
rely upon the human
subjective soul [or
mind]; in the same
manner neither do
phenomena in their true
meaning rely upon the
objective spirit.
With the non- The external world can With the non- Since arising, ceasing, Because birth and Since arising,
establishment of never really exist in establishment of and abiding Are not remaining and perishing enduring, and
arising, duration, and appearance, continuity, arising, duration and established, there are are not established, dissolving cannot
cessation, conditioning and destruction, and at destruction, the no compounded things. there is no conditioned. happen, there are no
does not exist. Where the same time it can conditioned does not If all compounded Because the real things that arise,
there is no never really exist in exist. With the non- things are conditioned is utterly endure, or dissolve. If
establishment of what is not real. If the establishment of the unestablished, How unestablished, how can there are no such
7.33 conditioning, how will external world has not conditioned, how could could the the unconditioned be things, how can the
the unconditioned be become real to a there be the uncompounded be established? ordinary phenomenal
proved? sufficient degree, it is unconditioned? established? world exist?
also impossible for any
world other than the
external world to
actually manifest itself.
7.34 As illusion, as dream, as For example illusions, As an illusion, a dream, a Like a dream, like an Like a dream, like a It is all a dream, an
Indeed, how will there When sense How can there be If there were no If [that] thing is not
be seeing, etc., perceptions such as seeing, etc. of an existent thing, How evident, how can there
belonging to one not seeing and so forth are existent who is not could seeing, etc., arise? be seeing etc?
present? Therefore, not perceived, it is evident? Therefore, it is It follows from this that Therefore, the presence
prior to these, he exists impossible for anything determined that, prior prior to this, there is an [of that] thing [must]
as a being that is to exist at all, therefore, to 'these things, such an existent thing. exist before them.
9.2 present. Even in existences, or existent is.
even just before the
present moment, reality
actually abides as the
regulated and stable
existence in front of us.
9.3 Whichever being Just in seeing, hearing, Whatever existent is How is an entity What configures/makes
present previous to and so forth, therefore determined as existing existing prior to Seeing, known that thing which
seeing, hearing, etc., just in the sense prior to seeing, hearing, hearing, etc., and The is present before seeing
and to feeling, etc., by perceptions, Things and etc., and also feeling, felt, etc., itself known? and hearing etc. and
what means is he phenomena have etc., by what means is feeling etc.?
caused to be discerned? existed before the he [it] made known?
ordered situations have
begun, and reality itself
has been found there
without relying upon
If this [being] is present Even when the sense If he is determined as If it can abide Without If it were present even
without seeing, etc., perceptions such as existing even without the seen, etc., Then, without seeing etc.,
these will doubtless seeing and so forth do seeing, etc., without a doubt, They there would be no
exist without him. not exist at all, things undoubtedly even these can abide without it. doubt that they would
and phenomena exist in [i.e., seeing, etc.] will exist even without it.
stable situations as they exist without him.
are. Those things and
9.4 phenomena will
continue to exist in the
future, because if they
did not exist, there
would be no place
where we could rest
comfortably.
Someone does not Relating with Someone is not evident White prior to all of It is not evident prior to
occur prior to all, to everything, and relating prior to all of seeing, seeing, etc., That prior the totality of seeing
seeing, etc. Again, by with sense perceptions etc. Again, on different entity doesn't exist, etc. From among
9.6 contrast, he is driven by such as seeing and so occasions, one could be Through seeing, etc., by seeing etc. a different
means of seeing, etc. forth, it is completely made known by things another one, That other one illuminates [it] at
impossible for the different from seeing, one becomes disclosed. different times.
moment just before to etc. .
If someone does not Relating with all things If someone existing If prior to all of seeing, If it is not evident prior
occur prior to all, to and phenomena, the prior to all of seeing, etc„ No prior entity to the totality of seeing
seeing, etc., how does moment just before etc. is not evident, how exists, How could an etc., how can it be
he occur prior to a never becomes the can someone existing entity prior To each evident prior to [each of
single seeing, etc. object of recognition by prior to each of seeing, seeing exist? them] seeing etc.
sense perceptions such etc. be evident. individually?
as seeing and so forth.
Departing from
concrete and individual
9.7
things and phenomena,
how is it possible for the
moment just before to
be recognized as
something real relying
upon the sense
perceptions such as
seeing and so forth?
If he is a seer while he is Action, which is seeing, If a seer is, at the same If the seer itself is the If the seer itself [were]
a hearer and while he is is just reality, and reality time, a hearer and hearer itself, And the the hearer and the
a feeler, he would be is just action, which is feeler, then someone feeler itself, at different feeler [were] it too, if it
prior to each single one hearing. In that case the would exist prior to limes, Prior to each of existed prior to each, in
and that is not reality is just action, each one [of the these he would have to that way it would not
reasonable. which actually realizes functions]. But this is arise. But this makes no make sense.
9.8
such an action. The not proper. sense.
moment just before can
exist departing from
each concrete thing,
and it is never yoked by
any concrete fact at all.
Seeing, hearing, etc., [However] perceptions, It [i.e., the self] is not Seeing and hearing, etc„ Also it is not evident in
and feeling, etc., also such as seeing, hearing, evident in the elements And feeling, etc., And the elements from
exist, but [the self] does and so forth, exist just from which seeing, that from which these which seeing and
not occur from them or at the present moment. hearing, etc., and are arisen: There is no hearing etc. and feeling
in these existents. Concrete things and feeling, etc. come to be. existent there. etc. occur.
phenomena exist in
9.10
sense perceptions, and
those things and
phenomena can never
be found in the past at
all.
If he whose seeing, The sense perceptions, If he, to whom belongs Seeing and hearing, etc„ If that to which seeing
hearing, etc., and such as seeing, hearing, seeing, hearing, etc. and And feeling, etc„ If that and hearing etc. and
feeling, etc., does not and so forth, exist here feeling, etc., is not to which they belong feeling etc. belong is
occur, then these are just at the present evident, then even does not exist, they not evident, they too
also not observed. moment. If it is these would not be themselves do not exist. could not be evident.
impossible for us to evident.
9.11 recognize real situations
like that, it is also
impossible for things
and phenomena in the
world to be perceived at
all.
He who is prior to, Before things and Wherein someone prior For whomever prior to, Reject the concepts “it
simultaneous with, or phenomena are to, simultaneous with or simultaneous with, or exists,” “it doesn’t exist”
9.12 posterior to seeing, etc., perceived by the sense posterior to, seeing, etc. after seeing, etc„ there about that which is not
does not occur and functions such as is not evident, therein is nothing, For such a evident prior to, now or
Analysis of Fire and Fuel Examination of the Examination of Fire and Examination of Fire and Investigation of Fire and
10 Fusion of Fire and Fuel Fuel Firewood (Fire)
Combustion
If fuel is fire, there is When what is called If fire were to be fuel, If fuel were fire Then If firewood were fire,
identity of agent and combustion is just fire, then there would be agent and action would actor and act would be
action. if fire is different the oneness of these identity of agent and be one. If fire were one. If fire were other
from fuel, then it would two is the same as action. If fire were to be different from fuel, than wood, it would
surely exist without fusion of behavior and different from fuel, Then it could arise occur even without
10.1 fuel. action. And if it were then it would exist even without fuel. wood.
possible for fire to without the fuel.
depart from
combustion, fire alone
might be able to exist
actually.
A permanent burning An abstract concept like A burning without a It would be forever [Fire] would burn
would be without a an eternal light might cause would be aflame; Flames could be permanently and would
cause for igniting. But be much different from eternally aflame. ignited without a cause. not arise from causes
thus the beginning is the real situation of a Furthermore, its Its beginning would be for burning. Starting [a
without purpose and no concretely burning light. commencement will be meaningless. In that fire] would be
action exists. It may be much more rendered meaningless case, it would be meaningless. If it were
10.2 realistic for us to view [useless]. When that without any action. like that, there would
such an abstract happens, it will be also be no act.
discussion as unworthy without a function.
[and] it may be making a
poor show for us to
begin [such a
discussion].
Igniting without a cause In another case, if we A burning without a Since it would not Because [fire] does not
is independent from the throw away our mind of cause, because it is not depend on another depend on anything
sequel. But thus the indifference, it might be contingent on another Ignition would be else, it would not arise
10.3 beginning is without reasonable for us to and, therefore, eternally without a cause. If it from causes for burning.
purpose and a think that [real] light is aflame, would imply the were eternally in If it burned
permanent burning not existence. In this meaninglessness of its flames, Starting it would permanently, starting it
follows. case also we would commencement. be meaningless. would be meaningless.
Again, how will what is Because subjective Again, how could there How could it be How is it possible for Essence cannot be
called self-nature be existence is called that be a self-nature that is appropriate For there to be “an essence created or
artificial? Self-nature is which is produced by made? Indeed, an fabricated essence to which has been made?” otherwise come to
not made artificially human beings unmade self-nature is come to be? Essence Essences are not be. Essence is not
and, indeed, it is artificially, how is it also non-contingent itself is not artificial And contrived and not artificial, nor does it
independent of others. possible for subjective upon another. does not depend on dependent on anything depend on another.
existence to continue to another. else.
exist even in the future?
If subjective existence is
15.2 not what is produced by
human beings
artificially, such
subjective existence is
not the object of
interest to anyone, and
it might belong to some
world other than the
real world.
Again, where is the When subjective Without self-nature and Without having essence Apart from an essence Are there entities
being without self- existence as thought other-nature, whence or otherness-essence, and the thingness of the without essences?
nature or other- and objective existence can there be an How can there be other, what things are Then there are no
natures? Indeed, it as sense excitement are existent? For, the entities? If there are there? If essences and real differences
demonstrates that a fused into one, there is existent is established essences and entities thingnesses of others between them . . . .
being exists in self- no place where the only when there is self- Entities are established. existed, things would be
nature or in other- abstract concept of nature or other-nature. established.
nature. existence can exist at
all.[This is] because the
15.4
existence of the real
world is always realize
when subjective
existence as thought
and objective existence
as sen, excitement are
fused into one in the
real world.
The lack of explanation We can think that When the· existent is If the entity is not If things were not If we cannot find an
of being does not something unreal exists, not established, the established, A nonentity established, non-things entity with an
15.5 establish non-being. The but it is necessary for us non-existent is also not is not established. An would not be essence, that does
changing nature of ti think that what does established. It is, entity that has become established. [When] a not prove the non-
being is indeed called not exist can never be indeed, the change of different Is a nonentity, thing becomes existence of such
Those who see self- Even [in the case of] Those who perceive Those who see essence Those who view Those who think in
nature and other- subjective existence or self-nature as well as and essential difference essence, thingness of terms of essences
nature, being and non- objective existence, and other-nature, existence And entities and the other, things and and real differences,
being, do not see the even [in the case of] as well as non- nonentities, They do not non-things do not see and who cannot
truth in the Buddha’s existence or existence, they do not see The truth taught by the suchness in the recognize entities
teaching. nonexistence, People perceive the truth the Buddha. teaching of the without essences,
who sometimes observe embodied in the awakened. do not grasp the
15.6
them and sometimes do Buddha's message. truth taught by the
not observe them are Buddha.
people who are strongly
criticized by Gautama
Buddha because of such
a fact.
In the instructions to Katyayana was critical In the admonition to The Victorious One, Through knowing things The Buddha . . .
Katyayana, both “it is” to the two insistences Katyayana, the two through knowledge Of and non-things, the counseled against
and “it is not” were that something exists or theories I implying] reality and unreality, In Buddha negated both saying "it is" and "it
demonstrated by the that something does 'exists' and 'does not the Discourse to existence and non- is not."
Buddha as causing the not exist. Discussions of exist' have been, Katyayana, Refuted existence in his Advice
appearance of being something existing or refuted by· the Blessed both "it is" and "it is to Katyayana.
and non-being. not existing were One who is adept in not."
15.7 refused by the saint existence as well as in
[Katyayana], because non-existence.
such discussions about
existence or
nonexistence did not
have any special
brilliancy.
If existence would be When real existence in If existence were to be If existence were If [things] existed If only entities with
unalterable, there the real world exists in in terms of primal through essence, Then essentially, they would essences [really]
15.8 would not be its non- the original conditions, nature, then there there would be no not come to non- exist, then there is
existence. Indeed a then it is impossible for would not be its non- nonexistence. A change existence. It is never the no non-existence,
Where primordial If everything keeps its When primal nature is If there is no essence, If essences did not exist, Some will say, "If
substance does not own original reality, it is non-existent, whose What could become what could become there are no
exist, what will have completely impos: sible change would there be? other? If there is something else? Even if essences, what is
changing nature? Where for what is not true to When primal nature is essence, What could essences existed, what there to change?"
primordial substance exist as a substitute for existent, whose change become other? could become We reply, "If there
exists, what will have what is not true. If would there be ? something else? are essences, what
15.9 changing nature? everything keeps its is there to change?"
own original reality, it is
completely impossible
for what is true to exist
as a substitute for what
is true.
“It is” is grasping for ..If we believe in the "Exists' implies grasping To say "it is" is to grasp “Existence” is the To say "it is" is to be
eternity. “It is not” is the idea of the constant after eternalism. "Does for permanence. To say grasping at attached to
view of nihilism. grasp, it is completely not exist" implies the "it is not" is to adopt the permanence; “non- essentialism. 2 To
Therefore, existence impossible for us to philosophy of view of nihilism. existence” is the view of say "it is not" is to
and non-existence believe that annihilation. Therefore, Therefore a wise person annihilation. Therefore, lapse into nihilism. 3
would not be resorted instantaneousness a discerning person Does not say "exists" or the wise do not dwell, in Therefore,
to by the wise. exists really. But in the should not rely upon "does not exist." existence or non- judgments of "it is"
real world, where either existence or non- existence. or "it is not" are not
something concrete and existence. made by the wise.
15.10
something abatract are
fused into one, the real
situations of the real
world are not individual
or sharp, but there is
only the simple fact that
something vague but
brilliant exists in front
of us.
Migrating from grasping When sense perception Moving from one form If one transmigrates If one moves around in
to grasping would be has transcended sense of grasping to another, from grasping to having clung [to
annihilation. Who is perception itself, where there would be other grasping, then One something] and then
16.3 destroyed and [thus] not is the possibility for us to becoming. Who is this would be nonexistent. clinging [to something
grasping? Who is he who produce wandering in person who has ceased Neither existent nor else], there would be no
will transmigrate? our daily life everywhere to be and is [therefore] grasping, Who could this becoming. If there were
even in the future? If our non-grasping? Wherein transmigrator be? no clinging and no
How does the liberation When the balanced state The cessation of How could compounded It is in no way feasible
from dispositions even does not manifest itself dispositions is somehow phenomena pass into that impulses go beyond
happen? How does the in the performance of not appropriate. The nirvana ? That would not misery. And it is in no
liberation of a sentient real action, nothing cessation even of a be tenable. How could a way feasible that living
16.4 being also happen? occurs at all. When the sentient being is also not sentient being pass int o beings go beyond
balanced state cannot appropriate in any way. nirvana? That would not misery.
be seen in the real state, be tenable.
nothing occurs at all.
Rising and ceasing The universal system, Dispositions that are of All compounded Impulses that have the
events are neither which is always the nature of uprising phenomena, as arising properties of being born
bound nor free. continuing its and ceasing are neither and ceasing things, Are and dying are not bound
Dispositions are neither appearances and bound nor released. A not bound and not and will not be freed. In
bound by nor released disappearances, is never sentient being, like the released. For this reason the same way as above
by the previously restricted, yet it is never foregoing, is neither a sentient being Is not living beings too are not
16.5
mentioned sentient emancipated. Real bound n or released. bound, not released. bound and will not be
being. action in reality, and freed.
reality itself, is never
restricted and never
emancipated.
If grasping is bondage, Even if restriction has If grasping were to be If grasping were If clinging binds, the one
he [who is grasping] is manifested, such a considered a bondage, bondage, Then the one who has clinging would
not bound by grasping manifestation is not one who is with grasping who is grasping would not be bound. And there
nor is he bound by not restricted at all. And is not being bound. not be bound. But one would be no bondage
grasping. But who what has not manifested Neither is one without who is not grasping is without clinging. In what
16.6
remains bound by is not restricted; then grasping being bound. A not bound. In what situation would there be
grasping? how is it possible for per-son in which state is circumstances will one bondage?
what has appeared to be then bound? be bound?
restricted at all?
.. If bondage would be When real facts have If it is assumed that 7. If prior to binding If binding existed prior
16.7 prior to what is bound, existed before becoming bondage exists prior to There is a bound one, to one who is bound,
freely it would bind what restricted, then we can the binding of that There would be [that unbound person]
Therefore, the bound is What is restricted is not One who is bound is not Whoever is bound is not Those who are bound
not freed by the emancipated, as much as released, nor is one who released. Whoever is not will not be free. And
unbound, nor is the what is not restricted is not bound freed. bound does not get those who are not
unbound freed by the can never be When there is releasing released. If a bound one bound will not be free. If
bound. In presently emancipated at all. Aha, of one who is bound, were being released, those who are bound
freeing the bound, it may be true that when then. there would be Bondage and release become free, bondage
16.8 bondage and freedom a man exists both in simultaneous occurrence would occur and freedom would be
would be simultaneous. restriction and of bondage and release. simultaneously. simultaneous.
emancipation, he might
exist in the fusion
between restriction and
emancipation.
(For} those who say, When the attitude of not "Non-grasping, l shall be "I, without grasping, will “I, without clinging, am
“Nirvana will be mine,” relying upon sense free. Freedom will then pass beyond sorrow, And beyond misery. Nirvana
their grasping of the perception has become be mine." For I will attain nirvana," one is mine.” Those who
non-grasping of freedom sufficient to me, it may whomsoever there is says. Whoever grasps grasp in that way have
is a gigantic grasping. also be possible that the grasping in this manner, like this Has a great great grasping and
16.9 balanced attitude may that will be a gigantic grasping. clinging.
become sufficient to me. grasping.
A grasp of things and
phenomena is just the
real fact, and what is
Neither is nirvana only Nirvana is not a place to Wherein there is neither When you can't bring When nirvana is not
samsara nor is samsara wish to enter, and our the attribution of about nirvana, Nor the born and samsara not
removed away. Where wandering through daily freedom nor the purification of cyclic eliminated, then what is
there is nirvana, there is life is not a place to wish elimination of the life- existence, What is cyclic samsara? And what is
samsara. Which is falsely to depart. The place process, what is it that is existence, And what is considered as nirvana?
discriminated from where something that being discriminated as the nirvana you
which? can never be expressed life-process or as examine?
16.10 with words exists is just freedom?
the place of our daily
life, so how is it possible
for us to exchange our
daily life for the
balanced state of
Nirvana?
The Great Sage said The fact that things and The Supreme Ascetic The Unsurpassed Sage The great sage has
karman is volition and phenomena can be seen has said that action is has said That actions are taught all actions to be
will in action. Actions of well is related with the volition. as well as either intention or intention and what is
many distinct kinds have mental function, but it volitional. Many distinct intentional. The intended. The specifics
been expounded. is necessary for us to varieties of that action varieties of these of those actions are well
have patient endurance have also been actions Ha".e been known to be of many
when speaking about expounded. announced in many kinds.
17.2
real action. When we ways.
talk about action, it is
not simple or arbitrary,
but when we talk about
action, there is a
common tendency to
proclaim conclusions as
Uninterrupted words When talk continues Whatever words and Speech and action and Whatever (1) speech
and deeds, which are endlessly, it seems to be deeds that are assisted all Kinds of and (2) movements and
false ideas that do not that only useless talk with delight and unabandoned and (3) “unconscious not-
inform, are called and useless information designated as non- abandoned actions, And letting-go,” (4) other
opposite to cessations continues without intimation, and those resolve As well as … kinds of unconscious
17.4 by means of ceasing. It is strange others reminisced as letting-go are also
mindfulness. that information is not non-intimation, but are regarded like that.
conveyed, and in such a associated with non-
state even memory may delight.
be stopped completely.
Enjoyment and energy, The pursuit of Similarly, merit as well Virtuous and (5) Goodness that arises
merit and demerit, enjoyment, whether it is as demerit consequent nonvirtuous actions from enjoyment/use
thought and memories, pure or not, is limited upon enjoyment, and Derived from pleasure, and in the same manner
and volition, according only to the inside of the finally, volition these As well as intention and (6) what is not
17.5 to the precepts, are the pursuit of enjoyment. are reminisced as the morality: These seven goodness,[and] (7)
seven events that give What we can grasp as seven things that are are the kinds of action. intention. These seven
rise to Karman. objective criteria are the productive of action. dharmas are clearly
seven kinds of balanced regarded as action.
If karman endures Departing from the If it is assumed that If until the time of If the action remained
throughout the time of immature idea of time, action remains during ripening Action bad to until the time of
maturation, it would go real action at the the time it is maturing, remain in place, it would ripening, it would
on in perpetuity. If it has present moment has then it will approach have to be permanent. become permanent. If it
ceased, then having been established permanence. If it is If it has ceased, then stopped, by having
ceased, what existing already, and action assumed to have having ceased, How will stopped, how could a
fruit will arise? itself promotes action ceased, then having a fruit arise? fruit be born?
independently as ceased, how can it
various things and produce a fruit?
17.6 phenomena, and these
expand in scale. When
something unclear goes
on as something
unclear, it is utterly
impossible for such a
vague situation to
produce a result even in
the future.
A continuity advances After new sprouts have Whatever series that As for a continuum, such The continuum of
by a sprout which is departed from seeds, begins with a sprout as the sprout, It comes sprouts and so on
brought forward from a continuity goes ahead. proceeds from a seed, from a seed. From that clearly emerges from
seed. And therefore, Even though a result as and then produces a arises the fruit. Without seeds, and from that
the fruit does not come development begins to fruit. However, without a seed, It would not fruits. If there were no
17.7 forward without a seed. go ahead, it is a seed, such [a series] come into being. seeds, they too would
completely impossible would not proceed. not emerge.
for a result itself to
develop further
automatically.
Since from the seed Departing from the Since a series arises Since from the seed Because continuums are
there is continuity and stage of seeds, from a seed and a fruit comes the continuum, from seeds and fruits
from continuity, the continuity goes on, and arises from a series, a and from the continuum emerge from
17.8 origin of the fruit, the relying upon continuity, fruit that is preceded by comes the fruit, The continuums and seeds
seed is prior to the fruit. there is a result, which a seed is, therefore, seed precedes the fruit. precede fruits,
Therefore there is has been gotten by neither interrupted nor Therefore there is therefore, there is no
Therefore, that Therefore a result is a Therefore, whatever So, in a mental The continuum of mind
continuity of thought continuity of thought series there is, continuum, From a clearly emerges from
advances by thinking. consciousness, and a that proceeds from a preceding intention A mind, and from that
And thus thought [the result goes on relying thought and from that consequent mental fruits. If there were no
fruit] does not come upon the function of fruit. That thought state arises. Without mind, they too would
forward without consideration. The series would not this, it would not arise. not emerge.
17.9 thinking. expansion of mental proceed without a
function is working as a thought.
result arising from
consciousness, and it is
not true that a result
itself goes on really.
Since from thinking Therefore, departing Since a continuous Since from the intention Because continuums are
there is continuity and from mental function, it series arises from comes the continuum, from minds and fruits
from continuity, the is possible for continuity thought and from the And from the emerge from
origin of the thought, to exist, and the state continuous series the continuum the fruit continuums and actions
thought is prior to that has left continuity uprising of a fruit, the arises, Action precedes precede fruits,
thinking. Therefore, is called a result. A fruit that is preceded by the fruit. Therefore therefore, there is no
17.10
there is neither result exists as action is neither there is neither annihilation and no
disruption nor consciousness before an interrupted nor eternal. nonexistence nor permanence.
permanence. act is really done, and a permanence.
result is neither abrupt
nor eternal.
The ten pure action The attitude of going The ten pure paths of The ten pure paths of The ten paths of white
paths are the means ahead directly toward action are the means of action Are the method action are the means of
leading straight to the an aim is suitable to the achieving good. The of realizing the Dharma. practising Dharma. Here
goal of the teaching. system of the universe, five· strands of sense These fruits of the and elsewhere, the
17.11 The five objects of the and such pure behavior pleasure represent the Dharma in this and fruits of Dharma are the
senses [bear] fruit, is just [the same as] the fruit of good, here as other lives Are the five five kinds of sensual
according to the ten kinds of pure morals well as in the next life. pleasures. qualities.
teaching, both now and in Buddhism. In that
after death. case, the results are
Many and great errors Increasing favor, If there were to be such If such an analysis were If it were as that
would be assumed to be greatness, and even a thought, there would advanced, There would investigation, many
true if, by means of vices, when they are be many a great error. be many great errors. great mistakes would
imagining, these combined with fantastic Therefore, such a Therefore, this analysis occur. Therefore, that
{actions} take place here fictions .Things and thought is not Is not tenable here. investigation is not valid
and not those [results]. phenomena may appropriate here. here.
become completely
different from real
17.12
things and phenomena
[relying upon those
fantastic fictions], and
even those things and
phenomena might be
the appearance of
fantastic fictions.
Again, I will explain Now again I would like Moreover, I shall I will then explain what I will fully declare the
where this assumption to emphasize that expound the following is tenable here: The investigation which is
is employed by fantastic fiction is prone thought which is analysis propounded by taught by the Buddhas,
awakened ones, by self- to combine itself with appropriate and which all Buddhas, self- Pratyekabuddhas and
awakened ones, and by fantastic fiction. Such has been extolled by conquerors And Sravakas, which is valid
17.13
disciples who praised it. facts have been the Buddhas, the self- disciples according to here.
explained by Buddhas, enlightened ones and which …
pratyekabuddhas, and the disciples.
iravakas.
What is imperishable is At the place where an Like an imperishable Action is like an Just like a contract,
like a promissory note endless motion of wings promissory note, so is uncancelled promissory irrevocable action is like
17.14 and an action like a exists there is the debt as well as action. It note And like a debt. Of a debt. In terms of
debt. It [what is continuity of the fact of is fourfold in terms of the realms it is fourfold. realms, there are four
[The imperishable is] When someone stops That [i.e., the By abandoning, that is It is not let go of by
not abandoned by the working completely, imperishable karma] not abandoned. letting go, but only let
act of abandonment or this is never the same as would not be Abandonment occurs go of by cultivation.
by unabandoned someone stopping a relinquished by simple through meditation. Therefore through
meditation. Therefore, task for a while, but relinquishing. It is to be Therefore, through the irrevocability are the
by means of the these two kinds of relinquished only non-expired, The fruit fruits of acts produced.
imperishable, the fruit is stopping are common through cultivation. of action arises.
born out of the action. and these two cases of Thus, through the
17.15 stopping do not imperishable arises the
discontinue their fruit of action.
existence. Therefore,
the results of action are
always born from the
simple fact that time
always goes on without
stopping.
If abandoned by the act ..Even if the stopping of If it is to be relinquished If abandonment If it perished through
of abandonment or by a task forever and the through simple occurred through being let go of by
means of the stopping of a task for a relinquishing or through abandoning, and If letting go and the
transformation of what while were the same the transformation of action we re destroyed transcendence of the
would be karman, then things and were based action, then there through transformation, action, then faults
errors follow, such as on action, these exist would follow a variety The destruction of would follow such as
the denial of karman, only related with the of errors such as the action, etc., And other the perishing of actions.
17.16
etc. fact of what is actually destruction of actions. errors would arise.
done. When various
vices spread through
the world, even acts of
destruction would tend
to become too harsh.
17.17 When all similar and All pursuits belong to Of all these actions, From all these actions in The very [irrevocability]
The view’s teaching is it A fact that is related That [imperishable] In this visible world, All In the visible world
[the imperishable] with action manifests arises in the present actions of the two kinds, there are two kinds.
arises from the action of itself as a fact related life, corresponding to all Each comprising action Actions of all [types]
the two karmans with action [in front of the actions having dual and the unexpired and that [irrevocability]
[similar and dissimilar]. us], and the universe natures [similar and separately, Will remain of actions are produced
And it endures in the itself manifests itself dissimilar, good and while ripening. as different things and
maturation of just as reality. The two bad, etc.] and stays so remain [so?] even on
everything from the existences [the universe even when matured. ripening.
two scattered heaps. itself and facts that are
17.18
the fusion of action] are
just established as
fundamental existence,
and they are established
as everything that has
already been
established just as a
mature form.
It [the imperishable] A result manifests itself That [imperishable] That fruit, if extinction When the fruit is
ceases either from in the form of being ceases as result of the or death Occurs, ceases. transcendent and when
escaping the effect or independent from interruption of the fruit Regarding this, a one dies, that ceases.
from death. A passing time, and, being or as result of death. distinction between the One should know its
distinction between independent from real Herein, a distinction stainless And the divisions to be without-
17.19
passion and purity death, the result between one with stained is drawn. corruption and with-
[outflows and the manifests itself in an influxes and the one corruption.
drying up of outflows] isolated form. In such a without influxes is to be
would be drawn. case, both what is signified.
painful and what is not
Openness is not The balanced state is Emptiness, however, is Emptiness and non- Emptiness is not
disruption, and samsara never interrupted or not annihilation; life- annihilation; Cyclic annihilation and
is not permanence. The instantaneous, and even process is also not existence and non- samsara is not
imperishability [i.e., wanderings in our daily eternal; the permanence: that action permanent. The dharma
continuing through lives do not continue imperishability is of is non-expiring Is taught of the irrevocability of
their fruits] of the two forever. The theory that action such is the by the Buddha. actions is taught by the
actions is the teaching what is related with doctrine taught by the Buddha.
17.20
elucidated by the action always has Buddha.
Buddha. characteristics of
eternity and is also the
rule of the universe
itself has been preached
by Gautama Buddha.
Why does karman not When a real act has not Why does action not Because action does not Because actions are not
arise? Because it is yet appeared, how is it arise? Because it is arise, It is seen to be born, in this way they
without self-nature. possible for the denial without self-nature. without essence. have no nature.
Since it does not arise, of subjective Since it is non-arisen, it Because it is not arisen, Therefore, because they
therefore it does not consideration to occur? does not perish. It follows that it is non- are not born, therefore
perish. Because no concrete expiring. they are irrevocable.
things or phenomena
17.21
have appeared at all,
there is no situation in
which things and
phenomena can conceal
their forms at all, even
in the future.
If Karman had self- If an act is only If it is assumed that If action had an essence, If actions existed [by]
nature, it would subjective existence, action comes to be from It would, without doubt, nature, without doubt
certainly be permanent. such an abstract action self-nature, it certainly be eternal. Action would they would be
Karman that would be might seem sometimes will be eternal, and be uncreated. Because permanent. Actions
17.22 uncaused is indeed not to be absolutely eternal action would also be there can be no creation would not be done [by
caused by permanence. and might seem uncaused, for that of what is eternal. an agent] because what
sometimes to be an which is eternal is, is permanent cannot be
unstable situation indeed, not caused. done.
without rest. [This is]
If karman would be When [there is] fear of If an action were not If an action were If actions were not done
uncaused, there is fear the difficulty of arriving performed [by the uncreated, Fear would [by anyone], one would
of encountering [what at the real fact of individual], then there arise of encountering fear meeting what [one]
one did] not cause. In something being done, would be fear of being something not done. has not done. Also the
that case, an unsaintly the real situation might confronted by And the error of not fault would follow for
life and error would suggest that the act has something not preserving One's vows that [person] of not
follow. not actually been done performed [by him]. An would arise. dwelling in the pure life.
at all in the real world. ignoble life as well as
In such a situation we error would follow from
17.23
can say that it may be a this.
real fact that the state
of continuing the
practice is not
sufficient, and even
extreme vices pervade
throughout the world
actually.
Undoubtedly all Even when practice is Undoubtedly, all All conventions would All conventions also
practices would be hindered, it is never conventions would then then Be contradicted, without doubt would be
hindered. The true that everything be contradicted. The without doubt. It would contradictory. Also the
difference between rests. In real situations, distinction between the be impossible to draw a distinction between
causing merit or evil in which a true act and performance of merit distinction Between doing good and evil
17.24 does not occur. an untrue act have been and evil will also not be virtue and evil. would not be valid.
mixed, it is completely proper.
impossible to
distinguish a true act
and an untrue act.
If Karman is unchanging An act that is matured If action were to be Whatever is mature [When] the ripening of
because it arises from may mature further, and determined, because it would mature Time and that [action] has ripened
17.25 its own nature, then it will mature further in possesses self-nature, time again. If there it would ripen again and
maturity that has the future. When an act then a maturity that has were essence, this again, because if it
matured will therefore has been established as matured will again would follow, Because existed [by] nature, it
If karman has Action itself and daily If this action is While this action has This action has the
defilements as self, the painful conditions have associated with affliction as its nature character of affliction
defilements are not just accomplished the defilements, these This affliction is not real and afflictions are not
real. If they are not real real world, and those defilements, in tum, are in itself. If affliction is real. If affliction is not
defilements, how would things and phenomena not found in not in itself, How can real, how can action be
karman be real? are just the painful themselves. If action be real in itself? real?
condition itself, but defilements are not in
17.26 such painful conditions themselves, how could
are just reality. If those there be an action in
things and phenomena itself?
are neither reality nor
hard pains, it might
become impossible for
us to recognize reality.
Actions and defilements Action and severe pain Action and defilements Action and affliction Are Actions and afflictions
are mentioned as are both related with are specified as the taught to be the are taught to be the
conditioning causes of the physical problem, conditions of the conditions that produce conditions for bodies. If
the body. How are and the reliable facts [different] bodies. bodies. If action and actions and afflictions
actions and defilements are verbal expressions However, if these affliction Are empty, are empty, how can one
open if they are that alone. When action and actions and defilements what would one say speak of bodies?
17.27 [open] in bodies? severe pain are both in are empty, what could about bodies?
the balanced state, it is be said about the
impossible to know bodies?.
what is included into
various physical things
and in what situations.
A sentient being When someone who A sentient being, Obstructed by People who are
unturned from cannot stop ignorance beclouded by ignorance, ignorance, And obscured by ignorance,
ignorance is bound by manifests his usual is also fettered by consumed by passion, those with craving, are
17.28 craving. He is the personality, the fact craving. As an the experiencer Is the consumers [of the
experiencer and he is that he is just restricted experiencer, he is neither different from fruits of action]. They
not the same and he is by desire is reality itself. neither identical_with the agent Nor identical are not other than
not different from the A person who is so nor different from the with it. those who do the action
Because this action It is not true that the Since this action does Since this action Is not Because the action does
does not exist arisen reliable facts manifest not exist as arisen from arisen from a condition, not emerge from
from conditions or not totally in front of us, a condition nor as Nor arisen causelessly, conditions and does not
exist arisen from and it is not true that issuing forth from a It follows that there is emerge from non-
conditions, therefore something different non-condition, even an no agent. conditions, therefore,
the agent does not even from the reliable facts agent does not exist. the agent too does not
exist. manifests totally in exist.
17.29
front of us. The world
really exists just as
action itself, and
therefore it is never
true that a person who
acts really exists at all.
If action and agent do Because action does not If both action and agent If there is no action and If neither the action nor
not exist, where would exist really in the real are non-existent, where agent, Where co u Id the the agent exists, where
there be fruit born of world as a person who could there be the fruit fruit of action be? can there be a fruit of
action? Where there is acts, the supposition born of action? When Without a fruit, Where the action? If the fruit
no fruit, where will the that what is born from there is no fruit, where is there an experiencer? does not exist, where
experiencer be? action may be a result, can there be an can the consumer exist?
may not be anywhere at experiencer?
all. Although a pleasure-
17.30 seeking person expects
that there may be
something real in the
interpretation [that
there exists something
that can be called a]
result, such a result as a
real existence can never
exist anywhere at all,
As a teacher has within The fact that something Just as a teacher, Just as the teacher, by Just as a teacher
him the power to has already been through psychokinetic magic, Makes a magical creates a creation by a
magically create a actually accomplished is power, were. to create a illusion, and By that wealth of magical
magical illusion and that absolute authority, and figure, and this created illusion Another illusion powers, and just as if
magical illusion the fact that something figure were to create is created, that creation too
magically creates has already been another, t~t in turn created, again another
another magical illusion, accomplished makes the would be a created would be created,
value of the
accomplishment much
higher than an abstract
[idea of] perfection. The
17.31 fact that something is
being constructed is
much different from the
fact that something has
already been
accomplished, and the
fact that something is
being constructed
suggests that the
construction has not yet
been accomplished.
in the same way, an In this manner, the In the same way, an In that way are an agent Like this, whatever
agent is a magical formal image of agent is like a created and his action: The action too done by that
creator and his action a something that is going form and his action is agent is like the illusion. agent [is ]also like the
magical illusion. It is as a to be produced is just like his creation. It is like The action Is like the aspect of a creation. It is
magical illusion the fact that someone is the created form illusion's illusion. just like, for example, a
magically created by a producing something, created by another who creation creating
magical illusion. and that is just a real act is created. another creation.
of producing something
17.32 itself, and so it also
suggests the contents
of what is going to be
produced now.
Therefore a real act,
which is producing
something actually, is
different from the
Defilements, actions, Various severe pains, Defilements, .actions Afflictions, actions, Afflictions, actions and
bodies, doers, and various acts, bodies, and bodies, agents as bodies, Agents and bodies and agents and
effects are like dreams performing action, and well as fruits, all these fruits are Like a city of fruits are like a city of
and mirages, made up results too [when are similar to the cities Gandharvas and Like a gandharvas, a mirage, a
imaginary cities in the compared with real of the gandharvas, are mirage or a dream. dream.
sky. action itself], they are comparable to mirages
17.33 all similar to a mirage, and dreams.
sleep, or Gandharva, the
city without a jail, and
they are never real
existences in the real
world at all.
If the self does not How is it possible for a In the absence of a self, If there were no self, If the self did not exist, No self: no
exist, what will be one’s fantastic fact [such as how can there be Where would the self's where could what is properties of self. No
own? There is no “I,” no that of] a real person something that belongs (properties) be? From mine exist? In order to self: no "I" or "mine."
“mine” from the calming living relying upon a to the self? From the the pacification of the pacify self and what is
of what pertains to both soul ever to exist in appeasement of the salf and what belongs mine, grasping I and
senses of self. reality? The fact that modes of self and self- to it, One abstains from grasping mine can exist
one denies oneself hood, one abstains from grasping onto "!" and no more.
18.2
suggests that that creating the notions of "mine."
person concretely "mine" and "I."
sacrifices himself [or
herself], and in such a
situation the stable
condition of mind is
lost, and the situation
He who has no “I” and To deny oneself means Whosoever is free from One who does not grasp The one who does not No "I" or "mine," no
no “mine” does not to sacrifice oneself selfishness and egoism, onto ''I'' and "mine," grasp at me and mine separate existence.
occur. Who sees no “I” concretely, and he too is not evident. that one does not exist. likewise does not exist. No "I" or "mine," no
and no “mine” does not although such a Whoever perceives One who does not grasp Whoever sees the one belief in essential
see. situation is just real, someone as free _from onto "!"and "mine," He who does not grasp at differences.
such a situation usually selfishness and egoism, does not perceive. me and mine does not
is not recognized. The he too does not see.
attitude of denying perceive.
18.3
ourselves produces the
real fact of sacrificing
ourselves, but the fact
of really sacrificing
ourselves sometimes
can be seen and
sometimes cannot be
seen.
Where “I” and “mine” The word “my” and the When views pertaining When views of ''I" and When one ceases No "I" or "mine,"
are internally and word “I” have been used to "mine" and "I", ''mine" are thinking of inner and neither internally nor
externally destroyed, for many years, but the whether they are extinguished, Whether outer things as self and externally — clinging
grasping has ceased. words are looking at associated with the with respect to the mine, clinging will come ceases. No clinging,
From that destruction ourselves from the internal or the external, internal or external, The to a stop. Through that no rebirth.
birth is destroyed. outside. The self- have waned; then appropriator ceases. ceasing, birth will cease.
regulated state and the grasping comes to This having ceased,
real phenomenon are cease. With the wailing birth ceases.
just one entity, but of that [grasping], there
18.4
[when “my” or “I” is is waning of birth.
used], the real situation
has left the dominant
viewpoint of real
phenomena, and the
creative mental
function becomes
dominant.
Because of the The perfectly free state, On the waning of Action and misery Through the ceasing of When clinging and
18.5 destruction of action which has overcome the defilements of action, having ceased, there is action and affliction, misery cease, there is
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 100
and defilement, there is painfulness of practice, there is release. nirvana. Action and there is freedom. Action Nirvana. Clinging and
liberation. There are and the various Defilements of action misery come from and affliction [come] misery arise from
actions and defilements concrete pains being to one who conceptual thought. from thoughts and they false consciousness,
for one having false themselves are always discriminates, and these This comes from mental from fixations. Fixations from delusion.
notions. They must be changing their positions in turn result from fabrication. Fabrication are stopped by Delusion ceases
constructed from false reciprocally. Those obsession. Obsession, in ceases through emptiness. when emptiness
imagining and stopped situations are just the its turn, ceases within emptiness. (shunyata) is realized.
by openness. visible real world, which the context of
has already overcome emptiness.
the visible world, and
the world that exists in
the balanced state is
just regulating itself.
The term “atman” What is called the soul The Buddha's have 6. That there is a self It is said that “there is a Some teach self
pointed out causes it to has a character that make known the has been taught, And self,” but “non-self” too (atman). Some teach
be distinct from the should be grasped conception of self and the doctrine of no-self, is taught. The buddhas no-self (anatman).
term “anatman.” intuitively, so it is better taught the doctrine of By the buddhas, as well also teach there is The buddhas teach
Neither a self nor a non- if we are negative no-self. At the same as the Doctrine of nothing which is neither self nor no-
self are pointed out by toward the existence of time, they have not neither self nor nonself. “neither self nor non- self.
the buddhas. the soul. By many spoken of something as self.”
Buddhas, who have the self or as the non-
grasped the truth, the self.
18.6 soul sometimes has
been denied, and what
is not soul has been
denied strongly, but it
seems that those
insistences are much
more persuasive [than
the simple affirmation
of the soul].
Where the range of The abstract world has When the sphere of What language That to which language What language
thought is renounced, been described only by though has ceased, that expresses is refers is denied, describes is non-
that which can be stated verbal expression, and which is to be nonexistent. The sphere because an object existent. What
has ceased to be valid. such an abstract world designated also has of thought is experienced by the thought describes is
18.7 Indeed, the nature of has characteristics that ceased. Like freedom, nonexistent. Unarisen mind is denied. The non-existent. Things
events is like liberation, are prone to be useful the nature of things is and unceased, like unborn and unceasing neither arise nor
non-arising and non- to soothe the human non-arisen and non- nirvana Is the nature of nature of reality is dissolve, just as in
ceasing. . mind. The world, which ceased . . things. comparable to nirvana. Nirvana.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 101
has not manifested
itself in an image, is just
the world, which has not
been disturbed at all,
therefore the balanced
condition is just the
system of the universe,
and that is just the
world.
Everything is factual, Is it true that all things Everything is such, not Everything is real and is Everything is real, not The world is real. The
non-factual, both and phenomena do not such, both such and not not real, Both real and real; both real and not world is not real. The
factual and non-factual, really exist, or is if true such, and neither such not real, Neither real real; neither not real nor world is both real
neither factual nor non- that what really exists and not such: this is the nor not real. This is Lord real: this is the teaching and not real. The
factual. This is the actually exists, or that Buddha's admonition. Buddha's teaching. of the Buddha. world is neither real
instruction of the what does not really nor not real. None of
Buddha. exist does not really these is true,
18.8
exist at all? The opinions according to the
that the world does not teaching of the
exist at all or that the Buddha.
world really exists are
strongly prohibited by
Gautama Buddha.
Unconditioned by The reliable facts, which Independently realized, Not dependent on Not known through Not dependent.
another, peaceful, not are rieither peaceful, unobsessed by another, peaceful and others, peaceful, not Quiescent. Not a
constructed by means extraordinary nor obsessions, without Not fabricated by fixed by fixations, product of false
of false imaginings, free unfavorable, manifest discriminations and a mental fabrication, Not without conceptual consciousness. Not a
from false their balanced and variety of meanings: thought, without thought, without mental construct at
discriminations and serene condition, and such is the characteristic distinctions, That is the differentiation: these all. Without
without purpose, this is what has not been seen of truth. character of reality are the characteristics distinctions. No
the mark of reality. will become visible (that-ness). of suchness. purpose. This is the
through what is seen. nature of ultimate
18.9
Original existence, reality.
which can never be
converted by something
different, really exists
as it is, and such a real
world manifests itself
having its own
characteristics.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 102
First off, what arises It is clear that each Whatever that arises Whatever comes into Whatever arises Something whose
depending on that is individual thing exists depending upon being dependent on dependent on arising depends on
neither identical to nor distinctly, because each whatever, that is not another Is not identical something else is at another is neither
different from that. individual thing can identical nor different to that thing. Nor is it that time neither that identical to nor
Therefore that is never be identified with from it. Therefore, it is different from it. very thing nor other different from the
neither disrupted nor another at all. As each neither annihilated nor Therefore it is neither than it. Hence it is other. Therefore, it is
18.10
permanent [neither individual thing can eternal. nonexistent in time nor neither severed nor neither non-existent
annihilated nor eternal]. never be identified with permanent. permanent. nor eternal . . . .
something different,
what is not
instantaneous can never
be eternal at all.
Non-differentiated, [The world] does not That is without a variety By the buddhas, patrons That ambrosial teaching
non-identical, non- have more than one of meanings or one of the world, This of the buddhas, those
momentary, non- aim, it never has several single meaning, it is not immortal truth is guardians of the world,
permanent, this is the aims, it is never annihilation nor is it taught: Without is neither the same nor
immortal teaching of interrupted, and it is eternal. Such, it is identity, without different, neither
the buddhas, lords of all never eternal. The idea reminisced, is the distinction; Not severed nor permanent.
18.11
the worlds. that such a world is immortal message of nonexistent in time, not
included among the the Buddhas, the permanent.
gods is denied by the patrons of the world.
many people who have
got the Truth.
When accomplished [The idea of soul] does When the fully When the fully When perfect buddhas
buddhas do not arise not appear among enlightened ones do not enlightened ones do not do not appear, and
and sravakas cease to people who are called appear; on the waning appear, And when the when their disciples
be, pratyeka buddhas Buddhas [who have of disciples; the wisdom disciples have have died out, the
with independent arrived at the Truth], of the self-enlightened disappeared, The wisdom of the self-
knowledge come forth. and among the people ones proceeds without wisdom of the self- awakened ones will
who are called iravakas association. enlightened ones , Will vividly arise without
[who revere theoretical arise completely reliance.
18.12
explanations] the idea without a teacher.
of soul has also
vanished. Only among
people who are called
pratyekabuddhas [who
revere general
circumstances] is the
problem of soul pushed
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 103
forward as a problem of
knowledge that is
isolated from the real
circumstances.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 104
Chapter 19
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 105
arrived may suggest
that "time" has not yet
been recognized.
By this method, neither Both the real world on Following the same By the same method, These very stages can
of the two remainders the earth and the world method, the remaining The other two divisions- be applied to the other
are concluded [to exist]: above move relying two periods of [time] past and future, Upper, ! two. Superior, inferior,
and [the same upon action. [And in as~well ~ related lower, middle, etc., middling etc.,
conclusion concerning] such situations, for the concepts such as the Unity, etc., should be singularity and so on
above, below, middle, first time] that which is highest, die lowest and understood. can also be understood
19.4
etc., identity, etc., the highest, that which the middle, and also [thus].
would be drawn. is the lowest, and that identity, etc. should be
which is the middle are characterized.
combined into one
reality relying upon our
own action.
What does not endure Time cannot be grasped A non-static time is pot A nonstatic time is not Non-dwelling time
is not grasped by time without continuity, and observed. A static time grasped. Nothing one cannot be
and enduring time does time without continuity is not evident. Even if could grasp as apprehended. Since
not occur. And how is cannot be recognized. the unobserved time Stationary time exists. If time which can be
time caused to be Time is the real were to be observed, time is not grasped, apprehended, does not
known by what is not situation of the fusion how can it be made how is it known? exist as something
19.5 grasped by grasping? between that which is known? which dwells, how can
grasped and that which one talk of
is not grasped, and it is unapprehendable time?
impossible for the real
situation of time to
become the object of
recognition.
If time depends on a When it is clear that If it is assumed that If time depends on an If time depended on
being, where is there time produces time exists depending entity, Then without an things, where would
time without a being? existence, how is it upon an existent, how entity how could time time which is a non-
Not any being exists, so possible for time to can . . . there be time exist? The re is no thing exist? If there
where will time exist? move departing from without an existent? No existent entity. So how were no things at all,
19.6
existence? When the existent whatsoever is can time exist? where would a view of
idea of existence never found to exist. Where time exist?
exists at all, how will it can time be?
be possible for time to
exist even in the future?
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 106
Chapter 20
If an effect is produced When reason pervades If the effect were to If, arising from the If a fruit is born from
by the whole of cause the reliable facts, the arise from a harmony of combination of Causes the combination of
and conditions and does inclusive grasp is born. cause and conditions and conditions, The cause and conditions
not exist in the whole, But if the idea of result and if it were not to effect is not in the and does not exist in
how is it produced by is not really included in exist in the harmony, combination, How could the combination, how
20.2
the whole? the inclusive grasp, the how can it arise from it arise from the can it be born from the
inclusive grasp does not the harmony? combination? combination itself?
have to work newly
again.
If an effect exists in the Even when reason If it is assumed that the f the effect is in the If the fruit exists in the
whole of cause and pervades the reliable effect exists in the combination Of causes combination of cause
conditions, all of the facts, it may be possible harmony of cause and and conditions, Then it and conditions, it would
whole would never be that a result really conditions, should it not should be grasped in be correct for it to be
20.3 included in it and all of exists relying upon the be observed in the the combination. But it apprehendable in the
the whole is not inclusive grasp itself. If harmony? However, it is is not grasped in the combination but it is
included by it. we decide that it is not observed in the combination. not apprehendable in
absolutely impossible to harmony. the combination.
grasp the real world, it
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 107
is also absolutely
impossible for the
inclusive grasp to work
further.
If the effect does not When a result really If the effect were not to If the effect is not in the f the fruit does not exist
exist in the whole of exists in the reliable exist in the harmony of combination Of causes in the combination of
cause and conditions, facts and in the cause and conditions, and conditions, Then cause and conditions,
causes and conditions inclusive grasp, what is then the cause and actual causes and the causes and
would be the same as called result can never conditions would be conditions Would be conditions would be
uncaused by means of exist really. Perhaps it is comparable to non- like noncauses and comparable to non-
conditions. true that both reason cause and non- nonconditions. causes and conditions.
20.4
and the reliable facts conditions.
are supported by
something that is
completely different
from reason and the
reliable facts.
If the cause is stopped If reason was produced 20.5. Missing If the cause, in having If the cause stops once
by the causality having by the benevolence of its effect, Ceased to it has given the cause to
been given to the result, reason itself have its causal status, the fruit, there would
effect, that given and would not manifest there would be two be a double nature of
that stopped would be [because of its] being kinds of cause: With and the cause: one that
two forms of cause. suppressed by result. If without causal status. gives and one that
those benevolences stops.
20.5
from result produced a
suffocated situation, it
may be that because of
that situation of reason,
the mind has been
divided into two parts.
If the cause is stopped If reason has been 20.6. Missing If the cause, not yet If the cause stops
by the causality not produced without any having Produced its without having given
having been given to influence from result, effect, ceased, Then the cause to the fruit,
the effect, that effect reason is regulated by having arisen from a those fruits which are
20.6
produced where the itself. What has been ceased cause, The born after the cause has
cause stopped would be born in the self- effect would be without stopped would be
without cause. regulated condition is a cause. uncaused.
just the world, so it is
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 108
possible for result to
exist only as something
unreasonable.
Again, if the effect When the idea of result 20.7. Missing If the effect were to If the fruit were also
would arise together is realized relying upon arise simultaneously born at the same time
with the whole, it the inclusive grasp, the with the collection, as the combination, it
follows that the image of result is also Then the produced and would follow that the
producer and the seen. The power that the producer Would producer and the
produced are has ability to produce arise simultaneously. produced would be
20.7 simultaneous. things and phenomena simultaneous.
also has ability to
produce [result and
reason] in parallel, and
that power is
manifesting itself really.
If the effect would arise There is a case that 20.8. Missing If the effect were to If the fruit were born
prior to the whole, the before result manifests arise Prior to the prior to the
effect, separated from itself in the inclusive combination, Then, combination, there
cause and conditions, grasp, it may be that without causes and would occur an
would be without cause. result manifests itself in conditions, The effect uncaused fruit which
20.8 this world. When reason would arise causelessly. has no cause and
has been regulated, it is conditions.
possible for result to
exist as something
unreasonable.
If, where the cause has When result is Missing ...become the If, the cause having If [when] a cause stops,
ceased, the cause would regulated by the power transformation of the ceased, the effect Were it is forever transferred
transmigrate to the of reason, there is the cause, then it follows a complete to the fruit, then it
effect, a rebirth of an possibility of parallel that there is a rebirth of transformation of the would follow that the
already-born cause coexistence on the basis a cause that was already cause, Then a previously cause which was born
20.9
follows. of reason. | Even before born. arisen cause Would before would be born
the birth of reason, the arise again. again.
fact of birth is also
much related with it.
How would what is Even if it were possible How can a cause that How can a cause, having How can the production
20.10 stopped and ceased for result to produce has ceased, has reached ceased and dissolved, of fruit be produced by
give rise to an arisen phenomena, it is not its end, give rise to an Give rise to a produced the stopping and
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 109
effect? And how would possible for the self- effect. that is already effect? How can a cause disappearing [of
an enduring cause be an regulated situation to arisen? How can a cause, joined with its effect something]? Also how
occasion that gives rise follow the downward even though enduring, produce it If they can fruit be produced
to an effect? way at all. | How is it produce an effect, persist together? by related causes which
possible for reason to when it is separated persist with it?
be a kind of fixed from the latter?
existence? But it is j
possible for what is
concealed to manifest
itself being helped by
the idea of result.
Moreover, the occasion What is concealed now What cause, even if it Moreover, 'if not joined If cause and fruit are
which would give rise to has the possibility of were not separated with its cause, What not related, what fruit
the effect is not that manifesting as from the effect, will effect can be made to can be produced?
effect. Indeed, the miscellaneous things give rise to the effect ? arise? Neither seen nor Causes do not produce
effect is not produced and phenomena A cause does not unseen by causes Are fruits they either see or
by either a seen or an utilizing the idea of produce an effect effects produced. don’t see.
unseen cause, result, but it is either imperceptibly or
completely impossible perceptibly.
20.11 to produce what is
called result. In cases of
invisibility or cases of
visibility, it is
completely impossible
for reason to be
brought into the world
at all.
20.12 Indeed, a past cause is If [result and reason] do Indeed, the assemblage There is never a The simultaneous
not together with a past not belong to the past of a past effect with a simultaneous connection of a past
effect. What arises does and do not rely upon past or a future or a connection Of a past fruit with a past, a
not occur accompanied the past, that which is present cause is not effect With a past, a future and a present
by what is present nor included by result and evident. non-arisen, Or an arisen cause never exists.
by what is not present. that which relies upon cause.
reason are the same,
and so, Without having
any relation with
whether [result and
reason] have been born
or not, the inclusive
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 110
grasp [of result and
reason] can be found
everywhere.
Indeed, a non-present Because the state of Indeed, an assemblage There is never a The simultaneous
cause is not together having been born and of the present effect simultaneous connection of a present
with a present effect. the state of having not with a future or a past connection Of a non- fruit with a future, a
What arises does not being born are or a present cause is not arisen effect · With a past and a present
occur accompanied by completely different in evident. past, a non-arisen, Or an cause never exists.
the past nor by the their dimensions, cases arisen cause.
present. of being included in
result and cases of
relying upon reason
20.13 both have the same
opportunity to exist.
When there is no
reliance upon the past
or upon having been
born, the inclusive grasp
[of result and reason]
can be found
everywhere.
Indeed, a present cause Because there is a Indeed, as assemblage Without connecting, The simultaneous
is not together with a dimensional difference of the future How can a cause connection of a future
non-present effect. between the state of effect :with a present or produce an effect? fruit with a present, a
What arises does not not being born and the a future or a past cause Where there is future and a past cause
occur accompanied by state relying upon is not evident. connection, How can a never exists.
what is not present nor having been born, it is cause produce an
by what has perished. possible that what is effect?
included in result and
what relies upon reason
20.14
can occur together. In
cases without birth, and
not relying upon
destruction, it is
possible to recognize
that the inclusive grasp
[of result and reason]
exists everywhere.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 111
Where there is no real Reason can never be When an assemblage If the cause is empty of When there is no
association, how is the the accumulation of does not exist, how can an effect, How can it connection, how can a
effect born by the concrete individual a cause produce an produce an effect? If cause produce fruit?
cause? Or where there things, so it is effect ? When a n the cause is not empty Even when there is
is a real association, impossible for reason to assemblage exists, how of an effect, How can it connection, how can a
how is the effect produce result at all. can a cause produce an produce an effect? cause produce fruit?
20.15 produced by the cause? Even if reason exists effect?
really and manifests
itself in concrete
individual things, it is
impossible for reason to
produce result at all.
If the cause is open to Even if reason keeps the If it is assumed that the A nonempty effect does If a cause is empty of
an effect, how is an balanced state relying cause is empty of an not arise. The nonempty fruit, how can it
effect produced? If the upon result, result is effect, how can it would not cease. This produce fruit? If a
cause is not open to an never produced in the produce an effect? If it nonempty would be The cause is not empty of
effect, how is an effect real world at all. Even if is assumed that the non-ceased and the fruit, how can it
produced? reason does not cause is not empty of an non-arisen. produce fruit?
20.16 maintain the balanced effect, how can it
state being disturbed by produce an effect ?
result, how is it possible
for result to be
produced in the real
world at all?
An effect will not arise Even if it is unbalanced, A non-empty effect will How can the empty Unempty fruit would
by being non-open and it is impossible for not arise; a non-empty arise? How can the not be produced; the
will not cease by being result to manifest itself effect will not cease. empty cease? The unempty would not
non-open. What is not in the real world at all, For, the non-ceased and empty will hence also stop. That unempty is
open will be non-arising and unbalanced non-arisen will also be Be the non-ceased and unstoppable and also
and non-ceasing. conditions will not the non-empty. non-arisen. producible.
maintain themselves in
20.17 the regulated
conditions at all. It is
not always clear for the
self-regulated state to
be recognized, and it is
also probable that
unbalanced situations
will naturally continue
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 112
further.
How will what is open The balanced state does How will the empty For cause and effect to How would empty
arise, how will what is not have any natural arise and how will the be identical Is not [fruit] be produced?
open cease? Surely it tendency to appear, and empty cease? If tenable. For cause and And how would the
follows that what is the balanced state something is empty, it effect to be different Is empty stop? It follows
open is non-ceasing and never has any natural follows that it is non- not tenable. that that empty too is
non-arising. tendency to vanish in ceased and non-arisen. unstoppable and also
the future. The unproducible.
20.18 balanced state never
has any tendency to
vanish in future at all,
and it is much related
with that which does
not have the tendency
to appear newly.
Indeed, an identity of The oneness of reason The identity of cause If cause and effect were It is never possible that
cause and effect does and result never occurs and effect is indeed not identical, Produced and cause and fruit are
not take place. Indeed, at all, And it does not appropriate. The producer would be identical. It is never
a difference between occur also that reason difference between identical. possible that cause and
20.19
cause and effect does and result do not have cause and effect is fruit are other.
not happen. any relation with each indeed not appropriate.
other at all.
In the identity of cause If result and reason are f there were to be Examination of If cause and fruit were
and effect, the one, this suggests that identity of cause and Combination If cause identical, produce and
producer would be one the oneness is a effect, then there and effect were producer would be
with the product. In the combination between would be oneness of different, Cause and identical. If cause and
difference of cause and that which produces producer and the non-cause would be. fruit were other, cause
effect, the cause would and that which is produce. If there were alike. and non-cause would be
be equal to no cause. produced. If result and to be difference be , similar.
20.20 reason are separate, it tween cause and effect,
may be because the then the cause would
reasonable and the be equal to a non-cause.
unreasonable are
combined into one and
are related to each
other.
20.21 What cause will give rise When result is strong as How is it that a cause If an effect bad If fruit existed
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 113
to an effect that truly a combination of will produce an effect entitihood, What could essentially, what would
exists as self-nature? subjective existence which comes to be on have caused it to arise? a cause produce? If
What cause will give rise and concrete fact, it is its own nature? How is it If an effect bad no fruit did not exist
to an effect that does impossible for reason to that a cause will entitihood, What could essentially, what would
not truly exist as self- produce anything at all. produce an effect which have caused it to arise? a cause produce?
nature? When result is strong does not come to be on
because of the its own nature?
combination of
subjective existence
and abstract situations,
it may be impossible for
reason to produce
anything even in the
future.
Causation of what is not When nothing has yet Moreover, the q1usal If something is not If it were not
arising does not take appeared, it is also efficacy· of something producing an effect, It is productive, the cause
place. And in failing to impossible for what is that is not producing is not tenable to attribute itself would be
prove causation, the reasonable to appear at not appropriate. In the causality. If it is not impossible. If the cause
effect will be of what? all. When what is absence of causal tenable to attribute itself were impossible,
20.22 reasonable has not yet efficacy, to what will causality, Then of what whose would the fruit
manifested at all, it is the effect belong? will the effect be? be?
impossible for result to
exist at all anywhere in
the universe.
Since that whole of The world, which is Whatever harmony of If the combination Of If whatever is a
causes and conditions is based upon reason as causes and conditions causes and conditions Is combination of causes
not produced by itself one of the reliable there is, it is not not self-produced, How and conditions does not
or by means of a non- facts, never produces produced by itself or by does it produce an produce itself by itself,
self, how would it soul, in any case, and it another. If so, how can effect? how could it produce
produce an effect? never relies upon soul it produce an effect ? fruit?
20.23 at all. How is it possible
for the world, which has
been produced by the
inclusive grasp, to
produce result in any
case?
The effect is not made What is really produced The effect is not made Therefore, not made by Therefore, there is no
20.24 by the whole, and the as the inclusive grasp is by the harmony, nor is it combination, And not fruit which has been
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 114
effect is not made by different from result, not made by a harmony. without a combination made by combination
what is not the whole. and what has not been Where indeed can there can the effect arise. If [or] made by non-
Where does the whole produced by the be a harmony of there is no effect, combination. If fruit
of conditions exist inclusive grasp is also conditions without a n Where can there be a does not exist, where
without an effect? not result. Now that the effect. combination of can a combination of
inclusive grasp really conditions? conditions exist?
exists as the reliable
fact [of reason], it is
also completely
impossible for us to
neglect the existence of
result anywhere at all.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 115
Chapter 21
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 116
death actually exist tog
What will origination How would it be How can there be How could there be How could rising exist
then be without possible for coexistence occurrence without becoming Without without passing?
dissolution? Indeed, to exist even in a dissolution, foe the destruction? For Things are never not
never does the nominal way without impermanence in impermanence Is never impermanent.
impermanence of the existence of existences is never not absent from entities.
beings not occur. universal existence? It is evident.
21.4 impossible ever to
recognize an individual
concrete thing as being
included in abstract
concepts of
miscellaneous
existences at all.
How will there be How would it be How can occurrence be How could destruction How could rising exist
origination without possible for coexistence evident along with And becoming occur together with passing?
dissolution? Indeed, ever to stop its mutual dissolution? Indeed, simultaneously? Just as Birth does not exist at
death contemporary relationship with simultaneous birth and birth and death Do not the same time as death.
with birth does not universal existence? It is death are similarly not occur simultaneously.
21.5 occur. absolutely impossible evident.
for the birth and death
[of one person] to
simultaneously be
recognized just at the
present moment at all.
21.6 The establishment of It is the real situation of The occurrence of How, when things How can those that are
them either conjoined the world that mutually things, either together cannot Be established not established either
by difference or different things and or separately, is not as existing, With, or mutually together or
without difference does phenomena exist at the evident: If so, how can apart from one another, not mutually together
not occur. How then present moment, and at their establishment be Can they be established be established?
does the establishment the same time when we evident? at all?
of both occur? have begun not to be
conscious of the mutual
relations of things and
phenomena, this is just
the next development.
In such cases of
development, the real
situation does not
become the object of
recognition [by the
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 117
brain or sense
perception], and further
development after this
recognition can never
become the object of
recognition at all.
Origination of decay Coexistence does not Occurrence of that There is no becoming of he finished does not
does not exist, exist really in a concrete which is waning does the disappeared. There rise; the unfinished too
origination of non- place; coexistence does not exist, nor is there is no becoming of the does not rise; the
decay does not exist. not exist really in space. occurrence of that nondisappeared. There finished does not pass;
Dissolution of decay Coexistence cannot be which is not waning. is no destruction of the the unfinished too does
21.7
and dissolution of non- found in an abstract Dissolution of that disappeared. There is not pass.
decay do not exist. area, and universal which is waning does no destruction of the
existence cannot be not exist, nor is there nondisappeared.
found in any abstract dissolution of the not
area at all. waning.
Without a being, When there is no Without an existent, When no entities exist, Rising and passing do
origination and existence, both occurrence as well as There is no becoming or not exist without the
dissolution do not coexistence and dissolution are not destruction. Without existence of things.
occur. Without universal existence can evident. Without becoming and Things do not exist
origination and never be recognized at occurrence as well as destruction, There are without the existence
21.8 dissolution, a being all. When both dissolution, an existent no existent entities. of rising and passing.
does not occur. coexistence and is not evident.
universal existence do
not exist, it is
impossible for existence
itself to be recognized.
Origination and ..[ At the same time] Either occurrence or It is not tenable for the Rising and passing are
dissolution of what is both coexistence and dissolution of the empty To become or to not possible for the
open does not take universal existence empty is not be destroyed. It is not empty; rising, passing
place. Origination and never appear in the appropriate. Either tenable for the are not possible for the
21.9
dissolution of what is unbalanced state. occurrence or nonempty To become or non-empty also.
not open does not dissolution of the non- to be destroyed.
happen. empty is also not
appropriate.
“Origination and Both coexistence and It is not appropriate to It is not tenable That Rising and passing
dissolution are universal existence assume that occurrence destruction and cannot possibly be one;
identical” is not said. never appear as and dissolution are becoming are identical. rising and passing also
21.10
“Origination and oneness. Both identical. It is not It is not tenable that cannot possibly be
dissolution are coexistence and appropriate to assume destruction and other.
different” is not said. universal existence that occurrence and becoming are different.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 118
never appear as two. dissolution are
different.
As origination and Coexistence is just what It may occur to you that If you think you see If you think that you can
disappearance is seen is seen, and so it may be both occurrence and both Destruction and see rising and passing,
by you, so it could exist. that universal existence dissolution are seen. becoming, Then you see rising and passing are
But origination and exists similarly to However, both destruction and seen by delusion.
disappearance is exactly coexistence. occurrence and becoming Through
21.11
so seen out of delusion. Coexistence is just what dissolution are seen impaired vision.
is seen, and so universal only through confusion.
existence has also
departed from the state
of delusion without fail.
A being could not be There is no case that An existent does not An entity does not arise Things are not created
born by a being, a being existence is born from arise from an existent; from an entity. An from things; things are
is not born by a non- existence, and there is neither does an existent entity does not arise not created from
being. A non--being no case that existence is arise from a non- from a nonentity. A nothing; nothing is not
could not be born by a born from existent. A non-existent nonentity does not created from nothing;
21.12 non-being, a non-being nonexistence. does not arise from a arise from a nonentity. nothing is not created
is not born by a being. Nonexistence is not non-existent; neither A nonentity does not from things.
born from does a non-existent arise from an entity.
nonexistence, and arise from an existent
nonexistence is not
born from existence.
A being is not born by In cases of subjective An existent does not An entity does not arise
Things are not created
itself nor born by ideas and in cases of arise from itself, or from from itself. It is not
from themselves, nor
another, nor by both objective perceptions, another or from both arisen from another. It
are they created from
itself and another. It is how is it possible for itself and another. is not arisen from itself
something else; they
21.13
born by what? both subjective ideas Whence can it then and another. How can it
are not created from
and objective arise? be arisen? [both] themselves and
perceptions to be born something else. How
at all? are they created?
He who has agreed to The fact that the For him who is If one accepts the If you assert the
the continuity of eternal and the engrossed in existence, existence of entities, existence of things, the
existence, the view of instantaneous are eternalism or Permanence and the views of eternalism and
permanence and combined into one annihilationism will view of complete annihilationism will
annihilation follows, for produces existence in necessarily follow, for nonexistence follow. follow, because things
21.14
existence would indeed the phenomena before he would assume that it For these entities Must are permanent and
certainly be either us. Because existence is is either permanent or be both permanent and impermanent.
permanent or seen before us as real impermanent. impermanent.
impermanent. existence, there is the
possibility that what is
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 119
essential and what is
not essential can exist
at the same time.
The continuity of rising It is impossible for the [On the contrary,] for If one accepts the If you assert the
and passing away is instantaneous, which is him who is engrossed in existence of entities existence of things,
indeed the continuity of included in the existence, there would Nonexistence and eternalism and
both cause and effect. phenomena before our be neither permanence will not annihilationism will not
eyes, to produce annihilationism nor follow. Cyclic existence be, because the
existence, and it is also eternalism, for, indeed, is the continuous continuity of the rising
impossible for the becoming is the series Becoming and and passing of cause -
eternal to produce of up~ing and ceasing destruction of causes effect is becoming.
21.15
existence. This is of cause and effect. and effects.
because appearance,
disappearance, and
continuity are
absolutely the same as
existence, which is just a
combination of result
and reason.
If the continuity of When appearance, If it is assumed that If cyclic existence is the If the continuity of the
rising and passing away disappearance, and becoming is the series continuous Becoming rising and passing of
is the continuity of continuity are of uprising and ceasing and destruction of cause-effect is
cause and effect, it interpreted as of the cause and effect, causes and effects, becoming, because
follows that only one existence, which then with the repeated Then from the what has passed will
[occurrence] of arising includes result and non-arising of that nonarising of the not be created again, it
and of passing away is reason being as one, which ceases, it will destroyed Follows the will follow that the
the annihilation of Even disintegration, follow that there will. nonexistence of cause. cause is annihilated.
21.16 causality. which can be be annihilation of the
considered on the basis cause.
of the intellect, follows
the idea that
disappearance can
occur only once, and we
can consider the
problem on the basis of
instantaneous reason.
By means of the self- It is not true that The non-existence of If entities exist with If things exist
nature of a real abstract existence is that which possesses entitihood, Then their essentially, it would be
21.17 existent, a non-real included within real existence in terms of nonexistence would unreasonable [for them]
existent does not occur. existence, and it is also self-nature is not make no sense. But at to become nothing. At
At the time of nirvana never true that abstract appropriate. [On the the time of nirvana, the time of nirvana
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 120
there is annihilation of existence is restricted contrary,] at the time of Cyclic existence ceases [they] would be
the uninterrupted by and relies upon freedom, there will be completely, having been annihilated, because
series of births and subjective existence at annihilation as a result pacified. the continuity of
transmigrations on all. When it is balanced, of the appeasement of becoming is totally
account of calmness. even instantaneousness the stream of pacified.
itself can exist as becoming.
continuous existence
departing from an
arrested condition.
A being first occurs In the ultimate state, It is not proper to If the final one has If the end stops, it is
where the last has not the state of being assume that there is ceased, The existence unreasonable for there
ceased [or] a being first completely free, the first coming when the of a first one makes no to be a beginning of
occurs where the last most excellent last has ceased. Nor is it sense. If the final one becoming. When the
has not not ceased. situations are not proper to assume that has not ceased, The end does not stop, it is
21.18 restricted as existence. there is first becoming existence of a first one unreasonable for there
In the ultimate state, when the last has not makes no sense. to be a beginning of
even though there is no ceased: becoming.
suppression, the most
important thing is
restricted as existence.
If the first is born where When self-regulation If the first were to be If when the final one If the beginning is
the last is presently has been realized, that born when the last is was ceasing, Then the created while the end is
ceasing, what is ceasing which is the most ceasing, then that which first was arising, The stopping, the stopping
would be one and what excellent has been born is ceasing would be one one ceasing would be would be one and the
is being born would be into the ultimate and that which is being one. The one arising creating would be
another. situation. The only born would be another. would be another. another.
situation, that is, the
self-regulated situation,
21.19 solely exists, so the fact
is that the self-
regulated situation
exists before our eyes
at the present moment,
and such a situation
exists only as one
moment before and
after.
If not, presently ceasing The state of being self- If it is asserted that the If, absurdly, the one If it is also unreasonable
and presently being regulated and the state ceasing is also the being arising And the one for stopping and
21.20 born occur where those of being born are not born, this would not be ceasing we re the same, creating to be together,
skandhas being born always combined. All proper For, in that. case, Then whoever is dying aren’t the aggregates
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 121
are the same as these things and phenomena whatever that is born in with the aggregates Is that die also those that
dying. are dying as things and relation to the also arising. are created?
phenomena, and at the aggregates, would also
same time among those be dying at the same
things and phenomena time.
all things are being born
as aggregates.
Thus the continuing In the three times (past, Thus, the stream of Since the series of cyclic Likewise, if the
series of births and present, and future), becoming is not proper existence is not evident continuity of becoming
transmigrations is not the restricted situations in the context of the In the three times, If it is is not reasonable at any
reasonable in the three do not always continue three periods of time. not in the three times, of the three times, how
times. How can that as birth or wandering, How can there be a How could there be a can there be a
which does not exist in which seems to be stream of becoming series of cyclic continuity of becoming
the three times be continuing forever. In that does not exist existence? which is non-existent in
[regarded] as a the three times it is not during the three the three times?
21.21 “‘series”? true that those periods of time?
restricted conditions
are continuing and
really exist as birth and
limitless wandering at
all, and the restricted
conditions never
continue as birth and
wandering.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 122
Chapter 22
If the Buddha is clinging When Gautama Buddha, If a Buddha were to be If the Buddha depended If the buddha depends
to skandhas, he does departing from the five dependent upon the on the aggregates, He on the aggregates, he
not exist by self-nature. aggregates, accepted aggregates, he d es not would not exist through does not exist from an
He who does not exist all things and exist in terms of self- an essence. Not existing own-nature. How can
by self-nature, how phenomena as they nature. He who does through an essence, that which does not
22.2 does he exist by other- were, subjective not exist in terms of How could he exist exist from an own-
nature? existence [thoughts self~ nature; how can through otherness- nature exist from an
within the brain] never he exist in terms of essence? other-nature?
existed in the real world other nature?
at all. When subjective
existence never exists
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 123
at all, objective
existence [sense stimuli
from the external
world] can never be
recognized as existing
at all.
He who is dependent To a person who knows He who is dependent Whatever is dependent It is not tenable for
upon other-nature what objective upon other nature on another entity, Its something dependent
occurs as “not self.” And existence is, something would appropriately be selfhood is not on other-nature to be
how will he who is not different from soul without self. Yet, how appropriate. It is not self-existent. How can
self be the Tathagata? really appears clearly. can he who is without tenable that what lacks that which has no self-
And that which is self be a tathagata? a self Could be a existence be tathagata?
different from soul Tathagata.
22.3
exists clearly as a real
entity, so how is it
possible for realization
to be something that is
realized only in the
future?
If self-nature does not When subjective If there exists no self- If there is no essence, If self-nature does not
exist, how would other- existence [that which is nature, how could there How could there be exist, how can there be
nature exist? Without considered by the brain] be other-nature? otherness-essence? the existence of other-
self-nature or other- does not really exist, Without both self- Without possessing nature? What is a
nature, who is he, the how is it possible for nature and other- essence or otherness- Tathagata apart from
Tathagata? objective existence to nature, who is this essence, What is the own-nature and other-
exist at all? When we tathagata? Tathagata? nature?
22.4
have left both
subjective existence
and objective existence,
something that begins
to move is just
realization.
If any Tathagata would When [interpretative If there were to be a If without depending on If there exists a
be not clinging to the ideas such as] the tathagata because of the aggregates There tathagata [who is] not
skandhas, he would now aggregates have not non-grasping on to the were a Tathagata, Then depending on the
22.5 cling and then would be intervened at all, there aggregates, he should now he would be aggregates, he exists in
clinging. is the possibility that still depend upon them depending on them. depending [on them]
realization will occur in the present. As such Therefore he would now and will henceforth
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 124
actually. But when he will be dependent. exist through depend.
realization has been dependence.
emancipated from all
kinds of interventions
too freely, ironically
there is the tendency
for realization to be
disturbed.
Not any Tathagata However if we do not There exists no Inasmuch as there is no If there does not exist a
exists not clinging to have any relation with tathagata independent Dependent upon the tathagata [who is]not
skandhas. How will he the five aggregates, of the aggregates. How aggregates, How could depending on the
who does not exist by there is no possibility can he who does not something that is not aggregates, how does
not clinging be grasped? for realization. When exist dependently be dependent Come to be he grasp [depend on?
22.6 there is no recognition gasped? so? them]?
of the five aggregates,
there is no possibility
for reality to manifest
itself at all.
Nothing is unseized and Without a somewhat There is no sphere of There is no [Since] there is nothing
no one is clinging. Does unmoved attitude, even non-grasping, nor is appropriation. There is to be
the Tathagata somehow the function of there something ~ no appropriator. grasped/dependent on,
not exist without perception does not grasping. Neither is Without appropriation there can be no
clinging? appear at all. When there someone who is How can the re be a grasping/depending.
desire and attachment without grasping. How Tathagata? There is no tathagata at
22.7
are without restriction, can there be a all who is without
it is completely tathagata? grasping/depending.
impossible for
realization to exist at
all.
He who does not exist is It is not true that relying He who, sought for in Having been sought in If having examined in
presently being sought upon the combination the five-fold manner, the five-fold way, What, five ways, how can that
for by means of five real of reality and does not exist in the being neither identical tathagata who does not
and distinct forms of abstraction, realization form of a different nor different, Can be exist as that one or the
22.8 clinging. By what is the really exists. The mental identity, how can that thought to be the other be
Tathagata known? function of grasping tathagata be made Tathagata Through [conventionally]
something and the five known through grasping? understood by
aggregates are just one grasping? grasping/depending?
thing, which is a
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 125
combination of the two.
How is it possible for
reliance upon the
function of sense
perception to make it
possible to get
realization?
Because of this clinging, One who looks at the This grasping is not Whatever grasping That which is
what has self-nature real world just as the found in terms of self- there is Does not exist grasped/depended on
does not occur. What object of sense nature. How can that through essence. And does not exist from its
does not exist by self- perception without which does not exist in when something does own nature. It is
nature, how does that subjective existence terms of self-nature not exist through itself, impossible for that
exist by other nature? cannot recognize come to be in terms of It can never exist which does not exist
anything. Such other-nature.? through otherness- from its own nature to
22.9
subjective existence is essence. exist from another
not a real entity, so it is nature.
impossible for
subjective existence to
really exist at any place
at all.
And thus the one who In this way, the Thus, grasping and Thus grasping and
In that way, what is
clings is clinging to what balanced situation grasper are empty in grasper Together are
grasped/depended on
is everywhere open. produces the true every way. How can an empty in every respect.
and what
How is the open function of sense empty tathagata be How can an empty
grasps/depends are
Tathagata known by perception, and made known by Tathagata Be known
empty in every aspect.
22.10
means of what is open? therefore what is something that is through the empty?
How can an empty
perceived is all of the empty? tathagata be
world. [conventionally]
understood by what is
empty?
I am not saying that What is called the "Empty;'' "non-empty," "Empty" should not be Do not say “empty,” or
“what is open” or “what balanced state is not "both" or "neither" asserted. "Nonempty" “not empty,” or “both,”
is not open” could exist only an expression by these should not be should not be asserted. or “neither:” these are
or “both” or “neither.” the lips, and the declared. It is expressed Neither both nor mentioned for the sake
22.11 They are said only for expression of the only for the. purpose of neither should be of [conventional]
the purpose of unbalanced state can communication. asserted. They are only understanding.
teaching. also exist. The question used nominally.
of whether those two
situations [the balanced
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 126
state and the
unbalanced state] are
originally two facts, or
not two facts, is a
question that should be
concluded intuitively.
Where within fourfold If we assume that both How can the How can the Where can the four such
permanence, something eternal and tetralemma of eternal, tetralemma of as permanence and
impermanence, etc., is something noneternal non-eternal, etc., be in permanent and impermanence exist in
peace? Where within exist, how is it possible the peaceful? · How can impermanent, etc., Be this peaceful one?
fourfold finitude, for the four reliable the tetralemma of true of the peaceful? Where can the four such
infinity, etc., is facts [reason, the finite, infinite, etc., be in as end and no-end [of
happiness? external world, action, the peaceful? the world] exist in this
and reality] to exist in peaceful one?
the very stable state? If
22.12
it is true that both
something that ends
and something
unending exist, it might
be impossible for the
four reliable facts to
ever exist in the very
stable condition.
You are grasped and It is just the Discriminating on the One who grasps the Those who hold the
destroyed by grasping accomplishment of the basis of grasping or the view that the Tathagata dense apprehension,
false imaginings that aim to maintain the grasped, and firmly exists, having seized the “the tathagata exists”
the Tathagata “exists” stable state, and relying insisting that a Buddha, Constructs conceive the thought,
or “does not exist.” He upon it, what really tathagata"exists" or conceptual fabrications “he does not exist in
would be imagined to exists is realization "does not exist," a About one who has nirvana.”
the same as one who is itself. The opinion that person would think achieved nirvana.
deceased. the fact that is called similarly even of one
22.13
realization never really who has ceased.
exists might change
gradually, and the idea
[that realization does
not exist] might change
in future; then it may be
possible for us to
peacefully change the
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 127
idea [that realization
never exists].
In that is open by When subjective When he is empty in Since he is by nature For that one empty of
nature, this thought: existence [which has terms of self-nature, empty, The thought own-nature, it is
“The Buddha exists or been considered by the the thought that the that the Buddha Exists entirely inappropriate
does not exist after brain] is in the balanced Buddha exists or does or does not exist After to think that once the
death” does not occur. state, there is no not exist after death is nirvana is not buddha has nirvana-ed
possibility for any kind not appropriate. appropriate. he either “exists” or
of apprehension to “does not exist.”
occur. [At the same time
when] objective
22.14 existence [which is the
opposite of subjective
existence] departs from
the self-regulated
situation, it is also said
that it is impossible for
a person who has
grasped the Truth to
exist.
Those who imagine the When people who are Those who generate Those who develop Those who make
Buddha, who is beyond expanding the Truth, obsessions with great mental fabrications fixations about Buddha
being described by false which has been gotten regard to the Buddha with regard to the who is beyond fixations
statements, are all already, have some kind who has gone beyond Buddha, Who has gone and without
destroyed by idle fancy. of characteristics it may obsessions and is beyond all fabrications, deterioration -- all those
They do not see the be difficult to change constant, all of them, As a consequence of who are damaged by
22.15
Tathagata. them. People who want impa4ed by obsessions, those cognitive fixations do not see the
to hurt all kinds of do not perceive the fabrications, Fail to see tathagata.
expansion have tathagata. the Tathagata.
difficulty meeting
realization.
What self-nature is the Realization has some Whatever is the self- Whatever is the essence Whatever is the own-
Tathagata, that self- characteristics like nature of the tathagata, of the Tathagata, That is nature of the tathagata,
nature is the world. The subjective existence, that is also the self- the essence of the that is the own-nature
22.16 Tathagata is without and such subjective nature of the universe. world. The Tathagata of this world. The
self-nature and the existence is made by The tathagata is devoid has no essence. The tathagata has no own-
world is without that the world, and by of self-nature. This world is without nature. This world has
self- nature. human societies. universe is also devoid essence. no own-nature.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 128
Realization is never of self-nature.
meager in contents and
it is not coarse, and
something that is not
meager in contents and
not coarse is the world
in which we are living
now, and it is the earth
itself.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 129
Chapter 23
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 130
phenomena that are
considered in the mind
do not exist either in
reality or in unreality, so
it is very difficult to
actually find such
accomplished images of
things and phenomena
within serious pain.
Indeed, whose are these Even if we permit the These defilements, The defilements are These afflictions are
defilements since he is existence of the world indeed, belong to somebody's. But that someone’s. But that
not established? Who of space as a receptacle, someone. Yet, such a one has not been [someone] is not
says, without anyone, it is completely person is not established. established. Without
defilements exist that impossible to permit established. In other Without that possessor, [someone], the
belong to no one? the real existence of words, in the absence of The defilement are afflictions are not
severe pains as the real anyone, these nobody's. anyone’s.
23.4
things and phenomena. defilements seem lo
Even if there were exist without belonging
nothing, or even if to anyone.
something exists, there
is no possibility for
severe pains to exist
anywhere at all.
Having demonstrated The situation that is The defilements are like View the defilements as Like [the self
that one’s own nature is similar to us looking at the view of one's own you view yourself: They apprehended in] the
not five-fold, where are our own body is a real personality. Within the are not in the defiled in view of one’s own body,
the defilements in the example of what is defiled, they are not the fivefold way. View the afflictions do not
afflicted one? Having called pain, so it is not found in the five-fold the defiled as you view exist in five ways in the
demonstrated that true that real entities way. The defiled is like your self: It is not in the afflicted. Like [the self
one’s own nature is not like the five the view of one's own defilements in the apprehended in] the
23.5 five-fold, where is the [aggregates] are personality, for even fivefold way. view of one’s own body,
afflicted one in the included within pain. § It within the defilements the afflicted does not
defilements? is similar to looking at it is not found in the exist in five ways in the
our own body; five-fold way. afflictions.
therefore it is not true
that real entities like
the five aggregates
exist within pain at all.
Errors of purity and The substance of The perversions The pleasant, the If confusion about the
23.6 impurity do not occur subjective existence can regarding the pleasant unpleasant, and the pleasant and
naturally. How are never become the and the unpleasant are errors Do not exist unpleasant does not
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 131
defilements dependent object of recognition, not evident from the through essence. Which exist from its own
on errors of purity and because [subjective standpoint of self- pleasant, unpleasant, nature, what afflictions
impurity? existence is just] the nature. Depending and errors could the can depend on
confusion of favorable upon which perversions defilements depend confusion about the
and unfavorable things. of the pleasant and the upon? pleasant and
It is very clear that pain unpleasant are these unpleasant?
is producing something, defilements?
and the confused
situation of favorable
and undesirable things
has been produced.
Physical form, sound, . Form, sound, taste, Material form, sound, Form, sound, taste, Colour/shape, sound,
taste, touch, smell, and touch, smell, and the taste, touch, smell and touch, Smell, and taste, tactile sensation,
events are imagined as rule of the universe are concepts, these are concepts of things: smell and dharmas:
six substantially existing the six [objects of the discriminated as the six- These six Are thought these six are conceived
23.7 things having desire, sense organs.]. The real fold foundations of lust, of as the foundation of as the basis of desire,
hatred, and delusion. situation of the world hatred, and confusion. Desire, hatred, and hatred and stupidity.
includes strong desire, confusion.
darkness, and illusion
and is always changing.
Physical form, sound, Form, sound, taste, Material form, sound, Form, sound, taste, Colour/shape, sound,
taste, touch, smell, and touch, smell, and the taste, touch smell as touch, Smelł, and taste, tactile sensation,
events are made-up rule of the universe are well as concepts, all concepts of things: smell and dharmas:
imaginary cities in the individually these are comparable to These six Should be these are like
23.8
sky, like dreams and independent. [They are] the city of the seen as only like a city gandharva-cities and
mirages. similar to Gandharva, gandharvas and of the Gandharvas and similar to mirages,
the city without a jail, or resemble mirages and Like a mirage or a dreams.
to a mirage, or to sleep. dreams. dream.
Where will purity or Where is it possible for How can the pleasant How could the Pleasant How can the pleasant
impurity be in these undesirable conditions and the unpleasant and unpleasant arise In and unpleasant occur in
people equal to illusions or desirable conditions come to be in people those that are like an those [things] which are
and like shadows? to exist even in the who are fabrications of illusory person And like like phantoms and
future? Although illusion or who are a reflection? similar to reflections?
demons and human comparable to mirror
23.9 beings live according to images?
social habits, even the
images of sun and moon
reflected on the surface
of water also belong to
circumstances similar to
social habits.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 132
Indeed, we teach that When something We make known that We say that the Something is called
purity is to depend on undesirable is not the unpleasant does not unpleasant Is “pleasant” in
impurity not existing regarded, neither that exist without being dependent upon the dependence on the
and purity depends on which is desirable nor contingent upon the pleasant, Since without unpleasant. Since that
that. Therefore, purity that which is pleasant, and that the depending on the would not exist without
23.10 does not happen. undesirable manifest pleasant, in its turn, is pleasant there is none. relation to the pleasant,
themselves. And in such dependent upon that It follows that the therefore, the pleasant
a situation even that [i.e. the unpleasant]. pleasant is not tenable. is not tenable.
which is beautiful never Therefore, the pleasant
manifests itself at all. [in itself] is not
appropriate.
Indeed, we teach that [At the same time] We make known that We say that the Something is called
impurity is to depend when that which is the pleasant does not pleasant Is dependent “pleasant” in
on purity not existing undesirable seems to be exist without being upon the unpleasant. dependence on the
and impurity depends clear, it will not be contingent upon the Without the unpleasant unpleasant. Since that
on that. Therefore, necessary [for such a unpleasant, and that there wouldn't be any. It would not exist without
23.11 impurity does not occur. fact] to become clear the unpleasant, in its follows that the relation to the pleasant,
again at all. turn, is dependent upon unpleasant is not therefore, the pleasant
that [i.e., the pleasant]. tenable. is not tenable.
Therefore, the
unpleasant [in itself] is
not evident.
Where purity is present, Without noticing when When the pleasant is Where there is no Something is called
from where will passion we are in a preferable not evident, whence can pleasant, How can there “unpleasant” in
arise? Where impurity is condition, it is there be lust? When the be desire? Where there dependence on the
not present, from impossible to find unpleasant is not is no unpleasant, How pleasant. Since that
where will hatred arise? strong passion in any evident, whence can can there be anger? would not exist without
place at all. Even when there be hatred? relation to the
23.12
we are in a very unpleasant, therefore,
undesirable condition, if the unpleasant is not
we do not know this tenable.
fact, it may be
impossible for hatred to
occur in any place at all.
If the error “there is The idea that the If there were to be If to grasp onto the If the pleasant does not
permanence in eternal is included grasping on to the view, view '"The exist, how can desire
impermanence” is so within the changeable "What is impermanent impermanent is exist? If the unpleasant
23.13 seized, impermanence may be incoherent. The is permanent," then permanent" were an does not exist, how can
does not occur. Where idea that it is impossible there is perversion. The error, Since in hatred exist?
is error seized in what is to find anything impermanent is not emptiness there is
open? changeable within the evident in the context nothing impermanent,
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 133
balanced state is never of the empty. How can How could that
wrong. The idea that there be grasping or grasping be an error?
something eternal is perversion?
included within that
which is changeable is
not logical, and so it is
not true.
If the error “there is If we can maintain a If grasping on to the If to grasp onto the If such an apprehension
permanence in state of relaxation view, "What is view '"The as “the impermanent is
impermanence” is so toward the idea that impermanent is impermanent is permanent” is confused,
seized, “impermanence” nothing is ever eternal, permanent," is permanent'' were an since impermanence
is also grasped. What is it is completely perversion, how is it error, Why isn 't does not exist in the
23.14
without error in what is impossible to hold a that even the grasping grasping on to the view empty, how can such an
open? confused idea even in after the view, "What is 65 "In emptiness there apprehension be
the balanced state. empty is impermanent," is nothing confused?
does not constitute a impermanent" an error?
perversion?
What is grasped by the When we think about That through which That by means of which [The means] by which
grasper and whoever is things and phenomena, there is grasping, there is grasping, and one apprehends, the
grasped by means of the main action is i whatever grasping the grasping, And the apprehension [itself],
grasping are all calmed. method of thinking there is, the grasper as grasper, and all that is the apprehender and
Therefore grasping itself, and the method well as that which is grasped: All are being the apprehended: all
does not occur. of thinking itself has grasped all these are relieved. It follows that are completely pacified,
begun to become the appeased. Therefore, its there is no grasping. therefore there is no
23.15 object of thinking. grasping is evident. apprehending.
Because the real
situation is that
everything is
completely serene, it is
not so easy to know the
method of
consideration itself. }
And where grasping is Even when it is unclear When grasping; wrongly If there is no grasping, If there is neither
present, either rightly how to consider the or rightly, is not Whether erroneous or confused nor right
or wrongly, whose error thinking method toward evident, for whom otherwise, Who will apprehension, who is
would it be, whose non- things and phenomena, would there be come to be in error? confused and who is not
23.16 error would it be? there can be a perversion and for Who will have no error? confused?
distinction between whom would there be
whether the direction is non-perversion?
opposite or the same.
Where is it possible for
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 134
the deluded thinking
method to exist? When
is it possible for the
nondeluded thinking
method to exist?
The errors of an erring If the matter of the Perversions do not Error does not develop Confusions do not occur
one do not develop. The methods of thinking is occur to one who is In one who is in error. for those who are
errors of a non-erring not solved, deluded already subjected to Error does not develop [already] confused;
one also do not methods of thinking will perversion. Perversions In one who is not in confusions do not occur
develop. be maintained. If the do not occur to one who error. for those who are not
23.17
matter of nondeluded has not been subjected [yet] confused;
methods of thinking is to perversions.
not solved, deluded
methods of thinking will
be maintained.
The errors of what is If we do not wish to Perversions do not Error does not develop confusions do not occur
presently erring do not dissolve the deluded occur to one who is In one in whom error is for those who are being
develop. Consider for ideas, these deluded being subjected to arising. In whom does confused. For whom do
yourself whose errors ideas may be perversions. Reflect on error develop? Examine confusions occur?
come about. maintained. If we your own! To whom will this on your own ! Examine this by
reflect upon our own the perversions occur? yourself!
23.18
situation even a little,
how is it possible for
deluded methods of
thinking to be
maintained?
How will whatever is How is it possible for How could there be If error is not arisen, If confusions are not
non-arising be called things and phenomena non-arisen perversions? How could it come to born, how can they
errors? Where error is that have not yet been When perversions are exist? If error has not exist? If confusions are
unborn, where has error born to continue not born, whence can arisen, How could one not born, where can
gone? existing in the world there be a person who be in error? there be someone who
further, even nominally? is subjected to has confusion?
23.19
If deluded ideas have perversions?
not yet been born, how
is it possible for
deluded ideas to depart
actually?
A being is “not born The subjective has not An existent does not Since an entity does not Things are not born
23.20 from itself, not born been born as existence, arise from itself, nor arise from itself, Nor from themselves, not
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 135
from another, nor from and the objective has does it arise from from another, Nor from born from others. If
both itself and not been born at all. another, nor both itself another and from itself, they are also not from
another.” Where has Both the subjective and and other. If so, whence How could one be in self and others, where
error gone? the objective do not can there be a person error. can there be someone
exist anywhere, and so who is subject to who has confusion?
where is it possible for perversions?
deluded thinking to
depart at all?
If the self, purity, When the soul, natural If either the self, the If the self and the pure, If self and purity and
permanence, and brightness, or comfort pleasant, the The permanent and the permanence and
happiness occur, the is recognized, Soul, permanent, or the blissful existed, The happiness were
self, purity, natural brightness, or happy is evident, then self, the pure, the existent, self and purity
permanence, and comfort is never a neither the self, the permanent, And the and permanence and
23.21
happiness are not deluded idea at all. pleasant, the blissful would not be happiness would not be
errors. permanent, nor the deceptive. confusions.
happy constitutes a
perversion.
If the self, purity, When it is recognized, If neither the self, the If the self and the pure, If self and purity and
permanence, and the soul is pure and that pleasant, the The permanent and the permanence and
happiness do not occur, which is innate is permanent, nor the blissful did not exist, happiness were non-
neither the non-self, brilliant. [The seriously happy is not evident, The nonself, the impure, existent, selflessness,
impurity, painful facts that] the then neither the non- the permanent, And impurity,
23.22
impermanence, or soul is impure and that self, the unpleasant, the suffering would not impermanence and
suffering occur. which is innate is never impermanent, nor the exist. anguish would not exist.
brilliant can never be suffering would also be
recognized at all. evident.
Thus from the cessation When ignorance is not Thus, with the cessation Thus, through the Thus by stopping
of errors, ignorance is recognized and of perversions, cessation of error confusion, ignorance
stopped. Where [ignorance] has been ignorance ceases. When ignorance ceases. When will stop. If ignorance is
ignorance has ceased, concealed, the deluded ignorance has ceased, ignorance ceases The stopped, impulsive acts
disposition, etc., is thinking method has the dispositions, etc. compounded etc. will stop.
stopped. manifested itself come to cease. phenomena, etc„ cease.
23.23
already here and now.
[Instances of]
ignorance, destruction,
and everything other
than real action can be
destroyed.
23.24 If any beings are defiled If the world relies upon If, indeed, certain If someone's If the afflictions of
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 136
by their own nature, subjective existence, defilements of defilements Existed some existed by their
whose (defilements] are even our pain is also someone have come to through his essence, own nature, how could
they? How would they some kind of existence, be on the basis of self- How could they be they be let go of? Who
be called abandoned? and it seems that the nature, how could they relinquished? Who can let go of what exists
Who will abandon self- universe, as a kind of be relinquished? Who could relinquish the by nature?
nature? receptacle, might exist ever could relinquish existent?
somewhere. Even if it is self-nature?
only nominally, it is not
true that such a
situation will be
promoted, or that
subjective existence will
be promoted further
even in the future.
If not any beings are When worlds that are If, indeed, certain If someone's If the afflictions of
defiled by their own different from this defilements of defilements Did not some did not exist by
nature, whose world are thought of, it someone have not come exist through his their own nature, how
[defilements] are they? may be possible that to be on the basis of essence, How could could they be let go of?
How would they be pain can exist, and the self-nature, how could they be relinquished? Who can let go of what
called abandoned? Who world that is similar to a they be relinquished? Who could relinquish does not exist?
will abandon what does receptacle seems to Who ever could the nonexistent?
23.25 not really exist? exist somewhere really. relinquish non-
However, even it is only existence? '
nominally, it is
impossible for such
strange ideas to be
promoted further, or
for the unreal world to
be promoted further.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 137
Chapter 24
Knowledge, The content of our In the absence of the f the Four Noble Truths “Since the four "If the Four Noble
abandonment, practice, recognition, four noble truths, do not exist, Then ennobling truths would Truths did not exist,
and realization do not abandonment, and the understanding, knowledge, not exist, then true
take place by the non- sense functions that are relinquishing, abandonment, understanding, letting knowledge,
existence of the four the basis of sense cultivation, and Meditation and go, cultivating and renunciation of the
24.2 noble truths. perceptions, These realization will not be manifestation Will be realizing would no world, spiritual
could never manifest appropriate. completely impossible. longer be valid. progress, and
themselves if not for enlightenment
the existence of the would be impossible.
four supreme truths.
With that non- If we deny the supreme In the absence of this If these things do not “Since they would not "If knowledge,
existence, the four truths, it is impossible [fourfold activity}, the exist, The four fruits will exist, the four fruits renunciation,
noble fruits do not for us to recognize the four noble fruits would not arise. Without the would also not exist. If spiritual progress,
occur. Where the fruit is four supreme results. not be evident. In the four fruits, there will be the fruits did not exist, and enlightenment
24.3 non-existent, the stage When there is no result, absence of the fruits, no attainers of the there could be no did not exist, then
in which the fruits are it is impossible for us to neither those who· have fruits. Nor will there be abiding in the fruits. the four fruits
enjoyed and those who maintain the stability of attained the fruits nor the faithful. Experiencing them [stages of
have arrived at the goal result, and so it is those who have reached would also not exist. advancement along
do not exist. impossible to really the way [to such the Noble Eightfold
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 138
arrive at the result. attainment] exist. Path] 2 would not
exist; and if the fruits
did not exist, then
there would be no
attaining of the
fruits and thus no
advancement toward
Nirvana.
If the above eight kinds If the Buddhist Order If the eight types of If so, the spiritual 4. “If those eight beings "If those eight things
of persons or human does not really exist, individuals do not exist, community will not did not exist, the [mentioned in verses
beings do not exist, the the eight kinds of there will be no exist. N or will the eight Community would not 2 and 3] did not exist,
Buddhist community Buddhists can never congregation. From the kin ds of person. If the exist. Since there would then there could be
does not exist. From the really exist. If we do not non-existence of the Four Noble Truths do be no ennobling truths, no Buddhist
24.4 non-existence of the get rid of the idea that noble truths, the true not exist, There will be the sublime Dharma community (Sangha);
Noble Truths, the true there is nothing in the doctrine would also not no true Dharma. could also not exist. and without the Four
Teaching does not supreme truth, even the be evident. Noble Truths [verse
occur. real universe can never 1], there could be no
be recognized at all. true teaching
(Dharma).
Where the Teaching and If it is true that the When the doctrine and If there is no doctrine “If the Community and "If the Sangha and
the Buddhist universe is nothing, the congregation are and spiritual the Dharma did not the Dharma did not
community do not exist, then such a situation non-existent, how can community, How can exist, how could Buddha exist, then how could
how will the Buddha exists really in the there be an enlightened there be a Buddha? If exist? When you talk of the Buddha exist?
exist? Thus speaking, Buddhist Order, so how one? emptiness is conceived emptiness, the three The [Madhyamaka]
the three jewels are is it possible for the in this way, The three Jewels are maligned. doctrine of
denied by you. people who get the jewels are contradicted. emptiness destroys
Truth to exist at all, the Three Jewels [of
24.5
even in the future? Even Buddhism – the
though the three Buddha, the Dharma,
supreme values are and the Sangha].
precious, you [who do
not believe in
Buddhism] refuse even
to talk about them.
Openness, good or bad The balanced state Speaking in this manner Hence you assert that “The existence of "Thus, the doctrine
results, the Teaching, (Siinyata), the secular about emptiness, you there are no real fruits. actions and fruits, what of emptiness
and all worldly everyday world, that which is contradict the three And no Dharma. The is not Dharma and what negates the
24.6 activities are denied by against the rule of the jewels, as well as the Dharma itself And the is Dharma, the existence of actions,
you. universe, and even the reality of the fruits, conventional truth Will conventions of the of the four fruits, of
rule of the universe both good and bad, and be contradicted. world: all these too are the Dharma, and also
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 139
itself, And furthermore, all such worldly maligned.” of the things taken
all secular work, and convention$. for granted in the
improper conduct—you ordinary and
who do not believe in everyday thought of
Buddhism refuse even the unenlightened."
to talk of them.
We reply that here you In such a situation, We say that you do not We say that this An explanation for that: Your understanding
have not experienced although usual comprehend the understanding of yours since you do not of our teaching on
the purpose in conversations are done purpose of emptiness. Of emptiness and the understand the need emptiness is
openness, and thus the in a stable condition, As such, you are purpose of emptiness for emptiness, defective and, by
use of openness is you do not want to tormented by And of the significance emptiness, and the failing to understand
severed from openness know the reason why emptiness and the of emptiness is point of emptiness, it, you are in danger
by you. those conversations are meaning of emptiness. incorrect. As a therefore in that way of losing the truth,
24.7
done so peacefully. You consequence you are you malign. which will cause you
are completely harmed by it. suffering.
overwhelmed by the
balanced situation
itself, and by the actual
importance of the
balanced state.
The instruction of the ..T he situation in which The teaching of the The Buddha's teaching The Dharma taught by n the Dharma taught
teachings of the we have experienced doctrine by the of the Dharma Is based Buddhas perfectly reliesby the buddhas,
buddhas are based on sufficiently the two Buddhas is based upon on two truths: A truth on two truths: the there is a distinction
two truths: the truth ofTruths is the teaching of two truths: truth of worldly convention ambiguous truths of the between two levels
common sense the rule of the universe relating to worldly And an uItimate truth. world and the truths of of truth: (1) the
conventions about the by the teachers who convention and truth in the sublime meaning. conventional and
24.8
world and truth in the have gotten the Truth. terms of ultimate fruit. confused "truth" of
higher sense of the The true guidance in the ordinary
word. world is just the Truth, consciousness and
and that is just the (2) the "true truth"
Truth in the world of revealed to
action. superconsciousness.
Those who do not Those who cannot Those who do not Those who do not Those who do not If you don't
understand the experience really that understand the understand The understand the division understand the two-
distinction between the there are two kinds of distinction between distinction drawn into two truths, cannot truth distinction,
24.9 two truths do not Truth, which are these two truths do not between these two understand the then you cannot
understand the dimensionally different understand the truths Do not profound reality of the understand the
profound reality in the but which exist profound truth understand The Buddha’s teaching. profound teaching of
teaching of the Buddha. together, similarly to embodied in the Buddha's profound the Buddha.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 140
[inhalation and Buddha's message. truth.
exhalation in]
breathing.-.are criticized
by Gautama Buddha as
those who cannot grasp
reality as something
profound.
Higher truth is not When action is Without relying upon Without a foundation in Without relying on Understanding
taught independently performed in a hopeless convention, the the conventional truth, conventions, the conventional "truth"
of common practice. condition, it is difficult ultimate fruit is not The significance of the sublime meaning is a prerequisite to
Liberation is not to notice the world of taught. Without ultimate cannot be cannot be taught. grasping ultimate
24.10 accomplished by the action. When the world understanding the taught. Without Without understanding truth; and without an
unattainable higher of action has not yet ultimate fruit, freedom understanding the the sublime meaning, understanding of
truth. arrived, the solitary and is not attained. significance of the one will not attain ultimate truth, you
serene state does not ultimate, Liberation is nirvana. cannot attain
yet occur. not achieved. Nirvana.
Openness wrongly When wrong ideas are A wrongly perceived By a misperception of If their view of By failing to
conceived destroys the denied, the balanced emptiness ruins a emptiness A person of emptiness is wrong, understand
dimly witted. It is like a state does not seem to person of meager little intelligence is those of little emptiness, those of
snake grasped by the be special, and it seems intelligence. It is like a destroyed. Like a snake intelligence will be hurt. little intelligence can
head or a garbled to be very common. In snake that is wrongly incorrectly seized Or Like handling a snake in be destroyed, like
incantation. such a situation, that grasped or knowledge like a spell incorrectly the wrong way, or someone grabbing a
24.11
which approaches us that is wrongly cast. casting a spell in the snake by the head or
creeping [wickedly] is cultivated. wrong way. casting a spell
wrong judgment, and it improperly.
is also wrong
preparation.
And hence the Sage’s In such a situation we Thus, the Sage's (the For that reason - that Therefore, knowing Thus, realizing how
thought was turned should express Buddha's) thought the Dharma is Deep and how difficult it is for the few are capable of
against causing the everything positively, recoiled from teaching difficult to understand weak to understand the learning the deep
Truth to be taught. The and such teachings the doctrine having and to learn - The depths of this Dharma, truths of the
purpose of the Teaching were taught by reflected upon the Buddha's mind the heart of the Muni Dharma, the Buddha
24.12 is difficult to fathom for Gautama Buddha. [But difficulty of despaired of Being able strongly turned away was reluctant to
the lazy. in my case] my idea understanding the to teach it. from teaching the teach it [to the
about the universe has doctrine by people of Dharma. many].
become firm already as meager intelligence.
my own personal
interpretation, so that
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 141
which is vague and
difficult to be clarified is
maintained in its
vagueness.
But what objection to The tendency to make Furthermore, if you You have presented Since [those] erroneous Your attempted
openness is made by our mind cautious is were generate any fallacious refutations consequences do not refutation of our
the twelve-fold causal included in the balanced obsession with regard That are no' relevant to apply to emptiness, teaching on
chain of becoming? The state, and such to emptiness, the emptiness. Your whatever rejections you emptiness is off-
condemnation is not cautiousness makes us accompanying error is confusion about make of emptiness do target. Your
ours. It does not apply cautious toward not ours. That emptiness Does not be not apply to me. criticisms to not
in what is open. miscellaneous [obsession] is not long to me. apply. Our
24.13
existences. An attitude appropriate in the_ understanding of
of worry about censure context of the empty. emptiness is quite
is not adequate for us, different from yours.
and such an attitude can
never manifest itself in
the balanced state at
all.
Because openness When all things and Everything is pertinent For him to whom Those for whom A correct
works, therefore phenomena are for whom emptiness is emptiness is clear, emptiness is possible, understanding of
everything works. If governed by reality, proper: Everything is Everything be comes for them everything is emptiness makes
openness does not even the solitary serene not pertinent for whom clear. For bim to whom possible. Those for everything clear. For
work, then everything state is also governed the empty is not proper. emptiness is not clear, whom emptiness is not those with a
24.14 does not work. by reality. When every Nothing becomes clear. possible, for them defective
thing is not governed by everything is not understanding of
reality, the solitary and possible. emptiness, nothing
serene state is not works out.
governed by reality.
You have projected your You [who do not believe You, attributing your When you foist on us All You are transferring You are attributing
errors on us. You are in Buddhism] are just own errors to us, are of your errors You are your own mistakes onto your own
like one who mounts a producing vices, [such like one who has like a man who has me. This is like misunderstandings
horse forgetting the as] the personal soul, or mounted his horse and mounted his horse And mounting a horse but to us. That's like
saddle. the objective Soul, and confused about it. has forgotten that very forgetting about the someone who
24.15 you are producing that horse. horse itself. mounts a horse and
which you can plead are then forgets that he
the things and is mounted.
phenomena of the
earth. You are still
continuing a
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 142
thoughtless attitude,
like riding a horse as if
you think that you are
sitting on a dog.
If you consider that the If you have departed If you perceive the If you perceive the If you view all things as If you view all
existence of beings is from subjective existence of the existence of all things In existing from their own existing things as
from self-nature, you existence you will find existents in terms of terms of their essence, nature, then you would having essences,
see beings existing reality in various self-nature, then you Then this perception of view all things as not then you must view
without cause or existences. You will look will also perceive these all things Will be having causes and all things as having
24.16 conditions. precisely upon the existents as n on causal without the perception conditions. no causes and no
situation of reality, conditions. of causes and conditions.
which actually exists as conditions.
various existences, as
just the true situation.
You deny effect, cause, Relying just upon doing You will also contradict Effects and causes And Cause and effect itself, [If essentialism is
agent, action, and real action, we just [the notions of] effect, agent and action And agents, tools and acts, true,] then there can
activity as well as realize the cause of cause , agent, conditions and arising production and be no causes, no
arising, cessation, and action, and both the performance of action, and ceasing And effects cessation, the effects effects, no agents,
the fruit [of action}. doing of an act and the activity, arising, ceasing, will be rendered too would be no actions, no
cause of action produce as well as fruit. impossible. undermined. conditions, no
the real act itself. But arising, no cessation,
24.17 you [who do not believe and no consequences
in Buddhism] of action.
completely refuse the
phenomena in front of
your eyes—self-
regulation, result, and
so forth.
What is interdependent I am teaching you that We state that whatever Whatever is Whatever is Whatever emerges
origination, that is such very clear i s dependent arising, dependently co-arisen contingently related, out of the process of
called openness by us. It phenomena produce that is emptiness. That That is explained to be that is explained as interdependent
[openness] makes use the various balanced is dependent upon emptiness. That, being a emptiness. That is arising, we call
of convention and is the states and various convention . That itself dependent designation, contingently emptiness. Speaking
24.18
practice of the middle reality. Such is the middle path. Is itself the middle way. configured; it is the of interdependent
way. information from reality central path. arising as emptiness
is the function of our is a standard practice
sense perception, and of those who follow
what is perceived is just the middle way
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 143
the Middle Way. (Madhyamaka).
Not any event not When we are looking at A thing that is not Something that is not Because there are no Since there are no
interdependently the total phenomena dependently arisen is dependently arisen, things at all, which are things that are not
originated occurs, that manifest in front of not evident. For that Such a thing does not not contingently interdependently
Indeed, not any event us clearly on the basis reason, a thing that is exist. Therefore a emergent, therefore, originated, it follows
that is not open occurs. of doubt, it is absolutely non-empty is indeed not nonempty thing Does there are no things at that there are no
impossible for us to evident. not exist. all, which are not things that are not
recognize the universe empty. empty [of essence].
at all. Just because of
24.19 such complicated
conditions, it is difficult
for us to find the
balanced state, and so
there is no possibility
for the rule of the
universe to be
recognized at all.
If all this is not open, When unbalanced If all this is non-empty, If all this were If all were not empty, If all things were not
arising and dissolution situations pervade there exists no uprising nonempty, as in your nothing could come empty [of essence],
do not exist. For you, throughout the whole and ceasing. These view, There would be no about or perish. It then (contrary to
the non-existence of world, it is completely imply the non-existence arising and ceasing. would follow for you your view) nothing
the four noble truths impossible for any of the four noble truths. Then the Four Noble that the four ennobling could arise or
follows. creations to really exist Truths Would become truths could not exist. dissolve. It is actually
in their original state, nonexistent. your view that rules
and even the real out the existence of
24.20 existence of death can the Four Noble
never be recognized at Truths!
all. But [to believe in]
the idea that the four
supreme truths do not
really exist is [to be]
much too attached to
one’s own opinion.
How will there be When it is difficult for How can there be If it is not dependently If things were not If all things were not
suffering that is not us to look at only the suffering that is not arisen, How could contingently emergent, interdependently
24.21 interdependently total phenomena, how dependently arisen? suffering come to be? how could anguish originated, then
originated? Suffering is is it possible for what is Suffering has, indeed Suffering has been exist? Impermanent there could be no
said to be impermanent. called pain to exist even been described as taught to be things are taught to be suffering. Suffering
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 144
Indeed, it does not in the future? Because impermanent. As such, impermanent, And so anguish; in their very is impermanent and
occur in what is that which is wrong it is not evident in terms cannot come from its own nature they do not cannot exist in
imagined to have self- among [what we think of self-nature. own essence. exist. something that has a
nature. of as] facts is discussed self-nature
wrongly as pain, it is [substantial
impossible for us to essence].
recognize pain as
something different
from the facts that are
discussed, and it is
impossible for us to
recognize the true fact
of our subjective ideas.
Again, why will what is Subjective existence How can that which is If something comes If it did exist from its Something with a
presently existing as a exists already in the evident in terms of self- from its own essence, own nature, why would self-nature cannot
consequence of self- mind as what has been nature rise again? How could it ever be it have an origin? originate. Therefore,
nature rise again? recognized, so it is Therefore, for one who arisen? It follows that if Therefore, for those if you deny
Therefore, from the impossible for contradicts emptiness, one denies emptiness who undermine emptiness, there can
denial of openness, something to appear there exists no The re can be no arising emptiness, it can have be no arising.
there is the non- again even in the [conception of] arising. (of suffering). no origin.
24.22
existence of arising. future. In such a
situation the
aggregates do not exist
really, and even the
balanced state is erased
completely.
The cessation of Self-regulation can The cessation of If suffering had an If anguish existed by its Something with a
suffering existing by never be found by suffering that exists in essence, Its cessation own nature, there could self-nature cannot
means of self-nature relying upon ideas that terms of self-nature is would not exist. So if an be no cessation. originate. Therefore,
does not occur. have been produced in not evident. You essence is posited, One Because its own nature if you deny
Cessation by the mind, which is just contradict cessation by denies cessation. would be totally emptiness, there can
contradictions in self- real suffering. The adhering to a notion of present, cessation too be no arising.
24.23 nature is denied by you. subjective idea self-nature. would be undermined.
produces various kinds
of self-contradictions,
therefore you [who do
not believe in
Buddhism] strongly
deny [the value of] self-
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 145
regulation.
In what is conceived to If our subjective When self-nature If the path had an If the path existed by If the Noble
be existing by self- thoughts seem to be exists, the cultivation of essence, CuItivation its own nature, Eightfold Path had a
nature, practice of the real, the real existence the path is not would not be cultivation would not be self-nature, then it
path does not take of morals will not appropriate. And if the appropriate. If this path appropriate. If the path could not be
place. But were this manifest. When morals path were to be is indeed cuItivated, It is to be cultivated, your followed. Since the
24.24
path caused to exist by exist really here and cultivated, then no self- cannot have an essence. own nature cannot Path is followed, it
you, what is imagined to now, the concrete facts nature associated with exist. cannot have a self-
be self- nature does not can never be recognized it [i.e., the path] would nature.
occur. as our thoughts. be evident.
If suffering, arising, and When pain is seen as a When suffering as well If suffering, arising, and When anguish, origins If suffering, arising,
cessation does not disorderly accumulation as its arising and Ceasing are and cessation cannot and cessation did not
occur, which path will of things and ceasing are not evident, nonexistent, By what exist, what ceasing of exist, then there
result in the cessation phenomena, it is through the cessation path could one seek To anguish could one seek could be no path
of suffering? impossible for self- of suffering where will obtain the cessation of to attain by the path? leading to the
regulation to be the path lead to? suffering? cessation of
24.25 recognized at all. When suffering.
morality does not have
any relation with pain or
self-regulation, morality
can never be grasped as
a concrete entity at all.
Practice in the intuitive When we give up As in the case of In the same way, the In the same way, your For the same reason,
24.27 perception of letting go utilizing our intuitive understanding, this [i.e., activities of letting go, realizing, renunciation,
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 146
and thus possession of ability, what exists in the explanation in Relinquishing, realizing, cultivating and the four realization, following
a thesis and also the the world are just the terms of self-nature] is and meditating And the fruits too are as the Path, and the
four noble fruits do not things and phenomena not proper in relation to four fruits Would not be impossible as four fruits [stages of
occur for you. in front of us. The four the activities of possible. understanding. attainment] would
kinds of practical relinquishing, realizing also be impossible.
processes and their as well as cultivating.
effects are never the And so would the four
same as simple fruits be [improper].
knowledge.
Again, how is which fruit Relying upon subjective How could it be possible For an essentialist, How can any fruits, For the same reason,
attained by means of ideas, what is difficult for a person, who Since the fruits through which totally hold their renunciation,
self-nature? Self-nature to grasp is just result, so upholds a theory of self- their essence Are own nature and by their realization, following
would be able to what is result after all? nature, to realize a fruit already unrealized, In w own nature are the Path, and the
encompass and Something that has not that has already been hat way could one unattained, be four fruits [stages of
completely grasp it. been grasped [by our realized through self- attain them? attained? attainment] would
24.28
intellectual ability] nature? also be impossible.
seems to be result, and
so result may be
something difficult to
grasp.
Where the fruits do not If there were no real In the absence of the Without the fruits, If the fruits did not If the four fruits did
exist, the stage in whichresult that exists, it fruits, there are neither there are no attainers exist, there could be no not exist, then they
the fruits are enjoyed would also be those who have of the fruits, Or abiding in the fruits. could not be attained
and those who have impossible for the four attained the fruits nor enterers. From this it Experiencing them or experienced.
arrived at a goal do not kinds of progressive those who have reached follows that The eight would also not exist. If Without the fruits,
exist. If the eight kindsprocesses recognized by the way [to such kinds of persons do not those eight beings did and without
of persons or human Hinayana Buddhism to attainment]. If the eight exist. If these don't not exist, the attainers and
24.29 beings do not exist, the really exist at all. If the types of individuals do exist, there is no Community would not experiencers thereof,
Buddhist community Buddhist Sangha did not exists, there will be spiritual community. exist. there could be no
does not exist. not exist, then it would no congregation. Sangha (Buddhist
be completely community).
impossible for eight
kinds of members of
the Sangha to really
exist.
From the non-existence Without putting aside from the non-existence From the nonexistence Since there would be no Without the Four
of the noble truths, the the idea that there is no of the noble truths, the of the Noble Truths ennobling truths, the Noble Truths, there
24.30 true Teaching does not method to research the true doctrine would Would follow the sublime Dharma could would be no Dharma.
occur. Where the Truth, it is completely also not be evident. In nonexistence of the also not exist. If the If the Sangha and the
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 147
Teaching and the impossible for us to the absence of the true doctrine. If there is Community and the Dharma did not exist,
Buddhist community do look at the real universe doctrine and the no doctrine and no Dharma did not exist, then how could the
not exist, how will the at all. If the rule of the congregation, how can spiritual community, how could Buddha Buddha exist?
Buddha exist? universe were not real, there be ari enlightened How could a Buddha exist?
and the Buddhist one? arise?
Organization were not
real, how could it be
possible for a person
who has gotten the
Truth to really exist
even in the future?
It follows for you that As long as perfect Your [conception of the) For you, it would folio It would also follow that The view that you
the Buddha is wisdom is not enlightened one implies w that a Buddha Arises your Buddha does not [the critic of
independent of sufficiently clear, even an independent independent of depend on awakening. Madhyamaka] have
enlightenment. And it one who is thought of enlightenment. Also, enlightenment. And for It would also follow that expounded implies
follows for you that as a person who arrived your [conception of] you, enlightenment your awakening does that the Buddha
enlightenment is at the Truth seems to enlightenment implies would arise not depend on Buddha. arises independently
independent of the be strongly attached to an independent Independent of a of enlightenment
24.31 Buddha. his thoughts. As long as ·enlightened one. Buddha. and also that
it is not clear what kind enlightenment arises
of person one who has independently of the
grasped the Truth is, Buddha.
the Truth, which you
conceive of, seems to be
too strongly attached.
Whoever is not a Because of the bad Whosoever is by self- For you, one who For you, someone who For you, someone
buddha by means of effect of subjective nature un-enlightened, through his essence by his very nature is not who by nature [i.e.,
self-nature, he is ideas, people who are even though he were to Was unenlightened, . Buddha could not attain by essence] is not
striving after not so excellent in contend with Even by practicing the awakening however enlightened can
enlightenment. For you, consideration are much enlightenment, would path to enlightenment much he strove in the never attain
he will not attain too busy thinking of not attain Could not achieve practice of awakening enlightenment, no
24.32 enlightenment in the miscellaneous enlightenment through enlightenment. for the sake of matter how
practices of problems. When the a career off a awakening. diligently he might
bodhisattvas. practice of Buddhism is Bodhisattva. strive to follow the
not practical, it may be [Noble Eightfold]
very rare for them to Path.
meet reality actually.
24.33 Not anyone at all will do Both the rule of the No one will, indeed, do Moreover, one could No one would ever do If your view were
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 148
good or bad deeds. universe and that which good or bad. What never perform Right or what is Dharma and correct,] then no one
Indeed, self-nature is is against the rule can could the non-empty wrong actions. If this what is not Dharma. could ever do either
not made by what is to never be produced by do? For, self-nature were all nonempty what What can that which is right or wrong as
be made of what is not intentional effort. does not perform. could one do? That with not empty do? Inherent defined in the
open. Action that lacks the an essence cannot be nature is inactive. Dharma. What can
balanced state can produced. that which is not
never exist in the world empty of essence
at all because subjective do? Essence is
existence [which is unchanging and thus
thought in the brain] inactive.
can never be action
itself at all.
Indeed, for you the fruit When what follows the As for you, the fruit For you, from neither Even without Dharma Since, for you, the
occurs without good rule of the universe and would be evident even right nor wrong actions and not-Dharma, you four fruits are
and bad deeds. But for what is against the rule without good or bad. Would the fruit arise. If would have the fruits. essences, they
you the fruit does not both cannot be found in This means that for you the fruit arose from You would not have the cannot arise from
occur without being your minds [who do not a fruit occasioned by right or wrong actions, fruits which have arisen right or wrong
caused by good or bad believe in Buddhism], good and bad would not According to you, it from the causes of actions; and if they
deeds. . the concept of result be evident. wouldn't exist. Dharma and not- did arise from right
emerges without fail. In Dharma. or wrong actions,
the real world, where then they would not
24.34 what follows the rule of exist [because, in
the universe and what is essentialism, arising
against the rule are is unreal].
combined into one, it
may be impossible even
for you [who do not
believe in Buddhism] to
affirm the idea of result
[in real situations].
If the fruit occurs for If the real situations of If, on the contrary, a If, for you, a fruit arose If you have the fruits If, however, you claim
you without being both the rule of the fruit occasioned by Prom right or wrong which have arisen from that the four fruits
caused by good or bad universe and what is good or bad is evident actions, Then, having the causes of Dharma can arise from right
deeds, how is the fruit against the rule are to you, how can you arisen from right or and not-Dharma, why or wrong actions and
24.35 produced by good or seen separately, it will maintain the fruit that wrong actions, How are the fruits which still exist, then (on
bad deeds not open? become possible for has arisen from good or could that fruit be have arisen from the your assumptions)
what is called result to bad to be [at the same nonempty? Dharma and not- the fruits cannot be
be recognized in either time] non-empty? Dharma not empty? empty of essence
the rule of the universe [because, in
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 149
or in what is against the essentialism, only
rule. [But] in the world, essences can exist].
where the rule of the
universe and what is
against the rule ] are
combined into one, it is
impossible for the total
phenomena to be the
unbalanced state or
result.
All worldly everyday You [who do not believe You will contradict all If dependent arising is Whoever undermines In denying that
activities are denied by in Buddhism] deny all the worldly conventions denied, Emptiness itself emptiness which is interdependent
you. That openness is value of secular work, when you contradict the is rejected. This would contingent emergence arising is emptiness
what is and all value of secular emptiness associated contradict All of the also undermines all the and that emptiness is
interdependently life. You [who do not with dependent arising. worldly conventions. conventions of the interdependent
originated is denied by believe in Buddhism] do world. arising, you also
24.36
you. not wish to recognize negate all of the
that the total conventions of
phenomena, which are everyday thought
seen in front of us, are and action.
just the very balanced
diverse phenomena.
From the denial of Even in cases in which For one who contradicts If emptiness itself is If one undermines The denial of
openness, there would an action has not been emptiness there would rejected, No action will emptiness, there would emptiness implies (1)
be nothing to be done, accomplished, it is be nothing that ought be appropriate. There be no actions at all and that there are no
activity would not be a possible for that to be done; activity would be action which actions without an actions [which is
bit commenced, and the unaccomplished action would be un-initiated did not begin, And there author and agents who contrary to the facts
doer would not be to exist as an [abstract] and an agent would be would be agent without do not act. of experience], (2)
doing. idea that can never be non-acting. action. that there are
accomplished at all. An actions without
intention to practice beginning or end
24.37
action may suggest that [which is incredible],
action has not yet been and (3) that there are
accomplished, and so agents without
the balanced state may actions [which is
be placed out of the contradictory since
range of vision. an agent is, by
definition, a
performer of
actions].
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 150
In the self-nature Even when the ability to In a substantialist view, If there is essence, the, If there were inherent In a world of
doctrine, the world, regulate oneself has not the universe will be whole world Will be nature, all beings would essences, everything
void of a state of begun working, there is unborn, non-ceased, unarising, unceasing, be unborn and would be
diversity, will be the possibility for remaining immutable And static. The entire unceasing, would be unchanging, there
unborn, unceasing, and everyone to arrive at and devoid of phenomenal world fixed in place forever, would be no changes
unchanging. the highest state in the variegated states. Would be immutable. separated from the of circumstances
future. Being decorated variety of situations. from time to time,
24.38
by brilliant colors, the and nothing would
fact that everything is either begin or end.
totally in the state of
splendid stability is just
the real situation of the
world.
If what is not open does The fact, that we have If the non-empty [is If it (the world) were If [things] were not If all is empty of
not occur, there is not arrived [at the evident), then reaching not empty, Then action empty, there could be essence [as we
abandonment of all understanding of the up to what has not been would be without no attainment of what claim], then
defilements and action supreme state] yet reached; the act of profit. The act of ending had not been attained, renunciation of all
that is the end of suggests that we have terminating suffering as suffering and no ending of anguish actions and worldly
suffering and the possibility to arrive well as the relinquishing Abandoning misery and and no letting go of all defilements, the
attainment of the at the destination in the of all defilements would defilement would not actions and afflictions. ending of suffering,
unattained. future, and the fact that not be evident. exist. and the attainment
we are in the area of of enlightenment are
24.39 pain is also a kind of all possible.
action. When we can
accept even our severe
pain as the rule of the
universe, it is
completely impossible
for us to find any kind
of unbalanced
situations anywhere at
all.
He who sees A person who can look Whoever perceives Whoever sees He who sees He who sees
interdependent at this world as the dependent arising also dependent arising Also contingent emergence interdependent
origination sees this; clear world of perceives suffering, its sees suffering And its sees anguish and origins arising sees
24.40 suffering, arising and phenomena as they are arising, its ceasing and arising And its cessation and cessation and the suffering, the arising
ceasing, and also the is a person who can look the path [leading to its as well as the path. path itself. and cessation
path. at the world directly. ceasing]. thereof, and the
The philosophy of pain Noble Eightfold
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 151
[idealism], the Path.
philosophy of
accumulation
[materialism], the
philosophy of the
present moment
[philosophy of action],
and the philosophy of
reality [the philosophy
of morality] are also the
same.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 152
Chapter 25
If all this is not open, Even when the If all this is non-empty, If all this is nonempty, If everything were not If all is non-empty [of
there is neither arising unbalanced state there exists neither Then there is no arising empty, there would be essence], then there
nor passing away. pervades throughout arising nor ceasing, [As or passing a way. By the no arising and perishing. is no [real] arising
Whose freedom is the world, it is such,] through relinquishing or ceasing From the letting go of and no [real]
presupposed either impossible for the relinquishing and of what Do es one wish and ceasing of what dissolving. Through
through abandonment unbalanced state to ceasing of what does nirvana to arise? could one assert what dissolving can
or cessation? appear newly, or for the one expect freedom? nirvana(-ing)? Nirvana arise?
25.2 unbalanced state to
disappear. If a person
refuses abandonment
completely or departs
from selfregulation, it is
completely impossible
for the free and serene
state to be realized.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 153
What is not abandoned (Nirvana is) not isolated, Unrelinquished, not Unrelinquished, No letting go, no Not abandoned. Not
and not attained, not it is not accumulated as reached, un-annihilated, unattained, attainment, no attained. Not
interrupted and not are things, it is not non-eternal, non-ceased Unannihilated, not annihilation, no annihilated. Not
permanent, not instantaneous, it is not and non-arisen this is permanent, Unarisen, permanence, no permanent. Not
destroyed and not eternal. It is not called freedom. unceased: This is how cessation, no birth: that arisen. Not dissolved.
25.3 produced, this is called concealed, nor has it nirvana is described. is spoken of as nirvana. This is Nirvana.
nirvana. appeared. Such a state
is just the free and
serene state, which
people delight in.
Firstly, nirvana is not an It is not true that Freedom, as a matter of Nirvana is not existent. Nirvana is not a thing. If Nirvana were
existent characterized existence is just the fact, is not existence, It would then have the Then it would follow [phenomenally]
by old age and death. free and serene state for if it were, it would characteristics of age that it would have the existent, it would
Indeed, no being is itself, but the follow that it has the and death. There is no characteristics of aging then be subject to
without old age and characteristic of the characteristics of decay existent entity Without and death. There does aging and death.
death. free and serene state to arid death. Indeed, age and death. not exist any thing that Whatever is
appear and to disappear there is no existence is without aging and [phenomenally]
serves to suggest its without decay and death. existent ages and
25.4
existence. Because if death. dies.
the free and serene
state could not appear
or disappear, the fact
that the free and serene
state really exists would
vanish naturally at once.
If nirvana is an existent, When existence is just Moreover, if freedom If nirvana were existent, If nirvana were a thing, If Nirvana were
nirvana would be Nirvana, the free and were to be existence, nirvana would be nirvana would be a [phenomenally]
conditioned. Not any serene state, it is then freedom would be compounded. A conditioned existent, it would be
unconditioned existent possible that Nirvana conditioned. Yet, an noncompounded phenomenon. There compounded.
occurs anywhere. can exist as the whole existence that is existent Does not exist does not exist any thing Whatever is
external world. Because unconditioned is not anywhere. anywhere that is not a [phenomenally]
25.5
it is impossible for us to evident anywhere. conditioned existent is
recognize any world phenomenon. compounded.
that is different from
the external world,
certainly such a
different world does
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 154
not exist anywhere, and
such existence is as
nothing.
If nirvana is existent, When existence is just Furthermore, if If nirvana were existent, If nirvana were a thing, If Nirvana were
how is it non-grasping? in Nirvana, the free and freedom were to be How could nirvana be how would nirvana not [phenomenally]
For not any non- serene state, what is existence, how can that nondependent? A be dependent? There existent, it would be
grasping nirvana occurs this world that just freedom be nondependent existent does not exists any dependent.
as existent. continues its existence independent, for an Does not exist thing at all that is not Whatever is
like this? What is called independent existence anywhere. dependent. [phenomenally]
the free and serene is certainly not evident? existent is
state might be different dependent.
from something that
25.6
can be grasped by sense
perception. Because [if
Nirvana could be
perceived by the
senses] such an
existence would be
recognized by some
kind of method without
fail.
If nirvana is not Existence is different If freedom is not If nirvana were not If nirvana were not a If Nirvana is not
existent, will nirvana be from the free and existence, will freedom existent, How could it thing, how could it [phenomenally]
non-existent? Where serene state; therefore be non-existence? be appropriate for it to possibly be nothing? existent, does that
there is no existent, it is completely Wherein there is no be nonexistent? Where The one for whom mean that it is a non-
there is no non-existent. impossible for the free existence, therein non- nirvana is not existent, nirvana is not a thing, being? If Nirvana is
and serene state, which existence is not evident. It cannot be a for him it is not nothing. not
is different from nonexistent. [phenomenally]exist
existence, to become ent, it is not
25.7 existence at all. Because necessarily a non-
the free and serene being.
state is not existence, it
is completely
impossible for what is
not existence to
become the object of
recognition at all.
If nirvana is non- If we think that what If freedom is non- If nirvana were not If nirvana were nothing, If Nirvana were a
25.8 existent, how is nirvana does not exist is just the existence, how can existent, How could how could nirvana non-being, how could
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 155
not grasping it free and serene state, freedom be nirvana be possibly be not it be non-dependent?
[existence]? Indeed, no what is the world that is independent? For there nondependent? dependent? There does Whatever is non-
non-grasping non- seen in front of us exists no non-existence Whatever is not exist any nothing dependent is not a
existent occurs. really? Because the free which evidently is nondependent Is not which is not dependent. non-being.
and serene state is not independent. nonexistent.
existence, the fact that
the free and serene
state really exists might
be recognized as
something different
from the world that can
be recognized by sense
perception.
That state of moving Existences, which are Whatever is of the hat which comes and Whatever things come That which comes
restlessly to and fro esteemed as slow or nature of coming and goes Is dependent and and go are dependent and goes is
[samsara] is grasping fast, are both facts that going that occurs changing. That, when it or caused. Not being dependent and
and dependent. But can be perceived by the contingently or is not dependent and dependent and not changing. But
nirvana is taught as senses, and the facts dependently. Freedom changing, Is taught to being caused is taught Nirvana is not
without grasping and are very clear. is, therefore; indicated be nirvana. to be Nirvana. dependent and
25.9 without dependence. [However] what is not as being non-contingent changing.
so clear, and cannot be and independent.
perceived by the senses,
is accepted as Nirvana,
or the free and serene
state.
The Teacher [Buddha] We have many The teacher has spoken The teacher has spoken The teacher taught [it] If Nirvana were
taught the experiences of giving up of relinquishing both of relinquishing to be the letting go of [phenomenally]
abandonment of things or talking about becoming and other Becoming and arising and perishing. existent, it would
becoming and non- things in which we have becoming. Therefore, it dissolution. Therefore, Therefore, it is correct then be subject to
becoming. Therefore, no interest; in such is proper to assume that it makes sense that that nirvana is not a aging and death.
the assertion “nirvana is cases we rely upon freedom is neither nirvana is neither thing or nothing. Whatever is
neither existent nor endurance, [and] such existence nor non- existent nor [phenomenally]
25.10
non-existent” is chances exist almost existence. nonexistent. existent ages and
reasonable. everywhere. Therefore dies.
the opinions that
Nirvana, the free and
serene state, must exist
or not exist are
certainly insistences
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 156
that are much too
attached to fixed
consideration.
If nirvana would be both It is possible to say both If freedom were to be If nirvana were both If nirvana were both a If Nirvana were both
existent and non- that Nirvana does not both existence and non- Existent and thing and nothing, it a [phenomenal]
existent, liberation exist and that it does existence, then release nonexistent, Passing would follow that it existent and a non-
would be both existent exist, so Nirvana has would also be both beyond would, would be a thing and being, liberation
and non-existent. But those two existence and non- impossibly, Be both nothing. That is would both happen
that is not reasonable, characteristics. Because existence. This too is existent and incorrect. and not happen. But
both the ideas of not proper. nonexistent. that is impossible
25.11 nonexistence and of [because it is
existence are available, contradictory].
perfect freedom itself,
which exists on the
basis of Nirvana, is
never restricted by
anything at all.
If nirvana would be both The world that can be If freedom were to be f nirvana were both If nirvana were both a If Nirvana were both
existent and non- perceived by the senses both existence and non- Existent and thing and nothing, a [phenomenal]
existent, nirvana would is not the world of existence, freedom nonexistent, nirvana nirvana would not be existent and a non-
not be non-grasping for Nirvana, because the could not be would not be non- not-dependent, because being, Nirvana would
both are grasping. world that can be independent, for dependent. Since it it would depend on not be non-
perceived by the senses existence and non- would depend on both those two. dependent since
25.12 and the world that existence are, indeed, of these. both existing
cannot be perceived by dependent upon one phenomena and non-
the senses are another. beings are
combined into one dependent [on
world, which is just the whatever causes
real world. them].
How could nirvana be Although it is possible How could freedom be How could nirvana Be How could nirvana be How could Nirvana
both existent and non- for both “to exist” and both existence and non- both existent and both a thing and be both a
existent? Nirvana is “not to exist” to be existence, for freedom nonexistent? nirvana is nothing? Nirvana is [phenomenal]
unconditioned, and affirmed, it is is unconditioned while uncompounded. Both unconditioned; things existent and a non-
25.13 both existent and non- completely impossible existence and non- existents and and nothings are being? Nirvana is
existent are for Nirvana to be both existence are nonexistents are conditioned. uncaused. Both
conditioned. existence and conditioned? compounded. existing phenomena
nonexistence. Because and non-beings are
the world that is caused.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 157
different from the
external world is
Nirvana, [Nirvana] may
be the real world, which
may be a combination
of the world that really
exists and the abstract
world that does not
really exist.
How could nirvana be If there is positively no How could freedom· be How could nirvana Be How could nirvana exist How could Nirvana
both existent and non- existence, what is the both existence both existent and as both a thing and be both a
existent? There is no relation between and .non-existence, for nonexistent? These two nothing? Those two do [phenomenal]
existence of both, as existence and Nirvana? their simultaneous cannot be in the same not exist as one. They existent and a non-
with light and darkness,
When both existence existence in one place is place. Like light and are like light and dark. being? These two
in the same place. and Nirvana do not exist not possible, as in the darkness. cannot occupy the
25.14
and yet occur in one case of light and same location. They
place, it seems to be darkness? are like light and
similar to the situation darkness.
in which light and
darkness combine into
one.
What is clear is the [Nirvana] is neither The proposition that Nirvana is said to be The presentation of Nirvana is neither a
statement “nirvana is what does not exist nor freedom is neither Neither existent nor neither a thing nor [phenomenal]
not existent and not what exists at all, and existence nor non- nonexistent. If the nothing as nirvana will existent nor a non-
non-existent.” It is Nirvana is a kind of existence could be existent and the be established [only] if being. If only we
demonstrated where decoration like established if and when nonexistent were things and nothings are could understand
being and non-being are cosmetics. Nirvana can both existence and non- established, This would established. this!
established as existing. be expressed by saying existence are be established.
25.15 that it does not exist, established.
but at the same time it
can be expressed by
saying that it exists.
Therefore [we can say
that] Nirvana is the real
situation of the real
world.
If nirvana is known by When it becomes clear If freedom as neither If nirvana is Neither If nirvana is neither a If Nirvana is neither a
25.16 neither existent nor that Nirvana is not what existence n or non- existent nor thing nor nothing, by [phenomenal]
non-existent, it can be does not exist, nor what existence is evident, by nonexistent, Then by who could “neither a existent nor a non-
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 158
made clear by whom as exists, [It will become means of what is it whom is it expounded thing nor nothing” be being, who is in a
“neither existent nor clear that] the situation made known as neither "Neither existent nor perceived? position to say so?
non-existent”? of Nirvana, which is existence nor non- nonexistent"?
different from things existence?
that exist and do not
exist, does not develop
or expand at all.
It is not maintained that That there is another It is not assumed that Having passed into After the Bhagavan has Having entered
“the Venerable One condition that has the Blessed One exists nirvana, the Victorious entered nirvana, one Nirvana, the Buddha
exists after death” nor departed from the self- after death. Neither is it Conqueror Is neither cannot perceive [him? does not exist, nor
is it maintained “he regulated condition and assumed that he does said to be existent Nor it?] as “existing,” does he not-exist,
does not exist” or “both deserves to be admired not exist, or both, or said to be nonexistent. likewise as “not nor does he both
or neither.” has never been insisted neither. Neither both nor existing,” nor can one exist and non-exist,
even once. When both neither are said. percieve [him? it?] as nor does he neither
self-regulation and the “both” or “neither”. exist nor not-exist.
25.17
admirable condition do
not exist, a situation in
which there is no self-
regulation but yet is an
admirable condition is
never possible to be
admired at all.
It is not maintained that That a strongly It is not assumed that So, when the victorious Even when the During his lifetime,
“the Venerable One established conviction even a living Blessed one abides, he Is neither Bhagavan is alive, one the Buddha did not
exists while remaining just exists as an One exists. Neither is it said to be existent Nor cannot perceive [him? exist, nor did he not-
in the world” nor is it admirable fact should assumed that he does said to be nonexistent. it?] as “existing,” exist, nor did he both
maintained that “he never be criticized. not exist, or both or Neither both nor likewise as “not exist and not-exist,
does not exist or both When neither a strongly neither. neither are said. existing,” nor can one nor did he neither
25.18 or neither.” established conviction perceive [him? it?] as exist not not-exist.
nor what is admirable “both” or “neither”.
exist, such a poor
condition can never
become the object of
discussion at all.
There is no distinction When it is difficult for The life-process has no There is not the Samsara does not have There is no
whatever between us to find Nirvana in the thing that distinguishes slightest difference the slightest distinction difference at all
25.19 samsara and nirvana. wandering of our daily it from freedom. Between cyclic from Nirvana. Nirvana between Samsara
There is no distinction life, there may be Freedom has nothing existence and nirvana. does not have the and Nirvana! There is
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 159
whatever between inadequacy. If there is that distinguishes it There is not the slightest distinction no difference at all
nirvana and samsara. no Nirvana in the from the life-process. slightest difference from Samsara. between Nirvana and
wandering of our daily Between nirvana and Samsara! [They are
life, there is something cyclic existence. both empty (shunya)
inadequate in our daily of essence.]
life really.
The limit of nirvana is What exists in Nirvana is Whatever is the Whatever is the limit of Whatever is the end of
The limits of Nirvana
that of samsara. The just time, and time extremity of freedom nirvana, That is the limit Nirvana, that is the end
are the same as the
subtlest difference is exists also in the and the extremity of of cyclic existence. of Samsara. There is
limits of Samsara.
not found between the wandering of daily life. the life~ process, There is not even the not even a very subtle
There is not the
25.20 two. Between the two between them not even slightest difference slight distinction
slightest shade of
factors [Nirvana and the a subtle something is between them, Or even between the two.
difference between
wandering of daily life] evident. the subtlest thing. the two. [They are
even the slightest gap both limited by their
cannot be found at all. emptiness (shunyata)
of essence.]
Views, such as When we lose our self- Metaphysical views Views that after Views about who passes Speculating about
permanence, etc., regulation, the idea of relating to the finite, cessation there is a beyond, ends etc. and what lies beyond
finitude, etc., after ending has begun, and etc., to the eternal, etc., limit, etc., And that it is permanence etc. are Nirvana is
death, are associated the idea of eternity has after death are permanent, etc., contingent upon pointless . . . .
25.21 with a past and future begun. Nirvana is an associated with [the Depend upon nirvana, nirvana and later ends
nirvana. end, a vague problems of] freedom the final limit, And the and former ends.
supposition, and a place as well as the posterior prior limit.
for salvation. and prior extremities.
Since all events are In various balanced When all things are Since all existents are In the emptiness of all Since all existing
open, what is infinite? states, or in all things empty, why [speculate empty, What is finite or things what ends are phenomena are
What is finite? What is and phenomena in the on] the finite, the infinite? What is finite there? What non-ends empty [of essence],
infinite and finite and universe, how is it infinite, both the finite and infinite? What is are there? What ends what is finite? What
what is neither infinite possible for anything to and the infinite and neither finite nor and non-ends are there? is infinite? What is
nor finite? be eternal, and how is it neither finite nor the infinite? What of neither are both finite and
possible for anything to infinite? there? infinite? What is
25.22 be limited? How can neither finite nor
something be endless, infinite?
and how can something
have a finish? What is
something not endless
and what is something
having a finish?
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 160
What has gone away? What is the world? What Why [speculate on] the What is identical and Is there this? Is there What is identity, and
What identity? What is another world other identical, the different, what is different? What the other? Is there what is different?
difference? What is than this? What is the eternal, the non- is permanent and what permanence? Is there What is permanent,
permanent and eternity? What is not eternal, both or neither? is impermanent? What impermanence? Is and what is
impermanent or neither eternal? What is is both permanent and there both permanence impermanent? What
25.23 and so forth? something not eternal, impermanent? What is and impermanence? Is is both permanent
and what is something neither? there neither? and impermanent?
eternal? Those two What is neither
might be nothing at all. permanent nor
impermanent?
Liberation is the In every case, it is The Buddha did not The pacification of all Totally pacifying all Liberation is the
cessation of all thought, comfortable and teach the appeasement objectification And the referents and totally cessation of all
the quieting of soothing for us to get of all objects, the pacification of illusion: pacifying fixations is thought, the
phenomena. Not any something, and it is also appeasement of No Dharma was taught peace. The Buddha dissolution of all
doctrine anywhere has a cause of happiness for obsession, and the by the Buddha At any nowhere taught any plurality. The Buddha
been taught to anyone us to expand auspicious as some time, in any place, to dharma to anyone. taught nothing at
25.24
by the Buddha. something. At any thing to some one at any person. any time, in any
place, in any problem, some place. place, to any person.
or about anything,
Gautama Buddha has
never explained the rule
of the universe with
words at all.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 161
Chapter 26
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 162
infused into the real
universe.
Where name and form In this infused situation, When the psycho- Once name and form When name and form With mind and body,
is infused, six sense- and in the real things physical personality has come to be, The six develop, the six senses come [V] the six
spheres arise. The six and phenomena [nama- been infused, the sense spheres come emerge. In dependence senses . . . , which
senses having arrived, riipa], which are a occurrence of the six into being. Depending upon the six senses, result in [VI] contact
contact comes forth. combination of name spheres (of sense) takes on the six sense impact actually occurs. [with objects of
and real substance, the place. Depending upon spheres, Contact comes sensation] . . . .
six organs and inclusive the. six spheres into being.
26.3 existence are combined proceeds contact.
into one and exist. And
because the six sense
organs [sada-yatana]
have arrived in the real
world already, the
function of contact
[sparsa] begins.
Form and attention are When the eyes are clear Thus, depending upon That is only dependent Just as [it] only arises in From contact, [VII]
dependent on the eye. to things, the structure the eye and material On eye and form and dependence on the eye, feelings [of pleasure
Name and form is of all things and form, and attention too, apprehension. Thus, [visual] form and and pain] come forth.
dependent on phenomena are and depending upon depending on name and attention, so
consciousness coming similarly clear. When the the psycho-physical form, And which consciousness arises in
forth. combination of name personality proceeds produces consciousness dependence on name
26.4
and form [namarupa, or consciousness. and form.
real things and
phenomena) are
similarly clear, the
inclusive recognition
begins to work.
The conjunction of the The situation is one of Whatever is the That which is assembled The gathering of the From feelings, comes
three, which are eye, encounters and contact harmonious from the three-Eye and three: eye and [visual] [VIII] craving [for
consciousness, and among these [matter, concurrence of the form and form and consciousness, more pleasure and
form, is contact. And awareness, and the three factors: material consciousness, Is that is “impact.” From less pain]. From
26.5 from contact, feeling eyes]. Therefore when form, consciousness, contact. From contact impact feeling totally craving, come [IX]
comes forth. contact transcends the and eye, is .contact. Feeling comes to be. arises. grasping and clinging
contact itself, Feeling proceeds from ...
perception [vedana] such contact.
takes place.
Craving is conditioned It is a very fine point Conditioned by feeling Conditioned by feeling Due to the condition of From grasping and
26.6 by feeling, indeed, that perception itself is is craving. Indeed, is craving. Craving arises feeling, there is craving; clinging, [X] he who
craves because of not included among the craving is feeling because of feeling. one craves for what is grasps and clings
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 163
feeling. He is laid holdreliable facts, because directed. The one who When it appears, there felt. When one craves, emerges . . . .
of by grasping a what is truly desirable is craves, grasps on to the is grasping, The four one clings to the four
fourfold craving. not perception [vedana] fourfold spheres of spheres of grasping. aspects of clinging
itself—what is the most grasping. [sense objects, views,
desirable is the objects morals and rules, and
of perception. And the views of self].
mind of desire for
something [trsya] can
be gotten relying upon
the four factors [the
sense organs, contact,
objects of the senses,
and perception].
Where grasping exists, Relying upon When grasping exists, When there is grasping, When there is clinging, He who grasps and
the being who grasps is perception [vedana], becoming on the part of the grasper Comes into the becoming of the clings . . . grasps and
set in motion. Indeed, if existence becomes real, the grasper proceeds. If existence. If he did not clinger fully arises. clings [i.e., strives for
there would be no and perception itself he were to be the non- grasp, Then being freed, When there is no pleasure, for
grasping, he would be works actually. If we do grasper, he would be he would not come into clinging, one is freed; continued existence,
released and there not permit the released, and there existence. there is no [more] etc.] and so arrives
26.7 would be no being [who existence of the world, would be no further becoming. once more at [XI]
grasps]. which is like a becoming. rebirth, from which
receptacle, it is there inevitably
impossible for us to follow aging and
recognize any kind of dying, sorrow and
existence at all. weeping, misery and
grief.
He, the being, is five The five aggregates are The five aggregates This existence is also Becoming is the five He who grasps and
skandhas and from just existence, and constitute this the live aggregates. aggregates; from clings . . . grasps and
being, rebirth is set in departing from becoming. From From existence comes becoming one is born. clings [i.e., strives for
motion, together with existence birth will take becoming proceeds birth, Old age and death Aging, death, torment, pleasure, for
lamentations, place. Aging and death birth, suffering relating and misery and lamentation, pain, continued existence,
afflictions, suffering, [jaramarana] are pain to decay and death, etc., suffering and grief and . etc.] and so arrives
26.8 etc., old age and death. and are just . . once more at [XI]
lamentation. rebirth, from which
there inevitably
follow aging and
dying, sorrow and
weeping, misery and
grief.
Together with despair, Relying upon our Grief, lamentation, Confusion and mental unhappiness, The force that fuels
26.9 all this is set in motion endurance of dejection, and dispair : agitation. All these arise anxiety: these vividly the continuation of
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 164
from birth. Thus is theundesirable conditions, all these proceed from as a consequence of emerge from birth. samsara is the
origin of this entire the real world manifests birth. Such is the birth. Thus this entire Likewise, the entire impulsion to
mass of suffering. its real situation occurrence of this mass of suffering mass of anguish continue existing,
directly, and the real entire mass of Comes into being. emerges. which arises from
world begins its suffering. ignorance.
function. And in such a Therefore, the wise
situation the total world do not strive for
exists in individual continued existence.
concrete situations in The ignorant so
the real world, and in strive, but the wise
the situation in which are not ignorant.
pain and the aggregates
are combined into one.
Hence the ignorant Relying upon those Thus, the ignorant The root of cyclic The root of life is With the cessation of
compose dispositions, situations, the forms dispositions that existence is action. formative impulses. ignorance, the
the roots of samsara. fundamental principles constitute the source of Therefore, the wise one Therefore, the wise do impulsion to
Therefore, the ignorant of the wandering of our the life-process. does not act. Therefore, not form impulses. continue existing will
create while the wise, daily lives prepare Therefore, it is the the unwise is the agent. Therefore, the unwise not arise. The
seeing reality, do not. various real acts and ignorant who is the The wise one is not are formers, but not the cessation of
prepare various agent, not the wise one, because of his insight. wise since they see ignorance results
26.10
instances of ignorance. because of his [the reality. from meditation and
It is not that action latter's] perception of wisdom.
produces ignorance, but truth.
when reality departs
from its observing
attitude, intelligence
manifests itself.
Since the destruction of In various instances of When ignorance has With the cessation of When ignorance stops, With the cessation of
dispositions is the ignorance or in various ceased, there is no ignorance Action will formative impulses too ignorance, the chain
cessation of ignorance, restricted conditions, it occurrence of not arise. The cessation do not occur. The is broken. The entire
cessation of ignorance is not true that real acts dispositions. However, of ignorance occurs stopping of ignorance mass of suffering
is from practice based actually exist. the cessation of that through Meditation and [comes] through ceases.
on knowledge. Restrictions, which are ignorance takes place as wisdom. practising that with
born from ignorance, in a result of the practice understanding.
26.11
the case of following of that [non-occurrence
knowledge or in the of dispositions] through
case of pursuing wisdom.
concrete things are
always separate and far
away from real
existence.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 165
With the cessation of It is not that because With the cessation of Through the cessation By the stopping of the
[ignorance], which [link each concrete thing or these, these other of this and that This and former, the latter will
on the causal chain] phenomenon is factors [of the twelve- that will not be clearly not occur. The
advances to what [next restricted, each fold formula] would not manifest. The entire entire mass of anguish
link]? Thus this entire concrete thing or proceed. In this way, mass of suffering will likewise completely
mass of suffering is phenomenon begins its this entire mass of Indeed thereby stop.
rightly ceased. work. Pain and the five suffering ceases completely ceases.
26.12 aggregates are each completely.
individual aggregates
that are independent
from each other, and
because of such
independence, the
world is self-regulated
and settled like this.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 166
Chapter 27
Wherever views It would be better if Whatever views The view "in the future I Those views such as I
otherwise state “I will there were no asserting the finite, etc. will become other" or "I will occur or not occur
exist or I will not exist in doctrines, and it would based upon [the will not do so" And that at another time in the
the future,” they are better for something perception]: "Would I the world is limited, etc„ future, the world has an
supported by the other than doctrines not exist in the future All of these views end, are dependent on
future, an end, etc. not to come, as well. It or would I become Depend on a final limit. the extreme of Later.
is too hasty to think someone else?" are
27.2 about the problems of associated with the
existence, because posterior end [of
people are too hasty to existence].
arrive at a conclusion,
and there is too much
worrying about taking
refuge in the Pure Land.
The statement “I [The doctrines that are The view that I existed To say "I was in the It is incorrect to say: “I
27.3 existed previously” is called] the Future Sect, in the past is not past" Is not tenable. occurred at a time in the
not said. Indeed, this the Past Sect, and the appropriate, for What existed in the past past.” Whatever
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 167
one does not exist in Secular Sect are not real whosoever was in the Is not identical to this occurred before, that is
previous births. entities. This is because previous birth, he, one. not this.
what has not come to indeed, is not identical
the world concretely with his person.
can never become a real
entity at all.
He is defined as “the If what is called the soul If it were to occur (to According to you, this If you think that that
self’ but would be [atman] can exist as a someone]: "He, indeed, self is that, But the became me, then that-
grasping. Again, how is concrete thing, that is the self," then appropriator is which-is-clung-to would
your self exempt from which has been grasping is identified. different. If it is not the be something else.
grasping? perceived should be Separated from appropriator, What is What is your self apart
27.4
much clearer. When grasping, what your self? from that-which-is-
perception is liberated, constitute your self? clung-to?
what is it that is called
soul?
When a deed is done, The fact that the When it is assumed that Having shown that Were you [to say] that
“the self does not exist contents that have been there is no self there is no self Other there exists no self
exempt from grasping.” perceived are vague separated from than the appropriator, apart from that-which-
The self would be suggests that the soul is grasping, grasping itself The appropriator should is-clung-to, if the very
grasping and again, for not real existence at all. would be the self. Yet, be the self. But it is not that-which-is-clung-to
27.5 us, that “self” does not What we have perceived this is tantamount to your self. were the self, your self
exist. may be something saying that there is no would be non-existent.
similar to what is called self.
the soul but may not be
the soul itself.
As grasping rises and That which has been Grasping is not identical Appropriating is not The very that-which-is-
falls, it is not the self. perceived and the soul with the self, for that the self. It arises and clung-to is not the self:
How will grasping be are never the same at [i.e., grasping] c;eases ceases. How can one it arises and passes
called the grasper? all, and a concrete thing and arises. Furthermore, accept that Future away. How can that-
has always a surface, how can grasping be the appropriating is the which-has-been-clung-
which covers the thing grasper? appropriator? to be the one that
27.6 itself, but at the same clings?
time the substantial
contents permeate
throughout the thing.
How it is possible for
the contents that have
been perceived to be
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 168
only nominal? What has
been perceived will
continue constantly into
the future.
Again, a self different In another case, the soul Furthermore, a self that A self that is different It is not correct for the
from grasping does not never manifests itself is different from Prom the appropriating self to be other than
happen. Indeed, if he departing from the grasping is not is not tenable. If it were that-which-is-clung-to.
would be grasped by function of perception. appropriate. A person different, then in a If it were other, with
non-grasping, he should Because if there is an who is without grasping nonappropriator There nothing to cling to, then
not be grasped as example in which what can be observed. should be something [i.e. the self]
27.7 different. has been grasped is However, if he were to appropriation. But the fit to be apprehended
different from what has be different [from re isn't. would not be
been perceived through grasping}, he could not apprehended.
the sense organs, the be observed.
difference can never be
understood at all.
Thus he is neither No real fact can exist Thus, he is neither So it is neither different In that way, it is not
grasping nor different departing from the different from grasping from the appropriating other than that-which-
than grasping. non- sense functions, and nor identical with it. A Nor identical to the is-clung-to nor is it that-
grasping is not the self similarly that which is self does not exist. Yet, appropriating. There is which-is-clung-to. The
nor is he determined in perceived and the real it is not the case that a no self without self is not not that-
these. conditions are never person who does not appropriation. But it is which-is-clung-to, nor
completely the same. grasp does not exist . not true that it does not can it be ascertained as
That which has no This much is certain. exist. nothing.
27.8 relation with the sense
functions can never
really exist relying upon
what is called the soul,
but it is impossible for
the concrete things and
phenomena of the
world not to exist really.
The statement “I did not That which is called The statement, "I did To say "in the past I It is incorrect to say: “I
exist previously” is not future, that which is not exist in the past," is wasn't" Would not be did not occur at a time
said, for this one is not called past, and that not appropriate, for this tenable. This person is in the past.” Whatever
27.9 other than whoever was which is called secular person is not different not different From occurred before, this is
in previous births. never appear as real from whosoever existed whoever existed in not other than that.
facts at all. [This is] in the previous lives. previous times.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 169
because those concepts
do not concretely exist
at all as some expansion
of other things, before
they have been born.
If this one would be If it is possible for the If this person were to be If this one were If this were other, it
different {from previous world to exist as different [from that different, Then if that would arise even
births], he would be something different person in the previous one did not exist, I without that. Likewise,
enumerated one by one. from what is now existence], then he would stiIt exist. If this that could remain and
If he would endure, shown, it may be would come to be even were so, Without death, be born without dying
then an immortal would possible to refuse the forsaking that person. In one would be born in that [former life].
be born. real world. But reality that case he would
27.10
has been established remain the same and, in
actually, and the such a context, an
situation of birth and immortal would
the situation of death emerge.
may be combined into
one [called reality].
So, the fruit of actions The transient moment [If that were the case,] Annihilation and the Cut off and actions
by one would be in action is not always there would be exhaustion of action wasted, acts committed
enjoyed by another. undesirable, and what is annihilation and would follow; Different by others would be
Thus annihilation and different from the destruction of actions. agents" actions Would experienced by
destruction of actions result of action is just This implies that the be experienced by each someone else. Such
follows. action at the present fruit of action other. that and other would be the
27.11 moment. The desire to performed by one will such things would consequences.
have others recognize a be experienced by follow.
world other than this another.
world is too fixed an
idea from its starting
point.
No one, having not It is never true that the Yet, in that context, the Nothing comes to exist There is no occurrence
existed previously, is future exists already; [if error of assuming an from something that did from what has not
born. Otherwise an that were so] then even emergent without prior not . exist. Prom this occurred. In that case
error follows here vices are fixed in place. existence does not errors would arise. The faults would follow: the
27.12 either the self would be If an act that has been follow. Either the self self would be produced self would be
produced practiced already exists would be caused or, if it Or, existing, would be something made or
spontaneously or the relying upon what is has occurred, it would without a cause. even though it occurred
one born is uncaused, called the soul, even be without a cause. it would be uncaused.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 170
miscellaneous things
and phenomena will
become incongruous
with reason.
Thus the view “I existed People whose minds Thus, whatever view So, the views “I existed," Therefore, “the self
in the past, I did not completely belong to there is such as, "I "I didn't exist," Both or occurred, did not occur,
exist, or both or the past are prone to existed in the past; I did neither, Are untenable. both or neither:” all
neither,” does not arise. think that the future not exist; both or those views of the past
does not have any neither," is not really are invalid.
relation with them, and appropriate.
in the opposite case
they think that the
future alone is related
with them. [But] the
27.13
fact that sometimes
they do not have
relations with the past
and sometimes they
have a familiar attitude
to the past suggests
that the world does not
manifest itself to them
in so regulated a way.
The statement “TI will It is never that the A view such as "Will I To say "in the future I “I will occur at another
exist in the future, I will traveler has not yet exist in the future?" or will exist or Will not time in the future,” “I
not exist in the future,” arrived at his "Will I not exist in the exist," Such a view is like will not occur:” all those
is that doctrine not the destination, but the future?" is comparable Those involving the past views are similar to
same as the statement idea that he will arrive to those associated with [those of] the past.
about this in the past? in the future is very the past.
clear. That he has not
yet arrived is the real
27.14
situation at the present
moment, and so the fact
that he has not yet
arrived and the fact that
he is traveling are the
back and the face of
one fact.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 171
If divine is the same as When the real God If it is thought that a If a human were a god, If the divine were
human, then exists in real humanity, human is the same as a On such a view there human, then there
permanence exists. A there is the possibility divine being, then there would be permanence. would be something
god is not born, would for something eternal would be the eternal. If permanent. The divine
not be born, indeed, he to exist actually. the divine being were to The god would be is utterly unborn,
27.15 is eternal. Because what is not be non-arisen, then he unborn. For any because there is no
seen actually is God, would not be born and permanent thing is birth in permanence.
eternity might be that would constitute unborn.
something that does the eternal.
not appear.
If a human is different What is different from If it is thought that a If a human were If the human were other
from a god, then God is humanity, and so human is the same as a different from a god, than the divine, then
interruptedness exists. it is possible for us to divine being, then there On such a view there there would be no
If a human is different have the idea of what is would be the n on- would be permanence. If the
from a god, then different from eternity. eternal. If it is thought impermanence. If the divine and the human
uninterruptedness does What is different from that a human is human were different were different, there
27.16
not happen. God is humanity; different from a divine from the god, A could be no continuity
therefore it is being, then continuity is continuum would not be [between them].
completely impossible not appropriate. tenable.
for what is called
destiny to exist at all.
If one part would be Even paradise might be If a part were to be If one part were divine If one part were divine
human and the other a concrete place, and so divine and the other and one part were and one part were
part divine, there would might also be the same part to be human, then human, human, there would be
be eternal and non- as common human there would be both the It would be both both permanence and
eternal, and that does societies. It is possible eternal and the non- permanent and no permanence. But
not occur. for both what is eternal eternal, and this too impermanent. that that is not reasonable.
27.17
and what is not eternal would not be proper. would be irrational.
to exist together;
therefore the world
never attaches to
anything at all.
If both eternal and non- When both what is Supposing both the If it could be established If both permanence and
eternal are established, eternal and what is not eternal and the non- that It is both impermanence were
“neither eternal nor eternal exist together eternal are established, permanent and established, you would
27.18
non-eternal” are as a real fact, Neither then it is not possible to impermanent, Then it have to assert non-
intentionally both what is eternal nor what either assert the eternal could be established permanence and non-
proved also. is not eternal manifest or the non-eternal. that It is neither impermanence as
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 172
as we expect, and so permanent nor established.
they are completely the impermanent.
same.
If anyone who has come The ineffable has come If anyone has come If anyone bad come If something came from
from somewhere would from somewhere from somewhere and from anyplace And were somewhere and went
go anywhere else, then unknown, and the again were to go then to go someplace, It somewhere, then
samsara would be ineffable has gone to somewhere, then the would follow that cyclic samsara would be
beginningless, but that somewhere unknown. If life-process would be existence was without beginning.
does not exist. existence, which has beginningless. Such a beginningless. This is That is not the case.
come from the situation does not exist. not the case.
27.19
limitlessly ancient past,
is just the wanderings of
our daily life today, it
may be impossible for
constant things and
phenomena to exist at
all.
If nothing eternal exists, If what is eternal does If it is thought that If nothing is If there were nothing
what will exist that is not exist, how is it there is nothing eternal, permanent, What will permanent at all, what
non-eternal outside of possible for what is not what is it that will be be impermanent, thing could be
both or neither eternal eternal to exist? Both non-eternal, both Permanent and impermanent,
27.20 and also non-eternal? what is eternal and eternal and non-eternal, impermanent, Or permanent and
what is not eternal are and also what is neither? impermanent, free of
concealed, so they are separated from these both?
impossible to see. two?
If the world has an end, The world that has an If the world were to If the world were If this world had an end,
how could there be end may be this world, have a limit, how could limited, How could how would the next
another world? But if so how can the there be another world? there be another world? world come to be? If
the world has no end, existence of another Furthermore, if the If the world were this world had no end,
how could there be world be imagined? In world were to have no unlimited, How could how would the next
27.21 another world? the world that has an limit, how could there there be another world? world come to be?
end, it is impossible for be another world?
us to recognize the
existence of another
world.
Since the continuity of The things and As this series of Since the continuum of Because the continuity
27.22 the personality heaps in phenomena that aggregates proceeds the aggregates Is like of the aggregates is
these rolls onward like a constitute the five along like a flame of a the flame of a similar to the light of a
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 173
lamp of flame, having an aggregates flow lamp, [speculation butterlamp, It follows lamp, therefore the very
end or not having an without any about) its finitude or its that neither its finitude existence or non-
end [finitude and interruption, and they infinitude is not proper. Nor its infinitude makes existence of an end is
infinity] thus does not are earnestly hoping to sense. unreasonable.
occur. be illuminated by light.
That which can be seen
as not having an end
and that which can be
seen as having an end
are both caused by
attachment.
If former skandhas are Even when what is If the prior aggregates If the previous were If the former perished
to be destroyed, and preferable goes ahead, were to be destroyed disintegrating And and that [future]
these depend on those it is not always that and these aggregates these aggregates, which aggregate did not arise
skandhas which are to good fortune appears were also not to arise depend Upon those in dependence upon
be unarisen, then the to us naturally. That the depending upon these aggregates, did not this aggregate, then this
world would have an five aggregates produce other [aggregates), arise, Then the world world would have an
27.23
end (be finite]. the five aggregates then the world would would be finite: end.
themselves is clear, and be finite.
the real world exists as
something similar to an
end.
If former skandhas are When what is If the prior aggregates If the previous were not If the former did not
not to be destroyed, preferable does not go were not to be disintegrating And perish and that [future]
and these also depend ahead, we are not destroyed and these these aggregates, which aggregate did not arise
on those skandhas always certain to meet aggregates were also depend Upon those in dependence upon
which are to be good fortune. The not to arise depending this aggregate, then this
unarisen, then the world aggregates rely upon upon these other world would not have
would be infinite. the aggregates [aggregates], then the an end.
themselves, and the world would be infinite.
27.24
various things and ·
phenomena exist, so it
is possible for the world
to be grasped as just
the present moment,
which does not have an
end.
27.25 But if one part is finite When the possibility of If the world were to be If one part were finite If one part had an end
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 174
and one part is infinite, ending is limited to only partly finite and also and One part were and one part did not
the world would be the real [present] partly infinite, it would infinite, Then the world have an end, the world
finite and infinite and moment, the present be both finite and would be finite and would be with and
that does not occur. moment can be the only infinite, and this too is infinite. This would without an end. That
place where it is also not proper. make no sense. too is unreasonable.
impossible for the end
to exist. The idea of the
possibility of ending
may suggest the
possibility for [the
present moment] not to
have an end, which
suggests that the world
has never been
restricted at all.
How will one part of a It is not a fact that How can it be possible How could one think How can one part of the
grasper be destroyed relying upon our that one part of a that One part of the one-who-clings perish
and one part not approach to the real grasper is destroyed appropriator is while one part does not
destroyed? And thus world, the real situation and the other part is not destroyed And one part perish? Likewise, that is
that is not reasonable. —which has been destroyed. This too is is not destroyed? This unreasonable.
limited to the one not proper. position makes no
concrete position of the sense.
present moment—will
approach the place of
27.26 the present moment
further. The idea that
the real facts—which
are limited only to the
position of the present
moment—can never
approach anything at all
may never be an
attached interpretation.
How will one part of When the function of How can it be possible How could one think How can one part of
what is called grasping perception is working that one part of that One part of the that-which-is-clung-to
be destroyed and one just at one place [the grasping is destroyed appropriation is perish while one part
27.27 part not be destroyed? present moment], even and another part is not destroyed And one part does not perish?
That also does not take in the usual meaning it destroyed. This too is is not destroyed? This Likewise, that is
place. is completely impossible not appropriate. position makes no unreasonable.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 175
for concrete and sense.
individual things to
approach each other
[using serial lineal time].
At the same time,
because there are no
situations where [things
and phenomena]
approach one fact, it is
also completely
impossible for the world
to newly manifest itself
[relying upon serial
lineal time].
If both finite and infinite If the two situations Supposing both the If it could be If both the presence and
are established, then [having an end and not finite and the infinite established that It is absence of an end were
“neither finite nor having an end] are both are established, then it both finite and infinite, established, you would
infinite” are also real facts, There is no is not possible to assert Then it could be have to assert non-
intentionally proved. possibility that having either the finite or the established that It is presence and non-
an end is realized infinite. neither finite nor absence as established.
27.28
following personal infinite.
preference, or that not
having an end is realized
following personal
preference.
Because of the In such a situation, Thus, because of the So, because all entities And because all things
openness of all beings, relating with all things emptiness of all are empty, Which views are empty, about what
why, which, of what, and and phenomena, it is existence. where, to of permanence, and in whom do views
where will views about the real fact that things whom, which and for etc„ would occur, And to such as that of
permanence, etc., and phenomena are what reason views such whom, when, why, and permanence spring
develop? going on transcending as the eternal could about what Would they forth?
the balanced state and ever occur? occur at all?
27.29
transcending eternity.
What are called
doctrines, anywhere, in
anything, in any kind of
value, or departing from
anything, can never
exist in the real world at
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 176
all.
I bow to him, Gautama, Doctrines all belong to I reverently bow to I prostrate to Gautama I bow down to Gautama,
who, from compassion, the world of Gautama who, out of Who through whose kindness holds
taught the true consideration and put compassion, has taught compassion Taught the one close, who revealed
Teaching for the the rule of the universe the true doctrine in true doctrine, Which the sublime dharma in
purpose of abandoning in a wrong position. I order to relinquish all leads to the order to let go of all
27.30
all views. worship Gautama views. relinquishing of all views.
Buddha as a person who views.
perceived miscellaneous
doctrines as pitiable.
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 177
SOURCES :
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 178
Other Translations
(Wikipedia, May 2020)
NAGARJUNA’s Mulamadhyamakakarika - 6 translations – Compiled by Frederic Lecut, May 2020 Page 179