Mūlamadhyamakakārikā / 1. Pratyaya (प्रत्यय)
1. Pratyaya (प्रत्यय)
Summary
Chapter 1 is conditions. Nothing arises from itself, from another, from both, or from no cause. The four conditions a school might name are then taken one by one. If arising needed a nature already sitting in the cause, or a nature arriving from outside, the verse does not find it. This chapter is the method the later chapters repeat on other topics.
नेपालीमा
अध्याय १ प्रत्यय हो। केही पनि आफैंबाट, अर्काबाट, दुवैबाट, वा कारणबिना उब्जिँदैन। कुनै दर्शनले भन्न सक्ने चार प्रत्यय त्यसपछि एक-एक गरी लिइन्छन्। उत्पत्तिलाई कारणभित्रै बसेको स्वभाव वा बाहिरबाट आएको स्वभाव चाहिने हो भने श्लोकले त्यो पाउँदैन। पछिका अध्यायले अरू विषयमा दोहोर्याउने विधि यही हो।
Conditions. Nothing arises from itself, from another, from both, or from no cause.
14 of 14 lines in this chapter are written out word by word.
| Line | |
|---|---|
| 1.1 | न स्वतो नापि परतो न द्वाभ्यां नाप्यहेतुतः । उत्पन्ना जातु विद्यन्ते भावाः क्व चन के चन na svato nāpi parato na dvābhyāṃ nāpy ahetutaḥ / utpannā jātu vidyante bhāvāḥ kva cana ke cana Not from themselves, not from another, not from both, and not from no cause: existing things are nowhere, at no time, found to have arisen. |
| 1.2 | चत्वारः प्रत्यया हेतुरारम्बणमनन्तरम् । तथैवाधिपतेयं च प्रत्ययो नास्ति पञ्चमः catvāraḥ pratyayā hetur ārambaṇam anantaram / tathaivādhipateyaṃ ca pratyayo nāsti pañcamaḥ There are four conditions: the cause, the object-support, the immediate predecessor, and the dominant. A fifth condition does not exist. |
| 1.3 | न हि स्वभावो भावानां प्रत्ययादिषु विद्यते । अविद्यमाने स्वभावे परभावो न विद्यते na hi svabhāvo bhāvānāṃ pratyayādiṣu vidyate / avidyamāne svabhāve parabhāvo na vidyate The own-nature of things is not found in the conditions and the rest. When an own-nature is not found, an other-nature is not found either. |
| 1.4 | क्रिया न प्रत्ययवती नाप्रत्ययवती क्रिया । प्रत्यया नाक्रियावन्तः क्रियावन्तश् च सन्त्युत kriyā na pratyayavatī nāpratyayavatī kriyā / pratyayā nākriyāvantaḥ kriyāvantaś ca santy uta An action has no conditions, and an action is not without conditions. Conditions are not without an action. Do they, then, possess an action? |
| 1.5 | उत्पद्यते प्रतीत्येमानितीमे प्रत्ययाः किल । यावन् नोत्पद्यत इमे तावन् नाप्रत्ययाः कथम् utpadyate pratītyemān itīme pratyayāḥ kila / yāvan notpadyata ime tāvan nāpratyayāḥ katham These are called conditions because, depending on them, something arises. As long as this does not arise, how are they not non-conditions? |
| 1.6 | नैवासतो नैव सतः प्रत्ययोऽर्थस्य युज्यते । असतः प्रत्ययः कस्य सतश् च प्रत्ययेन किम् naivāsato naiva sataḥ pratyayo 'rthasya yujyate / asataḥ pratyayaḥ kasya sataś ca pratyayena kim A condition of a thing fits neither the nonexistent nor the existent. Of what is the condition, if the thing is not? And if the thing is, what is the use of a condition? |
| 1.7 | न सन् नासन् न सदसन् धर्मो निर्वर्तते यदा । कथं निर्वर्तको हेतुरेवं सति हि युज्यते na san nāsan na sad asan dharmo nirvartate yadā / kathaṃ nirvartako hetur evaṃ sati hi yujyate When a dharma (धर्म) arises neither as existent, nor as nonexistent, nor as both, how does a producing cause fit? |
| 1.8 | अनारम्बण एवायं सन् धर्म उपदिश्यते । अथानारम्बणे धर्मे कुत आरम्बणं पुनः anārambaṇa evāyaṃ san dharma upadiśyate / athānārambaṇe dharme kuta ārambaṇaṃ punaḥ This dharma (धर्म), as existent, is taught to be without an object-support. Then, if the dharma (धर्म) is without an object-support, what becomes of the object-support? |
| 1.9 | अनुत्पन्नेषु धर्मेषु निरोधो नोपपद्यते । नानन्तरमतो युक्तं निरुद्धे प्रत्ययश् च कः anutpanneṣu dharmeṣu nirodho nopapadyate / nānantaram ato yuktaṃ niruddhe pratyayaś ca kaḥ While dharmas (धर्म) have not arisen, cessation does not fit. What immediate condition is fitting, then? And if something has ceased, what is the condition? |
| 1.10 | भावानां निःस्वभावानां न सत्ता विद्यते यतः । सतीदमस्मिन् भवतीत्येतन् नैवोपपद्यते bhāvānāṃ niḥsvabhāvānāṃ na sattā vidyate yataḥ / satīdam asmin bhavatīty etan naivopapadyate Since there is no existence of things that are without own-nature, the saying 'when this is, that becomes' does not fit at all. |
| 1.11 | न च व्यस्तसमस्तेषु प्रत्ययेष्वस्ति तत् फलम् । प्रत्ययेभ्यः कथं तच् च भवेन् न प्रत्ययेषु यत् na ca vyastasamasteṣu pratyayeṣvasti tat phalam / pratyayebhyaḥ kathaṃ tac ca bhaven na pratyayeṣu yat The fruit is not in the conditions, taken separately or together. How can that fruit come from the conditions, the fruit which is not in the conditions? |
| 1.12 | अथासदपि तत् तेभ्यः प्रत्ययेभ्यः प्रवर्तते । अप्रत्ययेभ्योऽपि कस्मान् नाभिप्रवर्तते फलम् athāsad api tat tebhyaḥ pratyayebhyaḥ pravartate / apratyayebhyo 'pi kasmān nābhipravartate phalam If that fruit, though not in them, proceeds from those conditions, why does the fruit not proceed from non-conditions as well? |
| 1.13 | फलं च प्रत्ययमयं प्रत्ययाश्चास्वयंमयाः । फलमस्वमयेभ्यो यत्तत्प्रत्ययमयं कथम् phalaṃ ca pratyayamayaṃ pratyayāścāsvayaṃmayāḥ / phalamasvamayebhyo yattatpratyayamayaṃ katham The fruit is made of the conditions, and the conditions are not made of themselves. How is a fruit that comes from what is not self-made, itself made of conditions? |
| 1.14 | तस्मान् न प्रत्ययमयं नाप्रत्ययमयं फलम् । संविद्यते फलाभावात् प्रत्ययाप्रत्ययाः कुतः tasmān na pratyayamayaṃ nāpratyayamayaṃ phalam / saṃvidyate phalābhāvāt pratyayāpratyayāḥ kutaḥ Therefore the fruit is not found as made of conditions, nor as made of non-conditions. Since the fruit is absent, where are conditions and non-conditions? |