Mūlamadhyamakakārikā / 25. Nirvāṇa (निर्वाण)
25. Nirvāṇa (निर्वाण)
Summary
Chapter 25 is nirvāṇa (निर्वाण). Release is not a thing, and it is not the absence of a thing. It is not both, and it is not neither, in the way an objector would still be pointing at a place. Saṃsāra (संसार) and nirvāṇa (निर्वाण) are not two domains with a border between them. The verse does not replace the world with a higher object.
नेपालीमा
अध्याय २५ निर्वाण हो। मोक्ष वस्तु होइन, र वस्तुको अभाव होइन। दुवै होइन, र आपत्तिकर्ताले अझै ठाउँ औंल्याएझैँ कुनै पनि होइन। संसार र निर्वाण बीचमा सिमाना भएका दुई देश होइनन्। श्लोकले संसारलाई माथिल्लो वस्तुले बदल्दैन।
Release is not a thing, and not the absence of a thing.
24 of 24 lines in this chapter are written out word by word.
| Line | |
|---|---|
| 25.1 | यदि शून्यमिदं सर्वमुदयो नास्ति न व्ययः । प्रहाणाद् वा निरोधाद् वा कस्य निर्वाणमिष्यते yadi śūnyam idaṃ sarvam udayo nāsti na vyayaḥ / prahāṇād vā nirodhād vā kasya nirvāṇam iṣyate If all this is empty, then there is no arising and no passing. By the abandoning of what, or by the cessation of what, is nirvāṇa (निर्वाण) held to be? |
| 25.2 | यद्यशून्यमिदं सर्वमुदयो नास्ति न व्ययः । प्रहाणाद् वा निरोधाद् वा कस्य निर्वाणमिष्यते yady aśūnyam idaṃ sarvam udayo nāsti na vyayaḥ / prahāṇād vā nirodhād vā kasya nirvāṇam iṣyate If all this is not empty, then there is no arising and no passing. By the abandoning of what, or by the cessation of what, is nirvāṇa (निर्वाण) held to be? |
| 25.3 | अप्रहीणमसंप्राप्तमनुच्छिन्नमशाश्वतम् । अनिरुद्धमनुत्पन्नमेतन् निर्वाणमुच्यते aprahīṇam asaṃprāptam anucchinnam aśāśvatam / aniruddham anutpannam etan nirvāṇam ucyate Nirvāṇa (निर्वाण) is said to be this: not abandoned, not attained, not cut off, not permanent, not ceased, not arisen. |
| 25.4 | भावस् तावन् न निर्वाणं जरामरणलक्षणम् । प्रसज्येतास्ति भावो हि न जरामरणं विना bhāvas tāvan na nirvāṇaṃ jarāmaraṇalakṣaṇam / prasajyetāsti bhāvo hi na jarāmaraṇaṃ vinā Nirvāṇa (निर्वाण) is not an existent thing. If it were, it would have the mark of aging and death. There is no existent thing without aging and death. |
| 25.5 | भावश् च यदि निर्वाणं निर्वाणं संस्कृतं भवेत् । नासंस्कृतो हि विद्यते भावः क्व चन कश् चन bhāvaś ca yadi nirvāṇaṃ nirvāṇaṃ saṃskṛtaṃ bhavet / nāsaṃskṛto hi vidyate bhāvaḥ kva cana kaś cana And if nirvāṇa (निर्वाण) were an existent, nirvāṇa (निर्वाण) would be conditioned. No existent anywhere is found unconditioned. |
| 25.6 | भावश् च यदि निर्वाणमनुपादाय तत् कथम् । निर्वाणं नानुपादाय कश्चिद् भावो हि विद्यते bhāvaś ca yadi nirvāṇam anupādāya tat katham / nirvāṇaṃ nānupādāya kaścid bhāvo hi vidyate And if nirvāṇa (निर्वाण) were an existent, how is that nirvāṇa (निर्वाण) not dependent on appropriation? No existent is found that is not dependent on appropriation. |
| 25.7 | भावो यदि न निर्वाणमभावः किं भविष्यति । निर्वाणं यत्र भावो न नाभावस् तत्र विद्यते bhāvo yadi na nirvāṇam abhāvaḥ kiṃ bhaviṣyati / nirvāṇaṃ yatra bhāvo na nābhāvas tatra vidyate If nirvāṇa (निर्वाण) is not an existent, will it be a nonexistent? Where an existent is not, a nonexistent is not found either. |
| 25.8 | यद्यभावश् च निर्वाणमनुपादाय तत् कथम् । निर्वाणं न ह्यभावोऽस्ति योऽनुपादाय विद्यते yady abhāvaś ca nirvāṇam anupādāya tat katham / nirvāṇaṃ na hy abhāvo 'sti yo 'nupādāya vidyate And if nirvāṇa (निर्वाण) is a nonexistent, how is it without appropriation? There is no nonexistent that is found without appropriation. |
| 25.9 | य आजवंजवीभाव उपादाय प्रतीत्य वा । सोऽप्रतीत्यानुपादाय निर्वाणमुपदिश्यते ya ājavaṃjavībhāva upādāya pratītya vā / so 'pratītyānupādāya nirvāṇam upadiśyate That coming-and-going state which is by appropriation or by dependence: that, not in dependence and not by appropriation, is taught as nirvāṇa (निर्वाण). |
| 25.10 | प्रहाणं चाब्रवीच् छास्ता भवस्य विभवस्य च । तस्मान् न भावो नाभावो निर्वाणमिति युज्यते prahāṇaṃ cābravīc chāstā bhavasya vibhavasya ca / tasmān na bhāvo nābhāvo nirvāṇam iti yujyate The teacher spoke the abandoning of coming-to-be and of passing-away. Therefore it fits that nirvāṇa (निर्वाण) is neither an existent nor a nonexistent. |
| 25.11 | भवेदभावो भावश् च निर्वाणमुभयं यदि । भवेदभावो भावश् च मोक्षस् तच् च न युज्यते bhaved abhāvo bhāvaś ca nirvāṇam ubhayaṃ yadi / bhaved abhāvo bhāvaś ca mokṣas tac ca na yujyate If nirvāṇa (निर्वाण) were both a nonexistent and an existent, it would be both, and release would be that. And that does not fit. |
| 25.12 | भवेदभावो भावश् च निर्वाणमुभयं यदि । नानुपादाय निर्वाणमुपादायोभयं हि तत् bhaved abhāvo bhāvaś ca nirvāṇam ubhayaṃ yadi / nānupādāya nirvāṇam upādāyobhayaṃ hi tat If nirvāṇa (निर्वाण) were both a nonexistent and an existent, nirvāṇa (निर्वाण) would not be without appropriation. For that both is by appropriation. |
| 25.13 | भवेदभावो भावश् च निर्वाणमुभयं कथम् । असंस्कृतं हि निर्वाणं भावाभावौ च संस्कृतौ bhaved abhāvo bhāvaś ca nirvāṇam ubhayaṃ katham / asaṃskṛtaṃ hi nirvāṇaṃ bhāvābhāvau ca saṃskṛtau How could nirvāṇa (निर्वाण) be both a nonexistent and an existent? Nirvāṇa (निर्वाण) is unconditioned, and existent and nonexistent are conditioned. |
| 25.14 | भवेदभावो भावश् च निर्वाण उभयं कथम् । तयोरभावो ह्येकत्र प्रकाशतमसोरिव bhaved abhāvo bhāvaś ca nirvāṇa ubhayaṃ katham / tayor abhāvo hy ekatra prakāśatamasor iva How would nirvāṇa (निर्वाण) be both nonexistent and existent? Their absence is in one place, like light and darkness. |
| 25.15 | नैवाभावो नैव भावो निर्वाणमिति याऽञ्जना । अभावे चैव भावे च सा सिद्धे सति सिध्यति naivābhāvo naiva bhāvo nirvāṇam iti yā 'ñjanā / abhāve caiva bhāve ca sā siddhe sati sidhyati The presentation 'nirvāṇa (निर्वाण) is neither nonexistent nor existent' succeeds only when the nonexistent and the existent are already established. |
| 25.16 | नैवाभावो नैव भावो निर्वाणं यदि विद्यते । नैवाभावो नैव भाव इति केन तदज्यते naivābhāvo naiva bhāvo nirvāṇaṃ yadi vidyate / naivābhāvo naiva bhāva iti kena tad ajyate If nirvāṇa (निर्वाण) is found as neither nonexistent nor existent, by what is it presented that it is neither nonexistent nor existent? |
| 25.17 | परं निरोधाद् भगवान् भवतीत्येव नाज्यते । न भवत्युभयं चेति नोभयं चेति नाज्यते paraṃ nirodhād bhagavān bhavatīty eva nājyate / na bhavaty ubhayaṃ ceti nobhayaṃ ceti nājyate It is not made known that the Blessed One is after cessation, nor that he is not, nor both, nor neither. |
| 25.18 | तिष्ठमानोऽपि भगवान् भवतीत्येव नाज्यते । न भवत्युभयं चेति नोभयं चेति नाज्यते tiṣṭhamāno 'pi bhagavān bhavatīty eva nājyate / na bhavaty ubhayaṃ ceti nobhayaṃ ceti nājyate Even while the Blessed One is standing here, it is not declared that he is, nor that he is not, nor both, nor neither. |
| 25.19 | न संसारस्य निर्वाणात् किंचिदस्ति विशेषणम् । न निर्वाणस्य संसारात् किंचिदस्ति विशेषणम् na saṃsārasya nirvāṇāt kiṃcid asti viśeṣaṇam / na nirvāṇasya saṃsārāt kiṃcid asti viśeṣaṇam There is no distinguishing mark of saṃsāra (संसार) at all with respect to nirvāṇa (निर्वाण). There is no distinguishing mark of nirvāṇa (निर्वाण) at all with respect to saṃsāra (संसार). |
| 25.20 | निर्वाणस्य च या कोटिः कोटिः संसरणस्य च । न तयोरन्तरं किंचित् सुसूक्ष्ममपि विद्यते nirvāṇasya ca yā koṭiḥ koṭiḥ saṃsaraṇasya ca / na tayor antaraṃ kiṃcit susūkṣmam api vidyate The limit of nirvāṇa (निर्वाण) is the limit of saṃsāra (संसार). Between the two there is not even something very fine. |
| 25.21 | परं निरोधादन्ताद्याः शाश्वताद्याश् च दृष्टयः । निर्वाणमपरान्तं च पूर्वान्तं च समाश्रिताः paraṃ nirodhād antādyāḥ śāśvatādyāś ca dṛṣṭayaḥ / nirvāṇam aparāntaṃ ca pūrvāntaṃ ca samāśritāḥ Views of an end, and the rest, and views of permanence, and the rest, depend on nirvāṇa (निर्वाण) as a far edge, and on a prior edge and a later edge. |
| 25.22 | शून्येषु सर्वधर्मेषु किमनन्तं किमन्तवत् । किमनन्तमन्तवच् च नानन्तं नान्तवच् च किम् śūnyeṣu sarvadharmeṣu kim anantaṃ kim antavat / kim anantam antavac ca nānantaṃ nāntavac ca kim When all dharmas (धर्म) are empty, what is infinite, what has an end, what is both, what is neither? |
| 25.23 | किं तदेव किमन्यत् किं शाश्वतं किमशाश्वतम् । अशाश्वतं शाश्वतं च किं वा नोभयमप्यथ kiṃ tad eva kim anyat kiṃ śāśvataṃ kim aśāśvatam / aśāśvataṃ śāśvataṃ ca kiṃ vā nobhayam apy atha What is 'just that,' what is 'other,' what is permanent, what is impermanent, what is both impermanent and permanent, what is neither? |
| 25.24 | सर्वोपलम्भोपशमः प्रपञ्चोपशमः शिवः । न क्व चित् कस्यचित् कश्चिद् धर्मो बुद्धेन देशितः sarvopalambhopaśamaḥ prapañcopaśamaḥ śivaḥ / na kva cit kasyacit kaścid dharmo buddhena deśitaḥ The stilling of every apprehension, the stilling of proliferation, the auspicious. No dharma (धर्म) whatsoever was taught by the Buddha to anyone, anywhere. |