Yuktiṣaṣtikārikā《六十如理頌》 28.10.

2015

युक्तिषक्तिकारिका
Yuktiṣaṣṭikārikā by Nāgārjuna

《六十如理颂》
Reasoning: The Sixty Stanzas

Grammatical Abbreviations
st nd rd
<masculine feminine neuter> <singular dual plural> <1 2 3 person>
<nominative accusative instrumental dative ablative genitive locative vocative>
<present aorist perfect imperfect imperative optative future gerund infinitive>
<causative desiderative intensive denominative conditional>
<adjective adverb indecline numeral comparative superlative prefix suffix>
<particle: emphatic, affirmative, adversative> <absolute: loc abs, gen abs>
o o
<compound: tatpuruṣa (=vyadhikaraṇa), karmadhāraya, bahuvrīhi, ̶ at start of cpd, ̶ at end of cpd>
<pronoun: ppn personal, dpn demonstrative, rpn relative, ipn interrogative, pronominal adjective>
<participle: pap present active, pmp present middle, ppp present passive, psap past active, pp past passive,

fap future active, fmp future middle, fpp future passive, pfap perfect active, pfmp perfect middle>
Sanskrit
1. 33 complete verses and 3 half verses (in green text) are as recovered on the basis of quotations found in
newly identified Sanskrit manuscripts from Tibet :

Li Xuezhu and Ye Shaoyong, 2014

李學竹、葉少勇《六十頌如理頌》梵藏漢合校、導讀、譯注中西書局 2014
Editions of the Sanskrit, Tibetan and Chinese Versions, with Commentary and a Modern Chinese Translation,
2014, Zhongxi Book Company, Shanghai. [L,Y]

A Sanskrit folio of the Yuktiṣaṣṭikāvṛtti from Tibet, Ye Shaoyong (葉少勇), Annual Report of The International
Research Institute for Advanced Buddhology, Vol. XVI, March 2013.

2. The remaining verses are reconstructed from Tibetan texts ：

[UR] Uryuzu Ryushin, 1985

瓜生津隆真 『ナーガールジュナ研究』，東京：春秋社 1985.

[K] Bimalendra Kumar, 1993

The critical edition of Yuktiṣaṣṭika-kārikā of Nāgārjuna. The Tibet Journal, vol. 18.3:3-16, 1993.
(as corrected by [L,Y]).

3. Devanāgarī source: http://www.dsbcproject.org/node/5975

English
Translated by me (CSF) from Sanskrit.
漢譯
古譯：施護（北宋）《六十頌如理論》《大正藏》No.1575 (多處無法與梵藏本對應)
今譯：筆者 譯自梵文

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

अथ युक्तिषक्तिकारिका नाम
मञ्जुक्तिकु मािभुताय नमः

ind f f f sg nom ind

atha yukti ṣaṣṭi kārikā1 nāma
now then reasoning sixty verse by name
tatpu cpd (dat) m sg dat m sg nom
mañjuśri-kumārabhutāya2 namaḥ [K]
to Mañjuśri the youthful homage

Now here is by name the Reasoning: Sixty Verses.

Homage to Mañjuśri the Youth-like.

以下名爲《六十如理頌》。
禮敬文殊師利童真菩薩。

नमस्तस्मै मुनीन्द्राय प्रतीत्योत्पादवाददने।

येनैनेन क्तवधानेन क्तनक्तषद्धावुदयव्ययौ॥
m sg nom tad m sg abl m sg abl ger √pad m vādin m sg dat
namas tasmai munīndrāya3 pratītya-utpāda-vādine4 |
homage to him to lord of muni dependent origination -to the propounder
ind ena n sg inst ind ~dau adj m du nom m du nom
yena~enena5 vidhānena6 niṣiddhāv udaya-vyayau7 ||[K]
by which with this in accordance with warded/kept off arising-decaying

歸命三世寂默主，宣說緣生正法語。
若瞭諸法離緣生，所作法行如是離。

禮敬於他、牟尼主、緣起宣說人。
由彼[緣起]，以此[理]，生滅俱斷離。

Homage to him, Lord of Muni, propounder of dependent origination,

by which and in accordance with this, arising and decaying is kept at bay.

1
concise statement in verse of (esp. philos. and gramm.) doctrines
2
BHS: kumārabhuta [adj] remaining a youth, a stock epithet of Mañjuśri who is permanently young; MW: -bhuta [ ̶ o ] being or being like
3
MW: munindra [m] 'chief of muni', a great sage or ascetic, name of a Buddha or Jina, (esp.) of Gautama Buddha; csf: munīndra perhaps
from muni-indra: muni [m] a sage, seer, ascetic, monk, plus indra[m] chief of all deities.
4
[tatpu cpd] first mem pratītyotpāda [gen] sense ‘of dependent origination’
5
[K] yenānena?
6
[ind] (inst sense), lit. ‘according to rule or precept’, cf: 1. deśa-kāla-vidhānena ‘in the right place and at the right time’, lit. =in accordance
with place and time; 2. śāstra-vidhāna-uktaṃ ‘said in accordance with the scriptures’ Bhagavadgītā 16.24
7
[dvanda cpd]

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

अक्तस्तनाक्तस्तव्यक्ततक्रान्द्ता बुक्तद्धयेषाां क्तनिािया।

गम्भीिस्तैर्ननिालम्बः प्रत्ययाथो क्तवभाव्यते॥१॥
√kram pp adj f sg nom f sg nom yaḥ m pl gen adj f sg nom
asti-nāsti-vyatikrāntā8 buddhiḥ yeṣām nirāśrayā |
surpassed intellect whose not resting/dwelling on
adj m sg nom m pl inst √lamb adj m sg nom m m sg nom vi-√bhā pass 3rd sg
gambhīras tair nirālambaḥ9 pratyaya-artho10 vibhāvyate ||1||
deep/profound by them rest on nothing condition’s -meaning is perceived distinctly

離有無二邊 智者無所依
甚深無所緣 緣生義成立

知性超越「有」與「無」而無所依着的人們，
無可攀緣的深刻緣義，被他們深切理解。

For those whose intellect has surpassed ‘existence’ and ‘non-existence’ and isn’t dwelling on [things],
the profound meaning of condition as resting on nothing is clearly perceived by them.

सववदोषाकिस्तावदभावो क्तवक्तनवारितः।
क्तनववत्यवते यथा युक्तत्या भावोऽक्तप िवणां कु रु॥२॥
pron adj m m sg nom ind m sg nom √vṛ vārita (cau pp) adj m sg nom
sarva-doṣa-ākaraḥ tāvad abhāvo vinivāritaḥ |
all blemish place of origin firstly non-existence dismissed, rejected
√vṛt cau pass ind yukti f sg inst m sg nom √śru n sg acc √kṛ opt 2nd sg
nirvartyate yathā yuktyā bhāvo’pi śravaṇaṃ11 kuru ||2||[K] 12
made to be removed just so by reasoning existence listening you shd do

若謂法無性 即生諸過失
智者應如理 伺察法有性

「無」是一切過失之源，首先已經[被]遣除。
你應諦聼！同樣地，「有」也以[同]理被排除。

‘Non-existence’ – the origin of all blemishes, is first of all dismissed.

Listen! Likewise, ‘existence’ is also made to be removed by [the same] reasoning.

8
[karma cpd] turned [bahu cpd] adj for buddhiḥ
9
self-supported, independent, (resting on nothing)
10
[tatpu cpd] first mem pratyaya [gen] sense ‘of condition’
11
MW: knowledge derived from hearing
12
[UR] sarvadoṣodayasthānā tavād nāstir nirvāritā | yato yuktyastitāṃ cāpi vārayeyaṃ śṛṇuṣva me ||

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

यदद सत्यां भवेद्बावः यथा बालक्तवकक्तपपतः।

क्तवमोक्षस्तदभावेन कस्माद्धेतोर्नि नेष्यते॥३॥
ind opt 3rd sg m sg nom ind m √kḷp cau pp (verb) nom
yadi satyaṃ bhaved bhāvaḥ yathā bāla-vikalpitaḥ13 |
truly it shd be thing just as fool falsely distinguished
rd
√mokṣ m sg nom n m sg inst ind hetu m sg gen √iṣ pass 3 sg
vimokṣaḥ tad-abhāvena14 kasmād~dhetor hi na~iṣyate ||3||[UR] 15
release/deliverance by reason of its non-being for what reason for is accepted/conceded

若有性實得 如愚者分別
無性即無因 解脫義何立

如果真有事物，如同愚夫所妄執的那樣，
那為何不能接受,解脫是由於它的不存在？

If a thing should truly exist, as falsely distinguished by fools,

[then] for what reason deliverance can’t be accepted by reason of a thing’s non-existence?

अक्तस्तत्वे न भवादस्मान्नाभावेन क्तवमुच्यते।

भावाभावपरिज्ञानान्द्मिात्मा तु क्तवमुच्यते॥४॥
m sg loc m sg abl ayam m sg abl m sg inst √muc pass 3rd sg
astitve na bhavāt16asmāt na abhāvena vimucyate |
with ref to existence thru transmigrating entity thence by means of non-being is liberated
m sg nom [karma cpd] √jñā n sg abl ~an m sg nom √muc pass
bhāva-abhāva-parijñānāt mahātmā tu vimucyate ||4||[UR] 17
being thru thorough knowledge the great-minded is liberated

不可說有性 不可說無性
了知性無性 大智如理說

存有不通過有體18被解脫；由是，[它也]不以不存在[被解脫]。
由於遍知「有無」，偉大之士[得以]被解脫。

In terms of existence, [it] isn’t liberated through transmigrating entity, thence neither by means of non-being.
Through thorough knowledge of being and non-being, the Great-minded One is liberated.

13
[tatpu cpd] first mem bāla [inst] sense ‘by fool’, vikalpita pp of vikalpayati [cau] falsely distinguished or imagined
14
[tatpu cpd] first mem tad [gen] sense ‘its’, it =bhāva
15
[K] bhāvo yadi bhavet satyaṃ yathā bālair vikalpitaḥ |vimokṣas tadsbhāvena ko necchet kim na kāraṇāt ||
16
Candrakīrti in Yuktiṣaṣṭikā-vṛtti glossed bhava as srid pa, the transmigrating entity of saṃsāra [L,Y]
17
[K] vimokṣo nāsti bhāvena bhāvo nāsti hy abhāvataḥ|bhāvābhāvaparijñānān mahātmāpi vimucyate ||
18
《月稱釋》指 bhava 為““有體” - 生命輪回的主體，即五取蘊，藏 srid pa 據 [L,Y] 。

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

क्तनवावणम् चैव लोकां च मन्द्यन्द्तेऽतत्त्वदर्निनः।

नैव लोकां न क्तनवावनां मन्द्यन्द्ते तत्त्वदर्निनः॥५॥
rd
n nom acc m sg acc √man pres 3 pl n √dṛś darśin m pl gen
nirvāṇaṃ caiva lokaṃ ca manyante’tattva-darśinaḥ19 |
Nirvāṇa world think/consider non-suchness -as for the ones who see

naiva lokaṃ na nirvānaṃ manyante tattva-darśinaḥ ||5||

涅盤與生死 勿觀別異性
非涅槃生死 二性有差別

不見真實的人認爲[有]涅槃和世間。
見真實的人不認爲[有]涅槃和世間。

For those who see not the very essence of reality, they think of Nirvāṇa and likewise the world.
For those who see the very essence of reality, they think not of Nirvāṇa and likewise the world.

क्तनवावनां च भवश्चैव द्वयमेतन्न क्तवद्यते।

परिज्ञानां भवस्यैव क्तनवावणक्तमक्तत कथ्यते॥६॥
m sg nom n sg nom n sg nom √vid pres 3rd sg
nirvānaṃ ca bhavas20 caiva dvayam etan na vidyate |
transmigrating entity two this exists
n sg nom m sg gen n sg nom √kath pass 3rd sg
parijñānaṃ bhavasya~eva nirvāṇam iti kathyate ||6||
thorough knowledge of transmigrating entity nirvāṇa is spoken of

生死及涅槃 二俱無所有
若了知生死 此即是涅槃

涅槃和有體，這兩者都不存在。
[對]有體的遍知，被稱爲涅槃。

Nirvāṇa and transmigrating entity, this two doesn’t exist.

The thorough knowledge of transmigrating entity is spoken of as ‘Nirvāṇa’.

19
darśin [adj] seeing, knowing, understanding; here turns substantive [m] one who sees; tattva [n] suchness, truth, reality
20
see note 16

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सांवक्तवभवे भावे क्तनिोधः कक्तपपतो यथा।

मायाकृ तो क्तनिोधोऽयम् सक्तिस्तथैवक्तमष्यते॥७॥यां
m m sg loc m sg loc √rudh m sg nom √kḷp pp (as verb) ind
saṃbhava-vibhave21 bhāve nirodhaḥ22 kalpito23 yathā |
regarding formation’s destruction regarding thing cessation is fabricated much as
f √kṛ pp adj m sg nom sat m pl inst ind √iṣ pass
māyā-kṛto nirodho’ayaṃ sadbhis tathā~evam iṣyate ||7||[K] 24
illusion-made this by wise men so much is conceded

破彼生有性 分別滅亦然
如幻所作事 滅現前無實

如同就事物形成的壞滅而言,寂滅被計執(安立)那樣，
智者們接受(承許)，這寂滅為幻化所成。

Much as cessation is fabricated with regard to the destruction of the formation [of] thing,
so much is this cessation conceded by the wise men as illusion-made.

क्तवनाषेन क्तनिोधां न तु सांकृतपरिज्ञया।

कस्य प्रत्यक्तक्षां एतत् स्याद् नािज्ञोऽत्रकथाां भवेत्॥८॥
√naś m sg inst m sg nom ind √kṛ pp noun √jñā parijñā f sg inst
vināśena nirodhaṃ na tu saṃskṛta-parijñayā25 |
with destruction cessation yet of the conditioned-by knowledge
akṣa n sg nom n sg nom opt 3rd sg √naś jña n sg nom opt 3rd sg
kasya pratyakṣam26 etat syād nāśa-jño’tra kathaṃ bhavet ||8||[UR] 27
direct perception 現量 this wd be destruction-wisdom cd be

若滅有所壞 知彼是有為
現法尚無得 復何知壞法

寂滅以[蘊身的]壞滅[得證]，不以[對]有爲法的遍知[得證]。
然而，這[證滅的]現量又該是屬於誰的？[證]滅智[又]如何能有。28

Cessation [comes] with the destruction [of the skhanda], not by the knowledge of conditioned [things].
Yet whose direct perception would it be? And how could there be the wisdom of destruction? 29

21
[tatpu cpd] first member saṃbhava [gen] sense ‘of formation’
22
the cessation in nirvāṇa [L,Y]
23
also fabricated, supposed, made-up
24
[UR] naṣṭasyotpannabhāvasya nirodhaṃ kalpitaṃ yathā | tathā māyākṛtaṃ sadbhiḥ punar nirodham iṣyate ||
25
[tatpu cpd] first mem saṃskṛta [gen] sense ‘of the conditioned’
26
ocular evidence, direct perception, apprehension by the senses; 現量
27
[K] saṃskṛto na parijñāto nirodho vibhave sati | pratyakṣam bhūyate kasmin vibhavo jñāyate katham ||
28
寂滅[涅槃]通過蘊身的壞滅以現量得證，非以有爲的遍知得證。但蘊身滅失則無有人，誰以現量證此滅？ 證滅智如何能有? 據 [L,Y] 引《月稱釋》
29
cessatin in nirvāṇa comes with the destruction of the skandha (body aggregate), through direct perception, not through the knowledge
of conditioned things. But without the skandha there is no ‘person’. So, whose direct perception and wisdom of destruction would it be? –
[L,Y] quoting Candrakīrti’s Yuktiṣṣaāṭikā-vṛtti

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यदद स्कन्द्धो न नाियेत क्तसीनक्तलेिोऽप्यक्तनर्व्वतः।

यदा ह्यत्र क्तनवृक्तत्तः स्यातदा मोक्षो भक्तवस्यक्तत॥९॥
m sg nom √naś cau pass opt 3rd sg √kṣi pp m sg nom ind √vṛt pp adj m sg nom
yadi skandho na nāśyeta kṣīṇa-kleśo30 ’pi anirvṛtaḥ31 |
aggregate shd not made to be destroyed exhausted-affliction though not entered into nirvāṇa
rd rd
ind ind √vṛt f sg nom opt 3 sg ind m sg nom √bhū fut 3 sg
yadā hy atra nivṛittiḥ syāt tadā mukto bhaviṣyati ||9|| [UR] 32
when herein cessation shd be then deliverance will be

彼諸蘊不滅 染盡即涅槃
若了知滅性 彼即得解脫

[對方：] 如果蘊[身]沒有被導致壞滅，那麽即使煩惱消盡[亦]不入涅槃。
這樣，當有[蘊身的]壞滅時，那時就將會有解脫。

[Opponent:] Should the skandha not caused to be destructed, [then] even though affliction is exhausted,
nirvāṇa isn’t entered into. Herein should there be cessation [of the skandha], then there will be deliverance.

अक्तवद्याप्रत्ययोत्पन्ने सम्यग्ज्ज्ञानावलोदकते।
उत्पादो वा क्तनिोधो वा न कक्तश्चदुपलभ्यते||१०||
f sg nom √i m sg nom √pad pp (noun) loc sam-√añc adj √jñā n √lok pp loc
avidyā-pratyaya-utpanne33 samyag-jñāna-avalokite34 |
ignorance -caused -when what’s arisen right insight when observed
m sg nom √rudh m sg nom ipn √lamb pass (+nom)
utpādo vā nirodho vā na kaścid upalabhyate||10||
origination cessation whatever is perceived/obtained

若生法滅法 二俱不可得
正智所觀察 從無明緣生

[論主：] 當以正智觀察無明所緣生的[有支] 35時，

任何生起與壞滅都不可得知。

[Author:] When what has arisen that is caused by ignorance 36 is observed with right insight,
no origination or cessation whatsoever is perceived.
]\]

30
[karma cpd] first mem kṣīṇa [adj]
31
BHS: like Pāli nibbuta, functionin as [pp] to nirvāṇa, ie ‘entered into nirvāṇā’; MW: extinguished, terminated, ceased
32
[K] yadi skandhanirodhena bhaven na kleśasaṃskṣayaḥ | yadā cāyaṃ niruddhaḥ syāt tadā mokṣo bhavisyati ||
33
avidyāpratyaya-utpanne [tatpu cpd] fist member ’avidyāpratyaya’ [inst] sense ’caused by ignorance’
34
samyagjñāna-avalokita [tatpu cpd] fist member samyagjñāna [inst] sense ’with right insight’
35
指 行、識等有支 (bhavāṅga) [L,Y]
36
refers to bhavāṅga and the other ‘limbs’ derived from avidyā 'ignorance’ [L,Y]

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

दृि े धमे च क्तनवावणां कृ तकृ त्यां तदेव च।

धमवज्ञानम् पिां यत्र भेदस्तु तत्र क्तवद्यते॥११॥
√dṛś pp loc m sg loc n sg nom √kṛ n sg nom
dṛṣṭe dharme37 ca nirvāṇaṃ kṛtakṛtyaṃ38 tad39 eva ca |
in the present world of here and now nirvāṇa what has been done and what is to be done
√jñā n sg abl ind (+abl) ind √bhid m sg nom ind ind √vid pres
dharma-jñanām paraṃ yatra bhedas tu tatra vidyate ||11||[K] 40
dharma-wisdom subsequent to where distinction but there exists

若見法寂靜 諸所作亦然
知此最勝法 獲法智無邊

這[正智所證]就是現世中[的]涅槃及「所作已辦」。
但是，[如果獲得]法智後，還存有差別[相]…

That [insightful observation] is nirvāṇa and ‘what is to be done is done’ in this world of here and now.
But [if] subsequent to [obtaining] dharma-wisdom, there [still] exists [the notion of] distinction...

अत्यन्द्तसूक्त्मभावेऽक्तप येनोत्पादो क्तवकपप्यते।

तेन प्रत्ययभूताथवमक्तवद्वता न दृ्यते॥१२॥
adj m sg nom adj m sg nom m sg loc ind m sg nom √kḷp pass 3rd sg
atyanta-sūkṣma-bhāve41 ’pi yena~utpādo vikalpyate |
very fine/subtle in thing in wh way origination is (falsely) distinguished
ind m √bhū pp n sg nom √vid vidvat m sg inst √dṛś pass 3rd sg
tena pratyaya-bhūta-artham42 avidvatā na dṛśyate ||12||[UR] 43
in that way condition -coming into being -meaning by one who knows not is understood

緣生性可見 是義非無見
此中微妙性 非緣生分別

…[那麽],正如於極細微事物中妄執有生起那樣，
緣生的道理就不被無智者所理解。

… [then] in the same way origination is falsely distinguished in very subtle thing[s],
the meaning of conditional origination isn’t understood by one who knows not.

37
lit. ‘seen dharma’, Pāli diṭṭhadhamma ‘this world of visible things (ie sensation), of here and now; 現法、現世
38
kṛta [pp] ‘done’, kṛtya [adj] ‘to be done or performed’; from Pāli: khīṇā jāti, vusitaṃ brahma-cariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ
itthattāyāti pajānātīti; ‘he discerns: birth has ended, the holy life fulfilled, the task done, nothing further for the sake of this world’; 他辨知：
我生已盡，梵行已立，所作已辦，不受後有。
39
tad =’that which is observed with right insight’ in the previous verse [L,Y]
40
[UR] dharmajñānāt tataḥ paścād yady atrāsti viśeṣaṇaṃ ||
41
[karma cpd] first mem atyantasūkṣma [adj] ‘very subtle’
42
[tatpu cpd] first mem pratyayabhūta [gen] sense ‘of conditional origination’
43
[K] atisūkṣmasya bhāvasya jātir yena vikalpitā | pratyayodbhavam arthaṃ na paśyati so'vicakṣaṇaḥ ||

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क्षीणक्तलेिस्य सांिािो क्तभक्षोयवदद क्तवसृज्यते।

कस्मादेवाक्तप सांबुद्धःै तदािां भो न भाियाते॥१३॥
√kṣi pp adj m sg gen m sg nom m sg gen √sṛj pass 3rd sg
kṣīṇa-kleśasya44 saṃsāro bhikṣor yadi visṛjyate |
exhausted-affliction saṃsāra bhiksu is let go/set free
ind (abl) m pl inst m sg nom pass 3rd sg
kasmād evāpi saṃbuddhaiḥ tad-ārambho na bhāṣyate ||13||[UR] 45
for what reason by the well enlightened Buddha beginning is taught/spoken of

佛正覺所說 有說非無因
若盡煩惱源 即破輪迴相

如果煩惱已盡的比丘的輪回[確實]被解除了，
那麽它的起始爲何沒有被正覺的諸佛宣説呢？

If saṃsāra of the bhiksu whose affliction has been exhausted is [indeed] set free,
then why is its beginning never taught by the enlightened Buddhas?

आिां भे सत्यव्यांश्च दृक्तिकृ तपरिग्रिः।

यः प्रतीत्यसमुत्पन्नः तस्याग्रमविां च दकम्॥१४॥
m sg loc √as pap m sg loc ind avaśyan m sg nom √grah ̶ o m sg nom
ārambhe saty avaśyaṃś46 ca dṛṣṭīkṛta47-parigrahaḥ |
beginning (there) being certainly heresy -taking/embracing
m √pad pp adj m sg nom m sg gen n sg nom n sg nom ind
yaḥ pratītyasamutpannaḥ tasya agram avaraṃ48 ca kiṃ ||14||49 [UR]
wh the dependently originated of that foremost point ‘backmost’ point wherefore

諸法決定行 見有作有取
前後際云何 從緣所安立

如果說[輪回]有起始，無疑[就有]邪見執。
那依緣而生的[法]，它的起始和終止從何而有？

[To say] there is a beginning, and then certainly [there will be] the embracing of heresy.
For that which is dependently originated, wherefore is its beginning and end?

44
[karma cpd] turned [bahu cpd] [adj] for bhiksu
45
[K] saṃkleśakṣīṇabhikṣūṇāṃ saṃsārāc cen nivāryate | kutaḥ sampannabuddhaiś ca tasyārambho na bhāṣitaḥ ||
46
MK: avaśyaṃ [ind] necessarily, inevitably, certainly (alternatively avaśyan)
47
BHS: also dṛṣṭikṛta [ind] heresy
48
[UR] has avaraṃś ca
49
[K] ārambhe sati caikānte bhave dṛṣṭiparigrahaḥ | yaḥ pratītyasamutpādas tasya pūrvaṃ paraṃ vā kim ||

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पूवोत्पन्निः कथां नाम पश्चात् पुनर्ननवतते।

मुिा पूवावपिान्द्तेन गक्ततमावयेव दृ्यते॥१५॥
rd
pron adj √pad pp m sg nom ind ind ind √vṛt pres 3 sg
pūrva-utpannaḥ50 kathaṃ nāma paścāt punar nivartate |
previous the arisen one indeed afterward on the other hand vanishes
√muc pp adj f adj anta m sg inst f sg nom f sg nom ind √dṛś pass
muktā pūrvāpara-antena51 gatir māyā~iva dṛśyate52 ||15||[UR] 53
set free first-and-last by end/limit the path illusion -like is seen

云何前已生 彼後復別轉
故前後邊際 如世幻所見

的確，先前已生成的東西，後來如何又止息了？
解脫自前際後際之道，被看成有如幻象。

Indeed, how does what has previously arisen later vanish on the other hand?
The path that is free from the limit[s] of first-and-last, is seen like an illusion.

कदोत्पद्येत मायेक्तत कदा च न्यतीक्तत च।

न ताां मुह्यक्तत मायाज्ञोऽमायाज्ञािः परितृष्यक्तत मोक्तितः॥१६॥
ind √pad opt pass 3rd sg f sg nom √naś pres 3rd sg
kadā~utpadyeta54 māyā~iti kadā ca naśyati~iti ca |
when cd be produced illusion perishes
f sg acc √muh pres m sg nom √tṛṣ pres 3rd sg
na tām muhyati māyājñaḥ55 amāyājñaḥ paritṛṣyati ||16||[UR] 56
=māyā bewilders illusion-wise man desires greatly

云何幻可生 云何有所著
癡者於幻中 求幻而為實

當所謂「幻象能被生起」時，當所謂「幻象滅去」時，
知幻者不迷惑於它，不知幻者[卻對它]遍生渴愛。

When it is said that illusion could be produced and when it is said that illusion perishes,
the illusion-wise person bewilders not [over it], [while] the illusion-unwise desires [it] greatly.

50
[karma cpd] first mem pūrva [adj] ‘previous’
51
[karma cpd] first mem pūrvāpara [adj, dvanda cpd] ‘prior-and-subsequent, before-and-behind’
52
pada d ‘gatir māyā-iva dṛśyate’ is translated from Tibetan ‘’gro ba sgyu ma bzhin du snang’, which is the same as verse 27 pada d for
‘jagan māyā-iva dṛśyate’ [L,Y]. So, gatir is likely to be jagan [L,Y]
53
[K] samutpannaṃ kathaṃ pūrvaṃ paścāt punar nivāryate | pūrvāparāntavihīno mokṣaḥ khyātir māyopamaḥ ||
54
fr utpādayati [cau] to produce, beget, generate
55
jña [m sg nom] a wise and learned man
56
[K] bhavatīdam yadā māyā nakṣyatīti tadaiva hi | bhavatīdam yadā māyā nakṣyatīti tadaiva hi ||

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यथा मिीक्तचका माया भवां बुद्ध्या क्ति प्यक्तत।

पूवावन्द्तां वापिान्द्तां वा न दृष्या परिक्तक्तल्यते॥१७॥
ind f sg nom m sg acc buddhi f sg inst √paś pres 3rd sg
yathā marīcikā māyā bhavaṃ buddhyā hi paśyati |
just as mirage being/existence with intelligence sees
-anta m sg acc -anta m sg acc dṛśṭi f sg inst √kliś pres 3rd sg
pūrvāntaṃ57 vā~aparāntaṃ58 vā na dṛṣṭyā parikliśyate ||17||[K] 59
first/prior end/limit last/subsequent end/limit by the notion to vex (be troubled)

前際非後際 執見故不捨
智觀性無性 如幻焰影像

以智慧觀見存在猶如蜃景與幻象，
就不會被前際後際的概念所困擾。

Just as one sees with intelligence existence as mirage and illusion,

one vexes not by the notion [of] the very beginning or the very end.

यैरुत्पादो क्तवनािश्चा सांस्कृ तस्य क्तवकपप्यते।

प्रतीत्योत्पादचक्रे तैनैव क्तवज्ञायते गक्ततः॥१८॥
n pl ins m sg nom √naś m sg nom m sg gen √kḷp pass 3rd sg
yair utpādo vināśaś ca saṃskṛtasya vikalpyate |
by whom arising destruction of the conditioned is falsely imaged
ger m n sg loc n pl inst √jñā pass 3rd sg f sg nom
pratītya-utpāda-cakre tair naiva vijñāyate gatiḥ ||18||[UR] 60
dependent -origination-regarding wheel by them is understood motion

若謂生非滅 是有為分別
而彼緣生輪 隨轉無所現

那些有爲法的生滅被他們妄執的人，
緣起輪盤的運轉不被他們理解。

Those by whom arising and destruction of conditioned things is falsely imagined,

by them the motion with regard to the wheel of dependent origination isn’t understood.

57
also BHS =‘past’
58
also BHS =‘future’
59
[UR] māyāmarīcisādṛśyaṃ paśyantaḥ prajñaya bhavaṃ | pūrvantaṃ aparantaṃ vā dṛśṭvā na parikheditāh ||
60
[K] saṃskṛtam ye hi manyante bhaṅgotpādavikalpitam | pratītyotpādacakreṇa vijānanti na te jagat ||

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ततत्प्राप्य यदुत्पन्नां नोत्पन्नां तत्स्वभावतः।

यत्स्वभानेन नोत्पन्नमुत्पन्नां नाम तत्कथम्॥१९॥
n sg acc √āp ger n sg nom √pad pp (verb) nom pp (verb) nom n sg nom √bhū -tas sfx ind abl adv
tat tat prāpya yat utpannaṃ na~utpannaṃ tat svabhāvataḥ |
this & that having attained wh has arisen has arisen that through self-existence
n sg nom n sg inst ind n sg nom ind

yat svabhāvena na~utpannam utpannaṃ nāma tat katham ||19||61,62

wh by self-existence called that how

若已生未生 彼自性無生
若自性無生 生名云何得

這和那成立後[才]得以生起者，它不以自性生起。
不以自性生起者,它如何[有]所谓生起？

That which has arisen after the attainment of this and that, hasn’t arisen through self-existence.
How indeed [could] that which hasn’t arisen by self-existence be said to have arisen [at all]?

क्षीणकािणत्वात्िाक्तन्द्तर्नवनाि इक्तत गांयते ।

यन्न क्षीणां स्वभावेन तत्रा क्षयां दकमुच्यते ॥२०॥
√kṣi pp √kṛ n -tva sfx abl √śaṃ f sg nom √naś m sg nom √gam pass 3rd sg
kṣīṇa-kāraṇa-tvāt63 śāntir vināśaḥ iti gamyate |
thru exhausted -cause -ness quietude utter loss is understood
rd
n sg nom pp adj n sg nom ind adj n sg nom ind √vac pass 3 sg
yan na kṣīṇaṃ svabhāvena tatra kṣayaṃ kim ucyate ||20||[UR] 64
wh exhausted therein exhausted how is said

因寂即法盡 此盡不可得
若自性無盡 盡名云何立

寂靜[涅槃]是由於[作]因的滅盡，而被視爲終盡。
[然而，] 不以自性滅盡者，如何可以被稱爲滅盡？65

Through the exhaustion of cause there is quietude (nirvāṇa), [which is] understood as ‘utter loss’.
[But] how [could] that which isn’t exhausted by self-existence be said to be exhausted therein?

61
cf Madh 7.16 pratītya yad yad bhavati tat tac chāntaṁ svabhāvataḥ | tasmād utpadyamānaṁ ca śāntam utpattir eva ca || ‘Whatever
exists that is dependent on this and that is by nature pacified. Thus a forming [thing] is pacified and so too is a formed thing.’ 凡是緣於它者
而存在者，從自性[説]是寂滅的。所以正在生起者是寂滅的，已生成者也如此。
62
cf Sāgaramatiparipṛcchā《海慧菩薩所問經》ye pratītyasamutpannā na te kecit svabhāvataḥ | ye svabhāvān na vidyante na teṣāṃ
sambhavaḥ kvacit || ‘That which are dependently arisen, none of them [arises] through self-existence. That which are not from self-
existence, for them there is no formation wheresoever.’ 凡彼依緣而生者，非以自性而存有，凡彼自性無有者，於任何處不生成。
63
kṣīṇakāraṇa [karma cpd] first member kṣīṇa [adj], tva forms [n] abstract noun
64
[K] śāntam hetukṣayād eva kṣīṇaṃ nāmāvabudhyate | svabhāvena hi [na?] yat kṣīṇam tat kṣīṇam ucyate katham ||
65
月稱釋 (德格版《丹珠爾》D15b2-4; Scherrer-Schaub 1991 57.14-19) 事物生已，失住緣即滅，世間以[苦]因盡故稱爲涅槃寂滅，故知非由自性
而滅。[L,Y]

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न ह्यत्रोत्पद्यते ककक्तचन्नाक्तप ककक्तचक्तन्नरु्यते।

अ्वोत्पादक्तनिोधस्य प्रयोजनाथं उच्यते॥२१॥
ind √pad pres 3rd sg ipn √rudh pres 3rd sg
na hy atra~utpadyate kiṃcin nāpi kiṃcin nirudhyate |
herein arises whatever perishes
o rd
~an m sg nom m nis-√rudh m sg gen √yuj n ̶ n sg nom √vac pass 3 sg
adhvaḥ~utpāda-nirodhasya prayojana-artham66 ucyate ||21||[UR] 67
way/course of arising-and-cessation of use/application -for the purpose is spoken of

無少法可生 無少法可滅
彼生滅二道 隨事隨義現

此間沒有任何[事物]生起，也沒有任何[事物]滅去，
生起與壞滅的途徑被宣示，[衹]是爲了[某個]用途。68

Herein nothing whatsoever arises [and] nothing whatsoever perishes too.

The way of arising and cessation is spoken of [only] for the purpose of [certain] use.

उत्पादज्ञानतो भङ्गो भङ्गज्ञानादक्तनत्यता।

अक्तनत्यत्वावबोधाच्च सद्धमो क्ति क्तवबोक्तधतः॥२२॥
m n -tas sfx adv abl m sg nom n sg abl -tā sfx f sg nom
utpāda-jñāna-to bhaṅgo bhaṅga-jñānād anityatā |
arising -insight -thru destruction thru insight impermanence
-tva sfx n sg nom √budh m sg abl m sg nom √budh cau pp (verb) nom
anityatva-avabodhāc ca saddharmaḥ hi vibodhitaḥ ||22||[K] 69
‘impermanence-ness’ thru awakening true dharma made to be awaken to

知生即知滅 知滅知無常
無常性若知 不得諸法底

通過生的洞知[而知]滅，通過滅的洞知[而知]無常，
通過無常性的醒悟，正法也得以被證知。

Through insight of arising destruction [is known], through insight of destruction impermanence [is known],
and through awakening to impermanence, true dharma is made to be awaken to.

66
prayojanārtham [tatpu cpd] first mem prayojana [gen] sense ‘of use’, cf verse 33 kāryavaśāt [ind, abl] ‘for some desire’
67
[K] utpādabhaṅgakarmaṇā'bhiprāyārthaḥ pradarśitaḥ || utpāda-bhaṅga-karmaṇā [~an inst]; abhiprāyā [√yā] ‘to approach’ -arthaḥ [m]
‘aim’; pradarśitaḥ [√dṛś, pp adj] shown, indicated; ‘the aim of the approach is demonstrated by the action of arising and destruction’
68
「生起、壞滅之途徑，爲事用故而宣示。」[L,Y] (事用 =使用、應用)
69
[UR] utpādajñasya nāśajño ‘nityajño nāśavedinaḥ | anityapraviṣṭajñasya saddharmo ‘py avasīyate ||

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यः प्रतीत्यसमुत्पाद उत्पादभङ्गवर्नजतम्।
परिजानाक्तत तेनैवमुतीयवते भावाांबुक्तधः॥२३॥
~aḥ
o
m sg nom m sg nom m m ̶ √vṛj pp adj m sg acc
yaḥ pratītyasamutpāda utpāda-bhaṅga-varjitam70 |
he who dependent origination arising -destruction -devoid of
rd rd
√jñā pres 3 sg m sg inst ind √tṝ pass 3 sg m m sg nom
parijānāti tena~evam uttīryate bhava71-ambudhiḥ72 ||23||[K] 73
knows by him just so is crossed over transmigrating entity-ocean

諸法從緣生 雖生即離滅
如到彼岸者 即見大海事

了知緣起離缺生起與壞滅的人，
有體[輪回業報]之海如是被[他]渡越。

He who knows dependent origination as devoid of arising and destruction,

the ocean of transmigrating entity is crossed over by him in such manner .

स्वेन क्तचतेन वञ्च्यन्द्ते भावात्मानः पृथग्ज्जनाः।

भावाभावक्तवपयावस दोषक्तलेिविम्गताः॥२४॥
pron adj n sg inst n sg inst √vañc pass 3rd pl m ~an m pl nom √prath m pl nom
svena cittena vañcyante bhāva-ātmānaḥ pṛthag-janāḥ74 |
by own mind are deceived thing -selves common folks
√bhū m m m m ̶ o adj m pl nom
bhāvābhāva-viparyāsa-doṣa-kleśa-vaśaṃgatāḥ75 ||24||
existence-non-existence inversion error affliction -subjugating

若自心不了 異生執我性
性無性顛倒 即生諸過失

凡夫[執認]事物的我，[他們]被自己的思維所欺騙，
[被]有無顛倒的過失與煩惱[所]征服76。

Common people [who see] the selves [in] things are deceived by [their] own mind[s].
They are subjugated by the errors and afflictions of the inversion of existence-non-existence.

70
[tatpu cpd] first mem utpādabhaṅga [gen] sense ‘of arising destruction’, varjita (end of cpd) ‘deprived of, wanting, without’
71
see note 16
72
cf verse 59 bhavasāgaraṃ
73
[UR] ye pratītyasamutpādaṃ prahīṇa-utpāda-bhedanaṃ | te jānīyuḥ tariṣyanti drṣṭīkṛtabhava-arṇavaṃ || ‘those who can know
dependent origination as cutting loose of arising and destruction, they cross over the heresy of ocean of transmigrating entity.’
74
pṛthak [√prath ind] severally -jana [√jan] folks, people; ’common folks that are seperately born’; 異生。隨其業、煩惱、各個差別而生 [L,Y]
75
bhāvābhāva-viparyāsa [tatpu cpd] first mem [gen] ‘of existence-non-existence’ , bhāvābhāvaviparyāsa-doṣakleśa [tatpu cpd] first mem
[gen] ‘of the inversion of existence-non-existence, bhāvābhāvaviparyāsadoṣakleśa-vaśaṃgatāḥ [karma cpd] first mem noun; vaśaṃgatā
=vaśa-gata [ ̶ o adj] ’subject to the will (of another), being in the power of or obedient to’, i.e ’subjugating (to)’
76
vaśaṃgata 侵奪 [L,Y]

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अक्तनत्यां मोषधमावनां मुिां िुन्द्यमनात्मकम्।

क्तवक्तविक्तमक्तत प्यक्तन्द्त भावां भावक्तवचक्षणाः॥२५॥
adj n sg acc dharman adj m sg acc √muc pp adj n sg acc adj n sg acc adj n sg acc
anityaṃ moṣa-dharmāṇaṃ77 muktaṃ78 śūnyam anātmakam |
transient of deceptive nature loosen/slackened empty unreal/insubstantial
rd
√vic n sg nom √paś pres 3 pl m sg acc m √cakṣ (adj) m pl nom
viviktam79 iti paśyanti bhāvaṃ bhāva-vicakṣaṇāḥ ||25||
seclusion/aloofness regard thing thing -ones who discern

諸法是無常 苦空及無我
此中見法離 智觀性無性

那些明瞭事物的人，觀見事物爲無常、
性欺誑、虛散、空、無我，是爲「寂離」。

Those who understand thing[s] regard a thing as transient, of deceptive nature,

loose [and] insubstantial. [Such is] ‘aloofness’.

अप्रक्ततष्ठमनालांबां क्तनमूवलमनवक्तस्थतम्।
अक्तवद्याबीजसम्भूतां आददम्यान्द्तवर्नजतम्॥२६॥
√sthā adj n sg acc √lamb adj n sg acc adj n sg acc ava-√sthā adj n sg acc
apratiṣṭham anālambaṃ nirmūlam anavasthitam |
non-steadfast unsupported rootless/baseless unsettled
f n √bhū ̶ o pp adj n sg acc m m m ̶ o √vṛj pp adj n sg nom
avidyā-bīja-sambhūtam ādi-madhya-anta-varjitam ||26||
ignorance -seed -formed beginning -middle -end -lacking

無住無所緣 無根亦不立
從無明種生 離初中後際

[它] 80無所依、無所緣，無根本、無所住81、
[爲]無明的種子所生、無始、無中、無後。

[It is] 82unstable, unsupported, baseless, unsettled,

formed by the seed of ignorance, without beginning, middle [nor] end.

77
moṣa-dharma [bahu cpd, adj] BHS: ‘of deceptive nature’, dharma ‘nature, state’, Pāṇini 5.4.124 stipulated that dharma, when preceded
by a single word in a bahu cpd, becomes dharman
78
Candrakīrti in Yuktiṣṣaāṭikā-vṛtti glossed mukta as ‘weak’ 虛散 [L,Y]
79
Candrakīrti in Yuktiṣṣaāṭikā-vṛtti glossed vivikta as 1. =śūnya, 2. =nirmala 離垢 [L,Y]
80
寂離
81
所依 - 安住之因，這裏指六處；所緣 – 一切隨六處所應之法；根本 – 指如種子一樣的因緣。 [L,Y]
82
viviktaṃ

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

कदलीगभवक्तनःसािां गन्द्धववनगिोपम् ।
सांमोिनगिां घोिां जगन्द्मायेव दृष्यते॥२७॥
o
f √grabh m ~sāra adj n sg acc n upa-√mā ̶ adj n sg acc
kadalī-garbha-niḥsāraṃ83 gandharvanagara-upamam84 |
banana tree -pith pithless/unsubstantial Gandharva-city -resembling/-like
rd
n sg nom adj n sg nom n sg nom √mī f sg nom ind √dṛś pass 3 sg
saṃmoha-nagaraṃ ghoraṃ jagan85-māyā~iva dṛśyate ||27||
delusion-city frightful world illusion -like is seen

癡闇大惡城 如芭蕉不實
如乾闥婆城 皆世幻所見

[它] 86芭蕉樹心般無實，[又如]乾達婆城。
恐怖、迷惑城般的世間，被視爲幻景。

[It is] 87pith-less like the heart of a banana tree, resembling the Gandharva city.
The frightful, delusion-city [of] this world is seen like an illusion.

ब्रह्माक्तद्यिस्य लोकस्य यत्सत्यां सांप्रकाक्तितां।

तदायावनाां मृषेत्युतां कक न िेषमतः पिम्॥२८॥
brahman n sg nom ādya m pl inst n sg gen n sg gen adj n sg nom √kāś adj pp n sg nom
brahmā-ādyair asya lokasya yat satyaṃ saṃprakāśitam |
Brahman by the rest as for this as for the worldly real is manifested
m pl gen √mṛṣ m sg nom √vac pp ipn n sg nom nu? √śiṣ n sg nom ind (abl) ind (+abl)
tad āryāṇāṃ mṛṣa~ity uktaṃ kiṃ na88 śeṣam ataḥ89 param ||28||
as for the noble ones falsehood spoken what thus remainder than this other than

此界梵王初 佛如實正說
後諸聖無妄 說亦無差別

梵天90等對世人顯現爲實有的，
於聖者爲「虛妄」。除此[虛妄]還有什麽？

That which is manifested as real by Brahman and the others for the worldly,
is for the noble ones, spoken of as ‘falsehood’. What remainder [is there] other than this [falsehood]?

83
[karma cpd] first mem kadalī-garbha noun ‘pith of the banana tree’
84
[bahu cpd] adj for viviktaṃ
85
√gā [pap, n sg nom] ‘the moving’ ie this world
86
寂離
87
viviktaṃ
88
probably nu since there is no negative meaning in the Tibetan [L,Y]
89
atas =[abl] of ayam
90
《中阿含 – 梵天請問經 》世尊告曰：「梵天！汝無常稱作常，不恒稱說恒，不存稱說存, … 梵天！汝有是無明。」[L,Y]

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

लोकोऽक्तवद्यान्द्धभूतोऽसौ तृष्णास्त्रोतसा चारितः।

तृष्नािक्तितक्तवज्ञस्य पुण्यदृक्तिः समा कु तः॥२९॥
m sg nom f sg nom √andh adj ̶o dpn f sg nom f ~as n sg inst √car cau pp
loko’vidyāḥ~andha-bhūto91’sau tṛṣṇā-srotasā cāritaḥ |
the worldly ignorance blind/dark -being like that desire with stream is made to follow
√rah pp adj m sg gen n f sg n adj f sg nom ind
tṛṣnā-rahita-vijñasya puṇya-dṛṣṭiḥ samā kutaḥ ||29||[K] 92
free from of the wise virtue -aspect same how/whence

世間癡所闇 愛相續流轉
智者了諸愛 而平等善說

世人的無明如昏闇，它被致使隨順渴愛之流，
[較之]離愛智者的功德見，如何等同？

The ignorance of the worldly is like being in the dark, which is made to go along with the stream of desire.
How could the virtue-aspect of the wise who is free from desire be the same?

सववमस्तीक्तत विव्यां आदौ तत्त्वगवेक्तषनाम्।

पश्चादवगताथवस्य क्तनःसङ्गस्य क्तवक्तविता॥३०॥
pron adj n sg nom √vac adj fpp n sg nom ind n ~in ̶ o adj n pl gen
sarvam astīti vaktavyam ādau93 tattva-gaveṣiṇām94 |
all to be spoken of at first truth -as for the seeking ones
ind √gam adj m sg gen m sg gen √vic f sg nom
paścād avagata-arthasya95 niḥsaṅgasya96 viviktatā97||30||
later understood -meaning as for the unattached aloofness

初說諸法有 於有求實性
後求性亦無 即無著性離

對求實的人們，起先應當說一切「有」。
其後，對瞭義、離執的人，當說寂離性。

At first, for the truth-seekers, all is said to ‘exist’.

Later, aloofness [should be told] to the unattached who has understood the meaning.

91
[karma cpd, adj] andha-bhūtaḥ ‘blind-like’
92
[UR] avidyāndhaś ca lokaḥ (one syllabus missing) tṛṣṇāsrotānuvartanaḥ | vidvāṃso vītatṛṣṇāś ca bhadrāḥ kutaḥ punaḥ samāḥ ||
93
[m sg loc] of ādi ’in the beginning’
94
[tatpu cpd] first mem tattva [gen] ‘of truth’, gaveṣin from gav Vedic for go ‘ox’
95
[karma cpd] frist member avagata [adj] ‘understood’
96
niḥsaṅga [m] one who is free from worldly attachment, unselfish, disinterested
97
see verse 25 note 81

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

क्तवक्तविाथवमजानानाः िुक्ततमात्राबलांक्तबनः।
ये न कु ववक्तन्द्त पुण्याक्तन ितास्ते पुरुषाधमाः॥३१॥
√vic n m sg nom √jñā pmp m pl nom n sg f √mā adj avalambin adj m pl nom
vivikta-artham ajānānāḥ98 śruti-mātra-avalambinaḥ |
aloofness -meaning the unknowing ones listening merely clinging to, resting upon
rd
√kṛ pres 3 pl n pl acc √han adj pp m pl nom m spv adj m pl nom
ye na kurvanti puṇyāni hatās te puruṣā-dhamāḥ ||31||
build merits ruined people -worst/lowest/vilest

若不知離義 隨聞即有著
而所作福業 凡愚者自破

不理解寂離義[而]僅僅依靠聽聞的人們，
他們不修諸福德，是被毀的低劣之徒。

People who don’t understand the meaning of aloofness and rely on mere listening,
build no merits. They are ruined and are the vilest of people.

गतयश्च समाख्याताः सफलत्वां च कमवणाम्।

तत्स्वभावपरिज्ञानमनुत्पादश्च देक्तितः॥३२॥
o
gati f pl nom sam-ā-√khyā pp pl nom ̶ n -tva sfx ~an n pl gen
gatayaś99 ca samākhyātāḥ sa-phala-tvaṃ100 ca karmaṇām |
states of existence proclaimed possessing-fruit-ness of actions
n m sg nom √jñā n sg nom √pad m sg nom √diś pp sg nom
tat-svabhāva101-parijñānam102 anutpādaś ca deśitaḥ ||32||
of that-self-existence thorough knowledge non-origination instructed

如先平等說 彼諸業真實
自性若了知 此說即無生

[六]趣曾被宣説，以及諸業的具備果報。
無生曾被教示，以及[對]彼自性的遍知。

The [six] states of existence have been proclaimed, so have actions’ [nature of] producing effect[s].
Non-origination has been instructed, so has the thorough knowledge of that self-existence.

98
-āna form of [pmp]
99
BHS gati: states of existence into which rebirth if possible, normally five or six states (hell, animals, ghosts, gods, men, asuras)
100
-tva [sfx, forms abstract n. noun], phalatvaṃ =phalatā ‘being fruit’, ‘the state of fruit’
101
tat-svabhāva [tatpurușa vyadhikaraņa cpd] first mem ‘tad’ in base form and in [gen] sense, ‘that-self-existence’
102
tatsvabhāva-parijñānam [tatpurușa vyadhikaraņa cpd] first mem ‘tatsvabhāva’ in [gen] sense

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

ममेत्यिक्तमक्तत प्रोिां यथा कायवविाक्तिनैः।

तथा कायवविात् प्रोिाः स्कन्द्धायतनधातवः॥३३॥
ppn sg gen ppn sg nom pra-√vac pp adj sg nom ind ind (abl) √ji m pl inst
mama~ity aham~iti proktaṃ yathā kāryavaśāj103jinaiḥ104 |
mine I taught just as lit. done-as desired by the Victors
ind pp adj pl nom m √yam n sg nom dhātu m pl nom
tathā kāryavaśāt proktāḥ skandha-āyatana-dhātavaḥ ||33||
thus taught aggregate sense-field realms/spheres

我如是所說 皆依佛言教
如其所宣揚 即蘊處界法

正如「我」、「我所」曾隨其用意[被]諸佛所教導那樣，
同樣地，蘊、處、界[也]曾隨其用意[被]教導。

Just as it is taught ‘mine’ [and] ‘I’ by the Buddhas for a certain desire,
thus for a certain desire are taught the aggregates, the sense fields and the realms.

मिाभूतादद क्तवज्ञाने प्रोिां समवरु्यते।

तज्ज्ञाने क्तवगमां याक्तत ननु क्तमथ्या क्तवकक्तपपतम्॥३४॥
n ̶ o n sg nom n sg loc pp sg nom √rudh pass 3rd sg
mahābhūta-ādi105 vijñāne proktaṃ samavarudhyate |
gross element -etc. in consciousness taught is confined/enclosed
n sg nom n sg loc √gam m sg acc √yā pres ind ind √kḷp cau pp (verb) 3rd sg
tat-jñāne vigamaṃ yāti nanu mithyā vikalpitam ||34||
that in knowledge disappearance attains is it not falsely distinguished/imagined

大種等及識 所說皆平等
彼智現證時 無妄無分別

所宣説的大種等等，被限於意識中。
明白此[理]它就達成消亡－它豈非[被]虛妄分辨？

It has been taught that the gross element[s] and so on is confined within the consciousness.
In knowing this, it attains disappearance. Is it not [being] falsely imagined?

103
MW: kāryavaśāt [ind abl] ‘for some reason’, kārya ‘to be done’, vaśa [m] wish, will, desire; vaśāt [end of cpd] 'by command of, by force
of, on account of, by means of, according to (wish, will, desire); 由事用 (使用、應用) [L,Y]
104
jina [m] victor’ or ‘conqueror’, standard epithet of a Buddha
105
~-ādi [bahu cpd]

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

क्तनवावणां प्रोिमेकाकी सत्येव यदा क्तजनैः।

तदा िेषां न क्तमथयेक्तत कः प्राज्ञः प्रक्ततपद्यते॥३५॥
n sg nom pp adj n sg nom adj n sg nom n sg nom ind ind m pl inst
nirvāṇaṃ proktam ekāki106 satyam eva yadā jinaiḥ |
Nirvāṇa taught alone truth just so when by the ‘Victors’
o rd
ind √śiṣ n sg nom ̶ adj m sg nom √pad pres 3 sg
tadā śeṣaṃ na mithyā107~iti kaḥ prājñaḥ pratipadyate ||35||[UR]108
then remainder false wise man deems/considers

此一若如實 佛說為涅槃
此最勝無妄 無智即分別

當涅槃被諸佛如是宣說爲唯一的真諦時，
這時智者有誰[還會]認爲「餘者皆非虛妄」?

When Nirvāṇa is taught by the Buddhas to be just the sole truth,

then what wise man [would] consider that ‘the rest is not false’?

मनोक्तवस्पक्तन्द्दतां यावतावन्द्मािस्य गोचिः।

दकमेवां सक्तत क्तनदोिमत्राक्तप नोपपद्यते॥३६॥
manas n √spand n sg nom ind ind m sg gen m sg nom
mano-vispanditaṃ109 yāvat tāvan mārasya gocaraḥ |
mind movement as long as so long of Māra scope/domain
ind pap m sg loc adj n g nom ind ind √pad 4Ā pres 3rd sg
kim~evaṃ sati nirdoṣam atra~api na~upapadyate110||36||[UR]
in that case faultless in this regard moreover to be valid/tenable

若心有散亂 與諸魔作便
若如實離過 此即無所生

但凡有心的運轉，便有魔羅的所行境。
并且若如是，爲何於此111無過失不合理？

As long as [there is] movement of the mind, so long [is there] the domain of Māra.
Moreover if such is the case, [then] why in this regard, is it untenable [for it] 112 to be faultless?

106
ekakin [adj] alone, solitary
107
mithyā [ind, adv] often =’false, untrue, sham’ at the beginning of cpd
108
[K] nirvāṇam satyam ekaṃ hi jinair yad abhidhīyate | nāvaśiṣṭam tadā satyam evam vijñena kalpitam ||
109
[tatpu cpd] first mem mano [gen] sense ‘of the mind’, vispandita BHS: from [pp] of vis-√spand (to quiver, tremble)
110
[K] evambhūto bhaved yatra nādoṣo jāyate kathaṃ ||
111
‘此’ 指前頌的 ‘涅槃的宣説’？；
「若如是者何不許，此說即是無過病」 [L,Y]
112
the implied subject ‘it’ here appears to be ‘the teaching of nirvāṇa’ in the previous verse

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

अक्तवद्याप्रत्ययां यस्मात्सांबुद्धो लोकमब्रवीत।

तस्मापलोको क्तवकपपोऽयक्तमक्तत दकम् नोपपद्यते॥३७॥
rd
f adj m sg nom ind m sg nom m sg acc √brū impf 3 sg
avidyā-pratyayaṃ113 yasmāt sambuddho lokam abravīt |
ignorance-conditioned since Buddha world said/proclaimed
rd
ind √kḷp m sg nom m sg nom √pad 4Ā pres 3 sg
tasmāl loko vikalpo114 ’yam iti kiṃ na~upapadyate ||37||
thus false discrimination this to be valid/tenable

如是無明緣 佛為世間說
若世無分別 此云何無生

既然佛陀曾説過，世間爲無明所緣，
那麽，說:「這個世間是妄執」，如何不合理？

Since the Buddha did proclaim the world to be ignorance-conditioned,

so why is it untenable to say ‘this world is a falsification’?

अक्तवद्यायाां क्तनरुद्धायाां क्तनरुधो यस्य जायते।

तत्कथां नाम न स्पिमज्ञानपरिकक्तपपतम्॥३८॥
f sg loc √rudh pp adj f sg loc pp (noun) n sg nom n sg gen √jan pres 3rd sg
avidyāyāṃ niruddhāyāṃ niruddho yasya jāyate |
when ignorance when extinguished extinguishment whose to manifest/be born
n sg nom ind ind √spaś pp verb sg nom n √kḷip cau pp adj n sg nom
tat kathaṃ nāma na spaṣṭam ajñāna-parikalpitam115 ||38||
that how then is perceived ignorance contrived/falsely imagined

若無明可滅 滅已即非生
生滅名乖違 無智起分別

那個當無明滅盡時，它的滅失也呈現者，
爲何不[被]理解作，爲無知所遍執?

How then is that, whose extinguishment appears when ignorance is extinguished,

not perceived as contrived by ignorance?

113
[bahu cpd] adj first mem avidyā noun ‘ignorance’
114
BHS: false discrimination between true and false, real and unreal
115
[tatpu cpd] first mem ajñāna [inst] sense ‘by ignorance’

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

िेतुतः सांभवो यस्य क्तस्थक्ततनव प्रत्ययैर्नवना।

क्तवगमः प्रत्ययाभावात् सोऽस्तीत्यवगतः कथम्॥३९॥
-tas sfx ind (abl) √bhū m sg nom m sg gen √sthā f sg nom m pl inst ind
hetutaḥ sambhavo yasya sthitir na pratyayair vinā |
thru cause formation whose abiding (with) conditions without
m sg nom m √bhū m sg abl m √gam adj m sg nom
vigamaḥ pratyaya-abhāvāt116 so ’stīty avagataḥ katham ||39||
cessation/disappearance condition thru absence ‘he’ (that) is perceived

有因即有生 無緣即無住
離緣若有性 此有亦何得

那由因而生、離緣無住、
無緣[即]消散者，如何[能被]看成「存在」?

How [could] that, whose formation is through causes, [which has] no abiding without conditions,
[and has] cessation through the absence of conditions, be perceived as ‘existence’?

यद्यप्यक्तभक्तनवेिस्था भावस्याक्तस्तत्ववाददनः।
पथां तमेव क्ततष्ठन्द्ते तत्राश्चयं न ककचन॥४०॥
√viś m sg nom ̶ o adj m pl nom m sg gen n sg nom ~in m pl nom
yady apy abhiniveśa-sthā117 bhāvasya astitva-vādinaḥ |
adherence -engaging in of things existence sayers (exponents)
m sg acc √sthā pres 3rd pl adj m sg acc ipn n sg nom
pathaṃ tam eva tiṣṭhante tatra~āścaryaṃ na kiṃcana ||40||[UR] 118
way remain/abide rare and amazing something

若有性可取 即說有生住
此中疑復多 謂有法可住

再者，如果住於事物的執著而說「有」的人們，
如是住於彼道，這其中并無任何奇特。

Moreover, if the exponents of existence [who are] engaging in the adherence to things
[should] remain in such way, there is nothing rare and amazing [about it].

116
[tatpu cpd] first mem pratyaya [gen] sense ‘of condition’
117
stha [adj, only ̶ o] ‘engaging in’, abhiniveśa-sthā [tatpuruṣa (upapada) cpd] second mem a verbal root ’sthā’, adjusted to ’stha’
118
[K] paramaṃ bhāvam aśritya (āśritya?) sthitiś ced bhāvavādinaḥ | tadaiva hi sthitā mārge na kaścid itasmaya (vismayas? [L,Y]) tataḥ ||

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

बौद्धमवगे तु क्तनक्तित्य सवावक्तनत्यत्ववाददनाां।

यक्तत्ववादेन भावानाां उद्ग्रिस्थां ततद्धभुतम्॥४१॥
adj m sg loc ind √śri ger pron adj n sg nom m pl gen
bauddha-mārge tu niśritya sarva-anityatva-vādināṃ |
relating to Buddha on way but having rested on all impermanence-ness for the sayers (exponents)
o
n m sg inst m sg pl √grah n sg nom ̶ adj n sg nom n adj n sg nom
yad vivādena bhāvānām udgraha-sthaṃ119 tad adbhutam ||41||[UR]120
wh by disputation/contesting of things grasping engaging in that astonishing

若菩提可證 即處處常語
若住性可取 此說還有生

但是，對於那些依止佛道後說一切無常的人們來説，
通過爭辯、住於事物的執取，那[才]奇特。

But for the exponents of ‘all is impermanence’, who has relied on the way of the Buddha,
to be engaging in the grasping of things by means of disputation, that is astonishing.

एततददक्तत वा यत्र क्तवचािाद नोपलभ्यते।

को नु क्तवद्वक्तन्द्ववादेन तत्सत्यां वेक्तत भाषते॥
dpn n sg nom n sg nom ind m sg abl √labh pass (+ nom)
etat tad iti vā yatra vicārād na~upalabhyate |
this that where/’when’ thru deliberation obtained/perceived
ind vidvat m sg nom m sg inst √bhāś pres 3rd sg
ko nu vidvān vivādena tat-satyaṃ vā121~ti bhāṣate ||42||[UR]122
indeed the knower by disputation declares

若謂法有實 無智作是說
若謂法有處 取亦不可得

當「這」或「那」經由考察不可得的時候，
有何智者[會]以爭辯說:「這就是真實」？

When ‘this’ or ‘that’ can’t be perceived through deliberation,

what wise person indeed [would] declare by disputation – ‘that is the truth’?

119
stha [adj, only ̶ o] ‘engaging in’, ugraha-sthaṃ [tatpuruṣa (upapada) cpd, adj] second mem a verbal root ’sthā’ adjusted to ’stha’;
ugraha [cpd form of udgrahā]
120
[K] buddhamārge śritāḥ sarve'nityamiti vādinaḥ | kena vādena gṛhyante bhāvāḥ santi parā iti ||
121
expletive? interchangeable with ca, api?
122
[K] eṣa vāsāv iti vā yatra vimarśo nopalabhyate | idaṃ satyam ado veti paṇḍitaiḥ katham ucyate ||

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अप्रतीत्यैव लोकोऽिां वेत्यक्तभक्तनक्तविक्तन्द्त ये।

क्तनत्याक्तनत्यादददृष्या तेऽपिारिता अिो वत॥४३॥
rd
ger m sg nom ind √viś pres 3 pl
apratītya123~eva loko’haṃ vā124~ity abhiniviśanti125 ye |
non-dependent world and adhere/attach to
o
adj n adj n ̶ dṛśti f sg inst adj m pl nom ind ind
nitya-anitya-ādi-dṛṣṭyā126 te ’pahāritā127aho vata128 ||43||[UR]129
permanence impermanence etc. by the notion carried off alas! oh!

法無生無我 智悟入實性
常無常等相 皆由心起見

嗚呼！那些執認：「我及世間爲非緣」的人們,
他們爲常、無常等觀念所劫奪。

Alas! Those who adhere to the [view] – ‘the world and I are non-dependent’,
are carried away by the notion of permanence and impermanence etc.

येऽप्युपादाय भावानाां क्तसक्तद्धक्तमच्छक्तन्द्त तत्त्वतः।

तेषामक्तप कथाां नस्युदोषास्ते िाश्वतादयः॥४४॥
ind ger m pl gen f sg acc √iṣ pres 3rd pl -tas sfx ind (abl)
ye ’py upādāya130 bhāvānāṃ siddhim icchanti tattvataḥ |
also dependent of things establishment concede/accept thru reality
tad m pl gen (+√as) ind √as opt 3rd pl m nom pl √śiṣ n sg nom ādi m pl nom
teṣām api kathaṃ na syur doṣās te śāśvata-ādayaḥ ||44||
they have also could be errors they eternity and so on

若成立多性 即成欲實性
彼云何非此 常得生過失

那些[既]接受事物的實際成立、[而事物]又有依托的人，
他們如何不也會有恒常等等的過失？

How could those who concede the real establishment of things [that are] also dependent,
not also have the errors of eternity and so on?

123
BHS: [ger] used absolutely without an object
124
interchangeable with ca
125
abhiniviṣanti in original [UR]
126
[karma cpd] first mem nityānityādi [bahu cpd] as adj
127
apahārita from hārita [adj] caused to be taken away, seized, or robbed
128
=bata, an interjection expressing astonishment or regret, ‘ah! oh! alas!’
129
[K] nānupādāya taiś cāpi loko vātmābhikāṅkṣate | nityānityāder utpādaḥ mithyādṛṣṭyā tu hāritaḥ ||
130
BHS: ‘on the ground of, because of’, =’dependent on’; [ger] used absolutely without an object

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उपादाय तु ये भवाक्तनच्छन्द्त्युदकचन्द्रवत्।
नाक्तप तथ्यां न चातथ्यां क्तियन्द्ते ते न दृक्तिक्तभः॥४५॥
ger ind m pl acc n m sfx
upādāya tu ye bhāvān icchanty udaka-candra131-vat |
dependent yet things water moon -like
adj n sg nom adj n sg nom √hṛ pass 3rd pl f pl inst
nāpi tathyaṃ na ca~atathyaṃ hriyante132 te na dṛṣṭibhiḥ ||45||
true untruth be carried away by the notion

若成立一性 所欲如水月
非實非無實 皆由心起見

然而，那些接受事物有依托，如同水[中]月的人們，
他們不爲既非實也非不實的觀念所劫奪。

Yet, those who concede things are dependent, [and are] like moon-in-water,
are not carried away by the notions of not truth and not untruth.

िागद्वेिोिवस्तीर्व्ः कस्तो दृक्तिपरिग्रिः।

क्तववादास्तत्समुत्थाश्च भावाभ्युपगमे सक्तत॥४६॥
√rañj m √dviṣ m sg nom m sg nom √tu adj m √kaṣ adj m f √grah ̶ o m sg nom
rāga-dveṣa-udbhavas133 tīvraḥ kaṣṭo dṛṣṭi-parigrahaḥ |
greed hatred generation horrible boding evil opinion -embracing ，
m pl nom √sthā pp adj m pl nom m √gam m sg loc √as pap m sg loc
vivādās tat-samutthāś ca bhāva-abhyupagame sati ||46||
disputations co-arising thing admission/agreeing to there being

貪瞋法極重 由是生見執
諍論故安立 離性而執實

如果承認有事物，[則有]貪、嗔的生起，
可怕、邪惡意見的遍執，以及與之俱起的論諍。

[There is] generation of greed and hatred, opinion-embracing that is horrible and boding evil,
and their co-arising disputations, if there is the admission of thing[s].

131
[tatpu cpd] first mem udaka [loc] sense, ‘in water’
132
taken away, carried off, seized, deprived of, stolen
133
[tatpu cpd] first mem rāgadveṣa [gen] sense, ‘of greed and hatred’

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स िेतुः सववदिृ ीनाां क्तलेिोत्पक्ततनव तां क्तवना।

तस्मातक्तस्मन् परिज्ञाते दृक्तिक्तलेिपरिक्षयः॥४७॥
m sg nom m sg nom pron adj f pl gen m f sg nom n sg acc ind (+acc)
sa hetuḥ sarva-dṛṣṭīnāṃ kleśa-utpattir na taṃ vinā |
’he’ cause all opinions affliction arising it without
ind tad m sg loc adj m sg loc √kṣi m sg nom
tasmāt tasmin parijñāte dṛṣṭi-kleśa-parikṣayaḥ ||47||
thus if thoroughly understood ceasing

彼因起諸見 見故生煩惱
若此正了知 見煩惱俱盡

它134是眾多意見的成因，離它[則]無煩惱的生起。
因此，如果完全明白這點，[則有]諸見與煩惱的滅盡。

That135 is the cause of all opinions, without which there is no arising of afflictions.
Thus if [this is] thoroughly understood, [there will be] ceasing of opinions and afflictions.

परिज्ञा तस्य के नेक्तत प्रतीत्योत्पाददिवनात्।dṛś

प्रतीत्य जातां चाजातमाि तत्त्वक्तवदाम् विः॥४८॥
f sg nom m sg nom ind m √dṛś n sg abl
parijñā tasya kena~iti136 pratītyotpāda-darśanāt |
thorough knowledge his whence dependent origination through seeing
ger √jan pp (noun) adj n sg nom √ah perf 3rd sg n vid m pl gen adj m sg nom
pratītya137 jātaṃ ca~ajātam āha tattva-vidāṃ138 varaḥ ||48||
condition what’s born unborn said truth knowers most excellent

當知法無常 從緣生故現
緣生亦無生 此最上實語

他的遍知從何來？來自緣起的觀見。
依緣而生者即無生–了知真實的最勝者說。

Whence is the thorough knowledge of his? [It is] through seeing dependent origination.
What’s dependently born is unborn – said the knowers of truth par excellence.

134
指 ‘承認有事物’
135
=’admission of things’ in the previous verse
136
interrogative ka often terminated by iti
137
BHS: can also be used absolutely without an object
138
[tatpu cpd] first mem tattva [gen] sense, ‘of truth’; vid [ ̶ o] ‘a knower’

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क्तमथ्याज्ञानाक्तभभूतानाां सस्त्ये सत्यसांक्तज्ञनाम्।

परिग्रिक्तववादाददक्रमः स्नेिात् प्रवतवते॥४९॥
o
̶ adj n abhibhūta adj m pl gen n sg loc n m pl gen
mithyā139-jñāna-abhibhūtānām140 asatye satya-saṃjñinām141 |
false knowledge subdued in the unreal reality those conscious (mindful) of
√grah m m m √kram m sg nom √snih m sg abl √vṛt pres 3rd sg
parigraha-vivāda-ādi-kramaḥ142 snehāt143 pravartate ||49||
embracing disputation so on succession due to attachment takes place

眾生邪妄智 無實謂實想
於他諍論興 自行顛倒轉

於非實中具實想的人們，爲妄智制伏,
[而有]執著、論諍等次第，從貪愛生起。

For those who are mindful of reality in the unreal, [and] are subdued by false knowledge,
the succession of embracing, disputation and so on, takes place due to attachment.

क्तनर्नववादा मिात्मानः पक्षस्तेषान्न क्तवद्यते।

येषाां न क्तवद्यते पक्षः तेषाां पक्षः पिः कु तः॥५०॥
adj m pl nom ~an m pl nom m sg nom teṣāṃ? √vid pres 3rd sg
nirvivādā144 mahātmānaḥ pakṣas145 teṣān na vidyate |
non-disputing the great-minded ones position advanced their exist
m pl gen pron adj ind
yeṣāṃ na vidyate pakṣaḥ teṣāṃ pakṣaḥ paraḥ kutaḥ ||50||[L,Y]146
whose other fr where

自分不可立 他分云何有
自他分俱無 智了無諍論

無論諍的偉大之士，沒有他們的主見，
那些沒有主見的人們，他們的他見從何有？

The Great-minded Ones are non-disputing, their position advanced doesn’t exist.
For those whose position advanced doesn’t exist, where would be their other position advanced?

139
[ind] falsely, but often as [adj] =’false, untrue, sham’ when used at the beginning of cpd
140
[karma cpd] first mem mithyājñāna [noun] is itself [karma cpd] first mem mithyā [adj]; mithyājñānābhūtānāṃ [adj] for satyasaṃjñinām
141
saṃjñin [ ̶ o, adj] ‘-conscious of’, turns into a substantive noun here
142
[karma cpd] first mem parigrahavivādādi [bahu cpd]; karma [m] step, stage, course, process, succession;
143
√snih to become fixed, attached to, fond of, become affection of,
144
non-contesting, in agreement
145
supposition or view, idea, opinion, a position advanced or put forward; 主張、意見；「宗」 [L,Y]
146
[K] yeṣām na vidyate pakṣaḥ parapakṣaḥ kutasteṣām||

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कां क्तचदेवाियां लब्ध्वा िठाः क्तलेिभुजङ्गमाः।

दिक्तन्द्त ते न द्यन्द्ते येषाां क्तचतां क्तनिाियां॥५१॥
ipn m sg acc √śri m sg acc √labh ger (+acc) adj m pl nom m √bhuj m pl nom
kaṃcid eva~āśrayaṃ147 labdhvā śaṭhāḥ kleśa-bhujaṅgamāḥ148|
whatever resting object having gained deceitful affliction serpent
rd rd
√daṃś pres 3 pl m pl nom pass 3 pl m pl gen √cit n sg nom adj n sg nom
daśanti te na daśyante yeṣāṃ cittaṃ nirāśrayam ||51||
bite they bitten whose mind non-dwelling (on)

有少法可依 煩惱如毒蛇
若無寂無動 心即無所依

取得任何依止物以後，[就有]諂詐煩惱之蛇[來]咬。
那些心無依止的人，他們[則]不[會]被咬。

[He who] has gained whatever things that are rested upon, [him] the deceitful affliction-serpent bites.
Those whose mind is non-dwelling [on things], they are not bitten.

कथाां सास्पदक्तचतानाां दोषा न स्युमविाक्तवषाः।

औदासीन्द्येऽक्तप दष्यन्द्ते यदा क्तलेिभुजङ्गमैः॥५२॥
pcl o ̶ n n pl gen m pl nom opt 3rd pl √mah adj m pl nom
kathaṃ sa149-āspada150-cittānāṃ151 doṣā na syur mahā152-viṣāḥ153 |
possessing rest place as for the minds defects cd be great poisons
√ās n sg loc ind √daṃś pass 3rd sg m √bhuj m pl inst
audāsīnye154'pi daśyante yadā kleśa-bhujaṅgamaiḥ ||52||
indifference although bitten affliction by serpents

煩惱如毒蛇 生極重過失
煩惱毒所覆 云何見諸心

心有依處的人們，如何能無劇毒[般的]過患?
即使處於漠然的時候，[他們亦]被煩惱之蛇咬。

For those whose minds dwell on things, how could there be no defects [like] great poisons?
Even when [dwelling] in indifference, [they] are bitten by the serpents of afflictions

147
that on which anything depends or rests
148
MW: bhujaṃgama, √bhuj ’to bend, curve’
149
beginning of cpd, expressing union, community, similarity, equality
150
MW: ā-pada s being inserted, ‘place, seat, abode’
151
sāspadacitta [bahu cpd] ‘one whose mind has a rest place (dwells on things)’
152
cpd from of mahat [adj] big, great
153
mahāviṣa [karma cpd] first mem mahā [adj]
154
audāsīnya indifference, apathy, disregard from ud-āsīna [adj] indifferent

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

प्रक्ततबबबे यथा बालाः सिन्द्ते सत्यसांक्तज्ञनः।

तथा च ब्यते लोको मोिाद् क्तवषयपञ्जिे ॥५३॥
rd o
n sg loc m m pl nom pass 3 pl n saṃjñin ̶ adj m pl nom
pratibimbe yathā bālāḥ sajjante155 satya-saṃjñinaḥ |
in reflection fools are attached reality -conscious (mindful) of
rd
√bandh pass 3 sg m √muh m sg abl m m sg loc
tathā ca badhyate loko mohād viṣaya-pañjare ||53||
is bound the worldly thru delusion sense objects in cage

如愚見影像 彼妄生實想
世間縛亦然 慧為癡所網

正如在影像中具實想的愚夫們被耽着那樣，
世人如是因爲愚癡而被困於對境的牢籠裏。

Just as the fools, who are mindful of reality in reflection, are attached;
the worldly, through delusion, is bound in the cage of sense objects.

प्रक्ततबबबोपमान्द्भावान गृिीत्वा ज्ञानचक्षुषा।

न मिक्तन्द्त मिात्मानः पङ्के क्तवषयसांक्तज्ञते॥५४॥
n sg nom √mā ̶ o adj m pl acc m pl acc √grah ger (+acc) n cakṣus m sg inst
pratibimba-upamān156 bhāvān gṛhītvā jñāna-cakṣuṣā |
reflection -resembling/-like things having perceived wisdom with eye(s)
o
√majj pres 3rd pl ~an m pl nom m/n m sg loc m √jñā pp ̶ adj m sg loc
na majjanti mahātmānaḥ paṅke viṣaya-saṃjñite ||54||
sink the great-minded ones mire sense objects -named/called

性喻如影像 非智眼境界
大智本不生 微細境界想

以智慧之眼瞭見事物如影像以後，
偉大之士不沉陷在名爲對境的泥沼(困境)裏。

Having perceived things, with the eye(s) of wisdom, as reflection-like,

the Great-minded Ones do not sink into the mire called sense objects.

155
√sañj/saj usually sajyate
156
[bahu cpd] adj for bhāva

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बालाः सिक्तन्द्त रूपेषु वैिाग्ज्यां याक्तन्द्त म्यमाः।

स्वभावज्ञा क्तवमुच्यन्द्ते रुपस्योतमभुद्धयः॥५५॥
rd rd
m pl nom pass 3 pl n pl loc n sg acc √yā pres 3 pl madhya spv adj m pl nom
bālāḥ sajjanti157 rūpeṣu vairāgyaṃ158 yānti159 madhyamāḥ |
fools are attached in forms dispassion undertake the middling (persons)
rd
m adj f pl nom √muc pass 3 sg n sg gen spv adj buddhi f pl nom
svabhāva-jñā160 vimucyante rūpasya~uttama-bhuddhayaḥ ||55||
self-nature -knowing are set free of form most excellent the awaken ones

著色謂凡夫 離貪即小聖
了知色自性 是為最上智

愚夫們於諸色中被耽着，中士們取離染之行；
最上智者們，了知色的自性，[而]被解脫。

Fools are attached to forms, the middlings undertake dispassion;

the most excellent awaken ones, knowing the self-nature of forms, are set free.

िुभक्तमत्यागतः सङ्गो वैिाग्ज्यां तक्तद्वपयवयात्।

मायापुरुषवद्धदृिवा क्तवक्तविां याक्तन्द्त क्तनवृक्तव तम्॥५६॥
n sg nom ind √gam adj m sg nom √sañj m sg nom n sg nom ind
śubham ity161 āgataḥ saṅgo vairāgyaṃ tad-viparyayāt162 |
pleasant thing ‘’ risen attachment dispassion opposite (to)/otherwise
f m ~vat sfx √dṛś ger n sg acc √i pres 3rd pl √vṛt f sg acc
māyā-puruṣa-vad dṛṣṭvā viviktaṃ yānti nirvṛtim163 ||56||
illusion person -like having seen seclusion/aloofness go into nirvāṇa

若著諸善法 如離貪顛倒
猶見幻人已 離所作求體

[心想：]「淨164」則起執著，反之則離貪染。
視寂離如幻化人後，他們進入涅槃。165

[Thinking] ‘a pleasant thing’ [and] attachment is risen; [thinking] otherwise [and] dispassion [is arisen].
Having seen aloofness like an illusion-person, they enter nirvāṇa. 166

157
√sañj/saj usually sajyante
158
freedom from all worldly desires, indifference to worldly objects and to life, asceticism, dispassion
159
√yā collateral form of √i to undertake
160
jñā [ ̶ o adj] -knowing
161
iti [ind] refers to something that has been said or thought of
162
viparyaya [m] inversion, tad-viparyayāt [tatpu cpd] ‘opposite to it’
163
BHS: like Pāli nibbuti, =nirvāṇa (also MW: extinction of lamp, bliss, pleasure)
164
美、好、善等一切能悅意生貪的因素；《葉少勇 2011《中论颂》- 梵藏汉合校 • 导读 • 译注中論頌》23.1
165
分別指前頌的愚夫、中士和最上智者。[L,Y] 引《月稱釋》
166
refers respectively to the fools, the middlings and the awaken ones in the previous verse, [L,Y] quoting Candrakīrti’s Yuktiṣaṣṭikā-vṛtti

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

ये क्तलेिापक्षणाः तेऽक्तप क्तमथ्याज्ञानाक्तभताक्तपनः।

भावाभावाक्तवकपपस्य नोत्पद्यन्द्तेऽथववेददनः॥५७॥
o
m m pl nom adj n √tap tāpin ̶ m pl nom
ye kleśa-apakṣaṇāḥ167 te’pi mithyā168-jñāna-abhitāpinaḥ169 |
affliction blemishes false knowledge those who suffer pain
rd
m [dvanda cpd] m m sg gen gen √pda pres 3 pl artha m √vid vedin m pl gen
bhāva-abhāva-avikalpasya170 na~utpadyante ’rtha-vedinaḥ171 ||57||[UR]172
existence-non-existence of non-(false) discrimination arise meaning -as for the knowing ones

知此義為失 不觀性無性
煩惱不可得 性光破邪智

那些爲妄智所煎迫的人，他們也[有]煩惱過患。
那些瞭知「有、無」并沒有虛妄分別這意義的人們，[煩惱]不生起。

Those who suffer pain from false knowledge, they also [have] blemishes of afflictions.
For those who know the meaning of non-discrimination of existence and non-existence, [afflictions] don’t arise.

नैव ििा मिात्मानो न क्तवििा क्तनिाियाः।

आिये सक्तत िागश्च क्तविागश्चोपजायते॥५८॥
√rañj pp m pl nom ~an m pl nom pp m pl nom √śri adj m pl nom
naiva raktā mahātmāno na viraktā nirāśrayāḥ |
the greedy the great-minded ones the not greedy not dwelling on/unattached
m sg loc √as pap m sg loc √rañj m sg nom m sg nom √jan pres 3rd sg
āśraye sati rāgaś ca virāgaś ca~upajāyate ||58||
attachment there being desire non-desire develops

智離染清淨 亦無淨可依
有依即有染 彼淨還生過

偉大之士無所依，[他們]既非貪者、也非離貪者。
如有所依[則]生起，貪着以及離貪着。

The Great-minded Ones are unattached, [they] are neither the Greedy nor the Non-greedy alike.
When there is attachment, there develops desire and non-desire.

167
kleśāpakṣaṇāḥ [karma cpd] ‘blemishes of afflictions’, BHS: apakṣaṇa for apakṣāla [m] fault, defect, failing, calamity, cf Pāli avakkhalita
mistake
168
usually adv falsely, often =[adj]
169
√tap to suffer pain, tāpin [adj] suffering pain; abhitāpinaḥ [adj] turns [m pl nom] noun; mithyājñānābhitāpinaḥ [bahu cpd] ‘those who
suffer pain from false-knowledge’
170
bhāvābhāva-avikalpasya [tatpu cpd] first mem bhāvābhāva [gen] sense ‘of existence-non-existence’, vikalpa √kḷp [m] BHS: false
discrimination between true and false, real and unreal
171
vedin [adj] knowing, acquainted with, vedinaḥ [adj] turns noun [m pl nom], ’the knowing ones’
172
[K] mithyājñānābhitapto yaḥ kleśasamdoṣabhāg bhavet | bhāvābhāvau vikalpanād arthajñānaṃ na jāyate ||

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

क्तवक्तविक्तमक्तत येषान्द्तु चलमप्यचलां मनः।

क्तलेिव्यालाकु लां घोिां तीनावस्ते भवसागिां ॥५९॥
√vic n sg nom ind yeṣāṃ m pl gen √cal adj n sgnom ind adj n sg nom ~as n sg nom
viviktam173 iti174 yeṣān tu calam apy acalam manaḥ |
aloofness/seclusion ‘‘ as for those wavering even unwavering the mind
o
m m pl ̶ n sg nom adj n sg nom √tṛ/tṝ pp (verb) pl m m sg acc
kleśa-vyālā-kulaṃ175 ghoraṃ tīrṇās te bhava176-sāgaram ||59||
afflictions vicious snakes multitude frightful crossed over transmigrating entity ocean

極惡煩惱法 若見自性離
即心無動亂 得渡生死海

[心想：]「寂離」的人們,即使躁動的心也不躁動。
他們渡越[滿佈]眾多恐怖煩惱蛇的有體[輪回業報]的海洋。

For those [who think of] ‘aloofness’, even the wavering mind is unwavering.
They crossed over the sea of transmigrating entity [full of] a frightful multitude of vicious snakes of afflictions.

इदांषुभािनः सववः पुन्द्यज्ञाणगणाक्तचतः।

पुण्यज्ञानसमुत्पन्नां प्राप्नुयात पिमद्वयम्॥६०॥
dpn n sg nom n sg abl m sg nom pron adj m sg nom √puṇ n √jñā n m pl √ci pp adj m sg nom
idaṃ śubhād janaḥ sarvaḥ puṇya-jñāna-gaṇā-citaḥ177 |
this thru auspicious thing people all merit wisdom multitude gained
√pad pp adj n nom √āp opt 3rd sg n adj n sg nom
puṇya-jñāna-samutpannaṃ prāpnuyāt parama-dvayaṃ178 ||60||[UR]179
co-arisen may obtain most excellence two-fold

此善法甘露 從大悲所生
依如來言宣 無分限分別

以此善[理]，祈願福慧廣集的眾生，
獲得與福慧俱起的二殊勝180。

Through this auspicious [reasoning], may all people who have gained a multitude of merit and wisdom,
obtain the two-fold highest excellence, which have co-arisen with merit and wisdom.

173
see note 79
174
iti [ind] refers to something that has been said or thought of
175
kleśavyālā-kulaṃ [tatpu cpd] first mem [gen] sense ‘of vicious snakes of affliction’; vyala [adj] vicious, or [m] a vicious beast (elephant,
snake, etc.; kula [n] herd, flock, assemblage, family
176
see note 16
177
[karma cpd] first mem puṇyajñānagaṇā noun ‘multitude of merits and wisdom’
178
Candrakīrti in Yuktiṣaṣṭikā-vṛtti glossed dvayaṃ as rūpakāya and dharmakāya [L,Y]
179
[K] śāstreṇānena janānāṃ puṇyaṃ jñānaṃ ca saṃcitam | puṇyajñānakriyodbhūtaṃ dvāv āptau tu paraṃ tathā ||
180
指色身與法身 據《月稱釋》[L,Y]

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Yuktiṣaṣtikārikā《六十如理頌》 28.10.2015

施護漢譯相比藏譯，多出以下六頌，內容似乎是末頌的引申，無對應梵文。[L,Y]

61
此中如是難可說 隨智者見即成就
智者隨觀隨順門 如是皆從大悲轉

62
智者隨應如理觀 一切法中真實性
所向由是信得生 拔彼眾生離諸苦

63
此義甚深復廣大 我為勝利故讚說
如大智言今已宣 自他癡闇皆能破

64
破彼癡闇煩惱已 如如所作離魔障
由是能開善趣門 諸解脫事而何失

65
持淨戒者得生天 此即決定真實句
設破戒者住正心 雖壞戒而不壞見

66
種子生長非無義 見義利故廣施作
不以大悲為正因 智者何能生法欲

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