Mūlamadhyamakakārikāḥ 1.1

VERSE 1.1

 स्वतो नापि परतो  द्वाभ्यां नाप्यहेतुतः।

उत्पन्ना जातु विद्यन्ते भावाः क्व्चन केचन १॥


PURPORT 1.1

Nothing having existence anywhere is ever found to originate from itself, from something else, from both itself and something else, or unexpectedly without a cause.


TRANSLITERATION 1.1

 स्वतः  अपि परतः  द्वाभ्यां  अपि अहेतुतः

na svataḥ na api parataḥ na dvābhyāṃ na api ahetutaḥ

उत्पन्नाः जातु विद्यन्ते भावाः क्वचन केचन १॥ 

utpannāḥ jātu vidyante bhāvāḥ kvacana kecana 1 


CONTEXT 1.1

  • na  = not
  • svataḥ स्वतः = by itself/innately/of one's own accord (indecl.)
  • na  = not
  • api अपि = indeed
  • parataḥ परतः = another/something else (indecl.)
  • na  = not
  • dvābhyāṃ द्वाभ्यां = from both/from the two (noun. abl. mas.)
  • na  = not
  • api अपि = even
  • ahetutaḥ अहेतुतः = without cause/absence of cause (indecl.) 
  • utpannāḥ उत्पन्नाः = arisen/produced (adj. nom.)
  • jātu जातु = never ever/at all (indecl.)
  • vidyante विद्यन्ते = found to manifest (verb. 3rd. pl. present/लट्. √विद्.)
  • bhāvāḥ भावाः = existing things or existent entities (noun. nom. mas.)
  • kvacana क्वचन = anywhere (indecl.)
  • kecana केचन = anything (indecl. pl.) 1

Mūlamadhyamakakārikāḥ 1.2

VERSE 1.2

चत्वारः प्रत्यया हेतुश्चालम्बनमनन्तरम्।

तथैवाधिपतेयं च प्रत्ययो नास्ति पञ्चमः॥


PURPORT 1.2

There are four conditions: the primary or efficient condition, the foundational or supporting condition, the immediately preceding condition, and indeed, the dominant or ruling condition; there is no fifth condition.


TRANSLITERATION 1.2

चत्वारः प्रत्ययाः हेतुः च आलम्बनम् अनन्तरम्।

catvāraḥ pratyayāḥ hetuḥ ca ālambanam anantaram । 

तथा एव अधिपतेययं च प्रत्ययः नास्ति पञ्चमः॥

tathā eva adhipateyayaṃ ca pratyayaḥ nāsti pañcamaḥ ॥


CONTEXT 1.2

  • catvāraḥ चत्वारः = four (adj. masc.)
  • pratyayāḥ प्रत्ययाः = conditions (noun. nom. pl. mas.)
  • hetuḥ हेतुः = primary or efficient condition [as in ‘reason’ or ‘because of this’]
  • ca च = and
  • ālambanam आलम्बनम् = foundation or supporting condition [leading to percept] (adj. acc. neu.)
  • anantaram अनन्तरम् =  contiguous/proximate/immediately preceding condition (indecl.) ।
  • tathā तथा = accordingly (indecl.)
  • eva एव = indeed
  • adhipateyayaṃ अधिपतेययं = dominant or ruling condition
  • ca च = and 
  • pratyayaḥ प्रत्ययः = condition (noun. nom. sing. mas.)
  • nāsti नास्ति = not there/not existent (verb. 3rd. sing. present/लट्. √अस्)
  • pañcamaḥ पञ्चमः = fifth ॥

Mūlamadhyamakakārikāḥ 1.3

VERSE 1.3

न हि स्वभावो भावानां प्रत्ययादिषु विद्यते।

अविद्यमाने स्वभावे परभावो न विद्यते॥


PURPORT 1.3

An abiding self-essence of things [having existence] is not found in the conditions etc. as they unfold; and, since such a selfhood is not evident, neither is any other-essence to be found.


TRANSLITERATION 1.3

न हि स्वभावः भावानां प्रत्यय आदिषु विद्यते।

na hi svabhāvaḥ bhāvānāṃ pratyaya ādiṣu vidyate। 

अविद्यमाने स्वभावे परभावः न विद्यते॥

avidyamāne svabhāve parabhāvaḥ na vidyate ॥


CONTEXT 1.3

  • na न  = not
  • hi हि  = indeed
  • svabhāvaḥ स्वभावः  = self-essence/intrinsic nature (noun, nom. sing.)
  • bhāvānāṃ भावानाम्  = existing things/existents (noun. gen. plu.)
  • pratyaya प्रत्यय = conditions (noun. nom. pl. mas.)
  • ādiṣu आदिषु  = and so forth/etcetera (loc. pl.)
  • vidyate विद्यते  =  evident/present (verb. 3rd. sing. present/लट्. √विद्) ।
  • avidyamāne अविद्यमाने  = thus not occurring (adj. loc. sing.)
  • svabhāve स्वभावे = intrinsic nature (noun. loc. sing.)
  • parabhāvaḥ परभावः = other-nature/other-essence/extrinsic nature (noun, nom. sing.)
  • na न = not
  • vidyate विद्यते = evident/present ॥

Mūlamadhyamakakārikāḥ 1.4

VERSE 1.4

क्रिया न प्रत्ययवती नाप्रत्ययवती क्रिया।

प्रत्यया नाक्रियावन्तः क्रियावन्तश्च सन्त्युत॥


PURPORT 1.4

The power to produce an effect is not in the conditions; nor is the power to produce an effect devoid of conditions. Conditions are not devoid of the power to produce an effect; nor do conditions have the [exclusive] power to produce an effect.


TRANSLITERATION 1.4
क्रिया न प्रत्ययवती न अप्रत्ययवती क्रिया।

kriyā na pratyayavatī na apratyayavatī kriyā। 

प्रत्ययाः न अक्रियावन्तः क्रियावन्तः च सन्ति उत॥

pratyayāḥ na akriyāvantaḥ kriyāvantaḥ ca santi uta॥


CONTEXT 1.4

  • kriyā क्रिया = action/activity (noun. nom. sing. fem.)
  • na न = not 
  • pratyayavatī प्रत्ययवती = possesses conditions/has conditions
  • na न = not
  • apratyayavatī अप्रत्ययवती = devoid of conditions/does not have conditions
  • kriyā क्रिया = action/activity ।
  • pratyayāḥ प्रत्ययाः = conditions (noun. nom. plu. masc.) 
  • na न = not
  • akriyāvantaḥ अक्रियावन्तः = devoid of action/devoid of activity
  • kriyāvantaḥ क्रियावन्तः = power to act/capability to perform
  • ca च = and
  • santi सन्ति = there are (verb. 3rd. plu. present/लट्. √अस्)
  • uta उत = or (indecl.)॥

Mūlamadhyamakakārikāḥ 1.5

VERSE 1.5

उत्पद्यते प्रतीत्येमानितीमे प्रत्ययाः किल।

यावन्नोत्पद्यत इमे तावन्नाप्रत्ययाः कथम्॥


PURPORT 1.5

Conditions are labelled as “conditions” because something comes into being in dependence upon them; but as long as that “something” has not come into being, why are these conditions not labelled as “non-conditions”?


TRANSLITERATION 1.5

उत्पद्यते प्रतीत्येमान् इति इमे प्रत्ययाः किल ।

utpadyate pratītyemān iti ime pratyayāḥ kila । 

यावत् न उत्पद्यत इमे तावत् न अप्रत्ययाः कथम्॥

yāvat na utpadyata ime tāvat na apratyayāḥ katham॥


CONTEXT 1.5

  • utpadyate उत्पद्यते = arises/manifests/comes into being (verb. 3rd. sing. present/लट्. √उत् + √पत्)
  • pratītyemān प्रतीत्येमान् = these acknowledged or recognized as (प्रतीत्य + इमान्; acc. plu. fem.)
  • iti इति = thus/so (indecl.)
  • ime इमे = these (pronoun. nom. plu. masc.)
  • pratyayāḥ प्रत्ययाः = conditions (noun. nom. plu. masc.) 
  • kila किल = definitely (adv.) । 
  • yāvat यावत् = when (indecl.)
  • na न = not
  • utpadyata उत्पद्यत = arisen/comes into being
  • ime इमे = these (pronoun. nom. plu. masc.)
  • tāvat तावत् = they (indecl.)
  • na न = not
  • apratyayāḥ अप्रत्ययाः = not-conditions/non-conditions (noun. nom. plu. masc.)
  • katham कथम् = how (indecl.) ॥

Mūlamadhyamakakārikāḥ 1.6

VERSE 1.6

नैवासतो नैव सतः प्रत्ययोऽर्थस्य युज्यते ।

असतः प्रत्ययः कस्य सतश्च प्रत्ययेन किम् ॥


PURPORT 1.6

For things already having existence and for things not having existence, is a condition applicable.  If a thing does not have existence, how could it have a condition? If a thing is already existing, what is the point of a condition then? 


TRANSLITERATION 1.6

न एव असतः न एव सतः प्रत्ययः अर्थस्य युज्यते ।

na eva asataḥ na eva sataḥ pratyayaḥ arthasya yujyate ।

असतः प्रत्ययः कस्य सतः च प्रत्ययेन किम् ॥

asataḥ pratyayaḥ kasya sataḥ ca pratyayena kim ॥

CONTEXT 1.6

  • na न = not
  • eva एव = indeed/really
  • asataḥ असतः = non-existent/not yet existent (adj. nom. sing. masc.)
  • na न = not
  • eva एव = indeed
  • sataḥ सतः = existent/already existent (adj. nom. sing. masc.)
  • pratyayaḥ प्रत्ययः = condition (noun. nom. sing. masc.)
  • arthasya अर्थस्य = resulting from/relating to (noun. gen. sing.)
  • yujyate युज्यते = to be fit or proper or suitable or right/applicable (verb. 3rd. sing. present/लट्. √युज्) ।
  • asataḥ असतः = non-existent/not yet existent
  • pratyayaḥ प्रत्ययः = condition
  • kasya कस्य = what [is the need] (pronoun. gen. sing.)
  • sataḥ सतः = existent
  • ca च = and
  • pratyayena प्रत्ययेन = by the use of a condition (noun. instr. sing.)
  • kim किम् = what (pronoun. nom. sing. neut.) ॥

Mūlamadhyamakakārikāḥ 1.7

VERSE 1.7

न सन्नासन्न सदसन्धर्मो निर्वर्तते यदा।

कथं निर्वर्तको हेतुरेवं सति हि युज्यते॥


PURPORT 1.7

Since a phenomenon or an aspect of experience that exists, or does not exist or both exists and does not exist is not produced, how can we then assume the possibility of proposing a “primary condition” - wouldn’t that be irrelevant?


TRANSLITERATION 1.7

न सन् न असन् न सत् असत् धर्मः निर्वर्तते यदा।

na san na asan na sat asat dharmaḥ nirvartate yadā। 

कथं निर्वर्तकः हेतुः ऐवं सः इति हि युज्यते॥

kathaṃ nirvartakaḥ hetuḥ aivaṃ saḥ iti hi yujyate॥


CONTEXT 1.7

  • na न = not
  • san सन् = being (indecl. nom. sing. masc.)
  • na न = not
  • asan असन् = non-being (indecl. nom. sing. masc.)
  • na न = not
  • sat सत् = existent (adj. nom. sing. masc.)
  • asat असत् = not-an-existent (adj. nom. sing. masc.)
  • dharmaḥ धर्मः = phenomenon/factor of experience/event (noun. nom. sing. masc.)
  • nirvartate निर्वर्तते = be established or accomplished (verb. 3rd. sing. present/लट्. √वृत्)
  • yadā यदा = when ।
  • kathaṃ कथं = how
  • nirvartakaḥ निर्वर्तकः = accomplishing/bringing about/finishing
  • hetuḥ हेतुः = condition
  • aivaṃ ऐवं = primary/first
  • saḥ सः = that
  • iti इति = thus
  • hi हि = indeed
  • yujyate युज्यते = to be fit or proper or suitable or right/applicable (verb. 3rd. sing. present/लट्. √युज्) ॥

Mūlamadhyamakakārikāḥ 1.8

VERSE 1.8

अनालम्बन एवायं सन् धर्म उपदिश्यते।

अथानालम्बने धर्मे कुत आलम्बनं पुनः॥


PURPORT 1.8

An aspect of experience that exists [mental scene or percept] is indeed said to be without a foundational or supporting condition. Such a percept comes about without any supporting object. If this is undeniably the case, why then posit a percept-condition?


TRANSLITERATION 1.8

अनालम्बन एव अयं सत् धर्मः उपदिश्यते।

anālambana eva ayaṃ sat dharmaḥ upadiśyate।

अथ अनालम्बने धर्मे कुतः आलम्बनं पुनः॥

atha anālambane dharme kutaḥ ālambanaṃ punaḥ॥


CONTEXT 1.8

  • anālambana अनालम्बन = without foundational or supporting condition [leading to percept]
  • eva एव = indeed
  • ayaṃ अयं = this one (pronoun. nom. sing. masc.)
  • sat सत् = existent
  • dharmaḥ धर्मः = phenomenon/factor of experience/event
  • upadiśyate उपदिश्यते = is said to be (verb. 3rd. sing. present/लट्. √उपदिश्) ।
  • atha अथ = so
  • anālambane अनालम्बने = without foundational or supporting condition
  • dharme धर्मे = phenomenon/factor of experience/event (noun. loc. sing. masc.)
  • kutaḥ कुतः = from where
  • ālambanaṃ आलम्बनं = foundational or supporting condition/percept condition
  • punaḥ पुनः = subsequently/again ॥

Mūlamadhyamakakārikāḥ 1.9

VERSE 1.9

अनुत्पन्नेषु धर्मेषु निरोधो नोपपद्यते।

नानन्तरमतो युक्तं निरुद्धे प्रत्ययश्च कः॥


PURPORT 1.9

Cessation is not acceptable when phenomena or aspects of experience have not yet arisen. Thus, an immediately preceding condition is not justifiable. What, having culminated, can also be a condition?


TRANSLITERATION 1.9

अनुत्पन्नेषु धर्मेषु निरोधः न उपपद्यते।

anutpanneṣu dharmeṣu nirodhaḥ na upapadyate।

न अनन्तरम् अतः युक्तं निरुद्धः प्रत्ययः च कः॥

na anantaram ataḥ yuktaṃ niruddhaḥ pratyayaḥ ca kaḥ॥


CONTEXT 1.9

  • anutpanneṣu अनुत्पन्नेषु = not yet originated (adj. loc. plu. masc.)
  • dharmeṣu धर्मेषु = phenomena/factors of experience/events (noun. loc. plu. masc.)
  • nirodhaḥ निरोधः = cessation/extinction 
  • na न = not
  • upapadyate उपपद्यते = occur/obtain/come forth  (verb. 3rd. sing. present/लट्. √उप + √पत्) ।
  • na न = not
  • anantaram अनन्तरम् = contiguous/proximate/immediately preceding condition
  • ataḥ अतः = therefore/hence (indecl. adverb)
  • yuktaṃ युक्तं = come about
  • niruddhaḥ निरुद्धः = destroyed/culminated (adj. nom. sing. masc.)
  • pratyayaḥ प्रत्ययः = condition
  • ca च = and
  • kaḥ कः = who (pronoun. nom. sing. masc.) ॥

Mūlamadhyamakakārikāḥ 1.10

VERSE 1.10

भावानां निःस्वभावानां न सत्ता विद्यते यतः।

सतीदमस्मिन्भवतीत्येतन्नैवोपपदयते॥


PURPORT 1.10

Since things vacant of self-nature do not exist, the proclamation “when this exists, this will arise” does not hold. 


TRANSLITERATION 1.10

भावानां निःस्वभावानां न सत्ता विद्यते यतः।

bhāvānāṃ niḥsvabhāvānāṃ na sattā vidyate yataḥ। 

स इति इदम् अस्मिन् भवति इति ऐतत् न एव उपपद्यते॥

sa iti idam asmin bhavati iti aitat na eva upapadyate॥


CONTEXT 1.10

  • bhāvānāṃ भावानाम् = things/entities (noun. gen. plu. masc.)

  • niḥsvabhāvānāṃ निःस्वभावानाम् = devoid of intrinsic nature (noun. gen. plu. masc.)

  • na न = not

  • sattā सत्ता = existent (noun. nom. sing. fem.)

  • vidyate विद्यते = be found evident/present (verb. 3rd. sing. present/लट्. √विद्)

  • yataḥ यतः = since/because ।

  • sa स = that 

  • iti इति = thus

  • idam इदम् = this

  • asmin अस्मिन् = this (pronoun. loc. sing.)

  • bhavati भवति = becomes (verb. 3rd. sing. present/लट्. √भू)

  • iti इति = thus

  • aitat ऐतत् = this

  • na न = not

  • eva एव = indeed

  • upapadyate उपपद्यते = happen/be possible॥