중국 후한의 서간이 지은 유학서에 대해서는 중론 (서간) 문서를 참조하십시오.

《중론(中論)》(산스크리트어: Madhyamaka-śāstra 마드야마카 사스트라)은 용수가 만든 449구의 간결한 게송인 《중송(中頌)》(산스크리트어: Madhyamaka-kārikā 마드야마카 카리카)—《중관론송(中觀論頌)》이라고도 한다—에 청목(靑目: 4세기 전반)이 주석을 단 인도 불교의 논서이다.^[1] 《중관론(中觀論)》이라고도 한다.^[1]

4권으로 되어 있다.^[1] 구마라습이 다소 수정을 가해 한역하였다.^[1] 《중론》에 포함된 청목의 주석은 《중송》의 여러 주석들 중의 하나이다.^[1] 《중송》은 용수의 초기 작품으로서 초기 및 중기 대승불교 사상의 중요한 기초가 되었으며 그 후의 대승불교의 사상전개에 커다란 영향을 끼쳤다.^[1]

내용[편집]

《중론》은 《반야경》에 바탕을 둔 유무2변(有無二邊)을 초월한 중도(中道)로서의 대승공관(大乘空觀)의 입장에서 원시불교 이래의 연기설(緣起說)에 새로운 해석을 내려, 모든 것이 연기(緣起) · 무자성(無自性) · 공(空)임을 보이고 있다.^[1] 이러한 입장에서, 종래의 모든 불교 학설을 종합적으로 비판하면서 불교의 이론과 실천을 일관하는 입장을 설정하고 있으며 원시불교의 근본정신을 재조명하여 되살리고 있다.^[1]

각주[편집]

↑ ^이동:가 ^나 ^다 ^라 ^마 ^바 ^사 ^아 종교·철학 > 세계의 종교 > 불 교 > 불교의 성전 > 중론, 《글로벌 세계 대백과사전》

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이 문서에는 다음커뮤니케이션(현 카카오)에서 GFDL 또는 CC-SA 라이선스로 배포한 글로벌 세계대백과사전의 내용을 기초로 작성된 글이 포함되어 있습니다.

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Mūlamadhyamakakārikā

From Wikipedia, the free encyclopedia

The Mūlamadhyamakakārikā^[1] (Sanskrit: मूलमध्यमककारिक) or Fundamental Verses on the Middle Way, abbreviated as MMK, is a foundational text of the Madhyamaka school of Mahāyāna philosophy, composed by Nāgārjuna in approximately the second-third century CE. A collection of 27 chapters in Sanskrit verse, it is widely regarded as the most influential text of Buddhist philosophy and has had a major impact on its subsequent development, especially northeast of India in Tibet and East Asia.^[2]

Origin[edit]

Nāgārjuna lived in India circa the second century CE, perhaps having been born in 150 CE. As with many early Indian historical figures, his biography is semi-mythical, and little is known of his real life. A philosopher of the Madhyamaka branch of Mahāyāna Buddhism, he believed all things to be Śūnyatā, or without an intrinsic existence and nature (Svabhava), instead depending for their character on other things.^[3]

Although all Buddhist schools hold that the self is empty, schools adhering to the Abhidharma doctrine still conceive of the dharmas as ultimately real entities. In the Mūlamadhyamakakārikā, Nāgārjuna sought to rebut anti-Madhyamaka arguments from Abhidharma and other rival Buddhist traditions, such as Sautrāntika and Pudgalavada, as well as Hindu schools such as Nyaya.^[3]

Because of the high degree of similarity between the Mūlamadhyamakakārikā and Pyrrhonism, particularly the surviving works of the Pyrrhonist philosopher Sextus Empiricus^[4], Thomas McEvilley suspects Nagarjuna was influenced by Greek Pyrrhonist texts imported into India. Moreover, since the Greek philosopher Pyrrho of Elis is known to have visited India, Christopher I. Beckwith suspects that Pyrrho's formulation of the three marks of existence and the translation of the tetralemma into Greek was due to influences from Buddhist and Jain philosophers (whom the Greeks called gymnosophists) whom he is known to have met in his travels.^[5]

Exegesis and Literary Commentary[edit]

As a kārikā-style text, the Mūlamadhyamakakārikā presents only aphoristic, often enigmatic and extremely shortened verses, much like the sūtra works of the various orthodox Hindu philosophical schools. Since they served primarily as pedagogical or mnemonic aids for teachers, commentaries were required to make the meaning of this type of text more explicit to the uninitiated reader.^[3]

The Indian Akutobhayā, whose authorship is unknown, though is attributed to Nagarjuna in the tradition, is held by Ames to be the first commentary on the MMK.^[6]

The earliest known commentary on the MMK by another author is preserved within the first Chinese translation of the Kārikā, known as the "Middle Treatise" (中論 Zhong Lun), translated by Kumarajiva in 409. The author of this commentary is given as either "Blue Eyes" (青目; back translated as *Vimalākṣa) or *Piṅgala (賓伽羅). This is by far the best known commentary in East Asian Mādhyamaka, forming one of the three commentaries that make up the San Lun School.

The best-known commentary in later Indian and Tibetan Buddhism is Candrakirti's Prasannapadā (Clear Words), which survives in Sanskrit and Tibetan translation. Other surviving and influential Indian commentaries on the MMK include Buddhapālita's "Madhyamakvr̩tti" and Bhāviveka's "Prajñāpradīpa".^[3]

Form and content of the text[edit]

The early chapters[edit]

Pratyayaparīkṣā: Analysis of conditions
Gatāgataparīkṣā: Analysis of going and not going
Cakṣurādīndriyaparīkṣā: Analysis of the eye and the other sense-organs
Skandhaparīkṣā: Analysis of the skandhas ((mental) "aggregates")
Dhātuparīkṣā: Analysis of the dhatūs ("constituents" or "strata" (in the sense of metaphysical substrata))
Rāgaraktaparīkṣā: Analysis of passion and the impassioned
Saṃskṛtaparīkṣā: Analysis of the conditioned
Karmakārakaparīkṣā: Analysis of action and actor
Pūrvaparīkṣā: Analysis of the past
Agnīndhanaparīkṣā: Analysis of fire and fuel
Pūrvaparakoṭiparīkṣā: Analysis of past and future limits
Duḥkhaparīkṣā: Analysis of suffering

The later chapters[edit]

The emptiness of all things (i.e., all things, including the Buddha) (Mūlamadhyamakakārikā#22:26)
The identity of pratītyasamutpāda with śunyatā (Mūlamadhyamakakārikā#24:18)
The indifferentiability of nirvāṇa from saṃsāra (Mūlamadhyamakakārikā#16:10)(Mūlamadhyamakakārikā#25:19-20)
The tentative or merely conventional nature of all truth (Mūlamadhyamakakārikā#22:11).

These chapters are as follows; note the clustering of 24-26, and also the nature of the last chapter:

13. Saṃskāraparīkṣā: Analysis of disposition
14. Saṃsargaparīkṣā: Analysis of admixture
15. Svabhāvaparīkṣā: Analysis of being or essence
16. Bandhanamokṣaparīkṣā: Analysis of bondage and liberation
17. Karmaphalaparīkṣa: Analysis of action and its fruit
18. Ātmaparīkṣā: Analysis of the soul.
19. Kālaparīkṣā: Analysis of time
20. Sāmagrīparīkṣā: Analysis of holism
21. Saṃbhavavibhavaparīkṣā: Analysis of becoming and un-becoming
22. Tathāgataparīkṣā: Analysis of the Tathāgata
23. Viparyāsaparīkṣā: Analysis of Error
24. Āryasatyaparīkṣā: Analysis of the Noble Truths
25. Nirvānaparīkṣā: Analysis of nirvāṇa
26. Dvādaśāṅgaparīkṣā: Analysis of the twelvefold chain (of dependent origination)
27. Dṛṣṭiparīkṣā: Analysis of views

The authenticity of the last two chapters is disputed, and they may have been later additions, not composed by Nāgārjuna. However, most ancient commentaries take them to be canonical.^[7]

Translations[edit]

Author	Title	Publisher	Date	ISBN	Notes
Richard Jones	Nagarjuna: Buddhism's Most Important Philosopher	Jackson Square Books	2014	ISBN 978-1502768070	Translation from the Sanskrit of the Mūlamadhyamakakārikā and Nagarjuna's other available Sanskrit texts.
Mark Siderits and Shōryū Katsura	Nāgārjuna's Middle Way: Mūlamadhyamakakārikā	Wisdom Publications	2013	ISBN 978-1-61429-050-6	A new translation from the Sanskrit. Sanskrit verses are presented in Roman characters prior to their translations. The authors have created a brief running commentary that conveys interpretations given in extant Indian commentaries in order to capture the early Indian perspectives on the work.
Gudo Wafu Nishijima and Brad Warner	Fundamental Wisdom of the Middle Way: Nagarjuna's Mulamadhyamakakarika	Monkfish Book Publishing	2011	ISBN 978-0-9833589-0-9	A modern interpretation from a Zen perspective.
Mabja Jangchub Tsöndrü	Ornament of Reason: The Great Commentary to Nagarjuna's Root of the Middle Way	Snow Lion	2011	ISBN 978-1-55939-368-3	Commentary translated by The Dharmachakra Translation Committee.
Padmakara Translation Group	The Root Stanzas on the Middle Way	Éditions Padmakara	2008	ISBN 978-2-916915-44-9	A translation from the Tibetan, following (but not including) the commentary of the Nyingma and Rimé master Jamgön Mipham Rinpoche. This volume, containing both the Tibetan text and translation, was made to mark the visit of the Dalai Lama to France in August 2008, and as a support for the teachings scheduled for that occasion.
Luetchford, Michael J.	Between Heaven and Earth - From Nagarjuna to Dogen	Windbell Publications	2002	ISBN 978-0-9523002-5-0	A translation and interpretation with references to the philosophy of Zen Master Dogen.
Batchelor, Stephen	Verses from the Center	Diane Publishing	2000	ISBN 978-0756760977	Batchelor's translation is the first nonacademic, idiomatic English version of the text.
McCagney, Nancy	Nagarjuna and the Philosophy of Openness	Rowman & Littlefield	1997	ISBN 978-0-8476-8626-1	Romanized text, translation and philosophical analysis.
Garfield, Jay L.	The Fundamental Wisdom of the Middle Way	Oxford University Press	1995	ISBN 978-0-19-509336-0	A translation of the Tibetan version together with commentary.
Bocking, Brian	Nagarjuna in China: A Translation of the Middle Treatise	Edwin Mellen Press	1995	ISBN 978-0-7734-8981-3	Kumarajiva's Chinese version with commentary by Blue Eyes.
Kalupahana, David J.	Nagarjuna: The Philosophy of the Middle Way	State University of New York Press	1986	ISBN 978-81-208-0774-7	Romanized text, translation, and commentary. Interpretation of the text in the light of the Canon.
Sprung, Mervyn	Lucid Exposition of the Middle Way	Prajna Press, Boulder	1979	ISBN 978-0-7100-0190-0	Partial translation of the verses together with Chandrakirti's commentary.
Inada, Kenneth K.	Nagarjuna: A Translation of his Mulamadhyamakakarika With an Introductory Essay	The Hokuseido Press	1970	ISBN 978-0-89346-076-1	Romanized text and translation.
Streng, Frederick	Emptiness: A Study in Religious Meaning	Abdingdon Press	1967	(predates ISBN)	Translation and considerable analysis.

Quotations[edit]

1:1[edit]

Neither from itself nor from another,

Nor from both,

Nor without a cause,

Does anything whatever, anywhere arise.^[8]

15:9[edit]

If intrinsic nature does not exist, of what will there be alteration?

If intrinsic nature does exist, of what will there be alteration?

15:10[edit]

अस्तीति शाश्वतग्राहो नास्तीत्युच्चेददर्शनं

astīti śāśvatagrāho nāstītyuccedadarśanaṁ

To say "it is" is to grasp for permanence. To say "it is not" is to adopt the view of nihilism.

तस्माद् अस्तित्वनास्तित्वे नाश्रीयेत विचक्षणः।

tasmād astitvanāstitve nāśrīyeta vicakṣaṇaḥ

Therefore a wise person does not say "exists" or "does not exist".^[9]

16:10[edit]

न निर्वाणसमारोपो न संसारापकषणम्

na nirvāṇasamāropo na saṁsārāpakaṣaṇam

यत्र कस्तत्र संसारो निर्वाणं किं विकल्प्यते

yatra kastatra saṁsāro nirvāṇaṁ kiṁ vikalpyate

Where there is neither an addition of nirvana nor a removal of samsara; There, what samsara is discriminated from what nirvana?^{[citation needed]}

18:6–12[edit]

ātmetya api prajñapitam anātmetyapi deśitam

Although (the term) "self" is caused to be known (of, about), and although (a doctrine or teaching of) "no self" is taught,

buddhair nātmā na cānātmā kaścid ity api deśitaṁ| 6

No "self" or any "nonself" whatsoever has been taught by the Buddhas.

nivṛtam abhidhātavyaṁ nivṛtte cittagocare

The designable is ceased when/where the range of thought is ceased,

anutpannāniruddhā hi nirvāṇam iva dharmatā| 7

Nirvana is like phenomenality, unarisen and unstopping.

sarvaṁ tathyaṁ na vā tathyaṁ tathyaṁ cātathyam eva ca

Everything is actual, or not actual, or actual and not actual

naivātathyaṁ naiva tathyam etad buddhānuśāsanaṁ| 8

Or neither actual nor not actual; this is the Buddha's teaching.

aparapratyayaṁ śāntaṁ prapañcair aprapañcitaṁ

Independent, peaceful, not delusionally diversified by delusional diversification

nirvikalpam anānārtham etat tattvasya lakśaṇaṁ| 9

Devoid of mental construction, without variation, this is the mark of thatness.

pratītya yad yad bhavati na hi tāvat tad eva tad

Whatsoever becomes dependently, is not insofar, that and only that.

na cānyad api tat tasmān noccinnaṁ nāpi śāśvataṁ| 10

Nor is it the other; therefore, it is neither exterminated nor eternal.

anekārtham anānārtham anuccedam aśāśvatam

Not singular, not plural, not exterminated, not eternal,

etat tal lokanāthānāṁ bhuddhānāṁ śāsanāmṛtaṁ| 11

This is the immortal teaching of the Buddhas, lords of the world.

sambhuddhānām anutpāde śrāvakāṇāṁ punaḥ kśaye

And again, when the disciples are destroyed and full Buddhas do not arrive,

jñānaṁ pratyekabuddhānām asamsargāt pravartate|12

The gnosis (knowledge, etc.) of the independently enlightened Buddhas proceeds without association (with teachings).^{[citation needed]}

22:11[edit]

"Empty" should not be asserted."Nonempty" should not be asserted.

Neither both nor neither should be asserted. They are only used nominally.^[10]

22:16[edit]

तथागतो यत्स्वभावस्तत्स्वभावमिदं जगत्

tathāgato yat svabhāvas tat svabhāvam idam jagat

What is the nature of the thus-gone one (the Buddha), that is the nature of the world.

तथागतो निःस्वभावो निःस्वभावम् इदं जगत्। १६

tathāgato niḥsvabhāvo niḥsvabhāvam idaṁ jagat| 16

The thus-gone one is devoid of nature; the world is devoid of nature.^{[citation needed]}

24:18, 24:19[edit]

Whatever is dependently co-arisen / That is explained to be emptiness.

That, being a dependent designation, / Is itself the middle way.

Something that is not dependently arisen / Such a thing does not exist.

Therefore a non-empty thing / Does not exist.^[11]

25:19–20[edit]

न संसारस्य निर्वाणात् किं चिद् अस्ति विशेषणं

na saṁsārasya nirvāṇāt kiṁ cid asti viśeṣaṇaṁ

There is nothing whatsoever of samsara distinguishing (it) from nirvana.

न निर्वाणस्य संसारात् किं चिद् अस्ति विशेषणं। १९

na nirvāṇasya saṁsārāt kiṁ cid asti viśeṣaṇaṁ| 19

There is nothing whatsoever of nirvana distinguishing it from samsara.

निर्वाणस्य च या कोटिः।कोटिः। संसरणस्य च

nirvāṇasya ca yā koṭiḥ koṭiḥ saṁsaraṇasya ca

(That?) is the limit which is the limit of nirvana and the limit of samsara;

न तयोर् अन्तरं किंचित् सुसूक्ष्मम् अपि विद्यते। २०

na tayor antaraṁ kiñcit susūkśmam api vidyate| 20

Even a very subtle interval is not found of (between) them.^{[citation needed]}

25:22–24[edit]

śūnyeṣu sarvadharmeṣu kim anantaṁ kimantavat

kim anantam antavac ca nānantaṁ nāntavacca kiṁ| 22

kiṁ tad eva kim anyat kiṁ śāśvataṁ kim aśāśvataṁ

aśāśvataṁ śāśvataṁ ca kiṁ vā nobhayam apyataḥ 'tha| 23

sarvopalambhpaśamaḥ prapañcopaśamaḥ śivaḥ

na kva cit kasyacit kaścid dharmo buddhena deśitaḥ|

When all dharmas are empty, what is endless? What has an end?

What is endless and with an end? What is not endless and not with an end?

What is "it"? What is "other"? What is permanent? What is impermanent?

What is impermanent and permanent? What is neither?

Auspicious is the pacification of phenomenal metastasis, the pacification of all apprehending;

There is no dharma whatsoever taught by the Buddha to whomever whenever, wherever.^[12]

References[edit]

^ Also known as the Prajñā-nāma-mūlamadhyamakakārikā or as theMūlamadhyamakakārikā-prajñā-nāma.
^ "The Most Important Indian Philosophy Books". The Reading Lists.
^ Jump up to:^a ^b ^c ^d Mark Siderits; Shoryu Katsura. "Introduction". Nāgārjuna's Middle Way. Wisdom Publications. ISBN 978-1-61429-050-6.
^ Adrian Kuzminski, Pyrrhonism: How the Ancient Greeks Reinvented Buddhism 2008
^ Christopher Beckwith, "Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia" 2015
^ Ames, William L. (1993). "Bhāvaviveka's Prajñāpradīpa – A Translation of Chapter One: 'Examinations of Causal Conditions' (Pratyaya)". Journal of Indian Philosophy, 1993, vol.21. Netherlands: Kluwer Academic Publishers, p.209
^ Mark Siderits; Shoryu Katsura. "25. Analysis of nirvana". Nagarjuna's Middle Way. Wisdom Publications. p. 305. ISBN 978-1-61429-050-6.
^ Garfield 1995, p. 3.
^ Garfield 1995, p. 40.
^ Garfield 1995, p. 61.
^ Garfield 1995, p. 304.
^ Malik, A., Survey of Buddhist Temples and Monasteries (New Delhi: Anmol Publications, 2007), p. 56.

Sources[edit]

Beckwith, Christopher I. (2015), Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia, Princeton: Princeton University Press
Garfield, Jay L. (1995), The Fundamental Wisdom of the Middle Way, Oxford: Oxford University Press
Kalupahana, David J. (1992), The Principles of Buddhist Psychology, Delhi: ri Satguru Publications
Kalupahana, David J. (1994), A history of Buddhist philosophy, Delhi: Motilal Banarsidass Publishers Private Limited

External links[edit]

Mūlamadhyamakakārikā Sanskrit Source at Uwest Digital Sanskrit Buddhist Canon
Mūlamadhyamakakārikā-s of Nāgārjuna: Sanskrit text
"Dependent Arising and the Emptiness of Emptiness:Why did Nagarjuana start with causation?" Jay L. Garfield
Nagarjuna's Middle Way: A thesis on the Mulamadhyamakakarika, by Jonah Winters (Reed College, 1994; advisor Kees Bolle)
Multilingual edition of Mūlamadhyamakakārikā in the Bibliotheca Polyglotta

[글로벌-중론-1] 이동:가 ^나 ^다 ^라 ^마 ^바 ^사 ^아 종교·철학 > 세계의 종교 > 불 교 > 불교의 성전 > 중론, 《글로벌 세계 대백과사전》

[1] Also known as the Prajñā-nāma-mūlamadhyamakakārikā or as theMūlamadhyamakakārikā-prajñā-nāma.

[2] "The Most Important Indian Philosophy Books". The Reading Lists.

[MMK2013-3] Jump up to:^a ^b ^c ^d Mark Siderits; Shoryu Katsura. "Introduction". Nāgārjuna's Middle Way. Wisdom Publications. ISBN 978-1-61429-050-6.

[4] Adrian Kuzminski, Pyrrhonism: How the Ancient Greeks Reinvented Buddhism 2008

[5] Christopher Beckwith, "Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia" 2015

[Ames,_William_L._1993_p.209-6] Ames, William L. (1993). "Bhāvaviveka's Prajñāpradīpa – A Translation of Chapter One: 'Examinations of Causal Conditions' (Pratyaya)". Journal of Indian Philosophy, 1993, vol.21. Netherlands: Kluwer Academic Publishers, p.209

[7] Mark Siderits; Shoryu Katsura. "25. Analysis of nirvana". Nagarjuna's Middle Way. Wisdom Publications. p. 305. ISBN 978-1-61429-050-6.

[FOOTNOTEGarfield19953-8] Garfield 1995, p. 3.

[FOOTNOTEGarfield199540-9] Garfield 1995, p. 40.

[FOOTNOTEGarfield199561-10] Garfield 1995, p. 61.

[FOOTNOTEGarfield1995304-11] Garfield 1995, p. 304.

[12] Malik, A., Survey of Buddhist Temples and Monasteries (New Delhi: Anmol Publications, 2007), p. 56.

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