Name: Madhyamaka Treatise Commentary · Four Noble Truths Sutra · Mūlamadhyamakakārikā Prologue Commentary (中观论疏 · 第一本 · 中论序疏)
Author: 吉藏撰

僧睿是魏群長樂人也。少出家，依僧賢法師為弟子。甞聽中山康僧朗講，每興譏難，師深相秤述。年二十四，歷遊名邦，常弘講說，方簡高潔。一方云：「芳簡高結，氷霜摻操。」什至長安，因從請業。門徒三千，入室唯八，睿為首領。文云「老則融睿，少則生肇。」什歎曰：「傳吾業者，寄在道融、曇影、僧睿乎。」什翻《成實論》竟，命睿講之。謂道融曰：「此諍論中有七處破阿毘曇，在言小隱。能不問我，可謂英才。」融曰：「其人思力有分，未必諮稟。」遂剖折無遺，眾益嗟重。天子姚興聞睿景行，問安城侯姚嵩曰：「睿何如人？」嵩曰：「業衛之松柏也。」後自引睿見之，謂嵩曰：「斯乃四海之標頒，豈獨業衛乎？」於是美聲遐扇流於遠邇。著《中論》、《大智論》及《成實論》、《禪經》等序，雅傳於世。春秋六十有一。作《中論》序非止一人，曇影製義疏序，河西道朗亦製論序。而睿公文義備舉、理事精玄，興皇和上開講常讀，蓋是信而好古、述而不作。但文有微隱，余略釋之。就斯一序，裁為七分：一通標人法、二釋名題、三序論緣起、四歎釋功能、五述注論青目、六廣歎四論、七作者自謙。「中論五百偈」，標所造法也。「龍樹菩薩」，序能造之人也。道不孤運，弘之由人，故前明所弘之道，後序弘道之人。又題中論五百偈者，重其法也。龍樹菩薩者，尊其人也。又初句簡二邊之法也，後句別小乘之人也。所言中論者，玄義具述。今既釋序，略明五意：一者斯論定佛法之偏正、判得失之根原，是以龍樹標中論名也。二者斯文論中實之理，從所詮理實得名，故云中論。〈業品〉云「此論所明義，離於斷常見，故云中論。」三者龍樹所作凡有三論：一《無畏》之廣；次《十二》之略；今是折中之說，故秤中論。四者以文表義，斯論前無緣起、後略餘勢，但有正文，以文表義理，故秤中論。五者龍樹大士是中道人，中道人所製作，從人立名故秤中論。五百偈者，前標其名，今序偈數。偈有二種：一是首盧偈，謂胡人數經法也，則是通偈。言通偈者，莫問長行偈頌，但令數滿三十二字則是偈也。二者別偈，謂結句為偈，莫問四言五言六言七言，但令四句滿便是偈也。偈者，外國具音應言竭夜，或秤祇夜，今示存略但秤為偈。偈者，句也頌也。又言偈者，此土漢書亦有此音，訓言竭義，謂明義竭盡，故秤為偈。但結句秤偈凡有二種：一路伽偈，謂頌長行偈也；二伽陀偈，謂孤起偈也。此論秤偈者，通別二中謂別偈也，後二之文謂孤起偈也。五百者，即文審之凡四百四十六偈，或是全其大數、或翻之不盡，以本為名故秤五百。眾經及論文有三焉：一但長行，即《百論》也；二但有偈，斯文；三具二種，《十二門論》之流。龍樹《十住毘婆沙》云「或有樂長行、或有樂偈頌、或有樂雜說莊嚴章句者，所好各不同，我隨而不捨。」論三既爾，經義例然。龍樹者，依梵音應云伽那馥力叉，伽那者龍也，馥力叉者樹也。《智度論》云「童籠磨者龍也，馥力叉是樹通名也，別名阿闍那，如此間梨李樹等。」問：龍樹是何位之人？答：聖迹無方，高下未易可測，僅依經傳敘其淺深。睿公云：「功格十地、道摸補處，是窮學之人。」傳云「智慧日已頹，斯人令再耀。世昏寢已久，斯人悟令學。外國為之立廟，事之若佛。安知非佛示為菩薩乎。」匡山遠法師云：「名貫道位，德備三忍，亦十地高仁也。」依《楞伽經》，大慧菩薩問：「世尊滅度後，佛法何人持？」佛答：「大慧汝當知，南天竺大國中有大德比丘，名龍樹菩薩。為人說大乘無上法，能破有無見，住初歡喜地，往生安養國。」釋此語不同，舊云：龍樹是初地人。關內姚道安學《智度論》云：「此是龍樹引眾生令入初地，而實是十地人也。」問：何依人也？答：若云初地則二依人也，若是窮學則第四依人。問：云何是四依？答：且依一判。如小乘見道前具煩惱人是一依，須陀洹、斯陀含是二依，阿那含是三依，羅漢第四依。約大乘望十迴向是一依，初地至七地是二依，八九地是三依，十地第四依。如楞伽是第二依，如睿師是第四依。以釋迦佛法無別菩薩僧，龍樹是出家之人，故依小乘位分之。名貫道位者，菩薩位之通名也。德備三忍，謂信、順、無生也。問：龍樹更有異名耶？答：有。《順中論》是天親所作。言順中論者，廣引《大品》等經證釋八不。八不則是中道，依文釋義，故云順中論。《順中論》云「龍勝菩薩非龍樹也」，今宜會之。以龍成其勝道故云龍勝，蓋但敘其未字。前則道俗雙舉，故義無所害。

Sengrui was a native of Changle in Wei Commandery. He left home to become a monk in his youth, becoming a disciple under Master Sengxian. He once attended lectures by Kang Senglang of Zhongshan and would often raise probing questions and criticisms. His teacher deeply praised and esteemed him for this. At the age of twenty-four, he traveled extensively to renowned regions, often giving public lectures. He was known for his lofty and pure character. Some described him as having "fragrant simplicity and lofty integrity, with a conduct pure as ice and frost."

When Kumarajiva arrived in Chang'an, Sengrui followed him to request instruction. Kumarajiva had three thousand disciples, but only eight were considered his inner circle, with Sengrui as their leader. It was said, "The elder ones are Daorong and Sengrui; the younger ones are Daosheng and Sengzhao." Kumarajiva sighed and said, "Those who will transmit my teachings lie with Daorong, Tanying, and Sengrui."

After Kumarajiva finished translating the *Satyasiddhi Śāstra*, he instructed Sengrui to lecture on it. He said to Daorong, "Within this disputational treatise, there are seven points that refute the Abhidharma. Their meaning is slightly concealed in the wording. If he can discern them without asking me, he can truly be called a brilliant talent." Daorong replied, "His analytical ability has its limits; he may not necessarily seek clarification." Yet Sengrui analyzed it without missing a point, and the assembly admired and respected him all the more.

Emperor Yao Xing of Later Qin heard of Sengrui's virtuous conduct and asked the Marquis of Ancheng, Yao Song, "What kind of man is Sengrui?" Yao Song replied, "He is the pine and cypress of our Buddhist community." Later, the emperor personally summoned Sengrui for an audience. He then said to Yao Song, "This man is a model for all within the Four Seas, not merely for our Buddhist community!" Thus, his fine reputation spread far and wide.

He composed prefaces for the *Madhyamaka Śāstra*, the *Mahāprajñāpāramitā Śāstra*, the *Satyasiddhi Śāstra*, and the *Dhyāna Sūtra*, among others, which were elegantly transmitted throughout the world. He lived to be sixty-one years old.

The preface to the *Madhyamaka Śāstra* was not composed by just one person. Tanying wrote a preface to the commentary, and Dao Lang of Hexi also composed a preface to the treatise. However, Master Sengrui's preface was comprehensive in literary expression and profound in principle and meaning. The Venerable Xinghuang would always read it when opening a lecture series. This is a case of believing in and loving the ancients, transmitting rather than creating anew. However, as the text has some subtle and concealed points, I will provide a brief explanation.

Regarding this single preface, it can be divided into seven sections: 1. Generally indicating the person and the Dharma. 2. Explaining the title. 3. Relating the origin of the treatise. 4. Praising the function of the explanation. 5. Discussing the commentator, Qingmu. 6. Extensively praising the four treatises. 7. The author's expression of humility.

**"The Madhyamaka Śāstra in Five Hundred Verses"** indicates the Dharma that was composed. **"By the Bodhisattva Nāgārjuna"** introduces the person who composed it. The Way does not operate in isolation; it is propagated by people. Therefore, first the propagated Way is clarified, afterwards the person propagating the Way is introduced. Furthermore, the title "Madhyamaka Śāstra in Five Hundred Verses" emphasizes the Dharma. "Bodhisattva Nāgārjuna" honors the person. Also, the first phrase distinguishes the Dharma from the two extremes; the latter phrase distinguishes the person from the Śrāvakas.

Regarding what is called the *Madhyamaka Śāstra*, its profound meaning is fully explained elsewhere. Now, as we are explaining the preface, we will briefly clarify five points: 1. This treatise establishes what is correct and what is biased in the Buddha's Dharma, judging the root of gain and loss. Therefore, Nāgārjuna gave it the name *Madhyamaka Śāstra*. 2. This text discusses the principle of the Middle Truth. It derives its name from the principle it elucidates, hence it is called the *Madhyamaka Śāstra*. The *Karma Chapter* states: "The meaning elucidated in this treatise is free from the views of annihilation and permanence; therefore it is called the *Madhyamaka Śāstra*." 3. Nāgārjuna composed three treatises in total: first, the extensive *Śūnyatāsaptati*; next, the concise *Dvādaśanikāya Śāstra*; the present one is a discourse of the Middle Way, therefore it is called the *Madhyamaka Śāstra*. 4. Using the text to express the meaning. This treatise has no introductory section at the beginning and briefly concludes at the end. It consists solely of the main text. Since it uses the text to express the principle of the Middle Way, it is called the *Madhyamaka Śāstra*. 5. Nāgārjuna, the Great Being, is a person of the Middle Way. What a person of the Middle Way composed is named after the person, therefore it is called the *Madhyamaka Śāstra*.

**"Five Hundred Verses"**: Previously the name was indicated; now the number of verses is introduced. There are two kinds of verses: 1. *Śloka* verses: These are what Indian people use to count sūtras and Dharma. These are general verses. By "general verses" it is meant that regardless of whether it is prose or verse, if it fills thirty-two syllables, then it is a verse. 2. Specific verses: These are verses formed by completing lines. Regardless of whether they are four, five, six, or seven characters per line, if four lines are completed, it is a verse. "Verse" (*jì* 偈): In the foreign language, the full sound should be *jieye* (Gāthā), or also called *qíye*. Here, for the sake of brevity, it is just called *jì*. A *jì* is a line, a stanza. Also, the word *jì* exists in the Chinese language of this land with this same sound, interpreted as "to exhaust meaning," meaning to make the meaning completely clear, therefore it is called *jì*. However, verses formed by completing lines are generally of two kinds: 1. *Geya* verses: These are verses that summarize the prose. 2. *Gāthā* verses: These are independent verses. The verses referred to in this treatise, among the two categories of general and specific, are the specific verses. Among the latter two types of text, they are the independent verses.

**"Five Hundred"**: Examining the text carefully, there are in total four hundred and forty-six verses. This is either rounding up to the larger number, or the translation is not exhaustive. It is named according to the original, therefore it is called "five hundred."

Among the multitude of sūtras and treatises, there are three types regarding form: 1. Only prose, like the *Śata Śāstra*. 2. Only verses, like this text. 3. Possessing both, like the *Dvādaśanikāya Śāstra* and similar works. Nāgārjuna's *Daśabhūmika-vibhāṣā* says: "Some delight in prose, some delight in verse, some delight in mixed exposition with adorned phrases. Their preferences are each different; I follow them and do not abandon any." Since it is so with the three treatises, the meaning of the sūtras follows this example.

**"Nāgārjuna"**: According to the Sanskrit sound, it should be *Nāgārjuna*. *Nāga* means dragon. *Arjuna* means tree. The *Mahāprajñāpāramitā Śāstra* says: "*Nāga* means dragon. *Arjuna* is a general name for tree; a specific name is *Aśoka*, like the pear, plum, and other trees here."

Question: What level of attainment does Nāgārjuna have? Answer: The traces of sages are without fixed pattern; their loftiness is not easily measured. We can only rely on sūtras and biographies to narrate his depth. Master Sengrui said: "His merit reaches the Ten Grounds; his Way resembles that of one in the stage next to Buddhahood. He is a person who has exhausted learning." A biography states: "The sun of wisdom had already declined; this man made it shine again. The world had long been asleep in darkness; this man awakened it and made it learn. In foreign lands they built a temple for him, serving him as if he were a Buddha. How can we know he was not a Buddha manifesting as a Bodhisattva?" Master Huiyuan of Mount Lu said: "His name is linked to the stages of the Way; his virtue is complete with the three tolerances. He is also a lofty benevolent one of the Ten Grounds." According to the *Laṅkāvatāra Sūtra*, the Bodhisattva Mahāmati asked: "World-Honored One, after your Nirvana, who will uphold the Buddha-Dharma?" The Buddha replied: "Mahāmati, you should know, in the great country of Southern India, there will be a bhikṣu of great virtue named Bodhisattva Nāgārjuna. He will preach the unsurpassed Great Vehicle Dharma for people, able to refute the views of existence and non-existence. Abiding on the First Ground of Joy, he will be reborn in the Land of Peace and Nourishment." Explanations of this statement differ. An old explanation says: Nāgārjuna was a First Ground Bodhisattva. Yao Dao'an of Guannei, studying the *Mahāprajñāpāramitā Śāstra*, said: "This means Nāgārjuna leads sentient beings to enter the First Ground, but in reality he is a Tenth Ground person."

Question: Upon whom can one rely? Answer: If speaking of the First Ground, then he is a person of the Second Category of Reliance. If speaking of one who has exhausted learning, then he is a person of the Fourth Category of Reliance. Question: What are the Four Categories of Reliance? Answer: We will rely on one classification. For example, in the Śrāvaka Vehicle: * Persons with defilements before the Path of Seeing are the First Reliance. * Stream-enterers and Once-returners are the Second Reliance. * Non-returners are the Third Reliance. * Arhats are the Fourth Reliance. In terms of the Great Vehicle, looking at the Ten Grounds: * The Ten Stages of Dedication are the First Reliance. * The First through Seventh Grounds are the Second Reliance. * The Eighth and Ninth Grounds are the Third Reliance. * The Tenth Ground is the Fourth Reliance. According to the *Laṅkāvatāra*, he is of the Second Reliance. According to Master Sengrui, he is of the Fourth Reliance. Since in Śākyamuni Buddha's Dharma there was no separate Saṅgha of Bodhisattvas, and Nāgārjuna was an ordained person, he is classified according to the Śrāvaka stages. "His name is linked to the stages of the Way" is a general name for the Bodhisattva stages. "His virtue is complete with the three tolerances" refers to the tolerances of faith, compliance, and the unborn.

Question: Does Nāgārjuna have other names? Answer: Yes. The *Madhyāntānugama Śāstra* was composed by Vasubandhu. The name *Madhyāntānugama Śāstra* means it extensively quotes sūtras like the *Mahāprajñāpāramitā* to explain and verify the Eightfold Negation. The Eightfold Negation is the Middle Way. Explaining the meaning based on the text, therefore it is called the *Madhyāntānugama Śāstra* (Treatise Following the Middle). The *Madhyāntānugama Śāstra* says "Bodhisattva Nāgārijit, not Nāgārjuna." Now we should reconcile this. Because the dragon accomplished his supreme path, he is called Nāgārijit (Dragon-Victor). This is probably just stating his courtesy name (*zì*). The previous [explanation] mentions both his religious name and secular name, therefore there is no conflict in meaning.

「以中為名者」下，第二釋論名題。但論有廣略二本，略但云「中論」，廣則加以「觀」也。然斯廣略皆有其義。所言略者，謂理教義也。中是所詮之理，論是能詮之教，斯無理不攝、無教不收。問：何由爾耶？答：所詮之中則三種中道，世諦中、真諦中、非真非俗中。能詮之教即論此三中，是以無教不收、無理不攝。所言廣本具三者，中，諸佛菩薩所行之道。觀，謂諸佛菩薩能觀之心。諸佛觀辨於心、宣之於口，秤之為經；菩薩觀辨於心、宣之於口，目之為論。要具斯三，義乃圓足。玄章內已釋之。但中有三：一者對斷常之偏明中，此是對偏中。二者盡偏中，立於中名，欲盡於偏病，故名盡偏中。又一意，亦為偏病盡得有於中也。問：盡偏、對偏及絕待中，此三何異？答：玄意已明，今重略敘。盡偏中者，蓋是洗淨斷常，故強名為中。雖盡於偏而有於中，如經云「眾生起見凡有二種：一斷、二常。」無常無斷乃名中道。對偏中者，此約所詮之理對破偏病，故名為中。絕待中者，凡有二種：一者如《涅槃》云「有小涅槃、有大涅槃。小涅槃者，待苦說樂。大涅槃者，絕此苦樂，乃名大樂。」此之絕待猶是待義。二者此絕待涅槃不可說其苦樂，不知何以美之，強名為樂乃秤大樂，方是絕待樂。中義亦然，須深見此意。問：獨空與絕待中何異？答：人多不體獨空之旨。但依《智度論》文，十八空是對有明空，秤相待空；非空非有無所因待，秤為獨空。今謂蓋是一種方言，尋獨空意不然。以本來畢竟無所有，唯有實相法性，故秤為獨。正宗爾也。《攝大乘》云「真如獨存」，亦同此意。問：何故此獨作空名說耶？答：以畢竟無一切患累有法，故秤為空。《大集》云「不可說故、無相貌故，名為空。」《法華經》云「終歸於空」，義亦如是。

"On the phrase 'named as Middle'": This is the second section explaining the treatise's title. The treatise exists in both extensive and abbreviated versions. The abbreviated version is simply called "Middle Treatise," while the extensive version adds the word "Observation." Both versions have their significance.

The so-called abbreviated version refers to the principle and the teaching. "Middle" is the principle being explained, and "Treatise" is the teaching that explains it. This encompasses all principles and includes all teachings.

Question: Why is this so? Answer: The "Middle" being explained refers to the three types of Middle Way: the Middle of worldly truth, the Middle of ultimate truth, and the Middle that is neither ultimate nor worldly. The teaching that explains it is this treatise discussing these three Middles. Therefore, it includes all teachings and encompasses all principles.

The so-called extensive version contains three elements: "Middle" is the path practiced by Buddhas and Bodhisattvas. "Observation" is the observing mind of Buddhas and Bodhisattvas. When Buddhas discern this in their minds and express it verbally, it is called a "Sutra." When Bodhisattvas discern this in their minds and express it verbally, it is called a "Treatise." To be complete, the meaning must possess these three elements. This has already been explained in the profound chapters.

However, "Middle" has three aspects: 1. The Middle that clarifies by opposing the extremes of annihilationism and eternalism. This is the "Middle that Opposes Extremes." 2. The "Middle that Exhausts Extremes." Establishing the name "Middle" aims to exhaust the disease of extremes, hence it is called the "Middle that Exhausts Extremes." Another meaning is that because the disease of extremes is exhausted, one attains the Middle. Question: What is the difference between the "Middle that Exhausts Extremes," the "Middle that Opposes Extremes," and the "Absolute Middle"? Answer: The profound meaning has already been clarified, but let us briefly reiterate. The "Middle that Exhausts Extremes" essentially cleanses and purifies annihilationism and eternalism, thus it is forcibly named "Middle." Although it exhausts the extremes, it possesses the Middle. As the sutra says, "When sentient beings give rise to views, there are generally two kinds: one is annihilationism, the other is eternalism." Neither annihilation nor eternity is called the Middle Way.

The "Middle that Opposes Extremes" refers to the principle being explained which counteracts and refutes the disease of extremes, hence it is called "Middle."

The "Absolute Middle" generally has two types: 1. As the *Nirvana Sutra* says: "There is a lesser nirvana and a great nirvana. The lesser nirvana is called bliss in contrast to suffering. The great nirvana transcends this suffering and bliss, thus it is called great bliss." This kind of "absolute" still involves a sense of contrast. 2. This absolute nirvana cannot be described as suffering or bliss. Not knowing how to praise it, it is forcibly named "bliss" and called "great bliss." Only this is the absolute bliss. The meaning of "Middle" is likewise. One must deeply understand this intention.

Question: How does "Solitary Emptiness" differ from the "Absolute Middle"? Answer: Most people do not grasp the essence of "Solitary Emptiness." They merely rely on the text of the *Treatise on the Great Perfection of Wisdom*, where the eighteen emptinesses are emptiness explained in contrast to existence, called "contrastive emptiness." "Neither emptiness nor existence," having no basis for contrast, is called "solitary emptiness." Now, I say this is probably just one particular doctrinal expression. Investigating the meaning of "solitary emptiness" reveals it is not so. Because from the outset, ultimately, there is nothing at all; only the true reality of Dharma-nature exists. Therefore, it is called "solitary." This is the true principle. The *Mahāyāna-saṃgraha* says, "Only thusness exists alone," which shares this meaning.

Question: Why then is this "solitary" spoken of with the name "emptiness"? Answer: Because ultimately there are no afflicted conditioned phenomena at all, it is called "emptiness." The *Great Collection Sutra* says, "Because it is inexpressible and without characteristics, it is named emptiness." The *Lotus Sutra* says, "Ultimately returns to emptiness." The meaning is also like this.

就睿師釋題有三：一釋名、二立名意、三利益。「以中為名者照其實也」，照有二義：一照訓顯，立此中名顯理實也。二蓋是以譬題名，非燈無由照了於物、非中名無由顯於理實，故云照也。「以論為稱者盡其言也」，盡者蓋是暢盡無餘之名。如小乘有所得之論，破邪未窮、論正不足，蓋是有餘之說，故不名為盡。與此相違，秤為盡也。蓋是論理既窮、其言亦盡，故云盡言；不云無言秤盡。睿師但釋中論不明觀者，以中是理、論名為教，此二既含，故不釋觀也。「實非名不悟」下，第二立名意。然至道非中不中、非名不名而立中名者，理雖非中不中，為令物得悟，故強立中名也。「言非釋不盡故假論以明之」者，若不假問答以釋於言，則宣道之言無由得盡。以假問答申釋此言，故宣道之言方得明顯。以斯文詳之，故知非無言而秤盡言也。然言只是論耳，但令綺互解釋，故云言非釋不盡假論明之耳。「其實既宣」，第三立名利益。初明理教、次敘得益。其實既宣者，理顯也。「其言既明」者，教明了也。「於菩薩之行道場之照」下，辨得益也。以理顯言明故因教悟理，則因成果立。又則是《法華》唯顯一理、唯教一人也。「朗然懸解」者，借莊周之言以顯因果成立之義。安時而處順，哀樂不能入也，謂是帝之懸解也。斯可敘二義：一者菩薩因成道場照顯，則永離生死欣戚，如哀樂之不入。二者有繫曰顯、無繫秤解。有繫者，謂斷常諸邊，秤之為繫。諸見既寂，故目為解。

Master Rui's explanation of the title has three parts: first, explaining the name; second, the purpose of establishing the name; and third, its benefits.

**"Taking 'Middle' as the name illuminates its reality."** "Illumination" has two meanings: 1. Illumination means revealing—establishing this name "Middle" reveals the true principle. 2. It is a metaphor for the title: just as without a lamp, one cannot see objects, without the name "Middle," the true principle cannot be revealed. Hence, it is called "illumination."

**"Taking 'Treatise' as the designation exhausts its words."** "Exhausts" means to express fully and without remainder. For example, the treatises of the Hinayana, which cling to attainment, fail to thoroughly refute false views and inadequately establish the correct view, thus their explanations are incomplete and cannot be called "exhaustive." In contrast, this treatise is called "exhaustive" because it fully explores the principle and leaves no words unspoken. Hence, it is said to "exhaust the words"—not that there are no words, but that they are fully expressed. Master Rui explains only "Middle Treatise" and not "Contemplation" because "Middle" refers to the principle, and "Treatise" refers to the teaching. Since these two encompass the meaning, there is no need to explain "Contemplation."

**"Without a name, reality cannot be understood"**—this is the second part, the purpose of establishing the name. Although the ultimate truth is neither middle nor not-middle, neither named nor unnamed, the name "Middle" is established to help beings understand. Even though the principle is beyond middle and not-middle, the name "Middle" is provisionally set up to guide beings to realization.

**"Words cannot be fully expressed without explanation; thus, a treatise is used to clarify them."** Without using questions and answers to explain the words, the teachings cannot be fully conveyed. By employing dialogue to elaborate, the teachings become clear. From this text, it is evident that "exhausting the words" does not mean having no words but fully expressing them. Words themselves are the treatise, and through mutual explanation, it is said: "Words cannot be fully expressed without explanation; thus, a treatise is used to clarify them."

**"The reality is proclaimed"**—this is the third part, the benefits of establishing the name. First, the principle and teaching are clarified; then, the benefits are described. "The reality is proclaimed" means the principle is revealed. "The words are made clear" means the teaching is understood.

**"For the Bodhisattva's practice and the illumination of the enlightenment site"**—this explains the benefits. Because the principle is revealed and the words are clear, through the teaching, one realizes the principle, and thus the cause leads to the establishment of the result. This is also like the *Lotus Sutra*, which reveals only one principle and teaches only one person.

**"Suddenly understanding clearly"**—borrowing Zhuangzi's words to illustrate the meaning of cause and effect being established. "Being at peace with the times and following the flow, neither sorrow nor joy can enter" is called the "sudden release" by the Emperor. This can be explained in two ways: 1. The Bodhisattva, having accomplished the cause, reveals the illumination of the enlightenment site, thus forever transcending the attachments of birth and death, like sorrow and joy not entering. 2. Being bound is called "manifestation," and being unbound is called "release." Being bound refers to extremes like eternalism and nihilism, which are called "bondage." When all views are pacified, it is called "release."

「夫滯惑生於倒見」者，第三敘造論緣起。就文為二：初敘緣起、次明龍樹出世破迷造論。初有二句：一凡迷、二聖失。凡迷者，謂九十六術及起愛之流也。聖失者，執小乘及有所得大乘者也。斯二無失不該。初謂自樹失，次稟教迷。凡迷為二：一起迷因、二迷所得果。迷因二句，在果亦然。夫滯惑者，滯謂滯著，則起愛之流也。惑謂迷惑，起見之流也。生死眾生以在家起愛、出家起見，則《法華》毒虫之與惡鬼，火宅之內唯斯二物；亦生死根本唯愛與見，如《涅槃》說。「生於倒見」者，前明愛見末，此句次尋其根。所以有愛見者，皆由顛倒橫見故生。如《淨名》云「善惡由身，身由於貪，貪由分別虛妄，虛妄分別由於顛倒。」是以顛倒所見為在家出家愛見本也。又前句既明有愛有見，後句亦有倒有見。倒則顛倒也，見謂虛妄分別，故末有其二，在本亦兩。「三界以之而淪溺」者，此第二次明失果也。起愛見二因，感三界淪溺兩果。沒水為溺，土陷為淪。《法華》云「如是種種諸苦眾生沒在其中」，以苦喻大海，故沒在苦之內則溺義也。三界無常、舍之崩倒則陷義也。故起愛見兩因，感無常苦二果。如《法華》云：惡鬼毒虫二因，感舍之崩倒及火起燒宅二果。睿師全同《法華》意及《維摩》之說也。「偏悟起於厭智」者，第二次辨聖失。凡失重故前明、聖失輕故後辨，則重輕次第。又前是外迷、今辨內惑，亦是外重內輕為次第也。就文為二：一正辨失、二得失互相顯釋。初中二句：一辨失因、二明失果。失因有二，失果亦兩，與上相對也。偏悟者，對上凡迷，故聖秤為悟。若望大乘，故秤為偏，所以云偏悟也。《涅槃》云「二乘之人名為曲見」，又云「若以聲聞辟支佛心言無布施，是則名為破戒邪見。」《法華》云「眇目座陋」，眇目者所見不正也，所謂空有二見並皆不正見。王宮實生、雙林實滅，謂所見不正。《智度論》云「二乘之空名為但空」，故空見不正。又二乘無有中道正觀，如《涅槃》說「但見於空，不見不空。」故不行中道、不見佛性，名為偏悟也。起於厭智者，第二句尋悟之根也。二乘所以偏悟者，由厭生死而欣涅槃。如《法華》云「先取其價，然後除糞。」二乘之人畏老病死，故斷貪瞋癡，以求涅槃永滅，故云厭智。「耿介以之而致乖」者，第二次明得果。亦兩句：初敘其迷執、次明得果。耿介者，外典文言不同，眾師釋亦異，然多不體其意旨。今明耿介者，猶志節也，以封執小乘自謂究竟，永不迴小心進求大道，故名耿介。以之致乖者，此第二明得果也。既封執小乘，則與大道相乖。所以然者，道實無二而妄謂言二，故乖無二之道。《智度論》云「阿羅漢人於佛道迂迴稽留，又復虛言得道。」皆是乖道之義。又道實無生滅，二乘之人謂有煩惱生而滅之得有餘，謂有身智生滅之得無餘。故《法華》云「分別說諸法五眾生滅，則乖無生大道之義。」然二乘既爾，有所得大乘亦然，終言有惑滅解生，猶是小也。「故知大覺在乎曠照」下，此第二得失互相釋也。前舉大得以顯小失。大覺曠照者，此舉大得也。對二乘生滅之小，了一切無生畢竟空秤為曠照。又二乘但得人空、不得法空，名為小智；大乘具得二空、秤為曠照。又二乘亦得二空，但是折法明空，故秤小智；大乘得自性空、自相空，秤為曠照。又二乘但得三界內人法空，名為小智；大乘得三界內外空，名為曠照。又二乘但見於空、不見不空，名為小智；大乘見空及以不空，故秤曠照。所言「隘心」者，書云「一人守隘，萬夫莫進。」蓋是迮小之名也。「照之不曠」下，此廣敘小乘之失也。「夷有無」者，夷之訓平，不能平除有無二見義也。「一道俗」者，《智度論》云「聲聞法中未說生死即是涅槃、眾生則是佛。」故二乘不能一道俗也。道則涅槃，俗則生死。「知之不盡未可以涉中途泯二際」者，行山為踐、履水為涉，蓋是別論耳。今通取行義為涉。二乘之人照理不窮，故不能行於中道也。泯二際者，泯之言滅，謂不能滅於二際也。問：前云一道俗、夷有無，則是泯二際。何故重說？答：睿師深見文意。〈涅槃品〉有二偈：初云「世間與涅槃，無有少分別。涅槃與世間，無有少分別。」此是一道俗之義。次偈云「生死之實際，及與涅槃實際，如是二際者，無豪釐差別。」論既兩文，今還敘此二意也。道俗之不夷、二際之不泯，菩薩之憂也。

"The confusion and attachments arise from inverted views." This is the third section, explaining the circumstances that led to the composition of the treatise. The text is divided into two parts: first, describing the circumstances, and second, explaining how Nagarjuna appeared in the world to dispel confusion and write the treatise. The first part has two sentences: one about ordinary confusion, and another about the failure of sages.

Ordinary confusion refers to the ninety-six heretical paths and those driven by attachment. The failure of sages refers to those who cling to the Small Vehicle (Hinayana) and those who cling to the Great Vehicle (Mahayana) with a sense of possession. These two categories cover all errors. The first describes self-established errors, and the second describes errors in following teachings. Ordinary confusion is twofold: the cause of confusion and the result of confusion. There are two sentences about the cause, and likewise for the result.

"Confusion and attachments" means that attachments refer to clinging, which is the flow of desire. Confusion refers to delusion, which is the flow of views. Sentient beings in birth-and-death, through lay practitioners' attachments and renunciants' views, correspond to the poisonous insects and evil ghosts in the *Lotus Sutra*—only these two things exist within the burning house. Also, the root of birth-and-death is only attachment and views, as explained in the *Nirvana Sutra*.

"Born from inverted views" means that the previous sentence discussed the branches of attachment and views, and this sentence traces back to their root. The reason attachment and views exist is that they are born from inverted and distorted perceptions. As the *Vimalakirti Sutra* says, "Good and evil arise from the body; the body arises from craving; craving arises from discriminating delusion; discriminating delusion arises from inversion." Thus, inverted perceptions are the root of both lay attachments and renunciant views. Furthermore, since the previous sentence already clarifies attachment and views, the latter sentence also includes inversion and false views. Inversion means being upside down, and false views mean distorted discrimination. So, the branches have these two, and the root also has them.

"The three realms sink and drown because of this" is the second part, explaining the result of error. The two causes of attachment and views lead to the two results of sinking and drowning in the three realms. Submerging in water is drowning, and falling into a pit is sinking. The *Lotus Sutra* says, "All kinds of suffering beings are submerged in it." Suffering is compared to a great ocean, so being submerged in suffering implies drowning. The impermanence of the three realms and the collapse of their dwellings imply sinking. Thus, the two causes of attachment and views bring about the two results of impermanence and suffering. As the *Lotus Sutra* says: the two causes of evil ghosts and poisonous insects bring about the two results of the house collapsing and a fire starting. Master Rui's interpretation completely aligns with the *Lotus Sutra* and the *Vimalakirti Sutra*.

"Partial awakening arises from a weariness with wisdom" is the second part, explaining the failure of sages. Since ordinary failure is severe, it is explained first; the failure of sages is milder, so it is explained later. This is a progression from severe to mild. Also, the first is external confusion, while the second is internal ignorance, again a progression from external to internal. The text is divided into two parts: first, directly explaining the error; second, clarifying the error and attainment through mutual contrast. The first part has two sentences: one explaining the cause of the error, and the second explaining the result of the error. There are two causes of error and two results, parallel to the previous section.

"Partial awakening" is contrasted with ordinary confusion, so sages are called awakened. However, from the perspective of the Great Vehicle, it is called partial, hence "partial awakening." The *Nirvana Sutra* says, "Followers of the Two Vehicles are called those with distorted views." It also says, "If you deny giving with the mind of a Shravaka or Pratyekabuddha, that is called breaking precepts and holding wrong views." The *Lotus Sutra* speaks of "seeing with a blind eye and sitting crookedly." A blind eye means seeing incorrectly, referring to the incorrect views of both existence and emptiness. The real birth in the palace and the real extinction in the twin groves indicate incorrect seeing. The *Wisdom Treatise* says, "The emptiness of the Two Vehicles is called mere emptiness." Thus, the view of emptiness is incorrect. Moreover, the Two Vehicles lack the correct middle way, as the *Nirvana Sutra* says: "They only see emptiness, not non-emptiness." Therefore, they do not practice the middle way or see the Buddha-nature, which is called partial awakening.

"Arises from a weariness with wisdom" is the second sentence, tracing the root of awakening. The reason the Two Vehicles awaken partially is that they are weary of birth-and-death and delight in Nirvana. As the *Lotus Sutra* says, "First, they take the price, then they remove the dung." Those of the Two Vehicles fear old age, sickness, and death, so they cut off greed, anger, and delusion, seeking the eternal cessation of Nirvana—hence "weariness with wisdom."

"Stubbornness thus leads to division" is the second part, explaining the result. There are also two sentences: first, describing their clinging confusion; second, explaining the result. The term "stubbornness" (耿介) has different interpretations in secular texts and among various masters, but most fail to grasp its true meaning. Here, it refers to a rigid adherence to principles. Because they cling to the Small Vehicle, considering it ultimate, and never turn back to seek the Great Path with a small mind, they are called stubborn. "Leads to division" is the second part, explaining the result. Since they cling to the Small Vehicle, they become separated from the Great Path. The reason is that the Path is truly non-dual, but they falsely claim it is dual, thereby deviating from the non-dual Path. The *Wisdom Treatise* says, "Arhats linger and stall on the Buddha's path, and falsely claim to have attained the path." All of this is contrary to the path. Also, the Path is truly without birth and death, but the Two Vehicles believe there is birth of afflictions that they eliminate to attain the remainderless, and believe there is birth and death of the body and wisdom that they eliminate to attain the remainderless nirvana. Thus, the *Lotus Sutra* says, "They separately explain the dharmas of the five aggregates with birth and death, which contradicts the principle of the Unborn Great Path." Since the Two Vehicles are like this, those with a possessive view of the Great Vehicle are also similar, ultimately claiming that there is the cessation of delusion and the arising of liberation, which is still a small view.

"Therefore, we know that great awakening lies in expansive illumination" and the following section is the second part, where error and attainment mutually illustrate each other. The previous section uses great attainment to highlight small errors. "Great awakening and expansive illumination" refers to the attainment of the Great Vehicle. In contrast to the Small Vehicle's belief in birth and death, the Great Vehicle understands that all dharmas are unborn and ultimately empty, called expansive illumination. Furthermore, the Two Vehicles attain only the emptiness of the person, not the emptiness of dharmas, called small wisdom; the Great Vehicle attains both emptinesses, called expansive illumination. Also, the Two Vehicles may attain both emptinesses, but they do so by analyzing dharmas to reveal emptiness, thus called small wisdom; the Great Vehicle attains intrinsic emptiness and self-character emptiness, called expansive illumination. Moreover, the Two Vehicles attain only the emptiness of persons and dharmas within the three realms, called small wisdom; the Great Vehicle attains the emptiness both inside and outside the three realms, called expansive illumination. Finally, the Two Vehicles see only emptiness, not non-emptiness, called small wisdom; the Great Vehicle sees both emptiness and non-emptiness, therefore called expansive illumination.

What is said about "a narrow mind" refers to the text: "If one person holds a narrow pass, ten thousand men cannot advance." This describes a constricted nature. "Their illumination is not expansive" and the following section broadly describes the shortcomings of the Small Vehicle. "Leveling existence and non-existence" means that the term "level" (夷) implies smoothing out, indicating the inability to eliminate the dual views of existence and non-existence. "Unifying the worldly and the transcendental" is explained in the *Wisdom Treatise*: "In the Shravaka teachings, it is not said that birth-and-death is Nirvana, or that sentient beings are the Buddha." Therefore, the Two Vehicles cannot unify the worldly and the transcendental. The transcendental refers to Nirvana, and the worldly refers to birth-and-death.

"Not knowing fully, one cannot tread the middle path and merge the two extremes" means that treading on mountains is called walking, and treading on water is known as crossing. This is a specific discussion. Here, we broadly take "treading" as practicing. The Two Vehicles do not fully comprehend the principle, so they cannot practice the middle path. "Merging the two extremes" means that "merge" (泯) implies extinguishing, referring to the inability to extinguish the two extremes.

Question: Earlier we spoke of unifying the worldly and transcendental and leveling existence and non-existence, which is merging the two extremes. Why repeat this? Answer: Master Rui deeply understood the text's meaning. The *Nirvana Chapter* has two verses: The first says, "The world and Nirvana have not even a slight distinction. Nirvana and the world have not even a slight distinction." This is the meaning of unifying the worldly and transcendental. The next verse says, "The ultimate reality of birth-and-death and the ultimate reality of Nirvana—these two ultimate realities have not the slightest difference." Since the treatise has these two passages, we now describe both meanings. The fact that the worldly and transcendental are not unified and the two extremes are not merged is the concern of the Bodhisattva.

第二破迷作論，又開二別：初明大悲內充、次別明破迷作論。初是慈悲、後明智慧，即菩薩福慧二業。又初是知病識藥、後是應病授藥。又初是悲心、後明悲事。問：何故云有無不夷、二際不泯，但明此兩句也。答：有無是眾見之根、障中道之本，故偏說也。二際不泯，謂破一道清淨也。又前敘能障、後明所障，又前是凡迷、後為聖惑，又前是外迷、後為內惑，言約事終也。菩薩之憂者，既見凡迷六道紛然、聖惑三乘異逕，為此而興無緣大悲，故秤憂也。「是以龍樹」下，第二破迷作論。又開兩別：前破內迷、後破外迷。亦前破聖惑、後破凡迷。問：初段中何故前敘凡迷、後明聖惑，今前破聖惑、後破凡迷？答：有文有義。言其義者，前就起惑次第，故前凡後聖、前重後輕。後約傍正次第，斯論正破於內、傍破於外。亦前正破封執二乘之失，後傍洗九十六術。約文者，在初文後敘聖迷，接聖破聖，故便除聖迷。「折之以中道」者，折之言齊。齊者，生死涅槃不二、眾生與佛平等，則是中道。又將中道之理折二際令齊，故言折之以中道。「使惑趣之徒望玄指而一變」者，惑者迷也，趣者理也。謂迷理之人，即是封執二乘、有所得大乘菩薩。玄指者，即是斯論。藉斯論重玄之言，因改二乘之執、迴有所得菩薩同歸不二，故名為一變。若守二乘不歸一道，封執偏大未悟平等，並是守指忘月，不名一變。今改小入大，迴有得而悟無得，如因指得月，故秤為變。「括之以即化」，第二破於外惑。括者撿括。即化者，如肇公云：「道遠乎哉？觸事即真。聖遠乎哉？體之即神。」〈十二門序〉亦有斯意，故云「悟大覺於夢境，即百化以安歸。」猶是論文明一切諸法即是無生，故云即化。「令玄悟之賓喪諮詢於朝徹」，此寄斥震旦莊周以呵天竺外道，良以此土無別外道，而用老莊以為至極，是以斥之。諮詢者，問善道之辭也。喪之言亡也。朝徹者，郭象云：「遺死生、亡內外，豁然無滯，見機而作，故云朝徹也。」又云：朝者旦也，徹者達也。又云：一旦能達於理，故云朝徹。又云：不崇朝而徹理。崇者言重，猶是一朝而達耳，故云朝徹也。今明既悟斯論，知一切法即是實相無生，須忘問答朝徹之事，故云喪諮詢於朝徹也。既不諮詢於老莊，豈復稟承六師及十八一切智人并九十六術耶？

**Second: Breaking confusion through composing the treatise.** This is further divided into two parts: first, explaining the inner truth of great compassion; second, specifically explaining breaking confusion through composing the treatise. The first part is about compassion, the second about wisdom — these are the two aspects of a Bodhisattva’s merit and insight (blessings and wisdom). More concretely: the first is knowing the illness and recognizing the medicine; the second is applying the medicine according to the illness. The first is the compassionate intention, the second is the compassionate action.

**Question:** Why is it said that “existence and non-existence are not leveled,” and “the two extremes are not eliminated”? Why are only these two phrases mentioned?

**Answer:** “Existence” and “non-existence” are the root of all views and the fundamental obstacle to the Middle Path, so they are specifically discussed. “Not eliminating the two extremes” means that even the concept of a single, pure path is not clung to. Furthermore: the first points to the obstruction, the second to what is obstructed. Also: the first is ordinary confusion, the second is the confusion of sages. Also: the first is external confusion, the second is internal confusion. Though the words are few, the meaning covers everything.

**The Bodhisattva’s concern** is this: seeing ordinary beings lost in the six realms of rebirth, and holy beings confused by the three different vehicles (paths), the Bodhisattva generates unconditional great compassion for their sake — this is what “concern” (worry) means.

**“Therefore, Nāgārjuna…”** — this begins the second section: breaking confusion through composing the treatise. This is further divided into two: first, breaking internal confusion; second, breaking external confusion. Also: first, breaking the confusion of sages; second, breaking the confusion of ordinary beings.

**Question:** In the first section, ordinary confusion was discussed first, then the confusion of sages. Why here is confusion of sages discussed first, then ordinary confusion?

**Answer:** There are both textual and doctrinal reasons. Doctrinally: The earlier passage followed the order in which confusion arises — ordinary first, then sage; heavy first, then light. The present passage follows the order of main and auxiliary focus: this treatise primarily breaks internal confusion, and secondarily breaks external confusion. More specifically: it first directly breaks the fault of clinging to the Two Vehicles (Hīnayāna), then washes away the ninety-six heterodox schools. Textually: Right after the earlier passage describing the confusion of sages, it follows naturally to break that confusion — hence “connecting with the sage’s confusion and breaking it.”

**“Straightening through the Middle Path”** — the term “straightening” (zhé) means “leveling.” “Leveling” means that birth-and-death (saṃsāra) and nirvāṇa are non-dual, and that sentient beings and Buddhas are equal — this is the Middle Path. Moreover, using the principle of the Middle Path, we level the two extremes (saṃsāra and nirvāṇa) so that they are unified — hence the expression.

**“Thus those who follow confusion will, by gazing at the profound pointer, undergo a single transformation.”** “Confusion” means delusion; “follow confusion” means those who follow delusion — specifically practitioners clinging to the Two Vehicles or the “acquisition-minded” Mahāyāna Bodhisattvas. “Profound pointer” refers to this treatise. By relying on the profound principles of this treatise, one transforms: the clinging to the Two Vehicles is abandoned, and acquisition-minded Bodhisattvas turn toward non-duality — hence “a single transformation.” If one clings to the Two Vehicles and does not return to the single path, or clings to a partial Mahāyāna without awakening to equality, this is like “pointing at the finger and forgetting the moon” — it does not deserve to be called “transformation.” Now, converting the small to the great, turning from acquisition to realize non-acquisition — like using the finger to find the moon — this is what “transformation” means.

**“Summarizing through ‘immediate transformation’”** — this is the second part, breaking external confusion. “Summarizing” (kuò) means “to gather” or “sum up.” “Immediate transformation” means — as Master Zhaorong says: “Is the Path far away? Touch any phenomenon and it is real. Are Buddhas far away? Realize them in the present moment.” The preface to the *Twelve-Gate Treatise* also expresses this meaning: “Awakening to great enlightenment within a dream, where does one ultimately return? It is the myriad phenomena themselves.” This precisely clarifies that all dharmas are intrinsic non-arising — hence “immediate transformation.”

**“So that those who deeply understand lose their need to inquire at the ‘morning clarity’ (dawn awakening).”** This is intended to criticize the externalist philosophies of India via a reference to the Chinese thinker Zhuāngzǐ, since China had no distinct heterodox schools but often took Lǎo-Zhuāng as the ultimate truth. “Inquire” (zī xún) means to ask about the good path. “Lose” (sàng) means “to let go of.” “Morning clarity” (zhāo chè) — Guō Xiàng explains: “To transcend life and death, forget inner and outer, be completely unobstructed, and act upon seeing the moment — this is morning clarity.” Others say: “Morning means dawn; clarity means penetrating.” Others: “Penetrate the truth in one morning.” Now, having awakened to this treatise — realizing that all dharmas are reality as-it-is and intrinsic non-arising — one must let go of the need for intellectual inquiry and any “morning clarity” experience. Thus the phrase “lose their need to inquire at the morning clarity.” Since one no longer inquires of Lǎo-Zǐ or Zhuāngzǐ, how could one still rely on the six heterodox teachers, the eighteen “omniscient ones,” or the ninety-six schools?

「蕩蕩焉」下，第四讚論功能。又開三別：初顯道益物嘆；次舉大對小嘆，亦名抑小揚大嘆；三感幸欣遇嘆。蕩蕩者，書云「王道蕩蕩，無偏無儻。」蓋是泯內外兩迷、息凡聖二見，同歸乎大道，故秤蕩蕩。蕩蕩是曠遠之貌也。「坦夷路於沖階」者，龍樹未出之前，虛言將實教並興、險逕與夷路爭徹，是以論主出世更整坦夷路，故言坦也。夷路既整，則菩薩之因、道場之果階位可登，故言於沖階也。「敞玄門於宇內」者，前化及一方，此明遐宣六合。玄門者，《老子》云「玄之又玄，眾妙之門。」借斯言以目今論也。天地上下曰宇，往古來今秤宙，故云敞玄門於宇內也。「扇惠風於陳枚」者，前二句明顯道，今兩句明益物。陳枚者，陳者朽故之名也。《毛詩》云「伐其條枚」，枚者小枝也。惠風者，謂春風也。以扇斯論智慧之風，使凡夫之流以得益也。「流甘露於枯椊」者，前句辨益凡、此章明利聖，前句益外道、後句利小乘，又前句利小乘、後句益菩薩，具此諸意也。「夫柏梁之構興」者，第二舉大對小嘆。又開二別：前譬、後合。柏梁者，漢武帝臺名也。外書釋此自有二家：一云以柏木為梁，故云柏梁。此臺初成，柏木香氣流數十里。元帝以柏梁對柘舘，以此詳之，應是柏木之梁。又云：梁有百數，故云百梁。「茅庂茨陋」者，茨之言次，撰次於茅故秤為茨。庂者，長安偏鵲舍但有一邊，故秤為庂。陋猶隘義也。又柏梁大臺即法華長者大宅，茅茨庂陋其猶門外草菴。睿師一言含內外兩事也。「覩斯論」下，第二合譬。「鄙倍」者，出《論語》。鄙猶鄙惡，倍是倍戾。「幸哉此區之赤縣」者，第三感幸欣遇嘆，亦二句。幸者幸遇。此區者，區秤區域，而言此以對彼也。彼總名天竺，天竺別開則五，次有十六大國、五百中國、十千小國；此區總名赤縣。河圖云：崑崙山東地方五千里，一曰神洲亦名赤縣。禹於赤縣之內畫地分疆以為九州，故鑄九鼎鎮九州。則知赤縣是九州之總名。「忽得移靈鷲以作鎮」者，赤縣唯以五岳為鎮，而今假設移靈鷲而鎮赤縣，喻斯論而化九州也。「險陂之邊情乃蒙流光之餘慧」者，第二重舉事以合上喻。《毛詩》云「內有佐公進賢之志，外無私謁險陂之心。」禮注云「偏立曰陂，故云勞而無袒、立而不陂。」陂謂偏險之心耳。流光之餘惠者，中道正觀光流此土，惠益險陂之人。而秤邊情者，一者目此土為邊地，彼秤為中國。昔河承公與嚴法師諍此土天竺偏正之事，嚴師善解外國曆算云：「正陽之月方中無影，故知天竺為正國也。」河公善解此土曆算，不能難之，故知彼為中國、此曰邊情。又彼有佛出故云中國，此無佛出秤曰邊情。又四依等出於彼土故名正國，不出此土目為邊情。又轉輪王常出彼土故為中國，此唯粟散故曰邊情。餘光者，龍樹造論正益彼土、傍化此國，故名餘光。「而今而後談道之賢始可與論實矣」者，《論語》云「而今而後」，用此事也。睿師云：「自羅什未度之前，講肆流詠已來，格義迂而乖本、六家偏而不即，《中》、《百》二論文未及此，又無通鑒，誰與正之？前匠所以輟章遐慨，思決言於彌勒者，良在於此。而今已後《中》、《百》二論既傳來此土，論道之賢始可與言實矣。」故知斯論定佛法之偏正、判得失之根源也。

The section beginning with "How vast and boundless" is the fourth part, praising the functions and merits of the treatise. This is further divided into three subsections: First, praising how the path benefits beings; second, contrasting the great with the small—also known as the praise that suppresses the small and exalts the great; third, expressing gratitude for the fortunate encounter.

"Vast and boundless" comes from the saying, "The king's way is vast and boundless, without bias or partiality." It refers to dissolving the dual delusions of internal and external, and letting go of the views of ordinary beings and sages, uniting them all on the great path—hence it is called "vast and boundless." "Vast and boundless" describes a state of openness and far-reaching expanse.

"Making the smooth path clear on the stairway of cultivation" means that before Nāgārjuna appeared, empty words and true teachings arose together, with difficult paths and smooth roads competing for dominance. Thus, when the treatise master appeared, he further straightened the smooth path, hence the word "make clear." Once the smooth path was made clear, the stages of the bodhisattva's cause and the fruit of enlightenment at the seat of awakening could be attained, hence "on the stairway of cultivation."

"Opening the profound gate within the universe" shows that the earlier teaching benefited one region, while this part explains its widespread propagation across all realms. "Profound gate" comes from Laozi's saying, "Profound and again profound, the gate of all wonders." This phrase is borrowed to refer to the present treatise. Heaven and earth, above and below, form "space"; past and present form "time"; thus it says "opening the profound gate within the universe."

"Fanning the wind of wisdom over withered branches"—the two preceding lines clarify the revelation of the path, while these two lines explain the benefit to beings. "Withered branches" means old and decayed branches. The Book of Songs says, "Cut down its branches and twigs," with "branches" meaning small twigs. "Wind of wisdom" refers to the spring breeze; fanning this wind of wisdom from this treatise enables ordinary people to gain benefit.

"Letting the nectar flow on dead wood"—the previous line explains benefiting ordinary beings, while this line clarifies benefiting sages; the previous line benefits non-Buddhists, and this line benefits followers of the Lesser Vehicle. Alternatively, the previous line benefits the Lesser Vehicle, and this line benefits bodhisattvas—these various meanings are all present.

"Regarding the construction of the Cypress Beam Tower"—this is the second section, contrasting the great with the small. It is again divided into two parts: first a simile, then its application. "Cypress Beam" was the name of a tower built by Emperor Wu of Han. Exoteric texts explain this in two ways: one says it was built with cypress wood beams, hence "Cypress Beam." When this tower was first completed, the fragrance of cypress wood spread for dozens of miles. Emperor Yuan contrasted the Cypress Beam Tower with the Catalpa Lodge, so based on this, it should be beams of cypress wood. Another explanation says there were a hundred beams, hence "Hundred Beams."

"Thatched cottage and mean hut"—"thatched" means arranged thatch, hence the name. "Mean hut" refers to a one-sided shelter in Chang'an's remote areas, hence "mean." "Cottage" also has the meaning of cramped. Furthermore, the great Cypress Beam Tower corresponds to the wealthy elder's great house in the Lotus Sutra, while the thatched cottage and mean hut resemble the thatched hut outside the gate. Master Sengrui's words here encompass both inner and outer teachings.

"Upon seeing this treatise"—this is the second part, applying the simile. "Vulgar and perverse" comes from the *Analects*. "Vulgar" means coarse and evil; "perverse" means rebellious.

"Fortunately, this region of Red Province"—this is the third section, expressing gratitude for the fortunate encounter, also in two lines. "Fortunate" means fortunate encounter. "This region" refers to an area; "this" is used to contrast with "that." "That" generally refers to India, which is divided into five parts, with sixteen great kingdoms, five hundred middle kingdoms, and ten thousand small kingdoms; "this region" is generally called Red Province. The *River Map* says: east of Mount Kunlun, there is a land five thousand li across, called either Divine Continent or Red Province. Within Red Province, Yu the Great divided the land to create nine provinces, casting nine tripods to guard them. Thus it is known that Red Province is the general name for the nine provinces.

"Suddenly able to relocate Vulture Peak as its guardian mountain"—Red Province only had the Five Sacred Mountains as its guardian peaks, but now, hypothetically, Vulture Peak is moved to guard Red Province, symbolizing this treatise transforming the nine provinces.

"The dangerous and biased nature of the borderlands finally receive the remaining light of wisdom"—this is a second example that further clarifies the previous simile. The *Book of Songs* says, "Within, there is the aspiration to assist the ruler and advance the worthy; without, there is no selfish request or dangerous, biased heart." A ritual commentary says, "Standing askew is called biased, so it says labors without bias, standing without leaning." "Biased" refers to a partial and dangerous mind. "Remaining light of wisdom" means that the light of the Middle Way's right view flows to this land, benefiting people with dangerous and biased natures. As for "borderlands," on one hand, this land is regarded as a border region, while India is regarded as the center. In the past, Master He Cheng debated with Master Yanfa about whether this land or India was the true center. Master Yan, skilled in foreign astronomy and calendar, said, "In the proper yang month, at noon there is no shadow, so India is the central country." Master He, well-versed in this land's calendar, could not refute him, thus India was the center and this land the border. Furthermore, because the Buddha appeared there, it is called the center; because no Buddha appeared here, it is called the border. Also, the four types of dependency arose in that land, hence it is called the true center; they did not arise in this land, so it is called the border. Moreover, wheel-turning kings always appeared in that land, making it the center; in this land there were only scattered rulers, hence the border. "Remaining light" means that Nāgārjuna composed this treatise primarily to benefit India and secondarily to transform this country, hence it is called "remaining light."

"From now on, those who discuss the path can truly discuss reality"—this phrase comes from the *Analects*: "From now on." Master Sengrui says: "Before Kumārajīva crossed over, from when lecture halls resounded with chanting and recitations, 'matching meanings' strayed from the original, and the six schools were biased and inadequate. Treatises like the *Middle Treatise* and *Hundred Treatise* had not yet reached here, and there was no comprehensive guide—who could correct them? Earlier masters put down their brushes and sighed from afar, hoping to receive definitive instructions from Maitreya, precisely for this reason. But from now on, since the *Middle Treatise* and *Hundred Treatise* have been transmitted to this land, those who discuss the path can truly speak of reality." Therefore, it is known that this treatise determines the correctness and bias of Buddhism and judges the root of gain and loss.

「云天竺諸國」者，第五敘注論之人。又開二別：前嘆此論為諸國所重、二別敘注釋之人。此文秤「云」，凡述二人：一羅什法師所云，故秤云也；二秦弘始七年天竺剎利汎舶至長安，聞羅什門徒三千解大乘之教，以《中》、《百》二論諮而驗之。羅什因為剖折，剎利乃頂受絕嘆不能已。已白云「跋荼闍梨當以此明振耀天竺，何由蘊此摩尼乃在邊地？」又云：「羲和鸞轡蘊明於無目之地，甚可恨也。夜光之寶鬻珍於田父之客，甚可惜也。」此剎利述天竺論師呵諸小乘人，歎羅什云：「我在天竺聞諸論師深怪罽賓小乘學者自美其師，以為比方如朗月之照。其師是鳩摩羅陀，造《日出論》。又自彌帝戾已後牢有其比，天竺論師呵云偏悟小才，非此喻也。若是拘止那國鳩摩羅耆婆法師以當此喻，無所愧也。何故？羅什如朗月之照無所愧，以其善解《中》、《百》故。」「敢預是天竺學大乘之流無不翫味斯論」，敢者，果也決也。喉衿，要宗事也。喉為內要，衿為外要，故借以喻焉。「其染翰申釋者甚亦不少」者，此出注論者非復一師。影公云：「凡數十家。」河西云：「凡七十家。」翰者，古人以雞勒毛為筆，故秤為翰。青目非天親，《付法藏》云「婆藪槃豆善解一切修多羅義，而青目注斯論有其乖失。」故知非也。「其中乖闕煩重者」，略明長行釋偈凡有四失：一長行釋與偈意乖；二釋偈不足而秤為闕；三少言可以通文，而長行在重言煩也；四前章已明，後須更說，故秤為重。曇影法師《中論疏》四處敘青目之失：一〈因緣品〉四緣立偈，云「此偈為問，蓋是青目傷巧處耳。」二釋四緣有廣略。影師云「蓋是青目勇於取類、劣於尋文。」三釋〈業品〉偈云「雖空不斷，青目云『空無可斷』，此非釋也。」四釋〈邪見品〉長行云「此中紛絃為復彼助鬧。復龍樹自有偈釋之。」今文云「法師裁而裨之」者，法師即羅什也。裁其煩重，裨其乖闕。「於通經之理盡」者，經即《中論》，外國詺論為經。《付法藏經》云「提婆造百論經」，《智度論》云「迦旃延造發智經」，故知目論為經，於通經理盡。「文或左右未盡善」者，如影師四處述之。

Regarding the text beginning with "It is said that various Indian kingdoms...": This is the fifth section, which introduces the commentators on the treatise. It is further divided into two parts: first, it praises this treatise as highly valued by various kingdoms; second, it specifically describes the commentators.

The term "it is said" in the text refers to statements made by two individuals. First, it refers to what Master Kumarajiva said. Second, during the seventh year of the Qin dynasty's Hongshi era, an Indian nobleman (a Kshatriya) arrived in Chang'an by sea vessel. Hearing that Kumarajiva had three thousand disciples who understood Mahayana teachings, he offered the *Middle Treatise* and the *Hundred Verses Treatise* for examination. Kumarajiva analyzed them, and the Kshatriya received them with the utmost admiration, exclaiming repeatedly: "Venerable Bhadanta, you should shine this wisdom throughout India! Why keep such a jewel hidden in this border region?" He also said: "It is like the sun-charioteer Xihe hiding his light in a land without eyes—how regrettable! Or like selling a night-shining gem to a farmer—what a waste!" This Kshatriya then recounted how Indian scholars criticized Hinayana followers, saying to Kumarajiva: "In India, I heard various teachers deeply criticizing the Kashmiri Hinayana scholars who praise their own masters, comparing them to the bright moon. Their master is Kumaralata, who composed the *Sunrise Treatise*. Since the time of Madhyantika, few have matched him. But the Indian teachers scolded them, saying: 'These are one-sided insights from petty talents—they do not warrant such comparison. Only Master Kumarajiva of Kustana deserves such an analogy without shame.' Why? Because Kumarajiva is like the bright moon shining without shame, as he perfectly understands the *Middle Treatise* and the *Hundred Verses Treatise*."

"Whoever among Indian Mahayana followers delights in this treatise": The term "敢" means "indeed" or "certainly." "喉衿" refers to essential matters—"喉" (throat) represents inner essentials, while "衿" (lapel) represents outer essentials, thus used metaphorically.

"Many have taken up the brush to explain it": This indicates that there was not just one commentator on this treatise. Master Ying (Dharmayasas?) said: "There are several dozen schools." Hexi (Masters from the Hexi region?) said: "There are about seventy schools." "翰" (brush) refers to the ancient practice of using chicken feathers or hair to make writing brushes.

Qingmu (Blue Eyes) is not Vasubandhu. The *Transmission of the Dharma Treasury* says: "Vasubandhu perfectly understood the meaning of all sutras, but Qingmu's commentary on this treatise has errors." Therefore, it is known that they are not the same person.

"The errors, omissions, redundancies, and repetitions in it": This briefly identifies four faults in the prose explanation of the verses: 1) The prose explanation contradicts the verse's meaning; 2) The explanation is insufficient, called an omission; 3) Simple points could be communicated plainly, but the prose is verbose and repetitive; 4) A point already clarified in a previous chapter is needlessly restated, called redundancy.

Master Ying's *Commentary on the Middle Treatise* describes Qingmu's errors in four places: 1) In the "Causes and Conditions" chapter, regarding the verses on the four conditions, it says: "This verse is a question—this seems to be Qingmu's clever but forced phrasing." 2) The explanation of the four conditions is sometimes broad, sometimes brief. Master Ying says: "This shows Qingmu is bold in drawing analogies but weak in examining the text." 3) Explaining the verse of the "Actions" chapter: "Although empty, it is not annihilated. Qingmu says 'emptiness means nothing to annihilate'—this is not a proper explanation." 4) Explaining the prose of the "False Views" chapter: "This adds confusion to what was already chaotic. Besides, Nagarjuna himself has verses to explain it."

The present text says: "The Master edited and supplemented it": "The Master" refers to Kumarajiva. He edited out the redundancies and supplemented the errors and omissions.

"Fully penetrating the principles of the sutra": "Sutra" here refers to the *Middle Treatise*. In foreign lands, treatises are sometimes called sutras. The *Transmission of the Dharma Treasury Sutra* says: "Aryadeva composed the *Hundred Verses Treatise Sutra*." The *Great Wisdom Treatise* says: "Katyayana composed the *Wisdom-Generating Sutra*." Thus, it is known that a treatise can be called a sutra when it thoroughly penetrates the principles.

"The text sometimes falls short of perfection": This refers to the four instances Master Ying pointed out where the commentary is less than perfect.