十二門論宗致義記卷上
Twelve Gate Treatise: Record of Doctrinal Intent, Volume One
京西大原寺沙門釋法藏述
Explanation by Dharma Treasury, Śramaṇa of the Great Original Monastery in the Western Capital
夫以玄綱絕待，真俗所以俱融；素範超情，空有以茲雙泯。但以性空未嘗不有，即有以辨於空；幻有未始不空，即空以明於有。有空有故不有，空有空故不空。邊執既亡，聞見隨喪。竭邪源之有寄，則四執雲銷；挺正法之無虧，則二諦斯在。是故如來在世，曜般若於昏衢；上品之流，契玄津於累外。大師沒後，異執紛綸，或趣邪途，或犇小徑，於是九十五種競扇邪風；一十八部爭揮爝火，遂使真空慧日匿耀昏雲，般若玄珠惑茲魚目。爰有大士，厥稱龍猛，位登極喜，應兆金言。慨此頹綱，悼斯淪溺，將欲然正法炬、覆邪見幢，故使製作繁多，溢於天竺。然則要妙之述，此論為先，標十二之宏綱，坦幽途而顯實，令即相還源，融神妙寂，開情煥理，故號為門。往復折徵，復稱為論，門有十二，因以為名。餘義下當別釋。
The ultimate truth transcends all dualities, allowing the absolute and the conventional to merge seamlessly. Its pure nature surpasses ordinary understanding, dissolving both emptiness and existence. Yet, emptiness is never separate from existence—through existence, we discern emptiness; and illusory existence is never separate from emptiness—through emptiness, we illuminate existence. Because existence contains emptiness, it is not mere existence; because emptiness contains existence, it is not mere emptiness. When attachment to extremes is abandoned, all limited perceptions vanish.
To eradicate the roots of false views, the four kinds of clinging disperse like clouds; to uphold the flawless true Dharma, the two truths remain present. Thus, when the Tathagata was in the world, he shone the light of wisdom in the darkness; those of superior capacity realized the profound path beyond worldly bonds. After the Great Teacher’s passing, divergent views arose in confusion—some turned to wrong paths, others rushed down narrow trails. Thus, ninety-five schools fiercely fanned the winds of error, and eighteen sects contended like flickering torches, causing the sun of true emptiness to hide behind clouds of ignorance, and the pearl of prajñā to be mistaken for a fish’s eye.
Then arose a great being named Nāgārjuna, who attained the stage of supreme joy and responded to the prophecy of the golden words. Grieving over this decline and lamenting this drowning in confusion, he sought to light the torch of true Dharma and overturn the banners of wrong views. Thus, he composed numerous works that overflowed throughout India. Yet among his profound writings, this treatise stands foremost. It outlines twelve great themes, clears the obscure path to reveal reality, enables a return to the source through phenomena, merges spirit into wondrous stillness, opens the mind and illuminates principle—therefore it is called a “gate.” Through its thorough analysis and debate, it is also called a “treatise.” As it contains twelve gates, it is named accordingly. Further meanings will be explained separately below.
將釋此論，略作十門：一、明教起所因；二、藏部所攝；三、顯教分齊；四、教所被機；五、能詮教體；六、所詮宗趣；七、造論時代；八、傳譯緣起；九、釋論題目；十、隨文解釋。
To explain this treatise, I will outline it in ten sections:
1. The reasons for the teaching's arising. 2. Its classification within the canon. 3. The scope and divisions of the teaching. 4. The audience it is intended for. 5. The nature of the teaching that conveys the meaning. 6. The essential doctrine and purpose it elucidates. 7. The historical period of its composition. 8. The circumstances of its translation and transmission. 9. An explanation of the treatise's title. 10. A detailed commentary following the text.