Chinese
大正藏第 30 册 No. 1568 十二门论 No. 1568 十二门论品目 观因缘门第一 (万法所因似各有性，推而会之实自无性，通达无滞故谓之门) 观有果无果门第二 (重推无性之法，为先有而生？为先无而生？有无无生，以之为门) 观缘门第三 (上推因，此推缘，四缘广略皆无有果，故以为门) 观相门第四 (上三门推因缘无生，此推三相，三相既无，以之为门) 观有相无相门第五 (此推三相之实，为有相而相？为无相而相？有无无相，故以为门) 观一异门第六 (即推有相无相，为在一法？为在异法？不一不异，以之为门) 观有无门第七 (上推三相非相，此明四相亦非，生住为有变异？为无？同处不有，异处亦无，故以为门) 观性门第八 (既知有无，又推其性，变易无常从缘而有，则非性也，故以为门) 观因果门第九 (无性之法既无因果，变异处推求则无得理，故以为门) 观作门第十 (无因无果则为无作，四处既无，以之为门) 观三时门第十一 (既推无作必尽其 现代汉语译本 大正藏第 30 册 No. 1568 《十二门论》 No. 1568 《十二门论》品目 观因缘门第一 （万法所由之因，看似各有自性，推究会合起来，实则皆无自性，通达无碍，所以称之为门） 观有果无果门第二 （再次推究无自性的法，是先有而生？还是先无而生？无论有还是无都不能生，以此作为门） 观缘门第三 （上面推究因，这里推究缘，四缘（四种缘，即因缘、等无间缘、所缘缘、增上缘）无论广说还是略说，都没有果，所以以此作为门） 观相门第四 （前面三个门推究因缘无生，这里推究三相（生、住、灭），三相既然没有，以此作为门） 观有相无相门第五 （这里推究三相的真实，是有相而相？还是无相而相？无论有相还是无相都不能相，所以以此作为门） 观一异门第六 （即推究有相无相，是在一法中？还是在异法中？不一不异，以此作为门） 观有无门第七 （上面推究三相非相，这里说明四相（生、住、异、灭）也非相，生住是有还是无？相同之处没有，不同之处也没有，所以以此作为门） 观性门第八 （既然知道有无，又推究其自性，变易无常，从缘而有，那就不是自性，所以以此作为门） 观因果门第九 （无自性的法既然没有因果，在变异之处推求也得不到道理，所以以此作为门） 观作门第十 （没有因就没有果，那就是没有作为，四个地方都没有，以此作为门） 观三时门第十一 （既然推究没有作为，必定要穷尽其……）
English
English version Taisho Tripitaka Volume 30, No. 1568, The Twelve Gates Treatise No. 1568 Table of Contents of the Twelve Gates Treatise First Gate: Contemplation on Conditions (Hetu) (The causes of all dharmas appear to each have their own nature, but when investigated and brought together, they are actually without inherent nature. Understanding this without obstruction is why it is called a gate.) Second Gate: Contemplation on the Existence or Non-existence of Results (Further investigation into dharmas without inherent nature: are they produced from existence or from non-existence? Neither existence nor non-existence can produce them; this is taken as a gate.) Third Gate: Contemplation on Conditions (Paccaya) (The above investigates causes; this investigates conditions. The four conditions (hetu-paccaya, samanantara-paccaya, arammana-paccaya, adhipati-paccaya), whether broadly or briefly explained, have no result; therefore, this is taken as a gate.) Fourth Gate: Contemplation on Characteristics (Laksana) (The above three gates investigate the non-arising of causes and conditions; this investigates the three characteristics (arising, abiding, ceasing). Since the three characteristics do not exist, this is taken as a gate.) Fifth Gate: Contemplation on Existence or Non-existence of Characteristics (This investigates the reality of the three characteristics: do they characterize with characteristics or without characteristics? Neither with nor without characteristics can they characterize; therefore, this is taken as a gate.) Sixth Gate: Contemplation on Oneness or Difference (This investigates whether existence and non-existence of characteristics are in one dharma or in different dharmas. Neither one nor different; this is taken as a gate.) Seventh Gate: Contemplation on Existence or Non-existence (The above investigates the non-characteristic nature of the three characteristics; this explains that the four characteristics (birth, abiding, change, and extinction) are also non-characteristic. Is arising and abiding existence or non-existence? There is no existence in the same place, nor is there existence in a different place; therefore, this is taken as a gate.) Eighth Gate: Contemplation on Nature (Svabhava) (Having known existence and non-existence, we further investigate its nature. Change and impermanence arise from conditions, so it is not nature; therefore, this is taken as a gate.) Ninth Gate: Contemplation on Cause and Effect (Since dharmas without inherent nature have no cause and effect, seeking them in the place of change and transformation yields no reason; therefore, this is taken as a gate.) Tenth Gate: Contemplation on Action (Karman) (Without cause, there is no effect; that is, there is no action. Since there is none in the four places, this is taken as a gate.) Eleventh Gate: Contemplation on the Three Times (Having investigated no action, one must exhaustively...) -------------------------------------------------------------------------------- 因，故寻三时无作而以为门) 观生门第十二
Chinese
(作为有造，生为有起，时中既无，谁为生者？即以为门) 十二门论序 十二门论者，盖是实相之折中，道场之要轨也。十二门者，总众枝之大数也；门者，开通无滞之称也；论之者，欲以穷其源、尽其理也。若一理之不尽，则众异纷然，有或趣之乖；一源之不穷；则众涂扶疏；有殊致之迹。殊致之不夷、乖趣之不泯，大士之忧也。是以龙树菩萨，开出者之由路，作十二门以正之。正之以十二，则有无兼畅，事无不尽。事尽于有无，则忘功于造化。理极于虚位，则丧我于二际。然则丧我在乎落筌，筌忘存乎遗寄。筌我兼忘，始可以几乎实矣！几乎实矣，则虚实两冥、得失无际。冥而无际，则能忘造次于两玄、泯颠沛于一致，整归驾于道场、毕趣心于佛地。恢恢焉，真可谓运虚刃于无间、奏希声于宇内，济溺丧于玄津、出有无于域外者矣。遇哉后之学者，夷路既坦、幽涂既开，真得振和鸾于北冥、驰白牛以南回，悟大觉于梦境、即百化以安归。夫如是者慧，复知曜灵之方盛、玄陆之未希也哉。 睿以鄙倍之浅识，犹敢用诚虚关、希怀宗极，庶日用之有宜、冀岁计之能殖。况才之美者乎！不胜敬仰之至。敢以钝辞𢭃思序而申之，并目品义 现代汉语译本：因为这个原因，所以要寻找过去、现在、未来三世中无所作为的状态，并将其作为入门的途径。 观生门第十二 （如果认为事物是有造作的，生命是有起始的，那么在时间之中既然找不到造作者，谁又是产生生命的主体呢？将这个问题作为入门的途径。） 十二门论序 《十二门论》，大概是实相的折中体现，是通往菩提道场的关键途径。‘十二门’，是总括众多分支的大数目；‘门’，是开通无阻碍的称谓；‘论’，是要穷尽其根源、彻底明白其道理。如果一个道理没有被完全理解，那么各种差异就会纷繁出现，导致方向上的偏差；如果一个根源没有被彻底探究，那么各种途径就会繁杂丛生，留下特殊差异的痕迹。特殊差异不能消除、方向偏差不能泯灭，这是大菩萨所担忧的。因此，龙树菩萨（Nāgārjuna，佛教中观学派创始人），为了开辟修行者的道路，撰写了《十二门论》来匡正这些问题。用十二门来匡正，那么有和无就能同时通畅，事理没有不完备的。事理完备于有和无，那么就能忘却造化的功劳。道理达到虚空的极致，那么就能在二际（过去和未来）中丧失自我。既然如此，丧失自我在于忘掉捕鱼的竹笱（比喻达到目的后就应忘掉的工具），忘掉竹笱在于遗忘寄托之物。竹笱和自我都忘却，才可以接近真实！接近真实，那么虚和实两者就能融合，得和失就没有界限。融合而没有界限，那么就能在两种玄妙的境界中忘却轻率的举动，在一致的境界中泯灭颠沛流离，整理好行装回归菩提道场，最终将心安住在佛的境界。多么广阔啊，真可以说是将虚空的刀刃运用在没有间隙的地方，在宇宙中演奏稀有的声音，在玄妙的津渡中拯救沉溺的人，使有和无都超出世俗的范围。遇到《十二门论》的后世学者，平坦的道路已经开辟，幽深的途径已经打开，真的可以像大鹏鸟一样在北冥振翅高飞，驾驭着白牛向南方回归，在梦境中领悟大觉悟，凭借各种变化而安然回归。像这样的人才是有智慧的，又怎么会知道太阳的光辉正在兴盛，玄妙的陆地还没有被渴望呢？ 我慧睿以浅薄的见识，仍然敢于用真诚来探索玄妙的关隘，希望能够宗奉最高的真理，希望每天都能有所适宜，希望每年都能有所积累。更何况是那些才华出众的人呢！我非常敬佩。谨用我迟钝的言辞来构思序言并加以阐述，同时列出章节的名称和意义。
English
English version: Therefore, one seeks the state of non-action in the three times (past, present, and future) and takes it as the gateway. Chapter 12: Gate of Observing Production (If one considers things to be created and life to have a beginning, then since there is no creator in time, who is the subject that produces life? This question is taken as the gateway.) Preface to the Twelve Gates Treatise The ‘Twelve Gates Treatise’ is probably a compromise of the true nature of reality and a crucial path to the Bodhi-mandala (bodhi tree). ‘Twelve Gates’ is the grand number that encompasses all branches; ‘Gate’ is a term for unobstructed access; ‘Treatise’ is to exhaust its source and thoroughly understand its principles. If a principle is not fully understood, various differences will arise, leading to deviations in direction; if a source is not thoroughly explored, various paths will grow complex, leaving traces of special differences. The inability to eliminate special differences and the inability to extinguish directional deviations are the concerns of great Bodhisattvas. Therefore, Nāgārjuna (founder of the Madhyamaka school of Buddhism), in order to open up the path for practitioners, wrote the ‘Twelve Gates Treatise’ to correct these problems. By correcting with the twelve gates, existence and non-existence can both be unobstructed, and matters will be complete. When matters are complete in existence and non-existence, one can forget the merit of creation. When the principle reaches the extreme of emptiness, one can lose oneself in the two extremes (past and future). In that case, losing oneself lies in forgetting the fish trap (a metaphor for a tool that should be forgotten after achieving the goal), and forgetting the fish trap lies in forgetting the object of reliance. When both the fish trap and the self are forgotten, one can almost approach reality! Approaching reality, then emptiness and existence can merge, and gain and loss have no boundaries. Merging without boundaries, then one can forget rash actions in the two mysterious realms, extinguish wandering in the state of oneness, prepare to return to the Bodhi-mandala, and ultimately settle the mind in the realm of the Buddha. How vast it is! It can truly be said to wield the blade of emptiness in a place without gaps, to play rare sounds in the universe, to save those who are drowning in the mysterious ford, and to make existence and non-existence transcend the mundane realm. Fortunate are the later scholars who encounter the ‘Twelve Gates Treatise’; the flat road has been opened, the deep path has been revealed, and one can truly soar like the Peng bird in the Northern Darkness, drive the white ox back to the South, awaken to great enlightenment in a dream, and return safely through various transformations. Such a person is wise, and how would they know that the radiance of the sun is flourishing and the mysterious land is not yet desired? I, Hui Rui, with my shallow knowledge, still dare to use sincerity to explore the mysterious passes, hoping to follow the highest truth, hoping that each day will be suitable, and hoping that each year will accumulate. How much more so for those who are talented! I am very respectful. I humbly use my dull words to conceive the preface and elaborate on it, and at the same time list the names and meanings of the chapters. --------------------------------------------------------------------------------
Chinese
题之于首，岂其能益也？庶以此心开疾进之路耳。 观因缘门第一 龙树菩萨造 姚秦三藏鸠摩罗什译 说曰：今当略解摩诃衍义。 问曰：“解摩诃衍者，有何义利？” 答曰：“摩诃衍者，是十方三世诸佛甚深法藏，为大功德利根者说。末世众生薄福钝根，虽寻经文不能通达。我愍此等欲令开悟，又欲光阐如来无上大法，是故略解摩诃衍义。” 问曰：“摩诃衍无量无边不可称数，直是佛语尚不可尽，况复解释演散其义？” 答曰：“以是义故，我初言略解。” 问曰：“何故名为摩诃衍？” 答曰：“摩诃衍者，于二乘为上，故名大乘；诸佛最大，是乘能至，故名为大；诸佛大人乘是乘故，故名为大；又能灭除众生大苦、与大利益事，故名为大；又观世音、得大势、文殊师利、弥勒菩萨等，是诸大士之所乘故，故名为大；又以此乘能尽一切诸法边底，故名为大；又如《般若经》中佛自说摩诃衍义无量无边，以是因缘，故名为大。” 大分深义，所谓空也。若能通达是义，即通达大乘，具足六波罗蜜，无所障碍，是故我今但解释空。解释空者，当以十二门入于空义。 初是因缘门，所谓： 众缘所生法， 是即无自性； 若 题写在最前面，难道就能有所助益吗？只不过是想借此心开启快速进步的道路罢了。 观因缘门第一 龙树菩萨造 姚秦三藏鸠摩罗什译 说：现在我将简略地解释摩诃衍（Mahayana，大乘）的意义。 问：‘解释摩诃衍（Mahayana，大乘）的人，有什么意义和利益？’ 答：‘摩诃衍（Mahayana，大乘）是十方三世诸佛甚深法藏，是为具有大功德和敏锐根器的人说的。末法时代的众生福薄根钝，即使研读经文也不能通达。我怜悯这些人，想让他们开悟，又想光大阐扬如来无上的大法，所以简略地解释摩诃衍（Mahayana，大乘）的意义。’ 问：‘摩诃衍（Mahayana，大乘）无量无边不可称数，仅仅是佛说的话尚且不能穷尽，更何况解释和演散它的意义呢？’ 答：‘正因为这个缘故，我一开始就说是简略地解释。’ 问：‘为什么叫做摩诃衍（Mahayana，大乘）？’ 答：‘摩诃衍（Mahayana，大乘），对于声闻乘和缘觉乘来说是至上的，所以叫做大乘；诸佛最大，这个乘能够到达，所以叫做大；诸佛大人乘坐这个乘，所以叫做大；又能灭除众生的大苦、给予大利益，所以叫做大；又观世音（Avalokiteshvara）、得大势（Mahasthamaprapta）、文殊师利（Manjushri）、弥勒菩萨（Maitreya）等，是这些大菩萨所乘坐的，所以叫做大；又用这个乘能够穷尽一切诸法的边际和底蕴，所以叫做大；又如《般若经》（Prajna Sutra）中佛自己说摩诃衍（Mahayana，大乘）的意义无量无边，因为这个因缘，所以叫做大。’ 大乘最深奥的意义，就是空性。如果能够通达这个意义，就通达了大乘，具足六波罗蜜（Six Paramitas），没有阻碍，所以我现在只解释空性。解释空性，应当用十二门进入空性的意义。 首先是因缘门，也就是： 众缘所生的法，就是没有自性；