Chinese
大正藏第 45 册 No. 1855 三论游意义 No. 1855 三论游意义 硕法师撰 略有开四重(一明经论游意。二明四论大归。三明中观宗者。四明无方问难也)。 第一明经论游意者。略明三种。一者明人论菩萨不同。二明诸经论不同。三者所化缘利钝不同也。此即是佛菩萨因缘。经论因缘。能所因缘也。人即是释迦作佛行化。若是龙树即是菩萨行化。有佛应有菩萨。有菩萨应有佛。所次非菩萨。行化有佛即不菩萨。佛行化故。二智方便益物。以菩萨行化故。二慧被缘。二智益物。故所说名之为经。以二慧被缘故。所说被缘为论。所说被缘为论。即是破邪显正也。所说名之为经故。即是二谛教门。以二谛教门。正是被缘故也。所被之缘。便禀二谛教。以教破缘故教是缘教。禀于教故缘是教缘。教是缘教故。教称于缘。缘是教缘故。缘称于教。教称于缘故名为应感。缘称于教故名为感应也。感应故说空有二谛。次应感故悟空有二不二。如是作益当时开悟一道所作已故。方便涅槃是名菩萨佛方便也。次有菩萨佛方便者。明诸佛去世必有菩萨兴者。圣由日月为成就四生。是故在虽隐必有月兴也。故诸佛去世便有菩萨。所以远法师云。白日虽没寝光。犹何系之朗 现代汉语译本： 大正藏第 45 册 No. 1855 三论游意义 No. 1855 三论游意义 硕法师 撰 略有开四重（一、明经论游意。二、明四论大归。三、明中观宗者。四、明无方问难也）。 第一明经论游意者。略明三种。一者明人论菩萨不同。二明诸经论不同。三者所化缘利钝不同也。此即是佛菩萨因缘。经论因缘。能所因缘也。人即是释迦（释迦牟尼佛）作佛行化。若是龙树（伟大的佛教哲学家）即是菩萨行化。有佛应有菩萨。有菩萨应有佛。所次非菩萨。行化有佛即不菩萨。佛行化故。二智方便益物。以菩萨行化故。二慧被缘。二智益物。故所说名之为经。以二慧被缘故。所说被缘为论。所说被缘为论。即是破邪显正也。所说名之为经故。即是二谛（胜义谛和世俗谛）教门。以二谛教门。正是被缘故也。所被之缘。便禀二谛教。以教破缘故教是缘教。禀于教故缘是教缘。教是缘教故。教称于缘。缘是教缘故。缘称于教。教称于缘故名为应感。缘称于教故名为感应也。感应故说空有二谛。次应感故悟空有二不二。如是作益当时开悟一道所作已故。方便涅槃是名菩萨佛方便也。次有菩萨佛方便者。明诸佛去世必有菩萨兴者。圣由日月为成就四生。是故在虽隐必有月兴也。故诸佛去世便有菩萨。所以远法师云。白日虽没寝光。犹何系之朗 -------------------- 以下是将《大正藏》第45册 No. 1855《三论游意义》的原文翻译成现代汉语的内容： --- ### 大正藏第45册 No. 1855 ### 三论游意义 **硕法师 撰** 全文大略分为四大部分（一是阐明经论的游意义，二是说明四论的总体归旨，三是阐明中观宗的核心，四是说明无方问难的内容）。 #### 第一部分：阐明经论游意 这一部分简要说明三种情况： 1. **人和菩萨的论说不同** 2. **各种经论的内容不同** 3. **所教化的因缘和对象的智慧敏锐程度不同** 这三者分别对应佛和菩萨的因缘、经论的因缘，以及能化与所化的因缘。 所谓“人”，指的是释迦牟尼佛以佛的身份教化众生。而如果是龙树（著名佛教哲学家），则是以菩萨的身份教化众生。有佛就应当有菩萨，有菩萨也应当有佛。如果不是菩萨的次序（即没有菩萨的角色），那么教化由佛来完成，就没有菩萨的参与。佛通过教化，以“二智”（遍知一切的智慧和方便智慧）利益众生；而菩萨通过教化，则以“二慧”（智慧和慈悲）影响因缘，用“二智”利益众生。因此，佛所说的教法被称为“经”。因为菩萨以“二慧”影响因缘，他所说的教法就成为“论”。 “论”是针对因缘而说，目的是破除邪见、彰显正道。而“经”的名称，则体现的是“二谛教门”（世俗谛和胜义谛）。因为“二谛教门”正是针对因缘而设立的。 被教化的因缘（即众生），接受了“二谛”的教导。因为教法是为了破除因缘中的迷惑，所以教法是因缘的教法；众生接受教法，所以因缘是教法的因缘。教法是因缘的教法，因此教法与因缘相适应；因缘是教法的因缘，因此因缘与教法相呼应。 教法与因缘相适应，称为“应感”；因缘与教法相呼应，称为“感应”。 由于“感应”的关系，就宣讲了“空”和“有”的二谛；由于“应感”的关系，众生得以觉悟“空”和“有”并非二元对立（即二谛不二）。这样，通过当时开悟一道路的利益已经达成，运用方便法门达到涅槃，这被称为菩萨和佛的方便之道。 #### 后续部分：菩萨与佛的方便 接下来提到，有菩萨和佛的方便之道时，是为了说明诸佛去世后，必然会有菩萨兴起。圣人以日月为象征，成就四种生命（胎生、卵生、湿生、化生）。因此，即使太阳隐没，也必然有月亮升起。同样，诸佛去世后，就会有菩萨出现。所以远法师曾说：“白日虽然落山，余光仍然明亮，又何须拘泥于此呢？” --- ### 翻译说明 1. **语言风格**：尽量用流畅的现代汉语表达，避免过于古雅的词汇，同时保留原文的逻辑和佛教术语的准确性（如“二谛”“二智”“二慧”等）。 2. **未译完的部分**：原文未完全展开，后续部分（如“四论大归”“中观宗”等）未提供具体内容，因此只翻译了提供的前半部分。 3. **佛教术语**：保留了“经”“论”“二谛”“涅槃”等术语，并加以括号解释，确保现代读者理解。 如果你需要进一步翻译或补充完整内容，请提供更多原文或具体要求！
English
English version: Taisho Tripitaka Volume 45 No. 1855 Essays on the Meaning of the Three Treatises No. 1855 Essays on the Meaning of the Three Treatises Composed by Dharma Master Shuo Briefly, there are four aspects to be discussed: (1) Clarifying the purpose of studying the sutras and treatises; (2) Explaining the grand synthesis of the Four Treatises; (3) Elucidating the Madhyamaka (Middle Way) school; (4) Addressing unrestricted questions and challenges. Firstly, clarifying the purpose of studying the sutras and treatises involves three aspects: (1) Distinguishing between the actions of Buddhas and Bodhisattvas; (2) Differentiating among various sutras and treatises; (3) Recognizing the varying capacities (sharpness and dullness) of those being taught. This concerns the causes and conditions of Buddhas and Bodhisattvas, the causes and conditions of sutras and treatises, and the causes and conditions of the teachers and the taught. 'People' refers to Shakyamuni (Shakyamuni Buddha) acting as a Buddha to transform beings. If it is Nagarjuna (great Buddhist philosopher), it is a Bodhisattva acting to transform beings. Where there is a Buddha, there should be a Bodhisattva; where there is a Bodhisattva, there should be a Buddha. Therefore, it is not the Bodhisattva. Acting to transform beings, if there is a Buddha, then it is not a Bodhisattva, because the Buddha is acting to transform beings. The two wisdoms (智) skillfully benefit beings. Because the Bodhisattva acts to transform beings, the two kinds of wisdom (慧) are bestowed upon those with whom they have a connection. The two wisdoms benefit beings. Therefore, what is spoken is called a 'sutra'. Because the two wisdoms are bestowed upon those with whom they have a connection, what is spoken and received is called a 'treatise'. What is spoken and received as a treatise is to refute the heterodox and reveal the orthodox. What is spoken is called a 'sutra'; therefore, it is the teaching of the two truths (conventional truth and ultimate truth). Because the teaching of the two truths is precisely for those with whom they have a connection. Those with whom they have a connection receive the teaching of the two truths. Because the teaching refutes the connection, the teaching is the cause of the connection. Because they rely on the teaching, the connection is the condition of the teaching. Because the teaching is the cause of the connection, the teaching corresponds to the connection. Because the connection is the condition of the teaching, the connection corresponds to the teaching. Because the teaching corresponds to the connection, it is called 'response to the potential'. Because the connection corresponds to the teaching, it is called 'interaction of influence'. Because of this interaction, the two truths of emptiness and existence are taught. Next, because of responding to the potential, one understands the non-duality of emptiness and existence. Thus, the benefit of awakening to the one path at that time is accomplished. The expedient of Nirvana is called the expedient of the Bodhisattva Buddha. Next, the expedient of the Bodhisattva Buddha clarifies that when the Buddhas pass away, there must be Bodhisattvas arising. The sages rely on the sun and moon to accomplish the four kinds of birth. Therefore, even though the sun is hidden, the moon will surely rise. Therefore, when the Buddhas pass away, there will be Bodhisattvas. Therefore, Dharma Master Yuan said, 'Although the white sun has set and its light is hidden, what still connects us to its brightness?' --------------------------------------------------------------------------------
Chinese
月。所以有龙树兴也。但末世钝根。闻有作有解故。有住于有。不识有非有。闻无作无解故。无住于无。不识无非无。既住有住无。不不识有非有无非无。亦不识有无非非有非非无。是故既告不二。亦失于二。既失理故失于教。如是二不二皆失。故理教皆失。但成断常虚忘故。序云。上圣为之流滞大士所以栖惶。是龙树出世。破众生断常诸见故。明不断不常即是中实。既识于中。方了诸佛假名因缘空有二谛也。此之假名二谛。即是不生不灭乃至无来无去也。是故假名二谛即是八不。所以璎珞经云。二谛者。不生不灭乃至无来无去也。今龙树。为破断常迷错申空有二谛。还使众生识于空有二谛即是悟不二。如是作益当时同表一道。菩萨出世大意为如此也。问云。何是经通经别论通论别。答如来始自鹿苑终讫双林。说虽有十二部经八万八千法藏。推其大归。皆为息众生虚妄颠倒开一道耳。是众经通也。 所言经别者。如来谓大小二种根缘故。开生灭无生灭二种方便观也。若是大小之缘。说无生灭生灭方便。若大小之缘。开生灭无生灭方便。此是经别意也。次言论通别者。佛灭度后。传持法藏有二十三人。并为破于邪见迷开申正教也。破邪迷即是符提弱丧也。开申正教即是报佛恩故也。众论虽多同为此意。是论通也。 现代汉语译本： 所以才有了龙树（Nāgārjuna，印度佛教哲学家）的出现。但末世的迟钝根器之人，听闻‘有’就执着于‘有’的解释，因此停留在‘有’的观念里，不认识‘有’并非绝对的‘有’。听闻‘无’就执着于‘无’的解释，因此停留在‘无’的观念里，不认识‘无’并非绝对的‘无’。既然执着于‘有’和‘无’，就不认识‘有’非‘有’、‘无’非‘无’的道理，也不认识‘有’和‘无’既不是单纯的‘有’和‘无’，也不是非‘有’非‘无’的道理。因此，即使告诉他们不二法门，也失去了对‘二’的理解。既然失去了对‘理’的理解，也就失去了对‘教’的理解。像这样，‘二’和‘不二’都失去了，最终只会形成断见、常见以及虚妄的观念。所以序文说，‘上圣因此感到困顿，大士因此感到栖惶’。这就是龙树出世的意义，为了破除众生断见和常见的各种见解，阐明‘不断不常’才是中道实相。认识了中道，才能明白诸佛所说的假名、因缘、空有二谛。这假名二谛，就是不生不灭，乃至无来无去。所以假名二谛就是八不（不生不灭、不常不断、不一不异、不来不去）。因此，《璎珞经》说：‘二谛就是不生不灭，乃至无来无去’。现在龙树为了破除断常的迷惑，阐述空有二谛，使众生认识到空有二谛就是悟入不二法门。这样做对当时的人们有益，共同彰显唯一的真道。菩萨出世的大意就是这样。 问：什么是经的通义和别义？什么是论的通义和别义？ 答：如来佛从最初在鹿野苑（Sārnāth，释迦牟尼初转法轮之地）开始，到最后在双林（Kushinagar，佛陀涅槃之地）圆寂，所说的虽然有十二部经和八万四千法藏，但推究其根本宗旨，都是为了止息众生虚妄颠倒的念头，开启唯一的真道。这就是众经的通义。 所谓经的别义，是指如来佛为了适应大小两种根器的众生，开示生灭和无生灭两种方便的观法。如果是大根器和小根器的因缘，就说无生灭和生灭的方便法门。如果是大根器和小根器的因缘，就开示生灭和无生灭的方便法门。这就是经的别义。接下来所说的论的通义和别义，是指佛陀灭度后，传承和护持法藏的有二十三位论师，他们都是为了破除邪见和迷惑，阐明正教。破除邪见和迷惑，就是扶持衰弱的佛法。阐明正教，就是报答佛恩。众多的论著虽然各有不同，但都为了这个目的。这就是论的通义。
English
English version: Therefore, Nāgārjuna (Indian Buddhist philosopher) arose. However, in the degenerate age, those with dull faculties, upon hearing of 'existence,' cling to the interpretation of 'existence,' thus dwelling in the concept of 'existence,' not recognizing that 'existence' is not absolute 'existence.' Upon hearing of 'non-existence,' they cling to the interpretation of 'non-existence,' thus dwelling in the concept of 'non-existence,' not recognizing that 'non-existence' is not absolute 'non-existence.' Since they cling to 'existence' and 'non-existence,' they do not recognize the principle that 'existence' is not merely 'existence' and 'non-existence' is not merely 'non-existence,' nor do they recognize that 'existence' and 'non-existence' are neither simply 'existence' and 'non-existence' nor non-'existence' and non-'non-existence.' Therefore, even if they are told about non-duality, they lose the understanding of 'duality.' Since they lose the understanding of 'principle,' they also lose the understanding of 'teaching.' In this way, both 'duality' and 'non-duality' are lost, ultimately leading only to views of annihilationism, eternalism, and delusion. Therefore, the preface says, 'The supreme sages are perplexed by it, and the great bodhisattvas are dismayed by it.' This is the significance of Nāgārjuna's appearance in the world, to dispel the various views of annihilationism and eternalism held by sentient beings, and to clarify that 'neither annihilation nor eternity' is the Middle Way reality. By recognizing the Middle Way, one can understand the provisional names, conditions, and the Two Truths of emptiness and existence spoken of by the Buddhas. These provisional names and Two Truths are none other than non-arising and non-ceasing, and even non-coming and non-going. Therefore, the provisional names and Two Truths are the Eight Negations (neither arising nor ceasing, neither permanent nor impermanent, neither one nor different, neither coming nor going). Therefore, the *Yingluo Jing* (璎珞经) says: 'The Two Truths are neither arising nor ceasing, and even neither coming nor going.' Now, Nāgārjuna elucidates the Two Truths of emptiness and existence in order to dispel the delusion of annihilationism and eternalism, enabling sentient beings to recognize that the Two Truths of emptiness and existence are the realization of non-duality. Doing so benefits the people of that time, jointly manifesting the one true path. This is the great intention of the bodhisattva's appearance in the world. Question: What are the general and specific meanings of the sutras? What are the general and specific meanings of the treatises? Answer: From the beginning when the Tathagata (如来，another name for Buddha) first turned the Dharma wheel in Sārnāth (鹿野苑, the place where Shakyamuni Buddha first taught), to the end when he entered parinirvana in Kushinagar (双林, the place where Buddha passed away), although he spoke of the twelve divisions of scriptures and eighty-four thousand Dharma teachings, if we investigate their fundamental purpose, it is all to cease the false and inverted thoughts of sentient beings and to open up the one true path. This is the general meaning of all the sutras. The so-called specific meaning of the sutras refers to the fact that the Tathagata, in order to accommodate sentient beings with both great and small capacities, revealed two expedient methods of contemplation: arising and ceasing, and non-arising and non-ceasing. If it is the condition of great and small capacities, then he speaks of the expedient methods of non-arising and non-ceasing, and arising and ceasing. If it is the condition of great and small capacities, then he reveals the expedient methods of arising and ceasing, and non-arising and non-ceasing. This is the specific meaning of the sutras. Next, the general and specific meanings of the treatises refer to the twenty-three masters who transmitted and upheld the Dharma treasury after the Buddha's parinirvana. They all did so in order to dispel wrong views and delusions, and to elucidate the correct teaching. Dispelling wrong views and delusions is to support the weakened Dharma. Elucidating the correct teaching is to repay the Buddha's kindness. Although the many treatises are different, they all serve this purpose. This is the general meaning of the treatises. --------------------------------------------------------------------------------