English
English version: Question: What does 'difference' mean? Answer: If it refers to the *Mūlamadhyamakakārikā* (Fundamental Verses on the Middle Way), it means using the Middle Way to distinguish against bias. If it refers to the *Mūlamadhyamakakārikā*, it means using the Middle Way to distinguish against wrong views. The reason for this is that the *Mūlamadhyamakakārikā* is aimed at those who are confused about Buddhist teachings, who study the two truths (conventional truth and ultimate truth) but do not understand that the two are non-dual, thus forming biased attachments. Therefore, the purpose of refuting this biased duality is to clarify the non-dual Middle Way. If it refers to the *Śataśāstra* (Treatise in One Hundred Verses), it is aimed at those who do not study Buddhist teachings and are consistently wrong and mistaken. Refuting these wrong and mistaken views is to clarify the Middle Way, so it is about revealing the Middle Way by refuting wrong views. Secondly, the third explanation is to use the *Mahāprajñāpāramitopadeśa* (Great Treatise on the Perfection of Wisdom), the *Mūlamadhyamakakārikā*, and the *Śataśāstra* to clarify the 'scale' (measuring) and 'Madhyamaka philosophy'. Now, let's give two explanations, one separated and one combined. The former separates the three terms, while the latter combines them. However, although the explanations are separated, they do not have different meanings; although they are combined, they do not have the same meaning. The reason for this is that if students hear a combined explanation, they will only understand it in one way; if they hear a separated explanation, they will understand it in different ways. For these people, it is said that although the explanations are separated, they do not have different meanings; although they are combined, they do not have the same meaning. For example, when people hear *Prajñā* (wisdom), *Buddhatā* (Buddha-nature), *Dharmadhātu* (the realm of reality), and *Nirvāṇa* (liberation), they understand them differently; if they hear that *Prajñā* is *Buddhatā*, and *Dharmadhātu* is *Nirvāṇa*, they understand them in one way. For these people, it is clarified that although *Prajñā*, *Buddhatā*, *Dharmadhātu*, and *Nirvāṇa* are combined, they are not the same; although they are separated, they are not different. What is meant by 'middle' is defined by 'reality', and also by 'five'. 'Reality' as the meaning, Master Ruizhi of Kaizhong said: 'The name 'middle' is because it is real.' 'Right' as the meaning, Zhao Gong's *Zheng Guan Lun* (Treatise on Correct Contemplation) says: 'Middle is right.' If 'reality' is the meaning of 'middle', it is called *Tathatā* (suchness) *Bhūtakoti* (the limit of reality). If 'right' is the meaning of 'middle', it is called *Saddharma* (the true Dharma) *Dharmatā* (the nature of Dharma). Question: Why is 'middle' defined by 'reality'? Answer: It is precisely to tell those who have lost their way that everything they learn is false. In response to this falsehood, it is called 'middle reality'. Question: Who are those who have lost their way? Answer: Generally speaking, everything before seeing *Buddhatā* and contemplating *Prajñā* is false. Those who practice in the middle of permanence and annihilation (avoiding the extremes of eternalism and nihilism) are those who have lost their way. Specifically, there are three types of people. The first type is those who have lost the Buddhist teachings, who say that *Saṃvṛti-satya* (conventional truth) exists, *Paramārtha-satya* (ultimate truth) does not exist, *Saṃsāra* (cyclic existence) is annihilation, and *Buddha-phala* (the fruit of Buddhahood) is permanent. People like this are false. The second type is those who establish their own schools. --------------------------------------------------------------------------------
Chinese
。即是九十六种外道所行所学皆是也。邪错之是虚妄也。第三即是任运颠倒不学佛教。亦不自树邪候。直是随逐世乐。任运失道故。如此三种人。皆虚妄也。问今辨中实正对何人。答通而为论。并对三人。别而为言。正对第一失佛教人也。问此失佛教人是何时失。答正法之末像法之始。禀佛教人。成断常虚妄。以成断常故失中道。是虚妄故。便失实相成邪见故。即失正法也。问何故失教人为虚妄耶。答彼云。有生有灭有有有无。是故龙树责外云。汝若实有生灭实有有无者。就汝救之。便应可得。今就汝生灭无从实有无不得。故知。汝之所见是无而谓有。故是虚妄。是以对此虚妄偏邪故。明不断不常不生不灭则是中道。以中实故名为正法。故净名云。观身实相观佛亦然。如此观者名为正观。以他观者名为邪观。故知。中则是实实即是中也。所言中解不同。一者外道明中。二者毗昙人明中。三者成论人明中。四者中假人明中也。外道明中者。僧佉人言。泥团非瓶非非瓶即是中也。次卫世师言。声不名大不名小为中。勤娑婆言。光非明非闇为中。三师并明中也。次毗昙人明中者。彼有事理。事中者。如国中满大王。不在欲界复离非想。相离此二边居在中道也。理中苦集之理不断不常即是中道也。次成论人明中者。彼有三种中 现代汉语译本 这指的是九十六种外道所修行和学习的各种法门。这里的‘邪错’指的是虚假不实的认知。第三种情况是指任由习性颠倒，既不学习佛教，也不自己创立邪说，只是随波逐流，追逐世俗的快乐，因此迷失正道。这三种人所持的见解都是虚妄的。 问：现在所辨析的‘中实’，主要针对的是哪一类人？ 答：从普遍意义上来说，是针对这三种人。但从特别意义上来说，主要是针对第一种失去佛教正见的人。 问：这种失去佛教正见的人是什么时候开始迷失的？ 答：在正法末期，像法初期，那些接受佛教教导的人，形成了断见和常见等虚妄的见解。因为执着于断常二见，所以失去了中道。因为他们的见解是虚妄的，所以失去了实相，形成了邪见，因此失去了正法。 问：为什么说失去佛教正见的人是虚妄的呢？ 答：因为他们认为‘有生有灭’、‘有有有无’。所以龙树（Nagarjuna）菩萨责备外道说：‘如果你们所说的生灭、有无是真实存在的，那么就应该可以找到补救的方法。但现在，你们所说的生灭、有无，却找不到真实存在的依据。’由此可知，你们所见到的，是本来没有的，却认为有，所以是虚妄的。因此，为了破斥这种虚妄偏邪的见解，才阐明‘不断不常，不生不灭’才是中道。因为‘中’是真实的，所以称为正法。所以《维摩诘经》（Vimalakirti Sutra）说：‘观察自身实相，观察佛也是如此。’这样观察才称为正观，其他的观察都称为邪观。由此可知，‘中’就是‘实’，‘实’就是‘中’。 这里所说的‘中’，有不同的解释：第一种是外道所说的‘中’；第二种是毗昙宗（Abhidharma）所说的‘中’；第三种是成论宗（Satyasiddhi School）所说的‘中’；第四种是中观宗（Madhyamaka School）所说的‘中’。 外道所说的‘中’：僧佉派（Samkhya）认为，泥团既不是瓶，也不是非瓶，这就是‘中’。卫世师派（Vaisheshika）认为，声音既不大，也不小，这就是‘中’。耆那教（Jainism）认为，光既不是明，也不是暗，这就是‘中’。这三派都是在阐明‘中’的含义。 毗昙宗所说的‘中’：他们有事中和理中两种。事中，比如国王居住在国都的中央，既不在欲界，也不在非想非非想处天（Neither perception nor non-perception），远离这两种极端，处于中间的位置。理中，苦集（Suffering and its origin）的道理，不断也不常，这就是中道。 成论宗所说的‘中’：他们有三种‘中’。
English
English version This refers to the practices and studies of the ninety-six kinds of non-Buddhist paths. 'False and erroneous' refers to unreal and untrue cognitions. The third case refers to being habitually inverted, neither studying Buddhism nor establishing one's own heretical views, but simply following worldly pleasures and thus losing the right path. The views held by these three types of people are all false. Question: Who is the 'true middle way' being distinguished for? Answer: Generally speaking, it is for all three types of people. But specifically, it is mainly for the first type of person who has lost the correct view of Buddhism. Question: When did this person who lost the correct view of Buddhism begin to stray? Answer: At the end of the Dharma-ending Age and the beginning of the Image Age, those who received Buddhist teachings formed false views such as annihilationism and eternalism. Because they were attached to these two extreme views, they lost the Middle Way. Because their views are false, they lost the true nature of reality and formed wrong views, thus losing the right Dharma. Question: Why is it said that the person who lost the correct view of Buddhism is false? Answer: Because they believe in 'birth and death,' 'existence and non-existence.' Therefore, Nagarjuna (Nagarjuna) Bodhisattva rebuked the non-Buddhists, saying, 'If what you say about birth and death, existence and non-existence, is truly real, then there should be a way to remedy it. But now, what you say about birth and death, existence and non-existence, cannot be found to have a real basis.' From this, it can be known that what you see is something that originally does not exist, but you think it does, so it is false. Therefore, in order to refute this false and biased view, it is explained that 'neither permanent nor impermanent, neither arising nor ceasing' is the Middle Way. Because the 'middle' is real, it is called the right Dharma. Therefore, the Vimalakirti Sutra (Vimalakirti Sutra) says, 'Observe the true nature of your own body, and observe the Buddha in the same way.' Such observation is called right observation, and other observations are called wrong observations. From this, it can be known that 'middle' is 'real,' and 'real' is 'middle.' The 'middle' mentioned here has different interpretations: the first is the 'middle' spoken of by non-Buddhists; the second is the 'middle' spoken of by the Abhidharma School (Abhidharma); the third is the 'middle' spoken of by the Satyasiddhi School (Satyasiddhi School); and the fourth is the 'middle' spoken of by the Madhyamaka School (Madhyamaka School). The 'middle' spoken of by non-Buddhists: The Samkhya School (Samkhya) believes that a lump of clay is neither a bottle nor not a bottle, and this is the 'middle.' The Vaisheshika School (Vaisheshika) believes that sound is neither large nor small, and this is the 'middle.' Jainism (Jainism) believes that light is neither bright nor dark, and this is the 'middle.' These three schools are all explaining the meaning of 'middle.' The 'middle' spoken of by the Abhidharma School: They have two kinds of middle, the middle of phenomena and the middle of principle. The middle of phenomena is like a king residing in the center of the capital, neither in the desire realm nor in the realm of neither perception nor non-perception (Neither perception nor non-perception), staying away from these two extremes and being in the middle position. The middle of principle is the principle of suffering and its origin (Suffering and its origin), neither permanent nor impermanent, and this is the Middle Way. The 'middle' spoken of by the Satyasiddhi School: They have three kinds of 'middle.' --------------------------------------------------------------------------------
Chinese
。一世谛中道即是不断不常等也。二真谛中道即非有非无等也。三□谛中道即非真非俗也。次中假人明中者。如非有非无为中。而有而无为假。如此等解。别须广破付在论文也。今明中略有三种。一对偏中。二因缘中。三绝待中也。所言对偏中者。学佛教人。既失其旨故。成断常偏执。对此偏执的申故言对偏中也。次言因缘中者。如假有不得言有。不得言不有。此有即是中也。次言绝待中者。本对偏故。所以有中在。偏既去中亦不立。故非偏非中强名中也。 所言观者。论有广略二文。若是广文则云中观论也。若是略文但言中也。关中影睿两师。具广略释二义也。影师云。寂此诸道故名为中。问答折徴故秤为论也。又云。观者直以观达于心故名观。论宣于口也。睿师云。以中为名照其实也。以论为秤者尽其言也。但释中论不明观也。今依广本明观义也。所言观者观照为义。龙树正观。照了诸法不断不常不生不灭故名为观。有二种。一生灭观。二无生灭观也。生灭观者。有惑可灭。有解可生。有圣可取。有凡可舍故。生灭取舍之观也。无生灭观者。知惑本自不生。今何所灭。故了悟诸法不生不灭故名无生灭观也。就此二观各有三种。一名字观。二义相观。三心行观也。名字观者。知一切诸法但名字不内不外亦非中 现代汉语译本： 一、在世俗谛（Satyatraya）中的中道，指的是既不是断灭也不是恒常等。二、在真谛（Paramarthasatya）中的中道，指的是既不是有也不是无等。三、在□谛中的中道，指的是既不是真也不是俗。其次，关于中假人明中，例如，非有非无被认为是中，而有而无被认为是假。像这样的解释，需要广泛地驳斥，这留待论文中讨论。现在说明中道略有三种：一是对偏中，二是因缘中，三是绝待中。所谓对偏中，指的是学习佛教的人，因为失去了其宗旨，所以形成了断常的偏执。为了针对这种偏执而阐述的，所以说是对偏中。其次，所谓因缘中，例如假有，不能说是存在，也不能说是不存在。这种存在就是中。再次，所谓绝待中，本来是为了对治偏执，所以才有了中道的存在。偏执既然去除，中道也不再成立。所以，非偏非中，勉强称之为中。 所谓观，论中有广略两种文本。如果是广本，就称为《中观论》。如果是略本，就只称为《中》。关中影睿两位法师，都对广略两种含义进行了阐释。影师说：‘寂静这些道，所以称为中。问答折衷，所以称为论。’又说：‘观，直接以观来通达于心，所以名为观。论，是用口宣说的。’睿师说：‘以中为名，照亮其实质。以论为秤，穷尽其言语。’但睿师只解释了中论，没有说明观的含义。现在依据广本来说明观的含义。所谓观，观照为义。龙树的正观，照见了诸法既不是断灭也不是恒常，既不是生起也不是灭亡，所以名为观。观有两种：一是生灭观，二是无生灭观。生灭观，认为有迷惑可以灭除，有解脱可以生起，有圣人可以效法，有凡夫可以舍弃，所以是生灭取舍之观。无生灭观，知道迷惑本来就不曾生起，现在又有什么可以灭除的呢？因此了悟诸法不生不灭，所以名为无生灭观。就这两种观，各有三种：一是名字观，二是义相观，三是心行观。名字观，知道一切诸法只是名字，不在内不在外，也不是中。