English
English version: 1. The Middle Way in Samvriti-satya (conventional truth) is that which is neither annihilation nor permanence, etc. 2. The Middle Way in Paramartha-satya (ultimate truth) is that which is neither existence nor non-existence, etc. 3. The Middle Way in □-satya is that which is neither true nor conventional. Next, regarding the 'middle' in 'middle, provisional, person, illuminating the middle,' for example, 'neither existence nor non-existence' is considered the middle, while 'existence and non-existence' is considered provisional. Such explanations require extensive refutation, which will be discussed in the thesis. Now, there are roughly three types of the Middle Way: 1. The Middle Way in contrast to extremes; 2. The Middle Way of dependent origination; 3. The Middle Way of absolute independence. The so-called 'Middle Way in contrast to extremes' refers to the fact that those who study Buddhism, having lost its essence, develop extreme views of annihilation or permanence. It is expounded in response to these extreme views, hence it is called the 'Middle Way in contrast to extremes.' Next, the so-called 'Middle Way of dependent origination,' for example, provisional existence, cannot be said to exist, nor can it be said not to exist. This existence is the Middle Way. Again, the so-called 'Middle Way of absolute independence' originally existed to counter extreme views, hence the existence of the Middle Way. Since the extreme views are removed, the Middle Way is also not established. Therefore, it is neither extreme nor middle, and is forcibly called the Middle Way. The term 'contemplation' (观, Guan) has both extensive and concise texts in the treatises. If it is the extensive version, it is called the 'Madhyamaka-karika' (中观论, Zhong Guan Lun). If it is the concise version, it is simply called 'Middle' (中, Zhong). The two masters, Ying and Rui, in Guanzhong, both explained the extensive and concise meanings. Master Ying said: 'Quieting these paths is why it is called 'Middle'. Questioning and answering, reconciling and selecting, is why it is called 'Treatise'.' He also said: 'Contemplation directly attains the mind through contemplation, hence it is called 'Contemplation'. 'Treatise' is proclaimed through the mouth.' Master Rui said: 'Taking 'Middle' as the name illuminates its essence. Taking 'Treatise' as the scale exhausts its words.' However, Master Rui only explained the Madhyamaka-karika and did not explain the meaning of 'Contemplation'. Now, based on the extensive version, the meaning of 'Contemplation' is explained. The so-called 'Contemplation' means 'to contemplate and illuminate'. Nagarjuna's (龙树, Long Shu) Right Contemplation illuminates that all dharmas are neither annihilation nor permanence, neither arising nor ceasing, hence it is called 'Contemplation'. There are two types of contemplation: 1. Contemplation of arising and ceasing; 2. Contemplation of non-arising and non-ceasing. Contemplation of arising and ceasing believes that there are delusions that can be extinguished, there is liberation that can arise, there are sages to be emulated, and there are ordinary beings to be abandoned, hence it is the contemplation of arising, ceasing, taking, and abandoning. Contemplation of non-arising and non-ceasing knows that delusions originally did not arise, so what is there to extinguish now? Therefore, it realizes that all dharmas neither arise nor cease, hence it is called Contemplation of non-arising and non-ceasing. Regarding these two contemplations, each has three types: 1. Contemplation of names; 2. Contemplation of meanings and characteristics; 3. Contemplation of mental practice. Contemplation of names knows that all dharmas are merely names, neither inside nor outside, nor in the middle. --------------------------------------------------------------------------------
Chinese
间不住亦非不住故。不名悟名字即是解脱故言名字观也。义相观者。既有其名。必应有义。如真俗是名非真非俗。是义亦得真俗。是名真以实为义。俗浮虚为义。了达此义名义相观也。心如此行名心行观也。 所言论者。论有二种。一者小乘二者大乘。小乘论亦有二种。一通论二别论也。大乘论亦有二种。一通二别也。小乘通论者。即是成实毗昙等二论。通释佛三藏教意故。成论云。我欲正论三藏中实义也。小乘别论者。释论云。有胁比丘造四阿含论也。此上无也。大乘通论者。中百等三论。通明佛大乘经意也。大乘别论者。即是释论地论波若论别释经故也。问论是何义。答直名论交言曰论。又云。宾主往复为论也。今依关中序云。论者欲以穷其源尽其理也。又言论者。尽其言也。他问。尽言为论者。为当用言为论为当。用无言为论若用言为论。言那得导尽言。若用无言为论者。复何秤尽言耶。答导尽言为论。那得用言为论。若无言何得尽。是故宾主。交言为欲尽言以为论也。若不交言。言何由尽也。问云。交言为欲尽言。答论主之难拟无不摧。外人无不屈。外人若不屈。即断常不尽拟。若不摧戏论不消。戏论不息则中不生。断常不尽观则不发中。若不生则佛性不现。波若不显。今断常息。所以中生观发。中生 观发故佛性现波□显。是故以尽言为论也。问但尽邪言为尽。为尽正言□尽耶。答一往为论。但尽邪言。二往为论。邪言既尽正言亦息。问论主既言那得尽言。答论主为论尽言。是故言也。如大论云。执事比丘举手唱言众皆寂静。此是以声遮声。非求声也。今以言尽言。非立言也。 次合释三字者。以为二意。以中对观。即是境智之名。以观对中。即是智境观。即是境智。以境是中实故生观。便是正观。以观正故。所以境即是中。故中发于观观发于中也。所言中发观者。由诸法不生不灭无来无去。是故能发菩萨正观。故理乘云。十二因缘。不生不灭非因非果故能生观者。犹如胡𦬔能发热病是中发于观义也。观发中者。以观正故。能了达诸法皆无生灭。是观发于中也。以观对论为行说者。观论即是如行而说。论观即是如说而行。如行而说。即是说我所行。如说而行。即是行我所说。说我所行故名为中论也。行我所说故名中观也。问此中观论三字通别云何。答通而为论。三字皆中皆观皆论也。所言三字皆中者。中既不生不灭。观亦不生不灭。故即是中。中即所行不生不灭。观即能行不生不灭。中即所照不生不灭。观即能照不生不灭。论即是能论不生不灭。所论不生不灭。既是中能论不生不灭。亦是中也。三字皆观者 现代汉语译本： 观察事物发生的原因，佛性就会显现，波罗蜜（Paramita）的道理也会彰显。因此，用‘尽言’作为论述的方法。问：仅仅是舍弃错误的言论才算是‘尽’，还是舍弃正确的言论也算是‘尽’呢？答：从一方面来说，只是舍弃错误的言论。从另一方面来说，错误的言论既然已经舍弃，正确的言论也自然止息。问：论主既然要论述，怎么能做到‘尽言’呢？答：论主是为了论述‘尽言’，所以才用言语。就像《大智度论》（Mahaprajnaparamita-sastra）里说的那样，执事比丘举手唱言，让大家安静。这是用声音来消除声音，而不是为了追求声音。现在用言语来达到‘尽言’的目的，而不是为了建立言论。 接下来解释‘中观论’这三个字，可以有两种理解。以‘中’（Madhyamaka）相对‘观’（Prajna），就是境（境界，Visaya）和智（智慧，Jnana）的名称。以‘观’相对‘中’，就是智、境。‘观’就是境和智。因为境是真实的中道，所以产生‘观’，这就是正观。因为‘观’是正确的，所以境就是中道。所以说，‘中’启发了‘观’，‘观’启发了‘中’。所说的‘中’启发‘观’，是因为诸法不生不灭，无来无去，所以能启发菩萨的正观。所以理乘（指某种教义体系）说，十二因缘（Dvadasanga-pratityasamutpada）不生不灭，非因非果，所以能生‘观’，就像胡荽（一种香草）能引发热病一样，这就是‘中’启发‘观’的含义。‘观’启发‘中’，是因为‘观’是正确的，能够了达诸法皆无生灭，这就是‘观’启发‘中’。以‘观’对‘论’（Sastra）来说，就是如实修行而宣说。以‘论’对‘观’来说，就是如实宣说而修行。如实修行而宣说，就是宣说我所修行的。如实宣说而修行，就是修行我所宣说的。宣说我所修行的，所以叫做《中论》（Madhyamaka-karika）。修行我所宣说的，所以叫做中观（Madhyamaka）。问：这‘中观论’三个字，它们的共通之处和区别是什么呢？答：从普遍意义上来说，这三个字都是‘中’，都是‘观’，都是‘论’。所说的三个字都是‘中’，是因为‘中’既不生不灭，‘观’也不生不灭，所以就是‘中’。‘中’就是所行持的不生不灭，‘观’就是能行持的不生不灭。‘中’就是所照见的不生不灭，‘观’就是能照见的不生不灭。‘论’就是能论述的不生不灭，所论述的不生不灭，既然是‘中’，能论述的不生不灭，也是‘中’。三个字都是‘观’。
English
English version: Observing the cause of arising, the Buddha-nature manifests, and the meaning of Paramita (波羅蜜) becomes clear. Therefore, 'exhausting words' is used as the method of discourse. Question: Does 'exhausting' mean only abandoning wrong speech, or does it also mean abandoning right speech? Answer: From one perspective, it means only abandoning wrong speech. From another perspective, once wrong speech is abandoned, right speech naturally ceases as well. Question: Since the author of the treatise is discoursing, how can he achieve 'exhausting words'? Answer: The author of the treatise is discoursing for the sake of 'exhausting words,' and that is why he uses words. It is like in the Mahaprajnaparamita-sastra (大智度論), where the officiating Bhikkhu raises his hand and proclaims silence to the assembly. This is using sound to eliminate sound, not to seek sound. Now, using words to exhaust words is not to establish words. Next, the explanation of the three words 'Madhyamaka-sastra' (中觀論) can be understood in two ways. Taking 'Madhyamaka' (中) in relation to 'Prajna' (觀), it refers to the names of Visaya (境, object/realm) and Jnana (智, wisdom/knowledge). Taking 'Prajna' in relation to 'Madhyamaka,' it is Jnana and Visaya. 'Prajna' is both Visaya and Jnana. Because Visaya is the true Middle Way, it gives rise to 'Prajna,' which is Right View. Because 'Prajna' is correct, Visaya is the Middle Way. Therefore, 'Madhyamaka' gives rise to 'Prajna,' and 'Prajna' gives rise to 'Madhyamaka.' The saying that 'Madhyamaka' gives rise to 'Prajna' is because all dharmas are neither born nor die, neither come nor go, and therefore can give rise to the Bodhisattva's Right View. Therefore, the doctrine says that the Twelve Nidanas (Dvadasanga-pratityasamutpada, 十二因緣) are neither born nor die, neither cause nor effect, and therefore can give rise to 'Prajna,' just as coriander (胡荽, a type of herb) can cause fever. This is the meaning of 'Madhyamaka' giving rise to 'Prajna.' 'Prajna' giving rise to 'Madhyamaka' is because 'Prajna' is correct and can realize that all dharmas are without birth or death. This is 'Prajna' giving rise to 'Madhyamaka.' Taking 'Prajna' in relation to 'Sastra' (論), it is speaking according to practice. Taking 'Sastra' in relation to 'Prajna,' it is practicing according to speech. Practicing according to speech is practicing what I speak. Speaking what I practice is called the Madhyamaka-karika (中論). Practicing what I speak is called Madhyamaka (中觀). Question: What are the commonalities and differences between the three words 'Madhyamaka-sastra'? Answer: Generally speaking, all three words are 'Madhyamaka,' all are 'Prajna,' and all are 'Sastra.' The saying that all three words are 'Madhyamaka' is because 'Madhyamaka' is neither born nor die, and 'Prajna' is also neither born nor die, so it is 'Madhyamaka.' 'Madhyamaka' is the practice of non-birth and non-death, and 'Prajna' is the ability to practice non-birth and non-death. 'Madhyamaka' is the object of illumination that is neither born nor die, and 'Prajna' is the ability to illuminate that is neither born nor die. 'Sastra' is the ability to discourse that is neither born nor die, and what is discoursed is neither born nor die. Since it is 'Madhyamaka,' the ability to discourse that is neither born nor die is also 'Madhyamaka.' All three words are 'Prajna.' --------------------------------------------------------------------------------
Chinese
。中即是义相观。观即是心行观。论即是名字观□故三字名观也。三字皆论者。论则是能论故。能论既是所论。中观亦是也。 第四无方问答也。 问经中二谛论中二谛。经中中道论中中道同异云何。答通而为论更无异也。论中二谛既即论中二谛也。经中二谛亦即是经中二谛也。通而致别。经中所辨。则前假后中。论中所辨。即前中后假也。所以然者。经中前明二谛教门。说此二谛为表不二。如说空有为俗有空为真。空有为俗。有不自有。有即是假。有空为真。空不自空。空即是假。故此空有既是假名。因此空有之假。表非空非有不二中。是经中前假后中。故因假得中。因教悟理也。若是论中则前中后假。将执教之缘闻有即住有。闻无即住无。此有无即成性实故。龙树破此性实明诸法非有非无。即破性有故云非有。破性无故云非无。非有非无即是双去。不知何以名强为中。是前明中义。因此中悟假。由非有非无中故。得生而有而无之假。是前中后假也。 问经中明中实与论中辨中实同异云何。答若是经中明二谛教实。若是论中已辨中实即理实也。 问中教实云何理实云何。答教实者。即是诸佛二谛教门成谛之言以为实。若是理实。则是明诸法不空不有实相为实也。复有于缘实义。有于凡是实 现代汉语译本：'中'即是义相观，'观'即是心行观，'论'即是名字观，所以这三个字可以称为观。三个字都可以称为论，是因为'论'是能论述的，能论述的也就是所论述的，'中观'也是如此。 第四部分是无方问答。 问：经中所说的二谛和论中所说的二谛，经中所说的中道和论中所说的中道，它们的相同和不同之处是什么？答：贯通来说，没有不同。论中所说的二谛就是论中所说的二谛，经中所说的二谛也就是经中所说的二谛。贯通而导致区别，经中所辨析的是先假后中，论中所辨析的是先中后假。之所以如此，是因为经中先阐明二谛的教义，说这二谛是为了表明不二。例如说空有为俗谛，有空为真谛。空有为俗谛，有不是自己产生的，有就是假。有空为真谛，空不是自己空的，空就是假。所以这空有都是假名，因为这空有的假，表明非空非有不二的中道。这是经中先假后中，所以因假而得中，因教义而领悟真理。如果是论中，则是先中后假。将执着教义的因缘，听到有就执着于有，听到无就执着于无，这有无就成了实在的性质。龙树破除这种实在的性质，阐明诸法非有非无，即破除性质上的有，所以说非有；破除性质上的无，所以说非无。非有非无就是双重去除，不知道用什么名称来勉强称为中。这是先阐明中义，因此从中领悟假，由于非有非无的中道，才能产生而有而无的假。 问：经中所说的中实和论中所辨析的中实，它们的相同和不同之处是什么？答：如果是经中所说的二谛教义的真实，如果是论中已经辨析的中实，那就是理体的真实。 问：什么是教义的真实？什么是理体的真实？答：教义的真实，就是诸佛二谛教义中，成就真谛的言语认为是真实。如果是理体的真实，那就是阐明诸法不空不有的实相为真实。还有缘起的真实意义，还有凡是的真实。