English
English version: 'Middle' is the contemplation of meaning, 'contemplation' is the contemplation of mind and action, and 'treatise' is the contemplation of names. Therefore, these three words can be called contemplation. All three words can be called treatise because 'treatise' is what can be discussed, and what can be discussed is also what is being discussed. The 'Madhyamaka' (Middle Way philosophy) is also like this. (Madhyamaka: the central teachings of emptiness) The fourth part is the question and answer without fixed direction. Question: What are the similarities and differences between the two truths mentioned in the sutras and the two truths mentioned in the treatises, and between the Middle Way mentioned in the sutras and the Middle Way mentioned in the treatises? Answer: Generally speaking, there is no difference. The two truths mentioned in the treatises are the two truths mentioned in the treatises, and the two truths mentioned in the sutras are the two truths mentioned in the sutras. Generalizing leads to differentiation. What is distinguished in the sutras is first provisional and then middle, and what is distinguished in the treatises is first middle and then provisional. The reason for this is that the sutras first clarify the teachings of the two truths, saying that these two truths are to show non-duality. For example, saying that emptiness and existence are the conventional truth, and existence and emptiness are the ultimate truth. Emptiness and existence are the conventional truth, existence is not self-generated, and existence is provisional. Existence and emptiness are the ultimate truth, emptiness is not self-empty, and emptiness is provisional. Therefore, this emptiness and existence are both provisional names. Because of the provisionality of this emptiness and existence, it shows the non-dual middle way of neither emptiness nor existence. This is first provisional and then middle in the sutras, so the middle is obtained through the provisional, and the truth is realized through the teachings. If it is in the treatises, it is first middle and then provisional. Taking the condition of clinging to the teachings, hearing existence, one clings to existence; hearing non-existence, one clings to non-existence. This existence and non-existence become real nature. Nagarjuna (a famous buddhist philosopher) refutes this real nature, clarifying that all dharmas (phenomena) are neither existent nor non-existent, that is, refuting existence in nature, so it is said to be non-existent; refuting non-existence in nature, so it is said to be non-existent. Non-existence and non-non-existence is a double removal, and it is not known what name to force to call the middle. This is first clarifying the meaning of the middle, and thus realizing the provisional from the middle. Because of the middle way of neither existence nor non-existence, the provisional of existence and non-existence can arise. (Nagarjuna: an important figure in Mahayana Buddhism) Question: What are the similarities and differences between the real middle mentioned in the sutras and the real middle distinguished in the treatises? Answer: If it is the reality of the two truths teachings mentioned in the sutras, if it is the real middle that has been distinguished in the treatises, then it is the reality of the principle. Question: What is the reality of the teachings? What is the reality of the principle? Answer: The reality of the teachings is that the words of the Buddhas' two truths teachings that achieve the truth are considered real. If it is the reality of the principle, then it is clarifying that the real aspect of all dharmas that are neither empty nor existent is considered real. There is also the real meaning of dependent origination, and there is also the reality of all things. --------------------------------------------------------------------------------
Chinese
空。于圣是实。此二缘故秤两实也。问答未尽。付入中文辨也。又成实论师云。三论师不得破成论。三论师云得破也。成论师言不得破。意以有八义故。何等是八。一者破异同。二者明二谛同。三明中道同。四明波若同。五明人同。六明异出世故。七明破小大同。八明破而有立故也。第一破异同者可辨也。第二明二谛同者。成论十号品云。不说世谛为第一义谛。说第一义谛为世谛也。又论文品云。有我为世谛。无我为第一义谛故。不得破也。三明中道同。论有无品云。方便说有。方便说无。若决定有即堕常边。若决定无即堕断边。离有无二边名为中道也。四明波若同者可解也。五明人同者。增一阿含云。是故比丘当成四谛故也。六明异出世者。龙树七百余年造论。呵梨跋摩亦八百余年造论。如此有前后。前不得破后也。七明破大小故不及者。放广道人破故也。八明破而有立者。亦可知也。彼虽如此云。而三论家皆得破也。破方可解也。至理非有非无非因非果。而涅槃以无所有为宗。大品以有所无为宗故。依涅槃经辨不有有十种。无亦然。不有十种者。一就体明不有有。二就侧明不有有。三就假有明不有有。四就举用结体明不有有。五就万法明不有有。六对病明不有有。七竖明不有有。八就有无明不有有。九者对无名有 明不有有。十者还以诸用结明不有有也。一就体明不有有者。大经云正法宝城善有。此有是不有有也。此妄作何者。不二正法非有非无而强名善有故。此有是不有有也。二就侧有明不有有者。直从体起有。此有是不有有。何者空有故言不有有。所以者侧者。置无边言有边故也。三就假有明不者者。此假有是不有有。以假有非真有故。言不有有也。四举用结体明不有者。此用有如体。是不有故言不有有也。五就万法明不有者。此万法是不有有。以其空有故。故言万法是不有有也。六对病明不有者。拨无阐提言一切无故。此无病明不有有故。言不有有也。七竖明不有者。有非有非非有。是不有有故言不有有也。八对无名有明不有者。以对无故言此有。是不有有也。九就有无明不有者。此有无非真有无故。言不有有也。十明不有还以诸用结体故。言不有有也。又能所四句义者。一经能经所。论能论所。合为一句也二经能为论所。经所为论能。论能为经所。论所为经能。合为一句。三经能所皆是经能。论能所皆是论能。合为一句。四非能非所为无句义也。经能者即是佛能说二智。经所者即是所说经教者。论能者即是菩萨二慧也。论所者即菩萨造论也。 问何故二智与佛二慧与菩萨。即答通而为论。皆得相通。别而为言。 现代汉语译本 ‘明不有有’（‘明’指智慧，‘不有有’指非实有之有）。十种情况仍然用各种作用来总结‘明不有有’的含义。 一、就本体说明‘不有有’：如《大般涅槃经》所说，‘正法宝城’是善妙的存在。这种‘有’并非实有之‘有’。这种虚妄的‘有’是什么呢？不二的正法既非有也非无，勉强称之为‘善有’，所以这种‘有’并非实有之‘有’。 二、就侧面之‘有’说明‘不有有’：直接从本体生起的‘有’，这种‘有’并非实有之‘有’。为什么呢？因为是空性的‘有’，所以说‘不有有’。之所以说是侧面，是因为相对于无限而言，它是有边际的。 三、就假有说明‘不有有’：这种假有并非实有之‘有’，因为假有不是真有，所以说‘不有有’。 四、举作用来总结本体说明‘不有有’：这种作用之‘有’如同本体一样，并非实有，所以说‘不有有’。 五、就万法说明‘不有有’：这万法并非实有之‘有’，因为它们是空性的‘有’，所以说万法并非实有之‘有’。 六、针对病态观念说明‘不有有’：为了驳斥断灭论者（阐提，icchantika）认为一切皆无的观点，用这种非实有之‘有’来阐明，所以说‘不有有’。 七、竖向说明‘不有有’：有非有，非非有，这种状态并非实有之‘有’，所以说‘不有有’。 八、针对‘无’而说明‘有’，即‘不有有’：因为针对‘无’而说‘有’，所以这种‘有’并非实有之‘有’。 九、就‘有无’说明‘不有有’：这种‘有无’并非真正的‘有无’，所以说‘不有有’。 十、说明‘不有’仍然是用各种作用来总结本体，所以说‘不有有’。 另外，关于能、所四句的含义： 一、经能（佛陀能诠说的智慧）与经所（佛陀所说的经典教义），论能（菩萨的智慧）与论所（菩萨所造的论著），合为一句。 二、经能为论所用，经所为论能用，论能为经所用，论所为经能用，合为一句。 三、经能所都是经能，论能所都是论能，合为一句。 四、非能非所，是无句义。 经能，就是佛陀能说的二智（二智，two wisdoms）；经所，就是所说的经典教义；论能，就是菩萨的二慧（二慧，two wisdoms）；论所，就是菩萨造的论著。 问：为什么二智属于佛陀，二慧属于菩萨？ 答：通而言之，都可以相互通用；别而言之，则有所区别。
English
English version 'Ming Bu You You' ('Ming' refers to wisdom, 'Bu You You' refers to existence that is not truly existent). These ten aspects still use various functions to summarize the meaning of 'Ming Bu You You'. 1. Explaining 'Bu You You' based on the essence: As stated in the *Mahāparinirvāṇa Sūtra*, the 'Treasure City of the True Dharma' is a virtuous existence. This 'existence' is not a truly existent 'existence'. What is this illusory 'existence'? The non-dual True Dharma is neither existent nor non-existent, but is勉强 called 'virtuous existence', so this 'existence' is not a truly existent 'existence'. 2. Explaining 'Bu You You' based on the side of existence: The 'existence' that arises directly from the essence, this 'existence' is not a truly existent 'existence'. Why? Because it is an empty existence, hence the saying 'Bu You You'. The reason for calling it a side is that it has boundaries relative to the infinite. 3. Explaining 'Bu You You' based on provisional existence: This provisional existence is not a truly existent 'existence', because provisional existence is not true existence, hence the saying 'Bu You You'. 4. Explaining 'Bu You You' by using function to summarize the essence: This 'existence' of function is like the essence, it is not truly existent, hence the saying 'Bu You You'. 5. Explaining 'Bu You You' based on all dharmas: These myriad dharmas are not truly existent 'existence', because they are empty existence, hence the saying that myriad dharmas are not truly existent 'existence'. 6. Explaining 'Bu You You' in response to pathological views: In order to refute the nihilists (icchantika) who believe that everything is non-existent, this non-truly existent 'existence' is used to clarify, hence the saying 'Bu You You'. 7. Explaining 'Bu You You' vertically: Existence is not existence, non-existence is not non-existence, this state is not truly existent 'existence', hence the saying 'Bu You You'. 8. Explaining 'existence', which is 'Bu You You', in response to 'non-existence': Because 'existence' is spoken of in response to 'non-existence', this 'existence' is not truly existent 'existence'. 9. Explaining 'Bu You You' based on 'existence and non-existence': This 'existence and non-existence' is not true 'existence and non-existence', hence the saying 'Bu You You'. 10. Explaining that 'non-existence' is still using various functions to summarize the essence, hence the saying 'Bu You You'. In addition, regarding the meaning of the four sentences of subject and object: 1. The sūtra's ability (the wisdom that the Buddha can express) and the sūtra's object (the teachings of the sūtras spoken by the Buddha), the treatise's ability (the wisdom of the Bodhisattva) and the treatise's object (the treatises created by the Bodhisattva), are combined into one sentence. 2. The sūtra's ability is used as the treatise's object, the sūtra's object is used as the treatise's ability, the treatise's ability is used as the sūtra's object, the treatise's object is used as the sūtra's ability, are combined into one sentence. 3. The sūtra's ability and object are both the sūtra's ability, the treatise's ability and object are both the treatise's ability, are combined into one sentence. 4. Neither ability nor object is the meaning of no sentence. The sūtra's ability is the two wisdoms (二智, two wisdoms) that the Buddha can speak of; the sūtra's object is the teachings of the sūtras spoken of; the treatise's ability is the two wisdoms (二慧, two wisdoms) of the Bodhisattva; the treatise's object is the treatises created by the Bodhisattva. Question: Why do the two wisdoms belong to the Buddha, and the two wisdoms belong to the Bodhisattva? Answer: Generally speaking, they can all be used interchangeably; specifically speaking, there are differences. --------------------------------------------------------------------------------
Chinese
于佛二智菩萨二慧者。依大品经云。于佛种智一切种智。于菩萨道慧道种慧也。智是决断义。慧是解知也。异句可知也。内道有四悉檀。一者世谛悉檀。二第一义悉檀。三对治悉檀。四各各为人为人悉檀也。外道亦有四悉檀。一平等悉檀。二不平等悉檀。三依止悉檀。四自证悉檀。又之可解也。 三论家对何人明三种中道耶。山止观法师云。正对成实论明也。山师常读诵大品经故。依之而说也。彼经云。言说是俗谛。无言说是真谛。作中相可解也。而后师等。依中论文不生不灭等不转依生灭明之也。用小顿悟师有六家也。一肇师。二支道林师。三真安埵师。四邪通师。五理山远师。六道安师也。此师等云。七地以上悟无生忍也。合年天子竺道师。用大顿悟义也。小缘天子。金刚以还皆是大梦。金刚以后乃是大觉也。又用五时教师不同也。白衣刘虬云。用七时。一树王成道为瞽聋说三归等为世俗教也。二为说三乘别教则是三教并四时也。五大品维摩思益楞伽法鼓等是也。六者法华也。七者涅槃也。又用五时师慧观开善等。如常闻也。而慧观师云。从第二大品为常教。何以知之。仁王经云。超度世谛第一义谛湛然常住。又偈云。一转妙觉常湛然也。开善云。前四时皆是无常教也。用四时者慧观师也。大经云五味相生 现代汉语译本： 关于佛的二智和菩萨的二慧。《大品经》中说，佛的二智是种智和一切种智，菩萨的二慧是道慧和种慧。智是决断的意思，慧是理解知晓的意思。用不同的词句可以理解它们之间的区别。内道有四悉檀（Siddhanta，成就）：一是世谛悉檀（Lokasamvriti-siddhanta，世俗谛成就），二是第一义悉檀（Paramartha-siddhanta，胜义谛成就），三是对治悉檀（Pratipaksa-siddhanta，对治成就），四是各各为人悉檀（Prthagjanika-siddhanta，为人成就）。外道也有四悉檀：一是平等悉檀，二是不平等悉檀，三是依止悉檀，四是自证悉檀。这些也都可以理解。 三论家（Madhyamaka，中观学派）针对什么人阐明三种中道（Madhyama，中道）呢？山止观法师说，主要是针对成实论（Satyasiddhi-sastra，成实论）阐明的。山师经常读诵《大品经》，所以依据它来解说。《大品经》中说，‘言说是俗谛，无言说是真谛’。作中相可以理解为，后来的法师等，依据《中论》（Mulamadhyamakakarika，中论）中‘不生不灭’等，不转变而依据生灭来阐明中道。使用小顿悟的法师有六家：一是肇师（僧肇），二是支道林师（支遁），三是真安埵师，四是邪通师，五是理山远师（慧远），六是道安师。这些法师认为，七地（Saptabhumi，七地）以上的菩萨才能领悟无生忍（anutpattika-dharma-ksanti，无生法忍）。合年天子竺道师，使用大顿悟的义理。小缘天子认为，金刚（Vajra，金刚）位以前都是大梦，金刚位以后才是大觉悟。又使用五时教（Pancakala-vyavastha，五时判教）的教师也不同。白衣刘虬认为，使用七时教：一是树王成道时为盲聋人说三归等，是世俗教。二是为说三乘别教，则是三教并四时。五是《大品经》、《维摩经》（Vimalakirti-nirdesa-sutra，维摩诘所说经）、《思益经》（Visesacinta-brahma-pariprccha-sutra，思益梵天所问经）、《楞伽经》（Lankavatara-sutra，楞伽阿跋多罗宝经）、《法鼓经》等。六是《法华经》（Saddharma-pundarika-sutra，妙法莲华经）。七是《涅槃经》（Nirvana-sutra，大般涅槃经）。又使用五时教的慧观、开善等法师，如常听闻的那样。而慧观法师认为，从第二时的大品经开始是常教。凭什么知道呢？《仁王经》（Prajnaparamita-rajna-sutra，仁王护国般若波罗蜜多经）中说，‘超度世谛第一义谛湛然常住’。又偈颂说，‘一转妙觉常湛然’。开善法师认为，前四时都是无常教。使用四时教的是慧观法师。《大经》（Mahaparinirvana-sutra，大般涅槃经）中说五味相生。