[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [十二門論宗致義記](https://indike.org/pramana/in.bauddha.taisho.1826) › 1.2 # 十二門論宗致義記 1.2 十二門論宗致義記 1.2 - **Language:** Classical Chinese ### [1.2](https://indike.org/pramana/in.bauddha.taisho.1826.1.2) 夫以玄綱絕待，真俗所以俱融；素範超情，空有以茲雙泯。但以性空未嘗不有，即有以辨於空；幻有未始不空，即空以明於有。有空有故不有，空有空故不空。邊執既亡，聞見隨喪。竭邪源之有寄，則四執雲銷；挺正法之無虧，則二諦斯在。是故如來在世，曜般若於昏衢；上品之流，契玄津於累外。大師沒後，異執紛綸，或趣邪途，或犇小徑，於是九十五種競扇邪風；一十八部爭揮爝火，遂使真空慧日匿耀昏雲，般若玄珠惑茲魚目。爰有大士，厥稱龍猛，位登極喜，應兆金言。慨此頹綱，悼斯淪溺，將欲然正法炬、覆邪見幢，故使製作繁多，溢於天竺。然則要妙之述，此論為先，標十二之宏綱，坦幽途而顯實，令即相還源，融神妙寂，開情煥理，故號為門。往復折徵，復稱為論，門有十二，因以為名。餘義下當別釋。 > Now, because the profound principle is free from duality, the ultimate and conventional are therefore mutually harmonized; because the pristine paradigm transcends sentiment, emptiness and existence thereby both vanish. Yet, since the emptiness of intrinsic nature has never been non-existent, it is precisely through existence that emptiness is discerned; since illusory existence has never been unempty, it is precisely through emptiness that existence is illumined. Because existence is empty, existence is not existence; because emptiness possesses emptiness, emptiness is not empty. When extreme attachments have perished, seeing and hearing are lost along with them. When the reservoir of errant sources has run dry, the four attachments melt like clouds; when the flawlessness of the true Dharma is made prominent, the two truths are present here. For this reason, when the Tathāgata was in the world, he shone the light of prajñā upon the dark paths; those of the highest capacity tallied with the mysterious crossing beyond all burdens. After the Great Master passed away, contrary attachments arose in confusion, some turning onto deviant paths, others rushing down the lesser trails. Thereupon, the ninety-five varieties vied in fanning the deviant winds; the eighteen sects competed in brandishing their sparks of fire. Consequently, the sun of wisdom of true emptiness concealed its brilliance within gloomy clouds, and the mysterious gem of prajñā was confused with fish eyes. Then there was a great being named Nāgārjuna, who ascended to the stage of Pramuditā-bhūmi, fulfilling the portent of the golden words. Lamenting this fallen standard and grieving over this drowning, he wished to ignite the torch of the true Dharma and overturn the banner of deviant views; therefore, he produced numerous works that overflowed throughout India. Nevertheless, among his essential and wondrous writings, this treatise takes precedence: it sets forth the twelve grand frameworks, smoothing the hidden path and revealing reality, causing one to return to the source through characteristics, harmonize the spirit in wondrous serenity, open one’s inclinations, and illuminate the principle; hence it is called a "gate." Inquiring back and forth with analytical critique, it is further termed a "treatise"; because the gates are twelve, it is named accordingly. The remaining meanings will be explained separately below. > — English (machine translation) (machine translation) - [Previous: 1.1](https://indike.org/pramana/in.bauddha.taisho.1826.1.1) - [Next: 1.3](https://indike.org/pramana/in.bauddha.taisho.1826.1.3) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1826.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1826~en-mt.1.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1826.1.2](https://indike.org/pramana/in.bauddha.taisho.1826.1.2) · Pramāṇa