三論玄義 1.22

1.22

次明四論對緣不同門。著於四論，略明二種：提婆菩薩震論鼓於王庭，九十六師一時雲集，各建名理立無方論，提婆面拆邪師；後還閑林，撰集當時之言，以為《百論》。龍樹菩薩潛帷著筆，探取外情、破病申經，故造《中論》。問：何故爾耶？答：龍樹聲聞天下，外道小乘不敢與交言，故潛帷著筆以造論也。提婆既為弟子，物情所不畏憚，故與之交言，故後集以為論。次明三論所破之緣有利鈍不同門。今略舉《中》、《百》二論明眾生得悟不同，凡有四種：一自有一種根緣，聞《百論》始捨罪福、終破空有，當此言下得悟無生。二有諸外道，雖聞提婆當時所破言理俱屈，猶未得悟，後出家竟稟受佛經方乃得悟，此中根人也。三有諸外道，聞提婆之言，不了尋經，翻更起迷，為《中論》所破方得悟，此下根人也。四有諸外道，初稟提婆之言，乃至尋《中論》亦未得解，後因《十二門》觀玄略方乃得悟也。

Next is the section clarifying the differences in the conditions faced by the four treatises. In the composition of the four treatises, two types are briefly clarified: Bodhisattva Āryadeva beat the drum of debate in the royal court, and ninety-six teachers gathered at once like clouds, each putting forward their titles and principles and establishing unbound debates, and Āryadeva refuted the erroneous masters face to face; afterwards, returning to the quiet grove, he compiled the words of that occasion to make the Śataśāstra. Bodhisattva Nāgārjuna took up his brush behind closed curtains, investigated external inclinations, refuted sicknesses, and expounded the sūtras, and thus composed the Madhyamakaśāstra. Question: Why was it so? Answer: Nāgārjuna's fame was heard throughout the world, and tīrthikas and Hīnayāna followers did not dare to exchange words with him; therefore he took up his brush behind closed curtains to compose the treatise. As for Āryadeva, since he was a disciple, people did not fear him and so exchanged words with him; therefore he later compiled them to make the treatise. Next is the section clarifying the differences in sharp and dull faculties among those refuted by the Three Treatises. Now, briefly citing the two treatises, the Madhyamakaśāstra and Śataśāstra, to clarify the differences in sentient beings' attainment of awakening, there are four kinds in all: First, there is one kind of faculty and condition who, hearing the Śataśāstra begin by abandoning sin and merit and end by refuting emptiness and existence, attains the awakening of non-arising right upon these words. Second, there are tīrthikas who, although hearing Āryadeva's refutation at the time and being defeated in both words and reasoning, have not yet attained awakening, but after having left home and received the Buddha's sūtras, only then attain awakening; these are people of middling faculties. Third, there are tīrthikas who, hearing Āryadeva's words, do not understand and examine the sūtras, but on the contrary give rise to further confusion, and only after being refuted by the Madhyamakaśāstra do they attain awakening; these are people of inferior faculties. Fourth, there are tīrthikas who, initially receiving Āryadeva's words, do not attain understanding even upon examining the Madhyamakaśāstra, but later, by means of the profound abridgment of contemplation in the Dvādaśamukhaśāstra, only then attain awakening.