百論Hundred Treatise

T1569 · 提婆菩薩造婆藪開士釋姚秦三藏鳩摩羅什譯

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名相 · Glossary

卷首心要Essence

《百論》一開口便不是獨白。外曰，內曰；問者拿出理由與譬喻，答者逐步拆開。提婆的本文由「修妬路」夾註標出，短得像骨；婆藪開士的長行隨後展開，讓讀者看見每一骨節如何轉動。

第一個答案不是空，是惡止善行

外道問佛說什麼善法，論主答：「惡止善行法。」婆藪釋為兩面：「息一切惡，是名止相；修一切善，是名行相。」〔T30 0168a23–0170c10〕止不是偶然沒有作惡，而是從心念、言語或受戒立定不再作；行也不只是停止，而是實際修習身口意善。

所以本論的破不是跳過修行。第一品先說止惡、行善、布施、持戒、智慧與淨不淨，才談罪福俱捨。若只記得後面的空，便把論自己安排的次第抹掉了。

一個「吉」字，也能藏著自性

外道主張經首說吉，便能令中後皆吉。答方先指出同一事有人說吉、有人說不吉，不能找到一個不依人與關係而自成的「吉」；再追問吉是自生、他生還是共生。鹽、燈、遠呪、象手，一個譬喻接一個譬喻，所拆的都是那種能從自己成立、再把性質傳給別物的想像。

這正是《百論》的讀法：不要只看結論，要看對方把什麼性質藏進例子裡；也不要只說「不成立」，要跟著論證找出它在哪一步偷放了一個自立之物。

捨福不是否定福

論說「取福捨惡是行法」，又說罪福俱捨。婆藪把「捨」解作心不著，不是銷毀善業或否認果報。譬如垢衣先洗而後染：先除罪垢，再以福德熏心，然後受涅槃道染。後來要放下的福，先前並沒有白作。

次第在這裡非常精確。惡須止，善須行；福須修，也須不取。把任何一階段固定成最後歸宿，都會使它從方便變成所著。

無相最上，也無相可據

外道最後問：依福可以捨惡，依什麼捨福？答：「無相最上。」婆藪說，無相是對過去、未來、現在法心無所著；「一切法自性無故則無所依」〔T30 0170a04–0170c10〕。答案不是一個比福更牢的地基，而是無所依。

於是十品的方向已在第一品顯出：破神、破一、破異、破情、破塵、破因果兩案、破常，最後連「空」也破。不是什麼都不許說，而是不讓任何一句正確的話變成心最後站住的地方。

The Hundred Treatise does not open as a monologue. The outsider speaks; the insider replies. The questioner offers reasons and analogies, and the respondent takes them apart in stages. Deva’s root statements, marked by the transmitted 修妬路 note, are as spare as bone. Vasu’s prose follows and shows how every joint moves.

The First Answer Is Not Emptiness but Stopping Evil and Practicing Good

Asked what good dharma the Buddha teaches, the respondent answers: “Stopping evil and practicing good.” Vasu opens its two sides: bringing all evil to rest is the mark of stopping; cultivating every good is the mark of practice〔T30 0168a23–0170c10〕. Stopping is not the accidental absence of misconduct. It is a resolve made in thought, speech, or precept-taking not to act so again. Practice is not merely stopping; it is the actual cultivation of bodily, verbal, and mental good.

The treatise’s refutations therefore do not bypass practice. The first chapter teaches stopping evil, practicing good, giving, keeping precepts, wisdom, and the distinction between pure and impure before it reaches relinquishing both demerit and merit. Remember only the later emptiness, and the sequence arranged by the treatise itself disappears.

One Word, “Auspicious,” Can Conceal Intrinsic Nature

The outsider argues that beginning a scripture with the auspicious makes its middle and end auspicious as well. The answer first observes that one person calls the same thing auspicious, another inauspicious, and another neither; no auspiciousness established independently of persons and relations can be found. It then asks whether this auspicious quality arises from itself, from another, or from both.

Salt, a lamp, a distant spell, an elephant’s trunk—analogy follows analogy. What they examine is the imagined property that establishes itself and then transfers its nature to something else. This is how the Hundred Treatise should be read: do not look only at the conclusion. Ask what property the opponent has hidden inside the example, and follow the response to the step where a self-standing thing was slipped in.

Relinquishing Merit Does Not Deny Merit

The treatise calls grasping merit while relinquishing evil a dharma of continued course, then tells us to relinquish both demerit and merit. Vasu explains relinquishing as nonattachment of mind, not the destruction of good karma or denial of its result. A soiled garment is first washed and then dyed: remove the stain of demerit, perfume the mind with merit, and only then receive the dye of the nirvāṇa path. The merit later released was not useless when practiced.

The sequence is exact. Evil must stop; good must be practiced. Merit must be cultivated and also not appropriated. Fix any stage as the final ground, and a skillful means becomes an object of attachment.

The Signless Is Supreme—and Supplies No New Support

At the end, the outsider asks: if merit supports the relinquishing of evil, what supports the relinquishing of merit? The answer is, “The signless is supreme.” Vasu explains the signless as a mind unattached to past, future, or present dharmas; because all dharmas lack intrinsic nature, there is nothing upon which to depend〔T30 0170a04–0170c10〕. The answer is not a foundation more secure than merit. It is the absence of any such support.

The direction of all ten chapters is already visible here: refutation of a self, unity, difference, faculties, atoms, both causal alternatives, and permanence—until even “emptiness” is refuted. Speech is not forbidden. No correct statement is allowed to become the final place where mind stands.

緒論Introduction

一、所傳之書

本冊所讀《百論》是《大正新脩大藏經》第三十冊 T30n1569：提婆菩薩造，婆藪開士釋，姚秦三藏鳩摩羅什譯。全書二卷、十品，前有釋僧肇序，頁界為〔T30 0167c08–0182a17〕。

僧肇序記「論有百偈，故以百為名」，又說原有二十品、品各五偈，後十品以為無益此土而未傳。這是序中保存的傳譯見證；本冊據實收錄今存十品，不替缺佚部分補題、補文或推算內容。

二、本文、釋與問答

今本不是以大量 <lg> 偈頌區分本文，而在提婆短句後保留「修妬路」夾註；其後長行為婆藪開士釋。全論又由「外曰／內曰」往復推進。三種界線必須同時看見：外人的立，內方的答；提婆的本文，婆藪的開釋；僧肇序的傳譯敘述，正文的論證。

本冊原典照留夾註。白話與義疏以「提婆本文」「婆藪釋」明標骨肉，不因長行較多便把一切都歸給提婆，也不因問方有完整論證便把它當作本論結論。

三、十品的次第

〈捨罪福品〉先從止惡行善、施戒智與淨不淨走到不著罪福、無相最上。其後〈破神〉檢查常住認識者，〈破一〉與〈破異〉檢查整體、部分與關係，〈破情〉與〈破塵〉檢查感官和微塵。

第七、八品把因中有果與因中無果兩案分開檢驗；第九品破常；第十品破把空說成另一個可立可取之物。十品由具體修行次第入辯論，再把辯論本身可能留下的空執收去。

四、僧肇所說的論之性格

僧肇以「邪辯逼真、殆亂正道」說造論因緣。最難辨的不是明顯荒謬，而是幾乎足以亂真的論證。因此本論不靠一句標語勝出，而讓對方把理由說足，再在同一理由內查其自性、一異、因果與常無常。

序稱本論「言而無當、破而無執」，又說「儻然靡據而事不失真、蕭焉無寄而理自玄會」。無所據不是不顧事實；破而無執也不是拒絕善法。第一品的修行次第與第十品的破空，正好守住兩端。

五、本冊的讀者路徑

每單元有一份共用漢文原典，以及中文、英文各四個讀者層：白話、考據、義疏、心要。原典守傳本，白話展問答，考據舉原證，義疏貫論證，心要由譬喻或切身問題開門。

完整連結見索引，本文／釋與名相英譯見詞彙對照，主要古德鏡與互讀經論見書目。

I. The Received Work

This edition reads the Hundred Treatise preserved as T30n1569 in volume thirty of the Taishō Canon: composed by the bodhisattva Deva, commented upon by the adept Vasu, and translated into Chinese by the Yao-Qin Tripiṭaka master Kumārajīva. Its two fascicles and ten chapters are preceded by Sengzhao’s preface and occupy T30 0167c08–0182a17.

Sengzhao says that the treatise was named for one hundred verses and that it originally had twenty chapters of five verses each; the latter ten were judged not useful for this land and were not transmitted. This is testimony preserved in the preface. The present edition reads the ten surviving chapters and neither supplies titles or text for the missing portion nor infers its contents.

II. Root Statement, Commentary, and Exchange

The received work does not distinguish its root text through numerous verse blocks. Instead, the note 修妬路 follows Deva’s brief root statements, and Vasu’s prose explanation comes after them. The treatise also advances through exchanges marked “the outsider says” and “the insider says.” Three boundaries must remain visible: the outsider’s thesis and insider’s answer; Deva’s statement and Vasu’s explanation; Sengzhao’s account of transmission and the argument of the main text.

The Source Text preserves the transmitted marker. The Vernacular and Exposition identify the bone as “Deva’s root statement” and the following flesh as “Vasu’s explanation.” The greater length of the prose does not make it all Deva’s, and a fully argued outsider’s position does not become the treatise’s conclusion.

III. The Sequence of Ten Chapters

“Relinquishing Demerit and Merit” begins with stopping evil, practicing good, giving, keeping precepts, wisdom, purity and impurity, then moves to nonattachment to demerit and merit and the supremacy of the signless. “Refutation of a Self” examines a permanent knower. “Refutation of Unity” and “Refutation of Difference” examine whole, parts, and relation. “Refutation of the Faculties” and “Refutation of Atoms” examine sense capacities and minute material units.

Chapters seven and eight separately examine the effect already existing and not existing in the cause. Chapter nine refutes permanence. Chapter ten refutes turning emptiness into another established object of attachment. The sequence moves from concrete practice into debate and finally removes the emptiness that debate itself might leave behind.

IV. The Character of the Treatise According to Sengzhao

Sengzhao describes the occasion for the treatise as false disputation pressing close to truth and nearly disordering the right path. The hardest claim to distinguish is not obvious nonsense but a line of reasoning close enough to the true to confuse it. The text therefore does not win by slogan. It allows an opponent to state reasons fully, then examines intrinsic nature, unity and difference, cause and effect, and permanence within those reasons.

The preface says that its words attach nowhere and its refutations leave nothing to grasp. It can lack a fixed support without losing the truth of matters, and it can rest on nothing at all while the principle converges of itself in the profound. This does not mean disregard for facts, and “nothing to grasp” does not reject good dharmas. The practical sequence of chapter one and the refutation of emptiness in chapter ten guard both sides.

V. Reading This Edition

Each unit has one shared Chinese Source Text and four reader layers in both Chinese and English: Vernacular, Apparatus, Exposition, and Heart-Essence. The Source Text preserves the transmission; the Vernacular opens the exchange; the Apparatus gives evidence; the Exposition connects the argument; and the Heart-Essence enters through an analogy or immediate problem.

Complete links appear in the Indices, root/commentary boundaries and governing forms in the Glossary, and the principal ancient mirror and intertexts in the Bibliography.

讀法How to read

一、先看一輪問答怎麼走

讀每品時，可依四步：先找「外曰」究竟主張什麼；再找提婆本文的短答；接著讀婆藪如何解字、舉例、推出後果；最後回看外人是否換了一個立場再難。不要只摘最末一句，因為本論的力量常在問答如何逼近。

若第一次讀，建議先讀 01〈捨罪福〉，再讀 03〈破一〉、04〈破異〉，最後讀 10〈破空〉。這四品能先建立修行次第、一異兩案與不住空的基本讀法。

二、辨認「修妬路」

原典中「〔修妬路〕」跟在提婆本文之後，是所傳分層標記；它不是一般旁註，也不是婆藪長行的一部分。白話會把緊鄰短句標成「提婆本文」，把後文標為「婆藪釋」。

不要用《中論》的偈頌版式推定《百論》本文。兩部論都分根文與釋，但分層機制不同：一部多依偈頌形態，一部依傳本夾註。

三、三條主要讀路

修行次第：00 序 → 01 捨罪福 → 10 破空。
主體與認識：02 破神 → 05 破情 → 06 破塵。
關係與生成：03 破一 → 04 破異 → 07 因中有果 → 08 因中無果 → 09 破常。

讀到破一時不要預先站到異；讀到破異時也不要退回一。讀到破因中有果，不可把因中無果當答案；第八品正要繼續檢查另一案。

四、譬喻要讀到藏著的前提

鹽能令物鹹、燈能自照照他、象因有手而名有手、衣服由線組成、車由輪軸等合、泥作瓶、種生芽——這些譬喻都不是裝飾。每一譬喻藏著一個關係模型：性質是否自有、整體是否在部分中、因果是否同一、所見是否等於能見。

先把模型說清，再看答方破哪一個前提。若只說「譬喻不成立」，便失去《百論》最可學的論辯功夫。

五、五層怎麼配合

心要先抓一個譬喻；原典保留整輪往復；白話補出省略主詞與本文／釋分層；考據查吉藏疏、名相、科判與古典互讀；義疏把論證帶回修行與無著。

當讀者覺得答方只是否定，可回到 01〈捨罪福〉看惡止善行與無相的次第，再到 10〈破空〉看連空也不許成為新所依。這兩品共同校準全論。

I. First Watch One Exchange Unfold

Read each chapter in four movements. Identify what the outsider actually claims. Find Deva’s brief root response. Then follow how Vasu explains terms, gives analogies, and draws consequences. Finally ask whether the outsider changes position and raises another challenge. Do not excerpt only the last line: much of the treatise’s force lies in the tightening sequence of exchange.

For a first reading, begin with 01, “Relinquishing Demerit and Merit”; continue to 03, “Refutation of Unity,” and 04, “Refutation of Difference”; finish with 10, “Refutation of Emptiness.” Together they establish practical sequence, the two sides of unity and difference, and freedom from abiding in emptiness.

II. Recognize the `修妬路` Marker

In the Source Text, 〔修妬路〕 follows Deva’s root statement. It is a transmitted marker of textual level, not an ordinary marginal comment and not part of Vasu’s prose. The Vernacular identifies the adjacent brief statement as Deva’s and the following passage as Vasu’s explanation.

Do not use the verse layout of the Treatise on the Middle to infer the root text of the Hundred Treatise. Both works distinguish root and commentary, but the received mechanisms differ: literary verse in one and an inline marker in the other.

III. Three Main Reading Roads

Sequence of practice: 00 Preface → 01 Relinquishing Demerit and Merit → 10 Refutation of Emptiness.
Subject and cognition: 02 Self → 05 Faculties → 06 Atoms.
Relation and production: 03 Unity → 04 Difference → 07 Effect Existing in Cause → 08 Effect Not Existing in Cause → 09 Permanence.

When unity is refuted, do not stand in difference in advance. When difference is refuted, do not retreat to unity. When the effect existing in the cause is refuted, do not take its nonexistence there as the answer; chapter eight examines that alternative next.

IV. Read Each Analogy Down to Its Hidden Premise

Salt makes another thing salty; a lamp illuminates itself and others; an elephant is named from its trunk; cloth is formed from threads; a cart comes together from wheels and axle; clay becomes a pot; a seed produces a sprout. These analogies are not decoration. Each carries a model of relation: whether a property is self-possessed, a whole exists in its parts, cause and effect are identical, or the seen entails a seer.

State the model first, then identify the premise examined by the answer. Saying only “the analogy fails” misses the treatise’s most teachable dialectical craft.

V. Let the Five Layers Work Together

The Heart-Essence begins from an analogy; the Source Text preserves the complete exchange; the Vernacular restores compressed subjects and root/commentary levels; the Apparatus checks Jizang’s commentary, terminology, outline, and ancient intertexts; the Exposition returns refutation to practice and nonattachment.

When the respondent appears merely negative, return to chapter 01 for the sequence of stopping evil, practicing good, and the signless, then to chapter 10 where even emptiness may not become a new support. Together those chapters calibrate the whole work.

凡例Conventions

一、底本與單元

本冊以 T30n1569《百論》為單一原典底本，頁界〔T30 0167c08–0182a17〕。
卷首僧肇序與今存十品立十一單元；起錨見索引。
僧肇序所記後十品未傳，據實誌明而不補造；正文只呈現今本實存內容。

二、提婆本文與婆藪釋

所傳「〔修妬路〕」夾註標出提婆本文，原典層逐枚照留。
夾註後長行依今本歸為婆藪開士釋；白話、義疏與撮述不把長行無聲歸給提婆。
本文／釋分層以本帙標記為準，不借《中論》的偈頌格式代判。

三、外曰與內曰

外人之立、譬喻與反難完整保存；內方之答依次呈現，不把對方削成稻草人。
問方的古代學派名、法數與譬喻依 T30n1569 所傳漢名照錄，不以現代研究名詞無聲替換。
「外」「內」是本文論辯角色；英譯依句脈作 outsider / insider 或 questioner / respondent，不泛化為所有佛內外之人。

四、引文與頁錨

中文考據以 「……」 標逐字引文並附藏經號、頁欄行；撮述不冒充原文。英文考據保留完整漢文引句與頁錨，緊接 **tr.** 英譯。原典中夾註、問答與偈行依底本形態保留。

五、五層職分

原典守字句、問答、夾註與頁錨。
白話分清本文與釋，展開每輪立、難、答、破。
考據列校勘、漢傳異釋之實際有無、吉藏專疏、名相、科判、譯史與互讀。
義疏說清譬喻所藏前提，並把破執帶回修行。
心要另取一個問題進入本品，不把義疏縮寫一遍。

六、罪福、無相與空

罪／福英譯為 demerit / merit；「捨」是 relinquishing，不是否定果報。
惡止與善行分作兩個動作；施、戒、智的淨不淨依動機與所向分辨。
無相作名相時譯 the signless；「無相最上」不立另一個可依實體。
〈破空品〉檢查空執，不把空義撤銷成自性有。

七、古德鏡與異釋實況

吉藏《百論疏》T42n1827 是本冊主要逐文鏡；其判釋明標作者與頁錨，不倒灌入提婆本文或婆藪釋。漢傳未見另一部與今本逐品對應的異釋本，考據目二據實標闕，不以不相應材料湊數。

八、引據、題署與授權

本冊判釋只以經典、古論與古德疏釋為依據。中文卷首卷末以「釋慧鏡 · 指月 · 百論 · 件名 · 2026 夏」題署，英文依相應格式題署。

本冊譯注採 CC BY-NC-SA 4.0。藏經原文依其原有權利與使用規範。

I. Source and Units

The sole Source Text is T30n1569, Hundred Treatise, T30 0167c08–0182a17.
Sengzhao’s preface and the ten surviving chapters form eleven units. Opening loci appear in the Indices.
The preface’s report that ten later chapters were not transmitted is recorded without supplying missing titles, text, or inferred content.

II. Deva’s Root Statements and Vasu’s Commentary

The transmitted inline note 〔修妬路〕 marks Deva’s root statements and is preserved in every Source Text.
The prose following a marker is attributed according to the received work to Vasu. Vernacular, Exposition, and summary do not silently assign that prose to Deva.
Root/commentary distinction follows the mechanism of this work and is not inferred from the verse layout of the Treatise on the Middle.

III. Outsider and Insider

The outsider’s thesis, analogy, and objection are preserved fully; the insider’s response follows in sequence. The opponent is not reduced to a caricature.
Ancient school names, enumerations, and analogies are presented in the Chinese forms transmitted by T30n1569 rather than silently replaced by modern scholarship.
“Outsider” and “insider” are roles in this textual debate. Depending on syntax, English may use questioner and respondent; the labels are not generalized to every Buddhist boundary.

IV. Quotations and Loci

Chinese Apparatus quotations use 「……」 and give canon number and page-column-line loci. Paraphrase does not pass as source quotation. The English Apparatus preserves each full Chinese quotation and locus followed by **tr.**. Transmitted notes, exchanges, and verse lines retain their source form.

V. Duties of the Five Layers

Source Text preserves wording, exchange, inline notes, and loci.
Vernacular distinguishes root and commentary and opens each thesis, objection, answer, and refutation.
Apparatus presents variants, the actual presence or absence of Chinese parallels, Jizang’s commentary, terminology, outline, translation history, and intertexts.
Exposition identifies the premise inside each analogy and returns the release of grasping to practice.
Heart-Essence enters through a distinct problem rather than abridging the Exposition.

VI. Demerit, Merit, the Signless, and Emptiness

罪／福 are demerit / merit. Relinquishing does not deny karmic consequence.
Stopping evil and practicing good are separate movements. Purity and impurity in giving, precepts, and wisdom follow motive and direction.
無相 as a doctrinal noun is the signless. “The signless is supreme” does not establish another substantial support.
“Refutation of Emptiness” examines attachment to emptiness; it does not restore intrinsic existence.

VII. Ancient Mirror and the Absence of a Parallel Commentary

Jizang’s T42n1827, Commentary on the Hundred Treatise, is the principal passage-by-passage mirror. Its judgments retain author and locus and are not inserted into Deva’s root statements or Vasu’s explanations. Where no second Chinese passage-by-passage translation or commentary survives, the Apparatus says so plainly rather than filling the category with unrelated material.

VIII. Authorities, Signatures, and License

Reader-facing interpretation is grounded in scriptures, ancient treatises, and ancient masters. Chinese and English front matter use their corresponding Shi Huijing and Zhiyue signatures.

The modern translations and annotations are licensed under CC BY-NC-SA 4.0. Canonical source text remains subject to its existing rights and conditions of use.

譯者Translator

一、序者：僧肇

卷首署「釋僧肇作」。僧肇交代提婆造、婆藪釋、羅什先譯及姚嵩集眾重校，也記今本十品與後十品未傳之事。他以「言而無當、破而無執」標出本論性格。這些是序者的傳譯見證與判語，不倒署為提婆本文。

二、造者：提婆

今本署「提婆菩薩造」。傳本以「修妬路」夾註標其短句；本冊據此辨識本文。提婆的論證不只在答句，也在答句如何迫使外人重述、改換或放棄原立場。英語用 Deva，守今本作者身分。

三、釋者：婆藪

今本署「婆藪開士釋」。婆藪長行解字、分類、舉譬喻、引經與推出論證後果，使短句成為可循的辯論。英語用 Vasu，不依現代重構無聲改作另一人名；凡屬婆藪開釋，本冊明確還給釋者。

四、漢譯者：鳩摩羅什與重校眾

今本署「姚秦三藏鳩摩羅什譯」。僧肇序又記羅什先譯而方言未融，弘始六年姚嵩集「理味沙門」與羅什考校正本、陶練覆疏。今本因此是造、釋、譯與重校共同傳下的漢文形態；本冊不從想像逆造未經譯場的原句。

五、本冊譯注：釋慧鏡

釋慧鏡，漢傳佛典譯注者，「指月」發起人。本冊由釋慧鏡統攝原典校讀、現代漢語譯寫、經論考據、義疏、心要與英文讀本，使十一單元都能回查 T30n1569，並分清僧肇、提婆、婆藪、羅什譯場、問方、答方與吉藏後釋。

原典守傳本，白話達問答，考據舉證，義疏解論證，心要開門。各層不互相冒名，也不讓「破」離開第一品已立的修行次第。

I. Preface Author: Sengzhao

The opening preface is attributed to Sengzhao. He records Deva’s composition, Vasu’s commentary, Kumārajīva’s initial translation, and Yao Song’s gathering of a community to revise it. He also reports the ten transmitted chapters and ten later chapters not brought into Chinese. His statements about transmission and his description of words that attach nowhere and refutation that leaves nothing to grasp belong to the preface author, not to Deva’s root statement.

II. Author: Deva

The received work is attributed to the bodhisattva Deva. Its inline 修妬路 notes mark his brief root statements, and this edition follows those markers. Deva’s argument appears not only in short answers but in the way those answers compel the outsider to restate, alter, or abandon a position. English uses Deva for the author named by the Chinese transmission.

III. Commentator: Vasu

The work attributes its explanations to the adept Vasu. His prose defines terms, classifies positions, offers analogies, cites scripture, and draws out consequences, making the brief statements traceable as debate. English uses Vasu and does not silently replace the received name with a modern reconstruction. Every explanation belonging to Vasu is returned to the commentator.

IV. Chinese Translator: Kumārajīva and the Revising Community

The work is attributed to the Yao-Qin Tripiṭaka master Kumārajīva as Chinese translator. Sengzhao further records that Kumārajīva’s initial rendering had not yet fully accommodated local expression; in the sixth year of Hongshi, Yao Song gathered monks versed in principle and flavor to collate the source with Kumārajīva and repeatedly refine the text. The received Chinese is thus a transmitted form involving composition, commentary, translation, and revision. This edition does not invent wording untouched by that history.

V. Translator and Annotator of the Present Edition: Shi Huijing

Shi Huijing is a translator and annotator of Chinese Buddhist texts and the founder of Zhiyue. In this edition he brings together Source-Text reading, modern Chinese rendering, canonical and commentarial research, Exposition, Heart-Essence, and the English reading edition. All eleven units return to T30n1569 while distinguishing Sengzhao, Deva, Vasu, Kumārajīva’s translation community, outsider, insider, and Jizang’s later commentary.

Translator · Shi Huijing — with AI-assisted rendering, translator-ruled

The Source Text preserves the transmission; the Vernacular conveys the exchange; the Apparatus gives evidence; the Exposition opens the argument; and the Heart-Essence points out a door. No layer takes another’s name, and refutation is never severed from the sequence of practice established in the first chapter.

書目Bibliography

本頁列今本底本、卷首序、吉藏逐文疏與三論系內主要互讀。各單元的具體引文、名相與判釋，以該單元考據所列原句、作者、藏經號與頁欄行為準。

一、底本與卷首序

T30n1569《百論》：提婆菩薩造、婆藪開士釋、姚秦三藏鳩摩羅什譯。二卷十品，是本冊唯一原典底本。
T30n1569〈序〉：釋僧肇作。保存造論因緣、造釋譯校四層、百偈與今傳十品等見證，作本冊第 00 單元。

二、主要逐文疏

T42n1827《百論疏》：隋吉藏撰。三卷，逐品全覆今本十品，是本冊考據與義疏的主要古德鏡。
T45n1852《三論玄義》：隋吉藏撰。用於三論宗綱領、破邪顯正與三論相互位置；不替代 T1827 逐文判釋。
T45n1853《大乘玄論》、T45n1854《二諦義》：只在直接相關之處作吉藏系內互讀。

三、三論互讀

T30n1564《中論》：龍樹造、青目釋、鳩摩羅什譯。與本論一異、因果、有無、常斷及空義相互照見。
T30n1568《十二門論》：龍樹造、鳩摩羅什譯。其一異、相、有無、因果、作者與生等門可與本論相關品並讀。
T42n1824《中觀論疏》、T42n1825《十二門論疏》：吉藏另外二部逐文疏，只在三論科判直接相接處引用。

四、經論與傳譯互讀原則

本論所引佛語、譬喻及古代學派主張，首先依 T30n1569 所傳形態呈現；可核的佛典平行文與古德解釋列於各品考據。漢傳未見另一部與今本十品逐品相應的異譯異釋，故不為形式齊整而借不相應材料填補。

本冊只以經典、古論與古德疏釋作文字及判釋依據。古代學派名稱與法數守漢譯所傳，不以近現代研究術語替換原文，也不把吉藏後釋倒署成提婆或婆藪之說。

This page lists the Source Text, preface, Jizang’s passage-by-passage commentary, and principal intertexts within the Three Treatises. Specific quotations, terms, and judgments are governed by the wording, attribution, canon number, and loci given in each unit’s Apparatus.

I. Source Text and Preface

T30n1569, Hundred Treatise: composed by Deva, commented upon by Vasu, and translated into Chinese by Kumārajīva. Its two fascicles and ten chapters are the sole Source Text of this edition.
Sengzhao’s preface in T30n1569: preserves the occasion of composition, the four levels of composition, commentary, translation, and revision, and testimony concerning one hundred verses and the ten chapters transmitted into Chinese. It forms unit 00.

II. Principal Passage-by-Passage Commentary

T42n1827, Commentary on the Hundred Treatise: composed by Jizang. Its three fascicles cover all ten surviving chapters and serve as the principal ancient mirror in the Apparatus and Exposition.
T45n1852, Profound Meaning of the Three Treatises: composed by Jizang. Used for the broader place of the work among the Three Treatises and the clarification of truth through refuting error; it does not replace T1827’s passage commentary.
T45n1853, Mahāyāna Profound Treatise, and T45n1854, Meaning of the Two Truths: connected only where a direct Jizang intertext bears on the chapter.

III. Interreading Across the Three Treatises

T30n1564, Treatise on the Middle: composed by Nāgārjuna, commented upon by Qingmu, and translated by Kumārajīva. Read with the Hundred Treatise on unity and difference, cause and effect, existence and nonexistence, permanence and annihilation, and emptiness.
T30n1568, Twelve Gate Treatise: composed by Nāgārjuna and translated by Kumārajīva. Its gates on identity and difference, marks, existence and nonexistence, cause and effect, agency, and arising pair with related chapters here.
T42n1824, Commentary on the Treatise on the Middle, and T42n1825, Commentary on the Twelve Gate Treatise: Jizang’s other passage commentaries, used only where his Three Treatise structures connect directly.

IV. Principles for Scriptural and Transmission Intertexts

The Buddha’s sayings, analogies, and ancient school positions cited by the treatise are first presented in the form transmitted by T30n1569. Verifiable scriptural parallels and ancient explanations appear in individual Apparatus pages. No second Chinese translation or chapter-by-chapter commentary corresponding to the ten chapters is used, because none is transmitted; unrelated material is not inserted to create formal symmetry.

Reader-facing textual and interpretive authority is limited to scriptures, ancient treatises, and ancient masters. Ancient school names and enumerations retain their Chinese transmitted forms. Jizang’s later interpretation is never reassigned to Deva or Vasu.

索引Indices

本索引列僧肇序與今存十品的底本起錨，以及原典、白話、考據、義疏、心要五層入口。起錨指單元在 T30n1569 中開始的位置；不以次單元起點反推前一單元終點。

一、十一單元五層矩陣

#	卷	單元	起錨	五層
00	—	序	0167c11	原典 · 白話 · 考據 · 義疏 · 心要
01	1	捨罪福品第一	0168a22	原典 · 白話 · 考據 · 義疏 · 心要
02	1	破神品第二	0170c11	原典 · 白話 · 考據 · 義疏 · 心要
03	1	破一品第三	0173b22	原典 · 白話 · 考據 · 義疏 · 心要
04	2	破異品第四	0174c06	原典 · 白話 · 考據 · 義疏 · 心要
05	2	破情品第五	0175c11	原典 · 白話 · 考據 · 義疏 · 心要
06	2	破塵品第六	0176b14	原典 · 白話 · 考據 · 義疏 · 心要
07	2	破因中有果品第七	0177a29	原典 · 白話 · 考據 · 義疏 · 心要
08	2	破因中無果品第八	0178a18	原典 · 白話 · 考據 · 義疏 · 心要
09	2	破常品第九	0179b08	原典 · 白話 · 考據 · 義疏 · 心要
10	2	破空品第十	0181a06	原典 · 白話 · 考據 · 義疏 · 心要

二、兩卷分布

卷	單元	讀路提示
序及卷一	00–03	傳譯因緣、罪福次第、常住主體與一
卷二	04–10	異、情、塵、因中有果／無果、常與空

三、成對互讀

一／異：03、04。
能見／所見：02、05、06。
因中有果／無果：07、08。
有著／空著：01、09、10。

各組都要讀完兩端，不把前一品所破的反面預先當成後一品答案。

四、卷首卷末導航

This index gives the opening locus of Sengzhao’s preface and each of the ten surviving chapters, together with links to the Source Text, Vernacular, Apparatus, Exposition, and Heart-Essence. An opening locus marks where a unit begins in T30n1569; it does not infer an ending from the next unit’s beginning.

I. Eleven-Unit Five-Layer Matrix

#	Fasc.	Unit	Opens	Five Layers
00	—	Preface	0167c11	Source · Vernacular · Apparatus · Exposition · Heart-Essence
01	1	Relinquishing Demerit and Merit	0168a22	Source · Vernacular · Apparatus · Exposition · Heart-Essence
02	1	Refutation of a Self	0170c11	Source · Vernacular · Apparatus · Exposition · Heart-Essence
03	1	Refutation of Unity	0173b22	Source · Vernacular · Apparatus · Exposition · Heart-Essence
04	2	Refutation of Difference	0174c06	Source · Vernacular · Apparatus · Exposition · Heart-Essence
05	2	Refutation of the Faculties	0175c11	Source · Vernacular · Apparatus · Exposition · Heart-Essence
06	2	Refutation of Atoms	0176b14	Source · Vernacular · Apparatus · Exposition · Heart-Essence
07	2	Refutation of the Effect Existing in the Cause	0177a29	Source · Vernacular · Apparatus · Exposition · Heart-Essence
08	2	Refutation of the Effect Not Existing in the Cause	0178a18	Source · Vernacular · Apparatus · Exposition · Heart-Essence
09	2	Refutation of Permanence	0179b08	Source · Vernacular · Apparatus · Exposition · Heart-Essence
10	2	Refutation of Emptiness	0181a06	Source · Vernacular · Apparatus · Exposition · Heart-Essence

II. Distribution Across Two Fascicles

Fascicle	Units	Reading Movement
Preface and One	00–03	Transmission, the sequence of demerit and merit, the enduring subject, and unity
Two	04–10	Difference, faculties, atoms, both effect-in-cause alternatives, permanence, and emptiness

III. Paired Reading

Unity / difference: 03, 04.
Knower / known: 02, 05, 06.
Effect present / absent in cause: 07, 08.
Attachment to existence / attachment to emptiness: 01, 09, 10.

Read both sides of every pair. The opposite of an alternative refuted in one chapter is not assumed to be the answer of the next.

IV. Front-Matter Navigation

題署Colophon

一、書名與底本

《百論》譯注，依《大正新脩大藏經》第三十冊 T30n1569。提婆菩薩造，婆藪開士釋，姚秦三藏鳩摩羅什譯；卷首釋僧肇序。全二卷，序一單元、今存正文十品。

二、本冊結構

十一單元，各有共用漢文原典，以及中文、英文各四層：白話、考據、義疏、心要。原典保留外曰／內曰與「修妬路」夾註；中英讀本都回到同一份 T30n1569，不另造英文原典層。

三、古德之鏡

主要逐文鏡為吉藏《百論疏》T42n1827。古德判釋明標作者與頁錨，不代替提婆本文、婆藪釋或僧肇序。漢傳無另一部逐品異釋本之處，據實從闕。

四、譯注與題署

釋慧鏡譯注，「指月」編。漢文底本校讀、現代漢語譯寫、考據、義疏、心要與英文讀本，均以保存本文／釋分層、完整問答、修行次第與破而無執為原則。

初編於二〇二六年夏。

五、引用與授權

引用本冊，可作：

釋慧鏡，《百論》譯注（指月），〈捨罪福品第一〉，義疏。

引用本冊所錄原典，宜逕列原書藏經號與頁錨：

《百論》，T30n1569，0168a23。

本冊譯注文字採 CC BY-NC-SA 4.0。藏經原文依其原有權利與使用規範。

釋慧鏡 · 指月 · 百論 · 題署 · 2026 夏

I. Work and Source

The annotated Hundred Treatise follows T30n1569 in volume thirty of the Taishō Canon. It is attributed to the bodhisattva Deva as author, the adept Vasu as commentator, and the Yao-Qin Tripiṭaka master Kumārajīva as Chinese translator. Sengzhao’s preface precedes its two fascicles and ten surviving chapters.

II. Architecture of the Edition

Eleven units each present one shared Chinese Source Text and four reader layers in both Chinese and English: Vernacular, Apparatus, Exposition, and Heart-Essence. The Source Text preserves outsider/insider exchanges and 修妬路 markers. Both languages return to T30n1569; no separate English source layer is created.

III. Ancient Mirror

The principal passage-by-passage mirror is Jizang’s T42n1827, Commentary on the Hundred Treatise. Ancient judgments retain author and locus and do not replace Deva’s root statements, Vasu’s explanations, or Sengzhao’s preface. Where no second Chinese passage commentary survives, the edition leaves the category honestly unfilled.

IV. Translation, Annotation, and Signature

Translated and annotated by Shi Huijing; edited for Zhiyue. Source reading, modern Chinese rendering, Apparatus, Exposition, Heart-Essence, and English reading edition preserve root/commentary levels, complete exchanges, the sequence of practice, and refutation without attachment.

Prepared in summer 2026.

V. Citation and License

A citation to this edition may take the form:

Shi Huijing, trans. and annot., Hundred Treatise (Zhiyue), “Relinquishing Demerit and Merit,” Exposition.

For canonical wording quoted by the edition, cite the source directly:

Hundred Treatise, T30n1569, 0168a23.