十二門論Twelve Gate Treatise

T1568 · 龍樹菩薩造姚秦三藏鳩摩羅什譯

全帙 · 可讀

名相 · Glossary

卷首心要Essence

《十二門論》卷首品目十二次收於「故以為門」。序又解「門者，開通無滯之稱也」。門的價值不在讓人守著門框，而在本來被卡住之處可以通行。

為何是十二門

序說，十二是「總眾枝之大數」；論是窮源盡理；門是開通無滯。論主進正文則說：「大分深義，所謂空也」，「解釋空者，當以十二門入於空義。」〔T30 0159c06–0160b15〕

十二不是把空分成十二塊。每一門拿一種最容易安住的說法來問：法從因緣生，是否仍有自性？果在因中先有或先無嗎？相以有相或無相去相嗎？作、作者與生，可以安在過去、未來、現在的哪裡？

第一門已把全路寫在門楣

「眾緣所生法，是即無自性；
若無自性者，云何有是法？」〔T30 0159c06–0160b15〕

泥團、輪繩、陶師而有瓶；種子、地、水、火、風、虛空、時節、人功而有芽。內則無明緣行，一直到生緣老死。條件越數越多，不是為了找到萬物背後的材料，而是顯出：成立既在眾緣，便不在某一物自己的固定性裡。

論主連「憑他性而有」也不留。若牛以馬性有、馬以牛性有，名義全亂；若說只是因他而有，如因蒲有席，蒲本身也由眾緣出，仍不能充當最後根據。

十二門是一條逐步收窄的路

前三門查因與緣；第四至八門查相、有無、一異與性；第九至十二門查因果、作者、三時與生。每走一門，能退的地方少一處。到最後，只剩已生、未生、生時三案；三處都找不到一個自性生。

但論主不是把因緣取消。第一門正從泥作瓶、種生芽與十二支說起；末門也說眾緣具足的主張須再查果在因中的身分。所遣是自性生，不是世間依緣的說法。

門後沒有一個「空」等著被抓

序的警語最深：「筌我兼忘，始可以幾乎實矣。」忘掉所破之法，若還留一個能破、能忘的我，仍未通過。故第十二門最後說「一切法無生，畢竟空寂故」〔T30 0167a20–0167c07〕，不是立一個叫畢竟空的終極物。

門開了，便走過去。走過十二門的人，不必把「門」或「空」背在身上，證明自己曾經來過。

The opening Table of Gates of the Twelve Gate Treatise ends each of its twelve notices by saying that the topic is therefore made a gate. The preface explains that “gate” names opening and passage without obstruction. A gate matters because a place that once blocked us becomes passable, not because we remain guarding its frame.

Why Twelve Gates?

The preface says that twelve gathers the great number of branches; a treatise reaches their source and exhausts their principle; a gate opens passage without obstruction. Entering the main text, the treatise author says that the deepest meaning in broad outline is emptiness and that emptiness will be explained by entering through twelve gates〔T30 0159c06–0160b15〕.

Twelve does not divide emptiness into twelve pieces. Every gate examines a position where thought most easily settles. If dharmas arise from causes and conditions, do they still possess intrinsic nature? Does an effect already exist in its cause, or is it absent? Does a mark mark through having a mark or lacking one? Where in past, future, or present can action, agent, and arising stand?

The First Gate Writes the Whole Road Above Its Door

“Dharmas produced by many conditions
Are thereby without intrinsic nature;
If they are without intrinsic nature,
How can these dharmas exist?”〔T30 0159c06–0160b15〕

A lump of clay, wheel, cord, and potter bring forth a pot. Seed, earth, water, fire, wind, space, season, and human effort bring forth a sprout. Internally, ignorance conditions formations until birth conditions aging-and-death. The growing list of conditions is not searching for material behind all things. It reveals that because establishment lies with many conditions, it cannot lie in the fixed nature of one thing alone.

The author does not leave “existing through other-nature” untouched. If an ox existed through a horse’s nature and a horse through an ox’s, names would collapse. If one says only that something exists because of another—as a mat exists because of reeds—the reeds themselves arise from conditions and cannot provide a final ground.

The Gates Form a Road That Narrows Step by Step

The first three gates examine causes and conditions. Gates four through eight examine marks, having and lacking marks, identity and difference, existence and nonexistence, and nature. Gates nine through twelve examine cause and effect, the agent, the three times, and arising. At each gate one retreat closes. In the last, only what has arisen, what has not arisen, and the time of arising remain; none contains intrinsically established arising.

Yet conditions are not denied. The first gate begins with clay becoming a pot, seed becoming a sprout, and the twelve links. The final gate responds to the claim that something arises when conditions are complete by asking what status the effect has in its cause. What is released is intrinsic arising, not conventional speech about dependent occurrence.

No “Emptiness” Waits Behind the Gates to Be Grasped

The preface gives its deepest warning: snare and self must both be forgotten before one can even approach the real. If the refuted dharma is released but an “I” who refutes and forgets remains, the gate has not been passed. The last gate therefore closes with all dharmas being non-arising and ultimately empty and quiescent〔T30 0167a20–0167c07〕. It does not establish a final object named ultimate emptiness.

When a gate opens, pass through it. One who has crossed the twelve gates need not carry “gate” or “emptiness” as proof of having been there.

緒論Introduction

一、所傳之書

本冊所讀《十二門論》是《大正新脩大藏經》第三十冊 T30n1568：龍樹菩薩造，姚秦三藏鳩摩羅什譯。全書一卷、十二門，頁界〔T30 0159a01–0167c07〕。卷首另有〈品目〉與序，兩者在本冊合為第 00 單元的兩個子位。

今本單元自稱「門」，不是「品」。卷首品目逐一列門名並附小注，說明各門何以能「通達無滯」；正文也明說以十二門入於空義。本冊因此以門為結構與讀法，不替換成另一套品名。

二、品目與僧叡序

序末自稱「叡以鄙倍之淺識」，又說「并目品義題之於首」，與同軸《中論》僧叡序的署語相接。第 00 單元因此把品目與序合讀，卻仍分成兩個小節：品目先給十二門提要，序再解十二、門、論與造論之憂。

序稱本論為「實相之折中，道場之要軌」，又說「正之以十二，則有無兼暢」。有無兼暢不是以一邊消滅另一邊；門要打通的，正是兩邊各自凝固成所執之處。

三、十二門的次第

前三門從眾緣所生無自性，進到果在因中先有／先無，再逐一檢查四緣。第四至第八門由三相進入有相無相、一異、有無與性，讓「相」與「性」都不能離變易因緣自立。

第九門查因果，第十門查作者，第十一門把作放入過去、未來、現在三時，第十二門直接檢查已生、未生與生時。最後由生不成推到住滅、有為、無為與眾生不成，收於畢竟空寂。

四、本論的聲口

今本署龍樹造，沒有另署青目等釋者。正文以長行問答、頌與解說共同推進；不能因《中論》另有青目釋，便在此處虛造相同分層。僧叡品目與序、龍樹正文、吉藏《十二門論疏》的後出判釋，各守自己的作者位置。

本論篇幅短，卻不是《中論》的摘要。它以「門」重新組織問題，尤其把因緣、有果無果、相與性、作與三時排成一條可順讀的入空路徑。

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。原典守字，白話展問答，考據舉證，義疏貫門，心要開門。

完整連結見索引，十二門固定英題與核心名相見詞彙對照，吉藏專疏與三論互讀見書目。

I. The Received Work

This edition reads the Twelve Gate Treatise preserved as T30n1568 in volume thirty of the Taishō Canon: composed by the bodhisattva Nāgārjuna and translated into Chinese by the Yao-Qin Tripiṭaka master Kumārajīva. Its one fascicle and twelve gates occupy T30 0159a01–0167c07. A Table of Gates and a preface precede the fascicle and form the two subpositions of unit 00.

The received units call themselves gates, not chapters. The opening Table of Gates lists every gate and attaches a brief note explaining how it opens passage without obstruction; the main text states that the twelve gates enter the meaning of emptiness. The edition therefore preserves “gate” as both structure and mode of reading rather than replacing it with another chapter scheme.

II. The Table of Gates and Seng Rui’s Preface

Near its end the preface calls its author “Rui, with my shallow and contrary understanding,” and says, “and I have inscribed the titles and meanings of its gates at the beginning.” Its language corresponds to the signed preface by Seng Rui in the Treatise on the Middle. Unit 00 therefore reads Table of Gates and preface together while preserving two sections: the Table of Gates first maps the twelve gates, and the preface then explains “twelve,” “gate,” “treatise,” and the concern that moved the work’s composition.

The preface calls the work “the centered balance of the real mark and an essential rule for the place of awakening.” It says, “Set right through the twelve, existence and nonexistence both pass freely.” This does not use one side to abolish the other. A gate opens precisely where either side has congealed into something grasped.

III. The Sequence of Twelve Gates

The first three gates move from dharmas produced by many conditions and lacking intrinsic nature, to whether an effect first exists or does not exist in its cause, and then to an examination of the four conditions. Gates four through eight proceed from the three marks to what has and lacks marks, identity and difference, existence and nonexistence, and nature, preventing “mark” or “nature” from standing apart from change and conditions.

Gate nine examines cause and effect; gate ten, the agent; gate eleven places action within past, future, and present; gate twelve directly examines what has arisen, what has not arisen, and the time of arising. When arising cannot be established, the inquiry extends to abiding and ceasing, conditioned and unconditioned dharmas, and sentient beings, closing in ultimate emptiness and quiescence.

IV. The Voice of the Treatise

The received work is attributed to Nāgārjuna and names no separate commentator like Qingmu. Its prose exchanges, verses, and explanations advance together. Because the Treatise on the Middle carries a separate Qingmu commentary, one must not fabricate the same layering here. Seng Rui’s Table of Gates and preface, Nāgārjuna’s main text, and Jizang’s later Commentary on the Twelve Gate Treatise each retain their authorial positions.

Although brief, the work is not an abridgment of the Treatise on the Middle. It reorganizes questions as gates, arranging conditions, the existence or nonexistence of an effect, marks and nature, action, and the three times as one sequential road into emptiness.

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 Vernacular opens the exchange; the Apparatus gives evidence; the Exposition connects the gates; and the Heart-Essence opens the gate.

Complete links appear in the Indices; the fixed English titles for the twelve gates and the core terms appear in the Glossary; and Jizang’s dedicated commentary and Three Treatise intertexts appear in the Bibliography.

讀法How to read

一、最適合順讀的一部三論

《十二門論》只有一卷，十二門彼此承接，適合從 00 品目與序一路讀到 12 觀生門。第一次讀，可每次讀三門：01–03 因與緣，04–06 相與一異，07–09 有無、性與因果，10–12 作者、三時與生。

若只選一條短路，讀 00 → 01 → 06 → 10 → 12：先懂門，再從因緣入空，經一異、作者，最後檢查生本身。

二、每門先找「這次只扣哪一點」

門名已告訴讀者焦點。讀正文時，先寫下一句：本門檢查的名相是什麼？它有哪些可能位置？例如第二門只有果先有、先無、亦有亦無三案；第十一門把作放到已去、未去、正去三時；第十二門把生放到已生、未生、生時。

論證常在窄處見力。若一次把所有空義都搬進來，反而看不見本門如何堵住一條特定退路。

三、三條互讀線

因、緣、果：01 → 02 → 03 → 09。
相與性：04 → 05 → 06 → 07 → 08。
作與生：10 → 11 → 12。

第二門破果先有，不等於接受先無；第五門破有相、無相，不等於另立第三相；第六門破一異，也不是折衷成半一半異。每門先收兩邊共同預設的定性。

四、五層怎麼配合

心要從本門一個句眼進入；原典保存問答、頌與頁錨；白話補足古文省略的條件與主詞；考據查吉藏疏、名相、科判與三論互讀；義疏把本門放回十二門次第。

讀完一門後，可回卷首品目看那條小注是否已被正文走實；再回索引進下一門。品目是地圖，不是正文的替代品。

五、不要在門口另造守門人

今本沒有另署釋者。讀者應分清問方、答方、頌與長行，但不把長行自動叫作青目釋。吉藏 T42n1825 是後出逐文鏡，凡引用都明標吉藏，不混成龍樹原說。

同樣地，走到空義也不要另立一個「空」守在門後。末門以無生收束，序以「筌我兼忘」提醒：方法、語言與能用方法之我，最後都不成新的所寄。

I. The Three Treatises’ Most Sequential Read

The Twelve Gate Treatise occupies one fascicle, and its gates lead into one another. It is well suited to reading from unit 00 through gate 12. On a first pass, take three gates at a time: 01–03 on cause and conditions, 04–06 on marks and identity/difference, 07–09 on existence/nonexistence, nature, and cause/effect, then 10–12 on agent, the three times, and arising.

For one short road, read 00 → 01 → 06 → 10 → 12: understand the gate, enter emptiness through conditions, pass identity and difference, examine the agent, and finally examine arising itself.

II. Ask What Single Point This Gate Fastens Upon

The title tells you the focus. Before entering the argument, write one sentence: What term does this gate examine, and where could it possibly stand? Gate two offers an effect already present, absent, or both in the cause. Gate eleven places action in what has passed, what has not yet passed, and what is presently passing. Gate twelve places arising in what has arisen, what has not arisen, and the time of arising.

The force of the argument often lies in its narrowness. Bring every doctrine of emptiness into every gate at once, and the particular retreat closed by that gate disappears.

III. Three Lines of Cross-Reading

Cause, conditions, and effect: 01 → 02 → 03 → 09.
Marks and nature: 04 → 05 → 06 → 07 → 08.
Action and arising: 10 → 11 → 12.

Refuting an effect already existing does not accept its prior nonexistence. Refuting what has and lacks marks does not establish a third mark. Refuting identity and difference does not compromise with something half identical and half different. Each gate first removes the fixed nature assumed by both sides.

IV. Let the Five Layers Work Together

The Heart-Essence enters through one phrase; the Source Text preserves exchange, verse, and loci; the Vernacular restores compressed conditions and subjects; the Apparatus checks Jizang’s commentary, terminology, outline, and Three Treatise intertexts; the Exposition returns one gate to the sequence of twelve.

After a gate, return to its brief notice in the opening Table of Gates and ask whether the main text has made that map walkable. Then use the index to enter the next gate. The Table of Gates is a map, not a substitute for the road.

V. Do Not Invent a Gatekeeper

The received work names no separate commentator. Distinguish questioner, respondent, verse, and prose, but do not automatically call the prose Qingmu’s commentary. Jizang’s T42n1825 is a later passage-by-passage mirror and is always attributed as such.

Likewise, do not install “emptiness” as a new guardian behind the gates. The last gate closes with non-arising; the preface asks that snare and self both be forgotten. Method, language, and the self who uses them do not become a new support at the end.

凡例Conventions

一、底本與單元

本冊以 T30n1568《十二門論》為單一原典底本，頁界〔T30 0159a01–0167c07〕。
卷首〈品目〉與序合為第 00 單元，正文十二門各一單元，共十三單元；起錨見索引。
本論所傳單元名為「門」，全冊沿用；不改稱「品」。

二、品目與序

〈品目〉十二條門名及小注照底本保存，是序者置於卷首的門義提要。
序末自稱「叡」，並說「并目品義題之於首」；本冊依文本把品目與序歸於僧叡聲口。
品目與序合一單元只為閱讀；兩個子位、各自起錨與正文起點仍分開標示。

三、龍樹正文與古德後釋

今本署龍樹菩薩造，不另署釋者。頌、問答與長行解說依本論文脈呈現，不移入青目身分。
吉藏《十二門論疏》T42n1825 是主要逐文鏡；其判釋明標吉藏與頁錨，不冒充龍樹原說。
漢傳未見另一部逐門異釋本之處，考據據實標闕，不以不相應材料湊目。

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。原典頌行與品目夾註依底本形態照留。

五、五層職分

原典守字句、問答、頌行、夾註與頁錨。
白話逐門展開條件、三案或四案與論證後果。
考據列校勘、異釋實況、吉藏專疏、名相、科判、譯史與三論互讀。
義疏使本門自成一義，又交代它在十二門次第的位置。
心要由一個句眼或譬喻開門，不把義疏壓縮重寫。

六、門、空與無生

門 英譯為 gate；它是進入方法，不是另立實體。
空與無自性不等於不存在；內外因緣、世俗言說與修行次第仍依文保留。
無生是自性生不可得，不是因緣作用全無。
有為、無為、我與涅槃等相待名相，須保留論中逐層檢驗，不用一句「皆空」抹平過程。

七、名相與英題

英題用 Twelve Gate Treatise；十二門英題依詞彙對照。
自性用 intrinsic nature，相用 mark，一異用 identity / difference，有無用 existence / nonexistence。
十二因緣用 the twelve links of dependent origination；其中「有」依十二支語境作 existence。

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 · 十二門論 · 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 T30n1568, Twelve Gate Treatise, T30 0159a01–0167c07.
The opening Table of Gates and preface form unit 00; the twelve gates each form one unit, for thirteen units total. Opening loci appear in the Indices.
The received structural term is “gate,” and the edition preserves it rather than calling the units chapters.

II. Table of Gates and Preface

The Table of Gates’ twelve gate names and brief notes are preserved as a map of why each topic opens passage.
The preface names Rui and says that he placed the meanings and titles at the beginning. Table of Gates and preface are therefore assigned to Seng Rui’s voice.
Their combination as one reader unit does not merge their subpositions, opening loci, or the beginning of the main text.

III. Nāgārjuna’s Main Text and Later Ancient Commentary

The received work is attributed to Nāgārjuna and names no separate commentator. Verses, exchanges, and prose follow the work’s own context; Qingmu’s identity is not imported.
Jizang’s T42n1825, Commentary on the Twelve Gate Treatise, is the principal passage-by-passage mirror. Its judgments retain Jizang’s name and locus and do not pass as Nāgārjuna’s words.
Where no second Chinese gate-by-gate translation or commentary survives, the Apparatus says so plainly rather than inserting unrelated material.

IV. Quotations and Loci

Chinese Apparatus quotations use 「……」 and give canon number and page-column-line loci. Paraphrase does not pass as root-text quotation. The English Apparatus preserves each full Chinese quotation and locus followed by **tr.**. Verse lines and notes in the opening Table of Gates retain their source form.

V. Duties of the Five Layers

Source Text preserves wording, exchanges, verse lines, notes, and loci.
Vernacular opens each gate’s conditions, alternatives, and consequences.
Apparatus presents variants, the actual parallel-text situation, Jizang’s commentary, terminology, outline, translation history, and Three Treatise intertexts.
Exposition completes the meaning of the gate and locates it within the sequence of twelve.
Heart-Essence enters through one phrase or analogy rather than compressing the Exposition.

VI. Gate, Emptiness, and Non-Arising

門 is gate: a means of entering, not a new entity.
Emptiness and lack of intrinsic nature do not mean simple nonexistence. Internal and external conditions, conventional speech, and practical sequence remain visible.
Non-arising means that intrinsic arising cannot be found; it does not erase dependent function.
Conditioned and unconditioned dharmas, self, and nirvāṇa are examined layer by layer rather than flattened by the slogan “all is empty.”

VII. Terms and English Titles

The work is Twelve Gate Treatise. The twelve gate titles follow the Glossary.
自性 is intrinsic nature, 相 is mark, 一異 is identity / difference, and 有無 is existence / nonexistence.
十二因緣 is the twelve links of dependent origination. 有 within that sequence is existence.

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、品目與序者：僧叡

卷首品目列十二門與門義小注；序末自稱「叡以鄙倍之淺識」，並說「并目品義題之於首」。本冊據此把兩個子位歸還僧叡。序者解「門」為開通無滯，說十二門能使有無兼暢；這是關中舊學的卷首之眼，不倒署成龍樹正文。

二、造論者：龍樹

今本署「龍樹菩薩造」。正文以問答、頌與長行依次展開十二門，從眾緣所生無自性，到果的有無、四緣、相與性、因果、作者、三時與生。今本不另署釋者，因此本冊不把長行自動歸給青目，也不把吉藏後釋倒灌給龍樹。

三、漢譯者：鳩摩羅什

今本署「姚秦三藏鳩摩羅什譯」。本冊守 T30n1568 所傳漢文、問答次第、頌行與卷首品目夾註。翻譯史的進一步判釋只在有古錄或古德明文時列出，不從現代推測回寫正文。

四、主要古德鏡：吉藏

隋吉藏撰《十二門論疏》T42n1825，逐門覆蓋今本十二門。本冊考據與義疏以之為主要古德鏡，辨門義、科判、三論互讀與論證關節。凡屬吉藏判釋，明標作者與頁錨；鏡能照論，不能替代論。

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，使十三單元都能回查 T30n1568，並分清僧叡、龍樹、羅什漢譯與吉藏後釋。

原典守字，白話達問答，考據舉證，義疏貫門，心要開門。每層各負一責，共同讓門成為可通行之處，而不是新的所執。

I. Table of Gates and Preface Author: Seng Rui

The opening Table of Gates lists twelve gates with brief explanations. Near the end of the preface, its author calls himself Rui and says that he placed the meanings and titles at the beginning. This edition accordingly returns both subpositions to Seng Rui. He explains a gate as opening passage without obstruction and says that through the twelve both existence and nonexistence pass freely. This is an old Guanzhong eye placed before the work, not wording reassigned to Nāgārjuna.

II. Treatise Author: Nāgārjuna

The received work is attributed to the bodhisattva Nāgārjuna. Through exchange, verse, and prose it unfolds twelve gates, moving from dharmas produced by many conditions and lacking intrinsic nature through an effect’s existence or nonexistence, the four conditions, marks and nature, cause and effect, the agent, the three times, and arising. No separate commentator is named; the prose is therefore not automatically assigned to Qingmu, and Jizang’s later interpretation is not inserted into Nāgārjuna’s text.

III. Chinese Translator: Kumārajīva

The work is attributed to the Yao-Qin Tripiṭaka master Kumārajīva as translator. This edition preserves the Chinese transmitted in T30n1568, including the sequence of exchanges, verse lines, and notes in the opening Table of Gates. Further translation history is stated only where ancient catalogues or masters provide explicit evidence; modern conjecture does not rewrite the Source Text.

IV. Principal Ancient Mirror: Jizang

Jizang’s T42n1825, Commentary on the Twelve Gate Treatise, covers all twelve gates passage by passage. The Apparatus and Exposition use it as the principal ancient mirror for gate meaning, outlines, Three Treatise interreading, and argumentative joints. Every Jizang judgment retains author and locus. A mirror illuminates the treatise; it does not replace it.

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 thirteen units return to T30n1568 while distinguishing Seng Rui, Nāgārjuna, Kumārajīva’s Chinese translation, and Jizang’s later commentary.

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

The Source Text preserves; the Vernacular conveys the exchange; the Apparatus gives evidence; the Exposition connects the gates; and the Heart-Essence opens one. Each layer bears one responsibility so that a gate remains passable rather than becoming another object of attachment.

書目Bibliography

本頁列今本底本、卷首品目與序、吉藏逐文疏及三論系內主要互讀。各門的具體引文、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、底本與卷首材料

T30n1568《十二門論》：龍樹菩薩造、姚秦三藏鳩摩羅什譯。一卷十二門，是本冊唯一原典底本。
T30n1568〈品目〉與序：品目列十二門與門義小注；序末僧叡自署並說題品義於首。兩者合為本冊第 00 單元的兩個子位。

二、主要逐文疏

T42n1825《十二門論疏》：隋吉藏撰。三卷，逐門全覆今本十二門，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、門義與三論相互位置；不替代 T1825 逐文判釋。
T45n1853《大乘玄論》、T45n1854《二諦義》：只在直接相關處作吉藏系內互讀。

三、三論互讀

T30n1564《中論》：龍樹造、青目釋、鳩摩羅什譯。因緣、作者、燃可燃、因果、十二支與生等論域可相互照見。
T30n1569《百論》：提婆造、婆藪釋、鳩摩羅什譯。一異、相、有無、因果、作者與空執等可與相關門並讀。
T42n1824《中觀論疏》、T42n1827《百論疏》：吉藏另外二部逐文疏，只在三論科判直接相接處引用。

四、龍樹系與般若互讀

T25n1509《大智度論》：龍樹造、鳩摩羅什譯。般若、因緣、四緣、有為無為與譬喻等重要互讀來源。
T32n1631《迴諍論》：龍樹造，毘目智仙、瞿曇流支譯。用於空、因緣、語言與反難的系內互照。
般若諸經：本論自稱略解摩訶衍與空義；各門實際引經依單元考據所列漢譯經本與頁錨核對。

漢傳未見另一部與十二門逐門相應的異譯異釋，故不為形式齊整借不相應材料填補。本冊只以經典、古論與古德疏釋作文字及判釋依據；吉藏後釋明標其名，不倒署成龍樹本文。

This page lists the Source Text, opening Table of Gates and preface, Jizang’s passage-by-passage commentary, and principal intertexts. Specific quotations, terms, and judgments are governed by the wording, attribution, canon number, and loci given in each gate’s Apparatus.

I. Source Text and Opening Materials

T30n1568, Twelve Gate Treatise: composed by Nāgārjuna and translated into Chinese by Kumārajīva. Its one fascicle and twelve gates are the sole Source Text of this edition.
Table of Gates and preface in T30n1568: the Table of Gates lists the twelve gates and brief explanations; the preface names Rui and says that he placed the meanings and titles at the beginning. Together they form the two subpositions of unit 00.

II. Principal Passage-by-Passage Commentary

T42n1825, Commentary on the Twelve Gate Treatise: composed by Jizang. Its three fascicles cover all twelve gates and serve as the principal ancient mirror in the Apparatus and Exposition.
T45n1852, Profound Meaning of the Three Treatises: composed by Jizang. Used for larger Three Treatise structures, gate meaning, and the relation among the three works; it does not replace T1825’s passage commentary.
T45n1853, Mahāyāna Profound Treatise, and T45n1854, Meaning of the Two Truths: connected only where a direct Jizang intertext bears on the gate.

III. Interreading Across the Three Treatises

T30n1564, Treatise on the Middle: composed by Nāgārjuna, commented upon by Qingmu, and translated by Kumārajīva. Interread on conditions, action and agent, fire and fuel, cause and effect, the twelve links, and arising.
T30n1569, Hundred Treatise: composed by Deva, commented upon by Vasu, and translated by Kumārajīva. Interread on identity and difference, marks, existence and nonexistence, cause and effect, agency, and attachment to emptiness.
T42n1824, Commentary on the Treatise on the Middle, and T42n1827, Commentary on the Hundred Treatise: Jizang’s other passage commentaries, used only where his Three Treatise structures connect directly.

IV. Nāgārjuna-Corpus and Prajñā Intertexts

T25n1509, Great Treatise on the Perfection of Wisdom: attributed to Nāgārjuna and translated by Kumārajīva. A major intertext for prajñā, causes and conditions, the four conditions, conditioned and unconditioned dharmas, and shared analogies.
T32n1631, Vigrahavyāvartanī: composed by Nāgārjuna and translated by Vimokṣaprajñārṣi and Gautama Prajñāruci. Used for emptiness, conditions, language, and objections.
Prajñā scriptures: the treatise calls itself a brief explanation of Mahāyāna and emptiness. Actual scriptural citations are checked against the Chinese scripture and loci named in each gate’s Apparatus.

No second Chinese translation or gate-by-gate commentary corresponding to all twelve gates is transmitted, so unrelated material is not inserted for formal symmetry. Reader-facing authority is limited to scriptures, ancient treatises, and ancient masters. Jizang’s later interpretation is always attributed and never reassigned to Nāgārjuna.

索引Indices

本索引列卷首品目與序、正文十二門的底本起錨，以及原典、白話、考據、義疏、心要五層入口。第 00 單元合收兩個子位，故列兩枚結構起錨；其餘起錨指門名在 T30n1568 中的位置。

一、十三單元五層矩陣

#	結構	單元	起錨	五層
00	卷首	品目與序	0159a03；0159b02	原典 · 白話 · 考據 · 義疏 · 心要
01	因緣	觀因緣門第一	0159c02	原典 · 白話 · 考據 · 義疏 · 心要
02	因果	觀有果無果門第二	0160b16	原典 · 白話 · 考據 · 義疏 · 心要
03	緣	觀緣門第三	0162b01	原典 · 白話 · 考據 · 義疏 · 心要
04	三相	觀相門第四	0162c01	原典 · 白話 · 考據 · 義疏 · 心要
05	相	觀有相無相門第五	0163c14	原典 · 白話 · 考據 · 義疏 · 心要
06	一異	觀一異門第六	0164a08	原典 · 白話 · 考據 · 義疏 · 心要
07	有無	觀有無門第七	0164b24	原典 · 白話 · 考據 · 義疏 · 心要
08	性	觀性門第八	0165a08	原典 · 白話 · 考據 · 義疏 · 心要
09	因果	觀因果門第九	0165b25	原典 · 白話 · 考據 · 義疏 · 心要
10	作	觀作者門第十	0165c07	原典 · 白話 · 考據 · 義疏 · 心要
11	三時	觀三時門第十一	0166c18	原典 · 白話 · 考據 · 義疏 · 心要
12	生	觀生門第十二	0167a19	原典 · 白話 · 考據 · 義疏 · 心要

二、十二門三段讀路

段	門	作用
因緣與果	01–03	從眾緣無自性，檢查果的有無與四緣
相與性	04–08	由三相進入有相無相、一異、有無與性
作與生	09–12	由因果進入作者、三時與生，收束於無生

三、三論互讀

01 因緣 ↔ 《中論》01 因緣。
06 一異 ↔ 《百論》03 破一、04 破異。
09 因果 ↔ 《中論》20 因果、《百論》07–08。
10 作者 ↔ 《中論》08 作作者。
12 生 ↔ 《中論》01、07、21 等生滅論域。

互讀只作入口；每一門仍依本論自己的次第完成。

四、卷首卷末導航

This index gives the opening loci of the Table of Gates and preface and of the twelve gates, together with links to the Source Text, Vernacular, Apparatus, Exposition, and Heart-Essence. Unit 00 contains two subpositions and therefore records two structural loci; the other loci mark each gate title in T30n1568.

I. Thirteen-Unit Five-Layer Matrix

#	Structure	Unit	Opens	Five Layers
00	Opening	Table of Gates and Preface	0159a03; 0159b02	Source · Vernacular · Apparatus · Exposition · Heart-Essence
01	Conditions	Examination of Causes and Conditions	0159c02	Source · Vernacular · Apparatus · Exposition · Heart-Essence
02	Effect	Examination of an Existing or Nonexisting Effect	0160b16	Source · Vernacular · Apparatus · Exposition · Heart-Essence
03	Conditions	Examination of Conditions	0162b01	Source · Vernacular · Apparatus · Exposition · Heart-Essence
04	Three Marks	Examination of Marks	0162c01	Source · Vernacular · Apparatus · Exposition · Heart-Essence
05	Marks	Examination of What Has Marks and What Lacks Marks	0163c14	Source · Vernacular · Apparatus · Exposition · Heart-Essence
06	Identity	Examination of Identity and Difference	0164a08	Source · Vernacular · Apparatus · Exposition · Heart-Essence
07	Existence	Examination of Existence and Nonexistence	0164b24	Source · Vernacular · Apparatus · Exposition · Heart-Essence
08	Nature	Examination of Nature	0165a08	Source · Vernacular · Apparatus · Exposition · Heart-Essence
09	Cause and Effect	Examination of Cause and Effect	0165b25	Source · Vernacular · Apparatus · Exposition · Heart-Essence
10	Action	Examination of the Agent	0165c07	Source · Vernacular · Apparatus · Exposition · Heart-Essence
11	Three Times	Examination of the Three Times	0166c18	Source · Vernacular · Apparatus · Exposition · Heart-Essence
12	Arising	Examination of Arising	0167a19	Source · Vernacular · Apparatus · Exposition · Heart-Essence

II. Three Movements Through the Twelve Gates

Movement	Gates	Function
Conditions and Effect	01–03	From lack of intrinsic nature through many conditions to the alternatives for the effect and the four conditions
Marks and Nature	04–08	From the three marks through having/lacking marks, identity/difference, existence/nonexistence, and nature
Action and Arising	09–12	From cause and effect through agent and the three times, closing in non-arising

III. Cross-Reading the Three Treatises

Gate 01, Conditions ↔ Treatise on the Middle 01, Conditions.
Gate 06, Identity and Difference ↔ Hundred Treatise 03, Unity, and 04, Difference.
Gate 09, Cause and Effect ↔ Treatise on the Middle 20 and Hundred Treatise 07–08.
Gate 10, Agent ↔ Treatise on the Middle 08, Action and Agent.
Gate 12, Arising ↔ the arising and ceasing fields of Treatise on the Middle 01, 07, and 21.

These are entrances for cross-reading. Every gate still completes itself through this treatise’s own sequence.

IV. Front-Matter Navigation

題署Colophon

一、書名與底本

《十二門論》譯注，依《大正新脩大藏經》第三十冊 T30n1568。龍樹菩薩造，姚秦三藏鳩摩羅什譯；卷首品目與僧叡序。全一卷，卷首一單元、正文十二門。

二、本冊結構

十三單元，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。第 00 單元合收品目與序兩個子位；中英讀本都回到同一份 T30n1568，不另造英文原典層。

三、古德之鏡

主要逐文鏡為吉藏《十二門論疏》T42n1825。古德判釋明標作者與頁錨，不代替龍樹正文或僧叡卷首材料。漢傳無另一部逐門異釋本之處，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，均以保存門的次第、問答條件、無自性義界與作者分層為原則。

初編於二〇二六年夏。

五、引用與授權

引用本冊，可作：

釋慧鏡，《十二門論》譯注（指月），〈觀因緣門第一〉，義疏。

引用本冊所錄原典，宜逕列原書藏經號與頁錨：

《十二門論》，T30n1568，0159c06。

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 · 十二門論 · 題署 · 2026 夏

I. Work and Source

The annotated Twelve Gate Treatise follows T30n1568 in volume thirty of the Taishō Canon. It is attributed to the bodhisattva Nāgārjuna as author and the Yao-Qin Tripiṭaka master Kumārajīva as Chinese translator. Its Table of Gates and Seng Rui’s preface precede one fascicle of twelve gates.

II. Architecture of the Edition

Thirteen units each present one shared Chinese Source Text and four reader layers in both Chinese and English: Vernacular, Apparatus, Exposition, and Heart-Essence. Unit 00 holds the Table of Gates and preface as two subpositions. Both languages return to T30n1568; no separate English source layer is created.

III. Ancient Mirror

The principal passage-by-passage mirror is Jizang’s T42n1825, Commentary on the Twelve Gate Treatise. Ancient judgments retain author and locus and do not replace Nāgārjuna’s main text or Seng Rui’s opening materials. Where no second Chinese gate-by-gate 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 the sequence of gates, conditions in each exchange, the boundary of lack of intrinsic nature, and distinct authorship.

Prepared in summer 2026.

V. Citation and License

A citation to this edition may take the form:

Shi Huijing, trans. and annot., Twelve Gate Treatise (Zhiyue), “Examination of Causes and Conditions,” Exposition.

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

Twelve Gate Treatise, T30n1568, 0159c06.

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.

Shi Huijing · 指月 · Twelve Gate Treatise · Colophon · Summer 2026