02-提婆与早期中观

②〔品次结构，正文第 47 行〕书内第 16 页：「The first eight chapters discuss the accumulation of merit; the latter eight, the accumulation of knowledge… The first four chapters show how to abandon the four erroneous conceptions (viparyāsa) of things as permanent (nitya), pleasant (sukha), pure (śuci), and self (ātman)」。一处宜精确：四颠倒是前四品之事，正文作「前八品先破常、乐、我、净这四种颠倒」，不误（四品在八品之内）但失之于宽，宜改作「前四品先破……，前八品总为福资粮，后八品为智资粮」。③〔「有、无、亦有亦无皆不持立场者，久远亦无过可摘」，正文第 53 行〕此颂在后八品，汉译已有： T1570《廣百論本》卷一作「有非有俱非，諸宗皆寂滅；於中欲興難，畢竟不能申」（T1571 護法釋卷十同录），与正文所述逐字相合。

（二）与《中论》高度重叠：「The content of the Twelve Topics is mostly a duplication of the Middle Treatise, but it contains some distinctive passages, in particular a little atheist tract in refutation of creation by Īśvara in Chapter 10」。正文「可视为《中论》空论的提要与教学简本」，前半有据。（三）罗什—僧肇一线：此书本以此为题（Kumārajīva 二百六十二见、Sengzhao 一百九十五见）。译年亦可核：「Twelve Topics was not translated until 409」，合正文「五世纪初」。三论宗之立亦有述：罗什门下僧导作《三论义疏》与《空有二谛论》，「he was thus a pioneer in establishing the Three Treatise Sect」，与僧叡（作《中论》《十二门论》二序）、道生同为奠基者。（四）一处宜留意，与正文書 43 行后半有张力：原书另记「Chinese writers almost never quote the Twelve Topics」。正文谓「三论宗以它作入门文本……适合初学者建立对空义的整体感」，此句在 标记之后，本不由该注担保；惟若要坐实「入门文本」一说，须另觅证据，且须回应「汉地著作几乎不引此论」这一反面事实。 建议取吉藏《三论玄义》或近人三论宗研究。