01-空性与解脱：核心主张

《中论》（Mūlamadhyamakakārikā）。归敬颂与戏论寂灭见卷首；"四门不生"（不自生、不他生、不共生、不无因生）见第一章《观因缘品》；"若一切皆空则四谛不立"之诘难与回应见第二十四章《观四谛品》；涅槃无自性、轮涅不二见第二十五章《观涅槃品》。英译与义理分析见 Jay L. Garfield. The Fundamental Wisdom of the Middle Way: Nāgārjuna's Mūlamadhyamakakārikā. New York: Oxford University Press, 1995（卷首归敬颂、I.1及第24–25章）；另参 Mark Siderits and Shōryū Katsura. Nāgārjuna's Middle Way: Mūlamadhyamakakārikā. Boston: Wisdom, 2013。

《现观庄严论》（Abhisamayālaṃkāra）把般若的现观与菩萨地、见道次第系统化，英译见 Edward Conze (trans.). Abhisamayālaṅkāra. Roma: IsMEO, 1954（Serie Orientale Roma 第六种，XI+223 页；译文书内 4–106 页，词汇表 107–178 页，藏梵索引 179–223 页）；另见 Gareth Sparham (trans.). Abhisamayālaṃkāra with Vṛtti and Ālokā. 4 vols. Fremont: Jain Publishing, 2006–2012。编排的实情比"系统化"一语所示的更曲折，须补三点。其一，孔泽称此论为"a brilliant versified Table of Contents"，二百七十三颂把《二万五千颂般若》切成八事、七十义、一千二百目，逐段派定其在成佛之道上的位次，又评之为"a shade too schematic at times"。其二，八事的头三事按能知者的身分分层，为佛之一切相智、菩萨之道相智、声闻独觉之一切智；与十地的对应落在后段，本颂四·五二说修道"forms a continuum and passes through nine stages"，见道当初地，修道当二至十地。其三，这套架构出自瑜伽行一系：孔泽指出中观家读般若可径取字面，瑜伽行者所宗另是《解深密经》一路，对般若经"as it stood"既感受启发亦觉窘迫，遂须别立一层隐义，布顿因说此论所诠为"the meaning of that which is taught indirectly"。正文所说的聚讼，根子在这里。此论在印度与西藏主导般若释义数百年，在汉地则始终无闻。（以上见孔泽 The Prajñāpāramitā Literature 第二版 1978，书内 12、39、104–105、129 页；九地一节见 Sparham 卷三。）

自续派与应成派之分、月称应成中观的立场，见月称《入中论》（Madhyamakāvatāra）与《明句论》（Prasannapadā）；宗喀巴的综合见其《菩提道次第广论·毗钵舍那章》；其英译本 The Great Treatise on the Stages of the Path to Enlightenment, vol. 3 (Ithaca: Snow Lion, 2002) 第十八、十九章 "Misinterpretations of the Svātantrika/Prāsaṅgika Distinction" 自书内第 225 页起，专论此分。综述参 Paul Williams. Mahāyāna Buddhism: The Doctrinal Foundations. 2nd ed. London: Routledge, 2009, ch. 3；及 C. W. Huntington Jr. The Emptiness of Emptiness: An Introduction to Early Indian Mādhyamika. Honolulu: University of Hawai'i Press, 1989（本书所据为 Motilal Banarsidass 1992 年印度重印本，页次同原版）。该书论两派之分甚细，三支之名（宗 pratijñā、因 hetu、喻 dṛṣṭānta）与归谬之为一种 reductio ad absurdum 皆逐句可对：第 34 页作“the Svātantrika held that this doctrine could be established most effectively by utilizing an extensive system of independently valid (svatantra) inferential judgments embodied in the tripartite syllogism”，第 26–27 页作“The Prāsaṅgika technique is accordingly a species of reductio ad absurdum”。同书并出一层正文所无，今已写进正文：应成派之名系后起的追认，序第 xii 页作“it was only much later, in reaction to the writings of Bhāvaviveka and his followers, that this total rejection of all fixed views and beliefs came to be specifically associated with the name Prāsaṅgika”；本篇篇首编例已自道要提防把格鲁读法当作标准读法，此正是那一层的印度端起点。清辨年代亦据此书第 34 页作“the master logician Bhāvaviveka (ca. 500–570)”。《明句论》（Prasannapadā）本书所据有二：梵本为 La Vallée Poussin 校《Madhyamakavṛtti Prasannapadā》（Bibliotheca Buddhica IV；天城体排印），英译为 Mervyn Sprung 与 T. R. V. Murti、U. S. Vyas 合作所出 Lucid Exposition of the Middle Way: The Essential Chapters from the Prasannapadā of Candrakīrti（Boulder: Prajñā Press, 1979）；后者是选译本而非全译，自序即言 "This translation of the essential chapters from the Prasannapadā"，所收自第一品至第十八、十九品，引用时须认准所译之品。《入中论》一侧则该书 PART TWO 即其英译全文，加之法尊译《入中论颂与自释》，已足。