本文就《中論》緣起思想中的三個問題作了考察。首先，指出《中論》的中心思想應是「緣起」而不是「二諦」，並從五個方面作了論證。其次，關於緣起不生與緣起詞義相互矛盾的問題，列舉了三種解釋，並認為月稱的解釋更符合龍樹的本意。最後，關於緣起意思的問題，認為《中論》所主張的緣起主要強調它的相待性（apekṣa或apekṣya），「緣起」就是一種相互觀待的關係，所以「觀待」才是緣起的真正意思。雖然從語源學角度得不出這樣的語義，但它與緣起的根本法則「此有故彼有，此生故彼生」的道理相一致，更符合《中論》的空性思想。 This paper discusses the three issues in the Theory of Pratītyasamutpāda (interdependent origination) of adhyamakaśāstra. Firstly, we point out that the central idea of Madhyamakaśāstra is pratītyasamutpāda, rather than satya-dvaya (the Two Truths). Secondly, as for the three kinds of contradictive interpretation of pratītyasamutpāda, we consider Candrakīrti’s interpretation is more in line with the original idea of Nāgārjuna. Finally, we point out that the conception of pratītyasamutpāda of Madhyamakaśāstra has something to do with the importance of apekṣya (the property of referring to some other things). The universal definition of pratītyasamutpāda is that all things are mutually interrelated. Therefore, mutual interrelatedness is the true meaning of pratītyasamutpāda. Although this is not a semantic definition of pratītyasamutpāda, but it is more in line with the basic principle of pratītyasamutpāda: “When this is, that is; from the arising of this comes the arising of that,” and the emptiness theory of Madhyamakaśāstra.
