It is said that Chinese Buddhist thought converted from an orientation on “innate emptiness related to the Prajñāpāramitā sūtras” to “marvelous existence related to the Mahāyāna Nirvāṇa sūtra” during the Jin and Liu Song dynasities. This paper considers how Chinese Buddhists interpreted the problem of emptiness and non-existence through the Mahāyāna Nirvāṇa sūtra. Therefore, I focus on the concept of “middle way,” which includes terms such as emptiness, existence, and non-existence, which are inseparably interconnected to the concept of “middle way” in the Mahāyāna Nirvāṇa sūtra. This is interpreted in the compendioius commentary titled Da banniepan jing jijie 大般涅槃経集解. Because the Da banniepan jing jijie with 71 fascicles is a massive commentary, I focus on the interpretations of Sengliang 僧亮 （400?-468?）, Sengzong 僧宗 （438-496）, and Baoliang 宝亮 （444-509） in their commentaries on the concept of “middle way” in the chapters of “Evil and Good” （邪正品） and “the Nature of the Tathāgata” （如来性品）.
