中觀論疏 1.5

1.5

就睿師釋題有三：一釋名、二立名意、三利益。「以中為名者照其實也」，照有二義：一照訓顯，立此中名顯理實也。二蓋是以譬題名，非燈無由照了於物、非中名無由顯於理實，故云照也。「以論為稱者盡其言也」，盡者蓋是暢盡無餘之名。如小乘有所得之論，破邪未窮、論正不足，蓋是有餘之說，故不名為盡。與此相違，秤為盡也。蓋是論理既窮、其言亦盡，故云盡言；不云無言秤盡。睿師但釋中論不明觀者，以中是理、論名為教，此二既含，故不釋觀也。「實非名不悟」下，第二立名意。然至道非中不中、非名不名而立中名者，理雖非中不中，為令物得悟，故強立中名也。「言非釋不盡故假論以明之」者，若不假問答以釋於言，則宣道之言無由得盡。以假問答申釋此言，故宣道之言方得明顯。以斯文詳之，故知非無言而秤盡言也。然言只是論耳，但令綺互解釋，故云言非釋不盡假論明之耳。「其實既宣」，第三立名利益。初明理教、次敘得益。其實既宣者，理顯也。「其言既明」者，教明了也。「於菩薩之行道場之照」下，辨得益也。以理顯言明故因教悟理，則因成果立。又則是《法華》唯顯一理、唯教一人也。「朗然懸解」者，借莊周之言以顯因果成立之義。安時而處順，哀樂不能入也，謂是帝之懸解也。斯可敘二義：一者菩薩因成道場照顯，則永離生死欣戚，如哀樂之不入。二者有繫曰顯、無繫秤解。有繫者，謂斷常諸邊，秤之為繫。諸見既寂，故目為解。

Regarding Master [Seng]rui's explanation of the title, there are three parts: first, explaining the name; second, the intention behind establishing the name; third, the benefit. "That it takes 'Middle' as its name illumines its reality": "illumine" has two meanings. First, "illumine" glosses as revealing; establishing this name of "Middle" reveals the reality of principle. Second, it is perhaps naming it by way of an analogy: without a lamp there is no means to illuminate and make distinct an object; without the name "Middle" there is no means to reveal the reality of principle; hence it says "illumine." "That it takes 'Treatise' as its designation exhausts its expression": "exhausts" is a name for expressing fully without remainder. For instance, the treatises of the Hīnayāna that possess grasping do not exhaust the refutation of heresy and are inadequate in discussing what is correct; being teachings with remainder, they are not called "exhausting." In contrast to this, it is designated as "exhausting." It means that since the principle discussed is exhausted, its words are also exhausted; hence it says "exhausts expression"; it does not say that being without words is designated as exhausting. Master [Seng]rui only explains "Madhyamaka-śāstra" and does not elucidate "Contemplation" (Mādhyamika), because "Middle" is principle and "Treatise" is named as teaching; since these two encompass it, he does not explain "Contemplation." From "Reality cannot be awakened to without names" onward is the second [part], the intention behind establishing the name. Now, the ultimate Way is neither middle nor non-middle, neither name nor non-name, yet establishing the name "Middle" is because, although principle is neither middle nor non-middle, in order to enable beings to attain awakening, the name "Middle" is tentatively established. As for "expression cannot be exhausted without explanation; therefore a treatise is deployed to make it clear," if questions and answers were not deployed to explain the expression, then the words proclaiming the Way would have no means to be exhausted. Because questions and answers are deployed to state and explain these expressions, the words proclaiming the Way can only then become manifest and clear. Examining it through this text, we therefore know that it is not being without words that is designated as exhausting expression. However, expression is just the treatise itself; it merely allows mutual and reciprocal explanation, hence it says that expression cannot be exhausted without explanation, and a treatise is deployed to make it clear. "Once its reality is proclaimed" is the third [part], the benefit of establishing the name. First it clarifies principle and teaching; next it recounts the attainment of benefit. "Once its reality is proclaimed" means principle is revealed. "Once its expression is clear" means teaching is clarified. From "in the bodhisattva's practice, the illumination of the bodhimaṇḍa" onward distinguishes the attainment of benefit. Because principle is revealed and words are clear, by means of the teaching one awakens to principle, so that the cause is completed and the fruit established. Moreover, this is just as the Lotus Sūtra reveals only one principle and teaches only one person. "Clearly untied and released" borrows the words of Zhuang Zhou to reveal the meaning of the establishment of cause and fruit: "Rest in the timely and dwell in accord; sorrow and joy cannot enter"—this was called the untying of the Emperor's bondage. Here two meanings can be stated: first, when the bodhisattva's cause is completed and the bodhimaṇḍa shines forth, one forever departs from the joy and sorrow of samsāra, just as sorrow and joy do not enter. Second, having bondage is called binding, while being without bondage is designated as release. Having bondage refers to the extremes such as annihilation and permanence; these are designated as bondage. Since all views are silenced, it is therefore termed release.