中觀論疏 1.4

1.4

From "What is designated as the middle" onward is the second [section], explaining the title of the treatise. However, the treatise exists in two versions, extensive and abridged: the abridged only says "Madhyamaka-śāstra," while the extensive adds "Contemplation" (Mādhyamika). Yet both this extensive and abridged have their own significance. What is called the abridged refers to the meaning of principle and teaching: "middle" is the principle that is expounded, and "treatise" is the teaching that expounds it; this leaves no principle ungathered and no teaching uncollected. Question: Why is that? Answer: The middle that is expounded consists of the three kinds of middle way: the conventional truth middle, the ultimate truth middle, and the middle that is neither ultimate nor conventional. The teaching that expounds consists precisely of treating these three middles; hence no teaching is uncollected and no principle is ungathered. As for the extensive version possessing all three: "middle" is the path traversed by the Buddhas and bodhisattvas; "contemplation" refers to the mind capable of contemplating belonging to the Buddhas and bodhisattvas. When the Buddhas discern it through contemplation in their minds and proclaim it with their mouths, it is designated as a sūtra; when bodhisattvas discern it through contemplation in their minds and proclaim it with their mouths, it is labeled a treatise. Only when all three are present is the meaning complete. This has already been explained within the Introductory Section. However, the middle has three aspects: first, clarifying the middle in opposition to the bias of annihilation and permanence; this is the middle in opposition to bias. Second, the middle that exhausts bias: establishing the name "middle" in order to exhaust the sickness of bias; hence it is named the middle that exhausts bias. There is also another meaning: it is also called the middle because the sickness of bias having been exhausted, the middle is attained. Question: What is the difference among these three: the middle that exhausts bias, the middle in opposition to bias, and the absolute middle? Answer: The profound intention has already been clarified; now I briefly recount it again. The middle that exhausts bias washes away annihilation and permanence, and is therefore expediently forced into the name "middle." Although it exhausts bias, the middle remains, as a sūtra states: "Sentient beings give rise to views of two kinds: first, annihilation; second, permanence." Freedom from permanence and annihilation is called the middle way. The middle in opposition to bias refers to directly refuting the sickness of bias based on the principle that is expounded; hence it is called the middle. The absolute middle is of two kinds: First, as the Mahāparinirvāṇa-sūtra says: "There is lesser nirvāṇa and greater nirvāṇa. Lesser nirvāṇa refers to speaking of bliss in opposition to suffering. Greater nirvāṇa transcends both suffering and bliss, and only then is it called great bliss." This transcendence still retains a relational sense. Second, regarding this absolute nirvāṇa, one cannot speak of its suffering or bliss; not knowing how to praise it, one expediently forces upon it the name "bliss" and calls it great bliss; only this is absolute bliss. The meaning of "middle" is likewise; one must deeply understand this intention. Question: What is the difference between solitary emptiness and the absolute middle? Answer: Many do not comprehend the purport of solitary emptiness. Merely relying on the text of the Mahāprajñāpāramitopadeśa: the eighteen emptinesses clarify emptiness in opposition to existence, and are called relative emptiness; being neither empty nor existent, dependent on nothing, is called solitary emptiness. I now say: that is merely a dialectical expression, but examining the intention of solitary emptiness, it is not so. Because originally and ultimately there is nothing whatsoever, and there is only the Dharma-nature of true reality, it is called solitary. This is the orthodox interpretation. The Mahāyānasaṃgraha says "suchness alone remains," which also shares this meaning. Question: Why is this solitary spoken of under the name of emptiness? Answer: Because it is ultimately free from all afflictions and existing dharmas, it is called empty. The Mahāsaṃnipāta-sūtra states: "Because it is inexpressible, because it has no characteristics, it is called empty." The Lotus Sūtra says "ultimately returning to emptiness," and the meaning is also like this.