中觀論疏 1.5

1.5

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.