中觀論疏 1.7

1.7

Second, refuting delusions to compose the treatise also has two divisions: first, showing that great compassion is inwardly abundant; second, showing specifically the refutation of delusions to compose the treatise. The first is loving-kindness and compassion; the second explains wisdom; these are the two karmas of merit and wisdom of a bodhisattva. Moreover, the first is knowing the disease and discerning the medicine; the second is administering medicine in accordance with the disease. Again, the first is the mind of compassion; the second clarifies the acts of compassion. Question: Why is it that, saying "being and non-being were not leveled, and the two bounds were not obliterated", he explains only these two phrases? Answer: Being and non-being are the root of all views and the basis that obstructs the middle way; hence they are spoken of especially. "The two bounds were not obliterated" refers to ruining the purity of the one path. Furthermore, the former describes what can obstruct, and the latter clarifies what is obstructed; again, the former is the delusion of ordinary beings, and the latter is the confusion of sages; again, the former is outer delusion, and the latter is inner confusion. The words are concise, but their coverage is exhaustive. Regarding "the sorrow of the bodhisattva": having seen ordinary beings deluded, the six destinies in turmoil, and the sages confused, the three vehicles taking divergent paths, he aroused unconditioned great compassion for this reason; thus it is called "sorrow". From "Therefore Nāgārjuna..." onward is the second part, refuting delusions to compose the treatise. This also has two divisions: first, refuting inner delusions; second, refuting outer delusions. It is also first refuting the confusion of sages, and second refuting the delusion of ordinary beings. Question: In the first section, why did he first narrate the delusion of ordinary beings and then clarify the confusion of sages, whereas now he first refutes the confusion of sages and then refutes the delusion of ordinary beings? Answer: There is the text and there is the principle. As for the principle: previously, following the order in which confusions arise, ordinary beings came first and sages came second, the heavy came first and the light came second. Here, following the order of primary and secondary: this treatise primarily refutes the inner and secondarily refutes the outer. It also primarily refutes the errors of clinging to the two vehicles first, and secondarily cleanses the ninety-six heterodox systems later. Regarding the text: in the earlier passage, the confusion of sages was narrated at the end; continuing from the sages, he refutes the sages, and so immediately eliminates the confusion of sages. "Leveled them by means of the middle way": "level" (zhe) means to equalize. Equalizing means that saṃsāra and nirvāṇa are non-dual, and sentient beings and the Buddha are equal—this is the middle way. Furthermore, taking the principle of the middle way, he leveled the two bounds to make them equal; thus it says "leveled them by means of the middle way". "Causing those pursuing confusion to look upon its profound intent and undergo a complete transformation": "confused" means deluded; "pursuing" means the principle. This refers to those who are deluded about the principle, namely those who cling to the two vehicles and the bodhisattvas of the Mahāyāna with attainment. The "profound intent" is precisely this treatise. Relying on the profoundly mysterious words of this treatise, they thereby alter the attachments of the two vehicles and turn back the bodhisattvas with attainment to return together to non-duality; therefore it is called "a complete transformation". If one adheres to the two vehicles without returning to the one path, or clings to a one-sided Mahāyāna without realizing equality, all of these are clutching the pointing finger and forgetting the moon; it cannot be called a complete transformation. Now, turning from the small to enter the great, turning from attainment to realize non-attainment is like obtaining the moon by means of the finger; hence it is called "transformation". "Subsuming them within imminent transformation" is second, refuting outer confusions. "Subsuming" means gathering and examining. "Imminent transformation": as Master Zhao said: "Is the Way far away? Touch things and it is true. Is the Sage far away? Embody it and it is spiritual." The preface to the Dvādaśamukha-śāstra also holds this meaning; hence it says: "Realizing the Great Awakening in the realm of dreams, abiding in the hundred transformations, whither would one return?" This is just like the treatise text clarifying that all dharmas are unarisen; hence it says "imminent transformation". "Causing guests of profound awakening to lose their inquiries in morning clarity": this relies on criticizing Zhuangzi of China to reproach the outer paths of India. This is truly because in this land there were no other outer paths, and Laozi and Zhuangzi were taken as the ultimate; therefore he reproached them. "Inquiries" refers to words that ask about the good way. "Lose" means to discard. As for "morning clarity", Guo Xiang said: "Abandoning death and life, discarding the inner and the outer, open and unobstructed, acting upon seeing the catalyst; hence it is called morning clarity." He also said: "Morning" means dawn; "clarity" means thorough penetration. He also said: penetrating to the principle in a single morning; hence it is called "morning clarity". He also said: penetrating the principle before the morning has passed. "Before the morning has passed" means not taking a long time, still just penetrating in a single morning; hence it is called morning clarity. Now it is clarified that once one awakens to this treatise, knowing that all dharmas are true reality and unarisen, one must forget the matters of question and answer and morning clarity; hence it says "to lose their inquiries in morning clarity". If one no longer inquires of Laozi and Zhuangzi, how could one still accept and follow the six masters, the eighteen omniscient beings, and the ninety-six heterodox systems?