觀心論疏 2.6

2.6

Answer: 'Arisen through causes and conditions' refers to the twenty-five states of existence, the conditioned phenomena of arising and ceasing; this first sets forth the objective realm to be refuted. Next, saying 'I declare to be emptiness' is non-arising; it refutes the conditioned, defiled phenomena of arising, clarifying their non-arising; hence it is emptiness. Next, saying 'they are also termed provisional names' is non-ceasing; it refutes extinction like reduction to ashes and nihilistic non-existence; hence it says 'also termed provisional names'. Next, saying 'also the meaning of the Middle Way' means: because they are non-arising they are not permanent, and because they are non-ceasing they are not annihilated; because they are neither permanent nor annihilated, neither existent nor non-existent, it is also termed the meaning of the Middle Way. Therefore, the treatise uses the emptiness and provisionality of non-arising and non-ceasing to refute delusion and elaborate the Buddha's perfectly wondrous three contemplations of the Middle Way; the intention lies herein. The treatise refutes the outsider, saying: 'If it were as you maintain, there would be no Three Jewels or Four Noble Truths. If it is as I refute, then the Three Jewels and Four Noble Truths are not lost.' The Three Jewels and Four Noble Truths are precisely the function of the single bird on the flourishing tree. The final two chapters of the treatise explain the contemplation methods of the Hīnayāna, which are precisely the function of the single bird on the withered tree. Thus, the two birds roaming together, and withering and flourishing doubly operating, are the wondrous function of this treatise. Furthermore, the treatise clarifying the 'two contemplations' is the function of the treatise, while the 'Middle' is the essence of the treatise; therefore it is called the Treatise on the Middle Way.