Complete text |
Title |
Preface |
Chapter 1: Pramuditā |
Chapter 2: Vimalā |
Chapter 3: Prabhākarī |
Chapter 4: Arciṣmatī |
Chapter 5: Sudurjayā |
Chapter 6: Abhimukhī |
Chapter 7: Dūraṃgamā |
Chapter 8: Acalā |
Chapter 9: Sādhumatī |
Chapter 10: Dharmameghā |
Chapter 11: buddhabhūmi |
The bhikshu Chandrakirti’s way
Is based upon the Treatise on
The Middle Way, conforming to
The scriptures and direct advice. (11.52)
Just as no other source presents
This dharma in this accurate way,
The wise should recognise that what
Is found herein is quite unique. (11.53)
Just as there is no other treatise that presents the teachings on emptiness in such an unmistaken way as the Middle Way Treatise, I encourage the wise to assess whether such a presentation of emptiness, and the way of the arguments and replies presented here, can indeed be found in any other treatise. Understand thus that those who propose that what the tradition of the Sautrāntikas claim to be the ultimate is held to be the relative by the Middle Way, are speaking without fully understanding the essential points presented in the Middle Way Treatise. And those who consider that what the Vaibhāṣikas present as the ultimate is the relative according to the Middle Way, likewise do not understand the actual point of the Treatise. This is because it makes no sense for a supramundane dharma to be in harmony with worldly dharmas, and the wise will recognise how the present tradition is an extraordinary one.
Thus, as there are some who misunderstand the Master’s intention, and in failing to grasp the actual meaning are alarmed just by his words, rejecting this world-transcending teaching, this Entry Into the Middle Way was composed to show the true and unmistaken point of the Treatise:
Some, frightened by the oceanic tinge of Nagarjuna’s mind,
Have kept their distance to this wonderful tradition; but right now
The dew that makes his verses open like a waterlily’s buds
Have settled, and the hopes of Chandrakirti, Famous Moon, are met. (11.54)
‘But were not the venerable Vasubandhu, Dignaga, Dharmapāla and so forth, in the treatises they authored, alarmed just by his words, and did they not reject that this was a genuine presentation of interdependence?’
They did indeed say that.
So how should one understand this? To explain:
The scary depths of this reality presented here, is only grasped
By those with some experience – though learned, others will not comprehend.
Thus seeing them as self-devised traditions – those who claim there is a self,
Or any other groups – place not your trust in any other school but this. (11.55)
It can be seen how the misguided, who lacked the required impetus from the past to be drawn towards emptiness, could still make a connection with other philosophical traditions and be successful in ridding themselves of the afflictions related to the desire, form and formless realms, but not develop any interest in the ultimate reality of the Lord of Sages. In the same way, one should understand that, although these individuals surely possessed traits of great learning, they lacked the seed that could make them appreciate emptiness and did not therefore work towards an understanding of it. Still, even these days there are some who did put in place the conditions for an interest in emptiness in other lifetimes, and just through this influence appear to reach an understanding of the depths of emptiness, just through such an influence lose their trust in the veracity of misguided traditions and instead come to fathom emptiness. Thus, when seeing that these other traditions are simply their own creations, one should give up all fondness for any tradition that is not the Middle Way, just as one would for the traditions that promote a self. Don’t be impressed by the intellectual ways of other traditions – let only the authentic understanding of this very view of emptiness impress you.
May all the merit gathered from explaining Nāgārjuna’s way fill all of space,
Their intellects, a sky obscured by the afflictions, be lit up by autumn stars,
And as they catch the jewel from the cobra’s head, their minds, may the entire world
Thus come to understand reality and swiftly travel to sugatahood. (11.56)