2. THE ACTUAL EXPLANATION OF THE TEACHING
2.1. The connections of the treatise
2.2. The actual treatise
2.3. The statement of the author’s colophon and the translator’s colophon to the treatise
2.1. THE CONNECTIONS OF THE TREATISE
2.1.1. The meaning of the title
2.1.2. The homage to the chosen deity
2.1.3. The explanation of the purpose and connections of the treatise
2.1.1. THE MEANING OF THE TITLE
2.1.1.1. The translation of the title
2.1.1.2. The explanation of the title
2.1.1.3. To what the name was given
2.1.1.4. The purpose of naming the text
2.1.1.1. THE TRANSLATION OF THE TITLE
In the language of India, Madhyamakāvatāra-kārikā-nāma108
In the language of Tibet, Uma la Jukpe Tsikle-ur Jepa She Jawa/dbu ma la ’jug pa’i tshig le’ur byas pa zhes bya ba109
In the English language, the “Entrance to the Middle Way,” Set in Verse
This treatise, written in Sanskrit, one of the four language families of India, is called Madhyamakāvatāra-kārikā-nāma. Translated into [English], it is called the “Entrance to the Middle Way,” Set in Verse.110
2.1.1.2, THE EXPLANATION OF THE TITLE
2.1.1.2.1. The actual Middle Way: what is to be expressed
2.1.1.2.2. The Middle Way of statements: the means of expression
2.1.1.2.1. THE ACTUAL MIDDLE WAY: WHAT IS TO BE EXPRESSED
All phenomena, on the relative, conventional level, are mere collections of causes and conditions. Their arising is imputed merely dependently, therefore their existence is also posited merely dependently. They are superimpositions of mere names and mere conventional terms. In the ultimate truth, phenomena do not abide within any of the extreme elaborations (trö ta/spros mtha’) of existence or nonexistence, arising or ceasing, and so on. They do not even abide within any state that could be called “the middle.” This is called “the Middle Way of the ground: the union of the two truths.”
Through understanding this ground, one comprehends that the relative truth consists of phenomena that are nothing more than names. Since all phenomena are free of arising and so on, one realizes the freedom from confused superimpositions and denials. At the same time, one trains in dependently arisen, illusionlike great compassion for the limitless dependently arisen, illusionlike sentient beings, all of whom have been one’s mother. One also trains in the dependently arisen, illusionlike and spacelike two accumulations, which consist of the six perfections that are in turn an outflow of compassion. This stage of training is called “the Middle Way of the path: the union of relative and ultimate bodhichitta.”
By training in the path, one achieves the result. Through arriving at the pinnacle of clear experience of ultimate bodhichitta, one completely eradicates the three obscurations111 along with their seeds and latent tendencies. By becoming free from all elaborations, one attains the benefit for oneself, the state of dharmakāya. Additionally, by arriving at the pinnacle of clear experience of relative bodhichitta, one manifests activity that is spontaneously present until saṃsāra is emptied for the benefit of those to be tamed in accordance with their capabilities and dispositions. Mastering the elaborations112 of enlightened activity (turning the wheel of dharma and so on), one attains the benefit for others, the state of the form kāyas. This is known as “the Middle Way of the result: the union of the two kāyas.”
2.1.1.2.2, THE MIDDLE WAY OF STATEMENTS: THE MEANS OF EXPRESSION
The Middle Way of statements consists of the Buddha’s short, middling, and extensive teachings [on the perfection of supreme knowledge], as well as the treatises of Nāgārjuna and his heart disciples such as the Fundamental Wisdom of the Middle Way (Mūlamadhyamakakārikā, Uma Tsawa Sherab/dbu ma rtsa ba shes rab). These texts are universally renowned as the treatises of the Middle Way that is the means of expression. The Entrance to the Middle Way is called an “entrance” because it is an entrance into the Middle Way treatise Fundamental Wisdom.
In relation to the persons who follow the Middle Way, there are two categories: someone who accepts the view and someone who has developed realization. The four permutations of these two categories, along with illustrating examples, are presented in the Ṭīkā.113
Accepting the view of the Middle Way is done only for the sake of reversing the misconceptions of students. It is not done as a position of one’s own. This is because in following the Middle Way, one dismantles the views of others while at the same time not positing a position of one’s own view.
2.1.1.3. TO WHAT THE NAME WAS GIVEN
The title or name is given to the scripture that consists of what is to be expressed and the means of expression.
2.1.1.4. THE PURPOSE OF NAMING THE TEXT
There is a purpose in naming the text, because, in dependence upon the name, one realizes the meaning. As was said (Descent into Laṅka Sūtra, Laṅkāvatārasūtra, Langkar Shekpe Do/langkar gshegs pa’i mdo):
If he did not assign names,
The whole world would be confused.
Therefore, to dispel confusion,
The Protector assigned names.
2.1.2. THE HOMAGE TO THE CHOSEN DEITY
Homage to the noble Mañjushrī, the youthful one.
With great loving-kindness that is noble or exalted in that it is superior to the qualities of naïve beings, he makes gentle114 the mindstreams of oneself and others. Since he has accomplished the two benefits, he is the glory of all beings, and since he has crossed over the impure grounds and possesses the qualities of the pure grounds, as well as youth and vitality, he is youthful. Thus the translators and scholars [who translated this text into Tibetan], in order to accomplish the two benefits,115 pay respectful homage to him with their three gates.
2.1.3. THE EXPLANATION OF THE PURPOSE AND CONNECTIONS OF THE TREATISE116
The object of expression of this treatise is all of the types of the Middle Way that were just explained: the Middle Way of ground, of path, and of result. Since the means of expression are also discussed, they are themselves also objects of expression.
As to the purposes for which this text was written, first there is the purpose of exclusion (namche/rnam bcad), which is to remove all mistakenness. Mistakenness here refers to doubts some people may have about whether or not the intention of Nāgārjuna is the ultimate intention of the Tathāgata. Mistakenness also refers to the Autonomists’ positing the intention of Nāgārjuna as consisting of two types of positions: positions from one’s own standpoint and positions from the standpoint of others.117 In order to prove that these two exist, the Autonomists use logic in an attempt to rationalize conventional reality.
The second type of purpose is the purpose of inclusion (yongchö/yongs gcod): to establish students who are worthy of the teachings of this tradition in the state of omniscience. In order to do this, one must dispel all objections to the teachings of the Transcendent Conqueror, as elucidated by the venerable Nāgārjuna, that clarify the natural state.
The essential purpose is to enable students to attain in stages the five paths118 and the eleven grounds119 through hearing, contemplating, and meditating on this treatise, which expresses the topics explained above.
As for the connections, the above three elements are connected in the following way. The essential purpose depends on the purposes, and the purposes depend on the object of expression of the treatise.