T676 The Scripture on the Explication of Underlying Meaning

THE SCRIPTURE ON THE EXPLICATIONOF UNDERLYING MEANING

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BDK English Tripitaka 25-IV THE SCRIPTURE ON THE EXPLICATION OF UNDERLYING MEANING Translated from the Chinese of Hsiian-tsang (Taisho Volume 16, Number 676) by

John P. Keenan Numata Center for Buddhist Translation and Research 2000

Copyright

© 2000 by Bukkyo Derido Kyokai and

Numata Center for Buddhist Translation and Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2000

ISBN: 1-886439-10-9

Library of Congress Catalog Card Number: 99-75932 Published by

Numata Center for Buddhist Translation and Research 2620 Warring Street

Berkeley, California 94704

Printed in the United States of America

A Message on the Publication of the

English Tripitaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of is prescriptions has failed to relieve the suffering to which it was addressed. Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of isdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taisho edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off he ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

August 7,1991

Numata Yehan

Founder of the English

Tripitaka Project

Editorial Foreword

In January 1982, Dr. NUMATA Yehan, the founder of the Bukkyo Dendo Kyokai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taisho edition of the Chinese Tripitaka (Buddhist Canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Translation Committee of the English Tripitaka was officially convened. The initial Committee consisted of he following members: (late) Hanayama Shoyu (Chairperson); Bando Shojun; Ishigami Zenno; Kamata Shigeo; Kanaoka Shuyu; Mayeda Sengaku; Nara Yasuaki; Sayeki Shinko; (late) Shioiri Ryotatsu; Tamaru Noriyoshi; (late) Tamura Kwansei; Uryuzu Ryushin; and Yuyama Akira. Assistant members of the Committee were as follows: Kanazawa Atsushi; Watanabe Shogo; Rolf Giebel of New Zealand; and Rudy Smet of Belgium.

After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include works written or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of orks. Nevertheless, as Dr. Numata wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

It must be mentioned here that the final object of this project is not academic fulfillment but the transmission of the teaching of the Vll

Publisher’s Foreword

Editorial Foreword

Buddha to the whole world in order to create harmony and peace among humankind. To that end, the translators have been asked to minimize the use of explanatory notes of the kind that are indispensable in academic texts, so that the attention of general readers will not be unduly distracted from the primary text. Also, a glossary of selected terms is appended to aid in understanding the text. To my great regret, however, Dr. Numata passed away on May 5, 1994, at the age of ninety-seven, entrusting his son, Mr. Numata Toshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson, Professor Hanayama Shoyu, on June 16, 1995, at the age of sixtythree. After these severe blows, the Committee elected me, Vice President of usashino Women's College, to be the Chair in October 1995. The Committee has renewed its determination to carry out the noble intention of Dr. Numata, under the leadership of Mr. Numata Toshihide.

The present members of the Committee are Mayeda Sengaku (Chairperson); Bando Shojun; Ishigami Zenno; Ichishima Shoshin; Kamata Shigeo, Kanaoka Shuyu, Nara Yasuaki, Sayeki Shinko, Tamaru Noriyoshi; Uryuzu Ryushin; and Yuyama Akira. Assistant members are Watanabe Shogo and Ueda Noboru.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A-, to assist in the publication of the BDK English Tripitaka First Series. In December 1991, the Publication Committee was organized at the Numata Center, with Professor Philip Yampolsky as the Chairperson. To our sorrow, Professor Yampolsky passed away in July 1996, but thankfully Dr. Kenneth Inada is continuing the work as Chairperson. This text is the nineteenth volume to be published and distributed by the Numata Center. All of the remaining texts will be published under the supervision of this Committee, in close cooperation with the Translation Committee in Tokyo.

June 28, 1999 Mayeda Sengaku

Chairperson

Translation Committee of

the BDK English Tripitaka

viii

Publisher's Foreword

The Publication Committee works in close cooperation with the Editorial Committee of he BDK English Tripitaka in Tokyo, Japan. Since December 1991, it has operated from the Numata Center for Buddhist Translation and Research in Berkeley, California. Its principal mission is to oversee and facilitate the publication in English of selected texts from the one hundred-volume Taisho Edition of he Chinese Tripitaka, along with a few major influential Japanese Buddhist texts not in the Tripitaka. The list of selected texts is conveniently appended at the end of each volume. In the text itself, the Taisho Edition page and column designations are provided in the margins.

The Committee is committed to the task of ublishing clear, readable English texts. It honors the deep faith, spirit, and concern of he late Reverend Doctor Numata Yehan to disseminate Buddhist teachings throughout the world.

In July 1996, the Committee unfortunately lost its valued Chairperson, Dr. Philip Yampolsky, who was a stalwart leader, trusted friend, and esteemed colleague. We follow in his shadow. In February 1997,1 was appointed to guide the Committee in his place. The Committee is charged with the normal duties of a publishing firm—general editing, formatting, copyediting, proofreading, indexing, and checking linguistic fidelity. The Committee members are Diane Ames, Eisho Nasu, Koh Nishiike, and the president and director of the Numata Center, Reverend Kiyoshi S. Yamashita. Kenneth K. Inada

Chairperson

June 28, 1999 Publication Committee

IX

Contents

A Message on the Publication of the English Tripitaka Numata Yehan v

Editorial Foreword Mayeda Sengaku vii Publisher's Foreword Kenneth K. Inada ix Translator's Introduction John P. Keenan 1 The Scripture on the Explication of Underlying Meaning Chapter I

Thus Have I Heard 7 Chapter II

The Descriptive Marks of the Truth of Ultimate Meaning 11 Chapter III

The Descriptive Marks of Mind, Thought, and [Sense] Consciousness 27 Chapter IV

The Characteristic Patterns of All Things 31 Chapter V

The Absence of Essence 35 Chapter VI

The Analysis of Centering 51 Chapter VII

The Stages and Perfections 77 Chapter VIII

The Duty Accomplishment of a Tathagata 99 xi

Translator’s Introduction

Contents Notes 113 Glossary 117 Bibliography 119 Index 121 A List of the Volumes of the BDK English Tripitaka (First Series) xii

Translator's Introduction

The Scripture on the Explication of Underlying Meaning (Samdhinirmocana-sutra) is a foundational text in the development of Yogacara thinking in India. It was apparently composed in the second century c.e.1 It ranks as the initial source for much basic Yogacara thinking, because it presents the first Yogacara attempt to develop a hermeneutic for interpreting the Prajnaparamita (Perfection of Wisdom) literature.

The Prajnaparamita scriptures signaled the arising of Mahayana Buddhism and presented a thoroughgoing critique of the conceptualist approach of the earlier Abhidharma philosophical schools. The writers of the Prajnaparamita works deny the validity of any conceptualist understanding of doctrine, seeing such conceptual understanding as fabrication (prapahca). Their stress was upon the immediacy of wisdom (prajha) in emptiness (.sunyata) and its validation in practice (paramita) rather than in analysis.

The Yogacara masters inherited this mystical approach of he Prajnaparamita texts. However, they did not reject the validity of theoretical Abhidharma. Rather they attempted to construct a critical understanding of he consciousness that underlies all meaning, both mystical and theoretical. Their focus was on doctrine, but as it flowed from the practice of meditative centering (yoga), rather than as it was understood in acts of conceptual apprehension. In contrast to the Prajnaparamita texts' negation of all theory in favor of emptiness, the Yogacarins championed the validity of theory in the context of emptiness.

It was the need to affirm both the mystical thrust of the Prajnaparamita and the theoretical approach of the Abhidharma that seems to have led to the doctrine of The Scripture on the Explication of Underlying Meaning.

1

Translator's Introduction

There are three distinct themes in this scripture. After the introduction in Chapter One, Chapter Two presents the first theme, a discourse on ultimate meaning (paramartha) in the style of the Prajnaparamita texts. That meaning is not to be analyzed by differentiating one concept from another. All words and ideas are nothing but inventions and validate nothing real, for all things are empty of any essence (svabhava) that might support their analytical apprehension.

Yet it was felt that there was a need for verbal expositions of doctrine. Indeed, the Prajnaparamita texts are themselves such verbal expositions of the meaning of the Buddha's teachings. The initial Yogacarins had then to evolve a method to affirm both the central, ultimate validity of mystical insight and the conventional validity of verbal explanation. The second theme consists in the development of a critical understanding of the consciousness that expresses itself in both mystical insight and verbal theory. Chapters Three to Five outline this critical understanding. Chapter Three lays the basic foundation in its description of the nature of the container consciousness (alaya-vijnana) and its relationship to thinking and perception. Chapter Four then turns to an explanation of the three characteristic patterns in which consciousness functions. The basic interdependent (paratantra) nature of consciousness is explained as evolving toward illusory verbal imagining (parikalpita), but yet capable of eing converted (asraya-parivrtti) to the full perfection of awakening (parinispanna). This understanding allows one to describe the imagined pattern as empty, while assigning a conventional validity to paratantric understanding, once it has been converted from clinging to those imaginings. Chapter Five then applies this formulation of the three patterns of consciousness to an understanding of the essential no-essence of all things, i.e., to the Prajnaparamita notion of mptiness. The constant point is that all clinging to imagined essences is empty of meaning and illusory.

In this context the passage on the three turnings of the wheel of doctrine is presented. Here the underlying intent (samdhi) not 2

Translator's Introduction

only of Hinayana teaching but also of the Prajnaparamita scriptures is presented as in need of explication, for their meaning has to be drawn out (neyartha) through the fully explicit (nitartha) hermeneutic of the previous analysis of consciousness. Chapters Six to Eight present the third theme, the implications of this understanding of consciousness for practice. Chapter Six treats centering (yoga), from which the previous insights have been elicited. Its two moments of quietude and vision reflect the central concern with mystical insight, with the conventional expression of ineffable truth. Chapter Seven describes the bodhisattva stages and the six perfections (paramitas). The eighth (and final) chapter concentrates upon the wisdom activity of Tathagata and includes an explanation of the meaning of scripture (sutra), discipline (vinaya), and theory (matrka), thus ending the scripture with an analysis of theory and reasoning.

Throughout, the hermeneutic employed seeks to make explicit (;nirmocana) the underlying meaning and intent (samdhi) of the Buddha as enunciated in previous Mahayana texts. The Scripture on the Explication of Underlying Meaning is then the initial Yogacara presentation of a critical understanding of the genesis of eaning within consciousness, and constitutes the basic hermeneutic for the subsequent thought of Asanga and Vasubandhu. There are two Western-language translations. The first is a French rendering entitled Samdhinirmocana Sutra: L'explication des Mysteres by Etienne Lamotte (Paris: Adrien Maisonneuve, 1935). The second is an English translation entitled Wisdom of Buddha: The Samdhinirmocana Sutra by John Powers (Berkeley, CA: Dharma Publishing, 1995). Both are careful and intelligent translations. Both include the Tibetan text.

The brief otes included at the end of his translation are meant not to unpack the history or exegesis of terms, but merely to help situate the reader unfamiliar with the movement of Yogacara thought within its broader themes and agendas. 3

THE SCRIPTURE ON THE EXPLICATION OF UNDERLYING MEANING

Contents

Chapter I

Thus Have I Heard

Thus have I heard. At one time the World-honored One was dwelling in an immeasurable abode adorned with seven gems that shone brilliantly and emitted a great light illuminating all the immeasurable world realms. Its limitless regions were brilliantly adorned and well arranged. They had no boundaries. Their quantity was beyond reckoning, and they surpassed anything found in the triple world. Having been brought forth from good roots, that abode transcended this world. It was characterized by a pure conscious construction of perfect mastery. It was the domain of Tathagatas. Like clouds, great bodhisattvas gathered together there. An immeasurable number of gods, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and similar beings were in attendance. There the great taste of the doctrine sustained their delight and happiness and brought about all benefit for sentient beings. It had destroyed the oppressive, defiled inclinations of passion, and it was far removed from all inimical forces. Surpassing all adornments was the adorned abode of the Tathagata. Its paths were the cultivation of great recollection and wisdom. Its vehicles were great quietude and vision. Its entry doors were the great liberations of emptiness, imagelessness, and desirelessness. It was ornamented with a multitude of good qualities. It was established by the multitude of the great, jeweled flower king.

In that great palace, the World-honored One's entirely purified understanding did not appear as dual. He entered into the unmarked doctrine. He dwelled in the Buddha abode, realized 688b3

7

688c The Scripture on the Explication of Underlying Meaning the equality of all Buddhas, and reached the state of no obstacles. The irreversible teaching of the doctrine he propounded was unhindered. That which he established was inconceivable. Traversing the three times in the reality of equality, his bodies issued forth to all world realms. His wisdom had no uncertainty in regard to anything. He had perfected his great enlightenment in all practices. His wisdom had no doubt in regard to anything. All the bodies he manifested could not be differentiated. His wisdom, which was well sought after by all the bodhisattvas, had attained that victorious far shore of a Buddha's nondual abode. That unified wisdom of the Tathagata's liberation was indeed ultimate. He had realized the equality of Buddha lands. He reached to the reality realm. He exhausted space and would never come to an end. He was accompanied by an immeasurable multitude of great word-hearers, all of whom were docile sons of the Buddha. Their thinking was well liberated. Their understanding was well liberated. Their discipline was well purified, and they had set their aim upon joy in doctrine. They had heard much, and retained and accumulated what they had heard. They thought good thoughts, spoke good words, and did good deeds. Their wisdom was swift, quick, incisive, salvific, penetrating, great, expansive, unequaled. Having perfected that wisdom gem, they were endowed with the three knowledges of remembering former lives, of the divine eye, and of the destruction of contaminants. They had attained the happiness of the highest state in the present world. They dwelled in the field of pure merit. Their deportment was tranquil and in no way imperfect. The perfection of heir great patience and gentleness was without decrease. Already good, they revered and practiced the holy teachings of the Tathagata.

Also present were an immeasurable number of great bodhisattvas, assembled from various Buddha lands. All dwelled in the great vehicle [Mahayana] and roamed in the doctrine of that great vehicle. Their minds maintained equality in regard to all sentient beings. They were free from discriminating time from the end of time. They had suppressed all inimical forces. They 8

Chapter I

were far removed from the thinking of all the word-hearers and individually enlightened ones. They were sustained by the joy and happiness of that great, expansive taste of the doctrine. They had risen above the five dreads and had assuredly entered the state of no-returning. Appearing before them, they mitigated the oppressive lands that torment sentient beings. The principal ones were named the Bodhisattva Gambhirarthasamdhinirmocana, the Bodhisattva Vidhivatpariprcchaka, the Bodhisattva Dharmodgata, the Bodhisattva Suvisuddhimati, the Bodhisattva Visalamati, the Bodhisattva Gunakara, the Bodhisattva Paramarthasamudgata, the Bodhisattva Aryavalokitesvara, the Bodhisattva Maitreya, and the Bodhisattva Manjusri.2

9

1

Chapter II

The Descriptive Marks of the Truth of

Ultimate Meaning

At that time the Bodhisattva Vidhivatpariprcchaka questioned the Bodhisattva Gambhlrarthasamdhinirmocana, in the presence of the Buddha, and said: "Son of the Victor, it is said that all things are not dual. What does 'all things' mean? And why are they not dual?" The Bodhisattva Gambhlrarthasamdhinirmocana answered the Bodhisattva Vidhivatpariprcchaka and said: "Good son, in sum, all things are of wo kinds, conditioned and unconditioned. Herein conditioned things are neither conditioned nor unconditioned, and unconditioned things are neither unconditioned nor conditioned. " The Bodhisattva Vidhivatpariprcchaka again questioned the Bodhisattva Gambhlrarthasamdhinirmocana and said: "Son of he Victor, what does it mean to say that conditioned things are neither conditioned nor unconditioned or that unconditioned things are neither unconditioned nor conditioned?"

Gambhlrarthasamdhinirmocana addressed the Bodhisattva Vidhivatpariprcchaka and said: "Good son, the term 'conditioned' is a provisional word invented by the First Teacher. Now, if it is a provisional word invented by the First Teacher, then it is a verbal expression apprehended by imagination. And if t is a verbal expression apprehended by imagination, then, in the final analysis, such an imagined description does not validate a real thing. Therefore, the conditioned does not exist. Good son, the term 'unconditioned' is also invented from language [and it also validates nothing real].3 "Furthermore, besides the conditioned and the unconditioned, any other expression that exists in language is the same. But, it 11

689a The Scripture on the Explication of Underlying Meaning might be objected, is it not true that there are no expressions without some [corresponding] reality? What, then, is the reality here? I would reply that it is that reality apart from language and realized in the perfect awakening of the saints through their holy wisdom and insight apart from all names and words. It is because they desire to lead others to realize perfect awakening that they provisionally establish [such expressions] as 'the conditioned' as verbal descriptions.4

"Good son, the term 'unconditioned' is also a word provisionally invented by the First Teacher. Now, if the First Teacher provisionally invented this word, then it is a verbal expression apprehended by imagination.5 And, if it is a verbal expression apprehended by imagination, then, in the final analysis, such an imagined description does not validate a real thing. Therefore, the unconditioned does not exist. Good son, the term 'conditioned' is also invented from language [and it validates nothing real], "Besides 'the unconditioned' and 'the conditioned,' any other expression that exists in language is the same. But [some may object], is it not true that there are no expressions without some [corresponding] reality? What then is that reality here? I would reply that it is that reality apart from language and realized in the perfect awakening of the saints through their wisdom and insight apart from all names and words. It is because they desire to lead others to realize perfect awakening that they establish [such expressions] as 'the unconditioned' as verbal descriptions. " Then the Bodhisattva Vidhivatpariprcchaka again questioned the Bodhisattva Gambhirarthasamdhinirmocana and said: "Son of the Victor, why is it that those saints, being freed from language through holy wisdom and insight, realizing perfect awakening in that ineffable nature of reality, and desiring to lead others to realize perfect awakening, provisionally establish verbal descriptions, such as 'conditioned' and 'unconditioned'?"

The Bodhisattva Gambhirarthasamdhinirmocana addressed the Bodhisattva Vidhivatpariprcchaka and said: "Good son, one can liken [those saints] to skillful magicians or apprentices, who, 12

Chapter II

setting themselves up at a crossroads, make things like broken tiles, grass, leaves, pieces of ood, etc., appear to be magical things, [such as] herds of lephants, horses, chariots, soldiers, gems, pearls, cat's-eyes, conches, crystal, coral, treasure, grain, storehouses, etc. Some people, dull and slow-witted, of perverse understanding and lacking acumen, see and hear those magical things and think that they really are elephants, horses, etc. They tenaciously cling to the verbal expressions that are engendered from what they themselves have seen and heard, [thinking] only that is true and real and everything else is false. It is only later that they are forced to change their opinions. Other people, not dull nor slow-witted, of good understanding and having acumen, see and hear those magical things and understand that what they see are not really elephants, horses, etc., but rather magical tricks that confuse the eye and cause it to engender the concept of a herd of elephants, the imagined concept of a herd of horses, the many imagined concepts of grain, storehouses, or other magical illusions. They do not tenaciously cling to verbal expressions that are engendered from what they have seen and heard. With them it is not the case that only that is true and real and everything else is false. But, in order to express objects [seen and heard], they also follow the accepted language. Afterwards they do not have to reconsider. "In like manner, some sentient beings, foolish and profane, have not yet attained to the transcendent understanding of the saints and are not able to recognize that in all things reality is apart from language. After they have seen and heard about all conditioned and unconditioned [things], they think that what they have learned is most certainly really existing conditioned and unconditioned things. They cling tenaciously to the verbal expressions engendered by what they have seen and heard. Only that is true and everything else is false. But later they must reconsider. "Other sentient beings, not foolish, who have gained insight into the holy truth, who have attained the transcendent insight of the saints, do truly understand that in all things reality is apart from language. After they have seen and heard about conditioned 689b

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689c The Scripture on the Explication of Underlying Meaning and unconditioned things, they think that what they have learned are most certainly not really existing conditioned and unconditioned things. Rather they are descriptions engendered from imagination and are magical, confused understandings in which one produces concepts about the conditioned and the unconditioned, concepts about whether they exist or not. They do not tenaciously cling to verbal expressions that are engendered from what they have seen and heard or think that only [those expressions] are true and everything else false. [But,] in order to express the meanings they know, they follow the accepted language. Afterwards they are not forced to reconsider. Thus, good son, the saints, being freed from language through their holy wisdom and insight in this regard, realize the perfect awakening that reality is truly apart from language. It is because they desire to lead others to realize perfect awakening that they provisionally establish names and concepts and call things conditioned or unconditioned. " At that time the Bodhisattva Gambhlrarthasamdhinirmocana recited these verses to emphasize his meaning: Buddha speech is apart from language and is nondual. Its depths are beyond the sphere of fools. In their idiotic confusion, fools delight in duality and rely upon verbal fabrications.6 Whether without understanding or with perverse understanding, they will revolve in the suffering of transmigration for a great length of time. They are indeed far from the discourse of true wisdom and will certainly be reborn as cows, sheep, and so forth.

At that time the Bodhisattva Dharmodgata addressed the Buddha and said: "World-honored One, at a distance from this eastern sector equal to the sands of seventy-two Ganges, there is a world realm named Visalakirti, whose Tathagata is named Visalaklrti Tathagata. I used to live there before I came here. In that Buddha land I once saw seventy-seven thousand heretics together with their teachers gathered in one place to consider the descriptive marks of the ultimate meaning of all things. But although 14

Chapter II

they thought, pondered, investigated, and thoroughly examined these marks of the ultimate meaning of all things, in the end they were unable to reach any conclusion. They went no further than to exclude certain interpretations, delineating and modifying their own interpretations. They confronted one another and argued fiercely. Their mouths emitted barbed comments, pointed, captious, angry, vicious; and then each went his separate way. I then thought to myself, 'The appearance of a Tathagata in the world is indeed a rare occurrence. But, because of his appearance, it becomes possible to understand the marks of ultimate meaning, which transcend the sphere of any reasoning.'"7

Then the World-honored One addressed the Bodhisattva Dharmodgata and said: "Good son, it is just as you have expressed it. I am perfectly awakened to the marks of the truth of ultimate meaning, which transcend any reasoning. Being already perfectly awakened, I declare, preach, explain, teach, and illumine [those marks] for others. Why do I do this? Because I have preached that ultimate meaning is realized internally by each saint, while reasoning is attained in the give and take [of oint discussion] among common worldlings. Dharmodgata, from this principle you should understand that ultimate meaning transcends the descriptions of reasoned meaning. Furthermore, Dharmodgata, I have preached that ultimate meaning does not function through images, but the functioning of eason does move within the realm of mages. From this principle, Dharmodgata, you should understand that ultimate meaning transcends the descriptions of reasoned meaning. Furthermore, Dharmodgata, I preach that ultimate meaning is

ineffable, but the functioning of reason moves within the realm of language. From this principle, Dharmodgata, you should understand that ultimate meaning transcends the descriptions of reasoned meaning. Furthermore, Dharmodgata, I teach that ultimate meaning severs all expression, but the functioning of eason moves within the realm of expression. From this principle, Dharmodgata, you should understand that ultimate meaning transcends the descriptions of reasoned meaning. Furthermore, Dharmodgata, 690a

15

The Scripture on the Explication of Underlying Meaning I preach that ultimate meaning severs all disputation, but the functioning of reason does move within the realm of disputation about meaning. From this principle, Dharmodgata, you should understand that ultimate meaning transcends the descriptions of reasoned meaning.

"Furthermore, Dharmodgata, you should understand that it is like a man who all his life long was accustomed to tart and bitter tastes. He would be incapable of comprehending, evaluating, or appreciating the wonderful taste of honey or rock candy. It is like a man who for ages has placed his concern upon and taken his delight in cravings [for this or that]. With his desires burning like fire, he would be unable to comprehend, evaluate, or appreciate the wonderful inner detachment that severs the images of ll sense objects, sounds, smells, tastes, and touches. It is like a man who for ages has placed his concern upon and taken his delight in fine, worldly conversations. He would be unable to comprehend, evaluate, or appreciate the joy of the inner, holy silence of tranquility. It is like a man who for ages has placed his concern upon and taken his delight in all the worldly ideas he had heard, expressed, and understood. He would be unable to comprehend, evaluate, or appreciate the final cessation that forever eradicates all ideas and destroys personality.8 Understand, Dharmodgata, it is like a man who for ages has placed his concern upon and taken his delight in worldly disputation. He would be unable to comprehend, evaluate, or appreciate the fact that in north Kuru [where I have preached] there are no disputes over the constituents or over noself. In like fashion, Dharmodgata, reason is entirely unable to comprehend, evaluate, or appreciate the descriptive marks of ultimate meaning, which transcend the functioning of any reasoning. " At that time the World-honored One recited these verses to emphasize his meaning:

The sphere that is internally realized without descriptions cannot be spoken and severs expressions. Ultimate meaning, laying to rest all disputes, transcends all the descriptive marks of reasoning.

16

Chapter II

At that time the Bodhisattva Suvisuddhimati addressed the Buddha and said: "Wonderful it is, World-honored One, that I have been able to hear these words of yours. It is just as you have said, for the marks of the truth of ultimate meaning, being subtle and profound, can be characterized as neither identical with nor different from all things. They are indeed difficult to fathom.9 World-honored One, I once saw an assembly of bodhisattvas gathered together and seated. They were in the stage of fully cultivating their commitment, and were all considering the descriptive marks of the truth of ultimate meaning, whether they were identical with or different from the descriptive marks of conditioned states of being. Some of these bodhisattvas said that there was no difference between the marks of the truth of ultimate meaning and the marks of conditioned states of being. Others said that it was not true that there was no difference between the marks of the truth of ltimate meaning and the marks of conditioned states of being, but that the marks of the truth of ultimate meaning do differ from the marks of conditioned states of being. Yet other bodhisattvas, in doubt and perplexed, said: 'Which bodhisattvas are speaking truth and which falsity? Which are reasoning intelligently and which not intelligently?' But, whether they declared that the marks of ultimate meaning did not differ from the marks of conditioned states of eing, or that the marks of ltimate meaning did differ from the marks of onditioned states of eing, I, Worldhonored One, thought to myself hat all these good sons were foolish and slow-witted. They did not have insight, and, behaving poorly, did not reason intelligently in regard to the subtlety and profundity of he truth of ltimate meaning, for it transcends being characterized as either identical with or different from conditioned states of being and cannot be so understood. "

Then the World-honored One addressed the Bodhisattva Suvisuddhimati and said: "Good son, it is just as you have expressed it. All those good sons were indeed foolish and slow-witted. They did not have insight, and, behaving poorly, did not reason intelligently in regard to the subtlety and profundity of the truth of 17

690b

690c The Scripture on the Explication of Underlying Meaning ultimate meaning, for it does transcend being characterized as either identical with or different from conditioned states of being. Why is this so, Suvisuddhimati? It is because one cannot comprehend the descriptive marks of the truth of ultimate meaning in names by performing such exercises.

"Why is this so, Suvisuddhimati? It is because, if the descriptive marks of the truth of ultimate meaning were not different from conditioned states of being at all, then at this very moment all common worldlings would have already gained insight into truth. They all necessarily would have already attained the quiescent cessation of supreme skill or would have realized full, perfect awakening. But, [on the other hand,] if the descriptive marks of ultimate meaning were entirely different from the marks of conditioned states of eing, then those who have already gained insight into truth would not have expunged images of conditioned states of eing. And if hey had not expunged images of conditioned states of being, then they would not have attained liberation from bondage to those images. Not being liberated from those images, they would not be freed from bondage to their gross weaknesses. Not being freed from bondage to gross weaknesses, those who have gained insight into truth would have been unable to attain the quiescent cessation of supreme skill or full, perfect awakening. But, Suvisuddhimati, it is not the case that at this very moment all the common worldlings have already gained insight into truth, are already capable of attaining the quiescent cessation of supreme skill, or have realized full, perfect awakening. Therefore the opinion that the descriptive marks of the truth of ultimate meaning are not different from the descriptive marks of conditioned states of being is not reasonable. If someone were to say that the descriptive marks of the truth of ultimate meaning were not different from the descriptive marks of conditioned states of being, from this above argument you should understand that this opinion is neither intelligent nor truly reasonable.10 Suvisuddhimati, neither is it the case that those who have gained insight into truth have not been able to expunge all the images of conditioned states of 18

Chapter II

being, for they have indeed been able to expunge them. It is not the case that those who have gained insight into truth have been incapable of liberation from bondage to the images of conditioned states of being, for they have indeed been capable of such liberation. It is not the case that those who have gained insight into truth have been incapable of liberation from bondage to gross weaknesses, for they have indeed been capable of such liberation. It is precisely because they have been capable of liberation from these two obstacles that they have been able to attain the quiescent cessation of supreme skill and to realize full, perfect wisdom. Therefore, the opinion that the descriptive marks of the truth of ultimate meaning are entirely different from the descriptive marks of conditioned states of being is not reasonable. If some say that the marks of the truth of ultimate meaning are entirely different from the marks of conditioned states of being, from the above argument you should understand that this opinion is neither intelligent nor truly reasonable.

"Moreover, Suvisuddhimati, if the marks of the truth of ultimate meaning were identical with the marks of conditioned states of being, then, just as the marks of conditioned states of being are defiled, so also the marks of the truth of ultimate meaning would be defiled. Suvisuddhimati, if the marks of the truth of ultimate meaning were entirely different from the marks of conditioned states of being, then the common mark that describes conditioned states of being could not be termed the mark of the truth of ultimate meaning. But, Suvisuddhimati, the descriptive marks of the truth of ultimate meaning are not defiled, and the common marks of conditioned states of being are termed the mark of the truth of ultimate meaning. Therefore it is not reasonable to say that the descriptive marks of the truth of ultimate meaning are identical with the descriptive marks of conditioned states of being, nor that they are entirely different one from the other. From this argument you should understand that both those who speak for the identity of arks and those who speak for their complete difference are neither intelligent nor reasonable.

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The Scripture on the Explication of Underlying Meaning 691a "Moreover, Suvisuddhimati, if the descriptive marks of ultimate truth were identical with the descriptive marks of conditioned states of eing, then, just as the mark of he truth of ltimate meaning is undifferentiated in all conditioned states, so all the marks of hose conditioned states would be undifferentiated. Then those who practice meditation would not have to search for ultimate meaning in all the conditioned states of eing that they have seen, heard, understood, and known. On the other hand, if the descriptive mark of the truth of ultimate meaning were entirely different from conditioned states of being, then it would not be true that all conditioned states of eing are manifestations only of the absence of self, of the absence of essence. The marks of ultimate truth would then simultaneously be held to be characterized in two different manners, one of defilement and one of purity. But, Suvisuddhimati, these marks of conditioned things are indeed different. Those who practice meditation do search for ultimate meaning in the conditioned states of being they have seen, heard, understood, and known. Also, all conditioned states of being are indeed manifestations only of the absence of self, the absence of essence, and they are rightly termed marks of ultimate truth. It is not true that it is simultaneously characterized in two manners, one of defilement and one of purity. Therefore, the opinion that the marks of the truth of ultimate meaning are either identical with or entirely different from the marks of conditioned states of being is not reasonable. If some say that these marks of the truth of ultimate meaning are either identical with or entirely different from the marks of conditioned states of being, from this argument you should understand that they are neither intelligent nor truly reasonable.

It is like unto the fresh white color of a conch shell, for it is not easily ascertained whether [that color] is identical with or different from the shell. The yellow color of gold presents a similar case. Or consider the melodies from the sound of a guitar, for it is difficult to ascertain whether that sound is identical with or different from the guitar. Or take the fragrance that wells up from 20

Chapter II

aloes, for it is difficult to tell whether it is identical with or different from the aloes. Or take the bitter taste of pepper, for it is difficult to tell if it is identical with or different from the pepper. A simdar case is the insipid taste of an astringent nut. It is like the silky skin of a moth and its softness, for it is difficult to ascertain if that silky texture is identical with or different from the softness. Or take the rich liquor on the top of boiled butter.Is it identical with or different from the boiled butter?

"Likewise it is difficult to tell whether impermanence is identical with or different from conditioned states of being, whether suffering is identical with or different from impure states of mind, whether the no-self of personality is identical with or different from all things, whether inquietude is identical with or different from covetousness. The same is true about anger and delusion vis-à-vis covetousness. Thus, Suvisuddhimati, the descriptive marks of the truth of ultimate meaning cannot be said to be either identical with or different from the descriptive marks of con- ditioned states of being. Suvisuddhimati, I have perfectly understood the descriptive marks of the truth of ultimate meaning, which are subtle indeed, profound indeed, hard to fathom indeed, which transcend all descriptions as being identical with or different from all things. Having perfectly understood, I declare, preach, explain, and illumine for the sake of others." Then the World-honored One recited these verses to emphasize his meaning:

The descriptive marks of the realm of conditioned states of being and of ultimate meaning are apart from being described either as identical or as different. If one imagines them to be either identical or different, one is acting unreasonably. Because of bondage to images and to gross weaknesses, sentient beings must assiduously cultivate quietude and vision, and then they will be able to attain liberation. At that time the World-honored One addressed the venerable Subhuti and said: "Subhuti, in the world of sentient beings, how 69ib

21

The Scripture on the Explication of Underlying Meaning 69ic many do you know who cherish their pride and in a prideful manner state their understanding? And how many do you know who state their understanding without pride?"

The venerable Subhuti addressed the Buddha and said: "Worldhonored One, in the world of sentient beings, I know a few who state their understanding without pride, but I know innumerable, untold sentient beings who cherish their pride and state their understanding in a prideful manner. World-honored One, once I was dwelling in a grove in a forest. A large number of onks lived nearby. I saw them assemble after sunrise to discuss various issues and to propose their understandings, each according to his insight. "Some proposed their understanding of the aggregates, their descriptive marks, their arising, their exhaustion, their destruction, and the realization of their destruction. Others, in like fashion, proposed their understanding of the [twelve] bases [of consciousness] and of dependent co-arising, while yet others proposed their understanding of sustenance, its descriptive marks, arising, exhaustion, destruction, and the realization of ts destruction. Yet others proposed their understanding of ruth, its descriptive marks, the full awareness of truth, the severance [brought about by] truth, the realization of truth, and the cultivation of truth. Others proposed their understanding of the realms, their descriptive marks, their various natures, their multiplicity, their destruction, and the realization of their destruction. Others proposed their understanding of the stations of recollection, their descriptive marks, the states they are able to control, their cultivation, their arising from a state of being non-arisen, their assured non-forgetfulness after arising, and their increase from repeated practice. At the same time, others proposed their understanding of true severance, of the supernatural abilities, of the sense faculties, of the powers, of the factors of awakening, while yet others talked about the eightfold path, its descriptive marks, the states it is able to control, its arising from a state of being non-arisen, its assured unforgettableness once it has arisen, and its increase from repeated practice.

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"World-honored One, when I saw them, I thought that all those venerable persons were engaged in addressing these various issues and proposing their interpretations, each according to the insights he had attained. But, note well, all of them cherished their pride and, because they clung to that pride, they were unable to comprehend the one universal taste of the truth of ultimate meaning. But you, World-honored One, have already explained that the descriptive mark of the truth of ultimate meaning is rare, most subtle indeed, most profound, difficult to fathom. You have explained that one universal taste as difficult to fathom. World-honored One, if practicing monks find it difficult to fathom this one universal taste of the truth of ultimate meaning in this holy teaching, then how much harder will it be for heretics to understand it?"11

Then the World-honored One addressed Subhuti and said: "This is so, Subhuti, for I have been awakened to the truth of ultimate meaning which is of one universal taste, most subtle, most profound, most difficult to fathom. Having been awakened, I declare, preach, explain, and illumine it for the sake of others. What is it that I have preached, Subhuti? I have preached that the purified content of understanding in all the aggregates is the truth of ltimate meaning. I have preached that the purified content of understanding in all dependent co-arising, in sustenance, in the realms, in recollection, in true severance, in the supernatural abilities, in the factors of awakening, and in the factors of the path is the truth of ltimate meaning.12 This purified content of nderstanding is characterized as being of one taste, being undifferentiated in all the aggregates, in all the bases, in all they discussed [above], for it is of one taste and not differentiated. It is from this principle that the truth of ultimate meaning is of one universal taste. "Furthermore, Subhuti, once those practicing monks who cultivate centering have understood the suchness of a single group [of questions], the selflessness of the teaching on ultimate meaning, then they will not engage in analyzing one after the other the aggregates, bases, dependent co-arising, sustenance, truth, the 692a

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The Scripture on the Explication of Underlying Meaning realms, recollection, true severance, the supernatural abilities, the faculties, the powers, the factors of awakening, or the factors of the path. The selflessness of the teaching of suchness and ultimate meaning is based upon the nondual wisdom of suchness and ultimate meaning. They then will come to awareness and realize the truth of ultimate meaning, which is of one universal taste. Therefore, Subhuti, from this principle understand that the truth of ultimate meaning is of one universal taste.

"Furthermore, Subhuti, if, like all the aggregates, like all the bases, dependent co-arising, sustenance, truth, realms, recollection, true severance, supernatural abilities, sense faculties, powers, factors of wakening, and factors of he path, all of hich are described by differentiating one from the other; if, like these, suchness, ultimate meaning, and no-essence had descriptive marks that differentiated one from the other, then these would issue from causes, they would be caused. And, if they arose from causes, they would themselves be conditioned. And, if conditioned, they would not be ultimate meaning. And, if they were not ultimate meaning, then one would once more have to seek the truth of another ultimate meaning. It is because suchness, ultimate meaning, and the no-essence of all things are not said to be caused, do not arise from causes, and are not conditioned that they are the truth of ultimate meaning. Once one attains this ultimate meaning, there is no further need to seek another ultimate meaning. Only it is eternal and permanent, whether a Tathagata appears in the world or not, for in all things reality is established, the reality realm perdures. Therefore, Subhuti, from this principle you should understand that the truth of ultimate meaning is of one universal taste. "Subhuti, in empty space there are differences in the multiple varieties of color, while [space itself] remains unmarked, undifferentiated, and unchanged by them. Rather it encompasses all those marks within its one taste. In a similar fashion, the truth of ltimate meaning is in all things, which are of different natures and do have differing marks; and it encompasses all those marks with its one taste."13

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Then the World-honored One recited these verses to emphasize his meaning:

Encompassing all marks with one taste, ultimate meaning is taught by all Buddhas to be undifferentiated. If one were to discriminate it in those differentiations, one should assuredly be foolish and prideful.

Chapter III

The Descriptive Marks of Mind,

Thought, and [Sense] Consciousness

At that time the Bodhisattva Visalamati addressed the Buddha and said: "World-honored One, you have spoken about bodhisattvas skilled in the secrets of mind, thought, and [sense] consciousness. Why do you speak of these bodhisattvas as being skilled in the secrets of mind, thought, and [sense] consciousness? What do you mean by describing them in this fashion?"

Then the World-honored One addressed the Bodhisattva Visalamati and said: "It is very good, Visalamati, that you are able to question the Tathagata about this profound theme. You raise this question because you desire to benefit and gladden unlimited sentient beings, because you have compassion for the world and all its gods, men, angels, and so forth, so that they may be led to realize meaning, benefit, and happiness. Attend, then, and I will explain the meaning of the secrets of mind, thought, and [sense] consciousness.

"Visalamati, you should understand that sundry sentient beings fall into sundry destinies in their transmigrations through the six destinies. Whether egg-born, womb-born, moisture-born, or magically born, they issue from birth. From the very first instant [of their births], the maturation, evolution, unification, increase, and growth of their minds, together with all their seeds, depend upon two appropriations. The first is their appropriation of the material senses in the body. The second is their appropriation of the propensity toward verbal fabrication in discriminating 27

692b

692c The Scripture on the Explication of Underlying Meaning images and words. In the worlds of form, [sentient beings] have these two appropriations, but not in the world of no-form.14 "Visalamati, this consciousness is also termed the appropriating consciousness, because it is taken up together with the body. It is also termed the receptacle consciousness, because this consciousness joins itself to and lies hidden [in that body] in a common security and risk. It is also termed mind, because this consciousness mines and accumulates material forms, sounds, odors, tastes, and touches.15

"Visalamati, because the appropriating consciousness is the support and ground, there evolves the group of the six consciousnesses of seeing, hearing, smelling, tasting, touching, and thinking. The conditions that produce visual consciousness are the eye and material forms. In synergy with such visual consciousness, there evolves a thinking consciousness that simultaneously discriminates those very objects [seen]. The conditions that elicit aural, olfactory, gustatory, and tactile consciousness are the ear, nose, tongue, and body, together with sound, odor, taste, and touch. In synergy with these aural, olfactory, gustatory, and tactile consciousnesses there evolves a thinking consciousness that simultaneously discriminates these same objects. "Visalamati, when a single visual consciousness evolves, at that very instant a discriminative thinking consciousness arises in synergy with that visual consciousness. When two, three, four, or five consciousnesses develop, at that very instant a discriminative thinking consciousness arises in synergy with those same five consciousnesses.16

"Visalamati, it is like a great rush of flowing waters. If the conditions for one wave are present, only one wave will develop. If the conditions for two or more are present, then many waves will develop. But that great rush of waters itself flows on constantly without interruption or cessation. It is also like the surface of a very pure mirror. If the conditions for one image are present, then only one image will appear [in that mirror]. If the conditions for two or more images are present, then many images will appear. 28

Chapter III

But the mirror surface does not alter itself into the image and suffers no change at all. Likewise, Visalamati, the appropriating consciousness is similar to those rushing waters, for it is the support and ground. When the conditions for the arising of a single visual consciousness are present, then a single visual consciousness develops. When the conditions for the arising of the five sense consciousnesses, or however many, are present, then those consciousnesses develop.

"Visalamati, although in this fashion the bodhisattvas, supported upon the wisdom of abiding in doctrine, are skilled in the secrets of mind, thought, and sense consciousness, yet it is not on this account that the Tathagata described them as skilled in mind, thought, and sense consciousness. Visalamati, all those bodhisattvas are said to be skilled in ultimate meaning and are described by the Tathagata as skilled in ultimate meaning because each one within himself does not see appropriation as though it were real, does not see appropriating consciousness, nor storing, nor the receptacle consciousness, nor accumulation, nor mind, nor visible forms nor visual consciousness, nor sounds nor aural consciousness, nor odors nor olfactory consciousness, nor taste nor gustatory consciousness, nor touch nor tactile consciousness [as though they were real]. They do not see objects of thought nor thinking consciousness [as though real]. Visalamati, it is on this account that they are called bodhisattvas skilled in the secrets of mind, thought, and sense consciousness, and are so described by the Tathagata."

Then the World-honored One recited these verses to emphasize his meaning:

The appropriating consciousness is profound and subtle indeed; all its seeds are like a rushing torrent. Fearing that they would imagine and cling to it as to a self, I have not revealed it to the foolish.17

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Chapter IV

The Characteristic Patterns of

All Things18

693a

At that time the great Bodhisattva Gunakara addressed the Buddha and said: "World-honored One, you have spoken about bodhisattvas skilled in the characteristic patterns of all things. Why do you so speak of them? Why do you describe them so?" Then the World-honored One addressed the Bodhisattva Gunakara and said: "It is excellent, Gunakara, that you have been able to question the Tathagata about this profound theme. You bring forth this question because you desire to benefit and gladden unlimited sentient beings, because you have compassion for the world with all its gods, men, angels, and so forth, so that they might be led to attain meaning, benefit, and happiness. Attend and I will explain the marks of all things for you. "In sum, the marks of all things are threefold. The first is the characteristic pattern of linging to what is entirely imagined. The second is the characteristic pattern of ther-dependency. The third is the characteristic pattern of full perfection. "The pattern of clinging to what is entirely imagined refers to the establishing of names and symbols for all things and the distinguishing of their essences, whereby they come to be expressed in language. The pattern of other-dependency refers to the pattern whereby all things arise co-dependently: for if his exists, then that exists, and if this arises, then that arises. This refers to [the twelvefold conditions, starting with] 'conditioned by ignorance are karmic formations,' [and ending with] 'conditioned by origination is this grand mass of suffering,' [the last of the twelve conditions]. 31

The Scripture on the Explication of Underlying Meaning 693b The pattern of full perfection refers to the universally equal suchness of all things. Bodhisattvas penetrate to this suchness because of their resolute zeal, intelligent focusing, and true reflection. By gradually cultivating this penetration, they reach unsurpassed true awakening and actually realize perfection. "Good son, the pattern of clinging to what is entirely imagined is like the defective vision of one who has cataracts in his eyes. The pattern of other-dependency is like those deceptive images in the confused vision of the one with the cataracts, for they appear to be distinct images, such as hairs, flies, small particles, or patches of different colors. The pattern of full perfection is like the unconfused objects seen by the pure vision of one with sound eyes and no cataracts.

"Good son, it is just as when a pure crystal comes into contact with and is tinted with the color blue, it appears to be a blue sapphire or a blue gem. Because it takes on the appearance of a blue sapphire or a blue gem, it confuses sentient beings. When it comes into contact with the color red, it appears to be a ruby and so confuses sentient beings. When it comes into contact with the color green, it appears to be an emerald and so confuses sentient beings. When it comes into contact with the color yellow, it seems to be gold and so confuses sentient beings. Similarly, Gunakara, just as those tinted colors appear upon the pure crystal, so the propensity toward language of the characteristic pattern of clinging to what is imagined is superimposed upon the other-dependent pattern. Just as upon that pure crystal one falsely clings to blue sapphires, rubies, emeralds, or gold, so upon the other-dependent pattern of onsciousness one clings to the imagined, for that otherdependent pattern is like the crystal. Just as, when in a constant and continual fashion the pure crystal no longer has any images of sapphires, rubies, emeralds, or gold, it is without [their] reality or essence, so when the pattern of other-dependency no longer has imagined images in it, it is also in fact without [their] reality or essence, and is then the pattern of full perfection. "Furthermore, Gunakara, the imagined pattern can be understood as caused by the interplay between images and words. The 32

Chapter IV

other-dependent pattern can be understood as caused by the grasping of those imagined images upon that other-dependent pattern. The pattern of full perfection can be understood as caused by the absence of grasping the imagined pattern upon the other-dependent pattern. "If bodhisattvas are truly able to understand the imagined pattern as it arises upon the other-dependent pattern in all things, they then will be truly able to understand all things as unmarked. If bodhisattvas are truly able to understand the other-dependent pattern [of their consciousness], they then will be truly able to understand all things as defiled. If bodhisattvas are truly able to understand the fully perfected pattern, they then will be truly able to understand all things as purified. If bodhisattvas truly understand all things as unmarked in the other-dependent pattern, they then will be able to abandon defiled things. If they are able to abandon defiled things, they will be able to realize things as purified. In this fashion, Gunakara, since they truly understand all three patterns [of consciousness], they will truly know things as unmarked, defiled, and purified. Because they abandon defiled things, they will realize things as purified. And this is why those bodhisattvas are described by the Tathagata as skilled in the characteristic patterns of all things. "

Then the World-honored One recited these verses to emphasize his meaning:

If one does not understand things as unmarked, one will be unable to abandon defiled things. Not being able to abandon defiled things, one will obstruct the realization of wondrously purified things. Not gaining insight into the sinfulness of all one's actions, one will be wild, sinful, and injurious to sentient beings. Sadly enmeshed in transient things, are not such people lost and pitiable?19 693c

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