T676 The Scripture on the Explication of Underlying Meaning

Chapter V

The Absence of Essence

At that time the great Bodhisattva Paramarthasamudgata addressed the Buddha and said: "World-honored One, once when I found myself alone in a quiet place, I thought to myself: 'The World-honored One in an immeasurable number of sermons has explained the aggregates, their specific characteristics, their arising, their destruction, their abandonment, their full understanding. In like fashion he has explained the bases of consciousness, dependent co-arising, and sustenance. In an immeasurable number of sermons, he has explained the [four] truths, their specific characteristics, full understanding, abandonment, and the practices that lead to their realization. In an immeasurable number of sermons, he has explained all the realms, their specific characteristics, varieties, differentiation, nondifferentiation, abandonment, and full understanding. In an immeasurable number of sermons, he has explained the stations of ecollection, their specific characteristics, the act of ontrolling [mental states], which [states] are controlled, how by meditation what has not yet arisen can be produced, how what has already arisen can be maintained, their unforgettableness, repeated practice, growth, and increase. And just as he has explained the stations of recollection, so he has explained true abandonment, the supernatural abilities, the sense faculties, the factors of awakening. In an immeasurable number of sermons, he has explained the eightfold holy path, its specific characteristics, the act of ontrolling [states of ind], which [states] are thus controlled, how by meditation what has not yet arisen can be produced and what has already arisen can be maintained, its unforgettableness, repeated practice, growth, and increase.' 35

The Scripture on the Explication of Underlying Meaning 694a "World-honored One, you also have explained that all things have no-essence, no arising, and no passing away, are originally quiescent, and are essentially in cessation. I do not know what to make of this, World-honored One. With what implicit intent did you explain that things have no-essence, no arising, and no passing away, are originally quiescent, and are essentially in cessation? I wish to question the Tathâgata about this. I pray that the Tathâgata will deign to explain what his underlying intent was in sayi g this. " Then the World-honored One addressed Paramârthasamudgata and said: "Excellent indeed, Paramârthasamudgata, your thinking is indeed intelligent. Excellent indeed, good son, that you have been able to question the Tathâgata concerning this profound theme. You raise this question because you desire to benefit and gladden immeasurable sentient beings, for you have compassion for the world and all its gods, men, angels, etc., so that they may be led to attain meaning, benefit, and happiness. Attend and I will explain my underlying intent in saying that all things have no-essence, no arising, no passing away, are originally quiescent, and are essentially in cessation.

"Paramârthasamudgata, you should understand that, in reliance upon the three kinds of no-essence, I have explained that all things whatsoever have no-essence, for descriptive marks have no-essence, arising has no-essence, and ultimate meaning has noessence. Good son, descriptive marks have no-essence, for all things are characterized by imaginative clinging. This is so because it is names and symbols that establish those marks, and there is no inherent characteristic in things. This then is what I call the noessence of arks. The arising of hings has no-essence, for all things arise in dependence upon others. This is so because they depend upon the causal power of others and do not arise from themselves. Therefore this is what I call the no-essence of arising. The ultimate truth of all things has no-essence, for, from their arising, all things have no-essence. This is what I call the no-essence that is identical with the conditioned arising of things. I also call it the no-essence of ultimate meaning because I preach that among all 36

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things, that realm of the purified content of understanding is to be regarded as the no-essence of ultimate meaning. The characteristics of the other-dependent pattern of consciousness are not, however, themselves this realm of the purified object of understanding. Therefore I call this the no-essence of ultimate meaning. Moreover, that fully perfected pattern of all things I also term the no-essence of ultimate meaning, for the absence of selfhood in all things whatsoever I call ultimate meaning, or no-essence, because this is the truth of ultimate meaning, because it is manifested by the absence of essence. For these reasons I call it the no-essence of ultimate meaning.

"Good son, flowers in the sky are like the essential no-essence of descriptive marks. The arising of magical images is like the essential no-essence of arising, as well as one aspect of the essential no-essence of ultimate meaning. Just as empty space is manifested everywhere by the absence of aterial forms, so is the other aspect the essential no-essence of ultimate meaning, which is manifested everywhere by the absence of selfhood in all things. "Good son, this is my underlying intent about the three kinds of essential no-essence whereby I have preached that all things have no-essence. Paramarthasamudgata, you should understand that it was with this underlying intent about the essential noessence of marks that I preached that all things have no arising and no passing away, are originally quiescent, and are essentially in cessation.20 For if the descriptive marks of things do not exist in themselves, then they do not arise. If they do not arise, then they do not pass away. If they do not pass away, then they are originally quiescent. If they are originally quiescent, then they are essentially in cessation, for herein there is not the slightest part that could be led once again into final cessation. Therefore, with this underlying intent concerning the essential no-essence of arks, I have preached that all things have no arising and no passing away, are originally quiescent, and are essentially in cessation. Good son, it was with this underlying intent about the essential no-essence of ultimate truth manifested through the no-self of 37

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694c The Scripture on the Explication of Underlying Meaning things that I preached that all things have no arising and no passing away, are originally quiescent, and are essentially in cessation. This no-essence of ultimate meaning manifested through the no-self of things is for all times and forever, because the reality nature of all things abides in an unconditioned state and is not associated with any of the defilements. Because at all times and forever the reality nature of all things abides, it is unconditioned. Because it is unconditioned, it has no birth and no passing away. Because it is not yoked to any of the defilements, it is originally quiescent and essentially in cessation. Therefore, with this underlying intent concerning the no-essence of ultimate meaning manifested by the absence of selfhood in things, I have preached that all things have no birth and no passing away, are originally quiescent, and are essentially in cessation.

"Moreover, Paramarthasamudgata, I am not propounding these three kinds of no-essence because among the varieties of sentient beings in the world, some regard the pattern of imaginative clinging as a distinct essence, or because they regard the pattern of ther-dependency or the pattern of ull perfection as distinct essences. Rather it is because sentient beings superimpose the pattern of maginative clinging over that of ther-dependency and full perfection that I propound these three kinds of no-essence.21 Sentient beings, because they imagine there are essences and characteristics to be clung to in the other-dependent and fully perfected patterns, produce language about this and that. To the degree that they produce language, they cling to images of essences in the other-dependent and fully perfected patterns because their minds are permeated with language, their understanding follows upon language, their inclinations are toward language. Thus they cling to various imagined essences and characteristics in their other-dependent and fully perfected patterns of onsciousness. And, clinging to such in those patterns, they cling to the imagined pattern. Therefore they will bring forth their other-dependent pattern in future [lives]. Defiled by passion, actions, and birth, they will gallop about in transmigration for a long time. For a long time 38

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they will circle about without surcease and experience suffering, whether in the hells, among animals, among ghosts, in the heavens, among angels, or among men.22

"Moreover, Paramarthasamudgata, I preached the teaching on the essential no-essence of arising for all those sentient beings who have not yet planted roots of goodness, who have not yet purified themselves from obstacles, who have not yet matured their continuity [of consciousness], who have not yet cultivated liberation, who have not yet been able to accumulate the two requisites of merit and wisdom. When they attend to this teaching, they will partially be able to understand that all conditioned states, which are dependently co-arisen, are impermanent, inconstant, not comforting, grievously transient, and destructive. Then their minds will produce deep dread and detestation for all conditioned states. When this has happened, then they will reject all evil. When they no longer do evil, they will be able to cultivate and practice good. And, practicing good, they will be able to plant roots of goodness not previously planted, they will be able to purify obstacles not previously purified, they will be able to mature their continuities not previously matured. Because of this they will cultivate liberation and accumulate the two requisites of merit and wisdom. "But even though they plant roots of goodness until they accumulate these two requisites of merit and wisdom, yet in the essential no-essence of arising, they will not really be able to understand the essential no-essence of arks and the two kinds of essential no-essence of ultimate meaning. They will not yet perfectly be able to detest all conditioned states. They will not yet be able to sever their desires or be perfectly liberated. They will not be altogether liberated from the defilements of passion, action, and birth. It is for them that the Tathagata once more preaches this doctrine on the essential no-essence of marks and the essential no-essence of ultimate meaning. He indeed desires to lead them to be able perfectly to detest all conditioned states, perfectly to sever their desires, perfectly to be liberated, and to transcend the defilements of all passion, action, and birth. 39

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The Scripture on the Explication of Underlying Meaning "When they attend to this teaching, then in the essential noessence of arising, they will be perfectly able to believe and understand the essential no-essence of marks and ultimate meaning. They will ponder, think, and really understand, for in their otherdependent pattern of consciousness, they will cling to no imagined essences or marks. Because of a wisdom not permeated by language, because of an insightful wisdom not formed by language, because of a wisdom freed from inclinations toward language, they will be able to destroy the pattern that arises dependent upon others, for, sustained by the wisdom power of this teaching, they will eternally be able to sever all causes for future [rebirths] forever. Because of this they will be able to detest all conditioned states, they will be able to sever all their desires and be perfectly liberated. They will be able to be entirely liberated from the three defilements of passion, action, and birth.

"Moreover, Paramarthasamudgata, because they follow this path, all those sentient beings who belong to the word-hearers' vehicle will realize unsurpassed, quiescent cessation, as will all those who belong to the solitary enlightenment vehicle or to the Tathagata vehicle. For all word-hearers, solitary enlightened ones, and bodhisattvas, this is the one wondrous path of purification. This is the one ultimate purification. There is no other. It is with this underlying intent that I have preached that there is only one vehicle. It is not that in the world of sentient beings there are not sentient beings of various different lineages, for some are slow to understand, some are not so slow, and some are quick to understand.23

"Good son, a person of the word-hearers' lineage, turned toward quiescence, even if he were to be skillfully led by the energetic perseverance of all the Buddhas, would yet be unable to be led to sit upon the wisdom seat and realize full, supreme awakening. This is so because from their origin they possess only an inferior lineage, because their compassion has been weak, because they have lived in fear of suffering. Since their compassion has been weak, they have turned their backs upon deeds that benefit and 40

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gladden all sentient beings. Since they have lived in fear of suffering, they have turned their backs upon engendering any conditioned activities. I have never taught that one who turns his back upon deeds to benefit and gladden all sentient beings, who turns his back upon engendering conditioned activities, will sit upon the wisdom seat and realize supreme awakening. Therefore I teach that such persons are termed word-hearers totally intent upon quiescence.

"But if a person of the word-hearers' lineage were to turn toward wisdom, I would identify him as a bodhisattva. This is so because, having already been liberated from the obstacle of passion, when he receives the universal awakening of all Tathagatas his mind will also be liberated from the obstacle to knowing.24 Because initially [such a person] was intent upon his own benefit, the intensity of his practices liberated him from the obstacle of passion, and therefore the Tathagata designated him as belonging to the lineage of the word-hearers.

"Moreover, Paramarthasamudgata, sentient beings have various commitments both to the doctrinal discipline I have well presented and to the doctrine of the good teaching enunciated by my fully purified intent. But a Tathagata relies upon the three kinds of essential no-essence; and with such a profound intent he has presented a summary of hat doctrine when he preached the scriptures of implicit meaning, saying that all things have no-essence and no arising, are originally quiescent, and are essentially in cessation, for such are their hidden and profound marks.25 "If then sentient beings, who have already planted roots of superior goodness, who have already been purified from all obstacles, who have already matured the continuities [of their consciousness], who have already repeatedly cultivated liberation, who have already been able to accumulate the requisites of superior merit and wisdom, if such were to attend to the doctrine of these scriptures [of implicit meaning], they would truly understand the underlying intent of y words and would engender a deep faith in and understanding of his doctrine, for they would truly penetrate 41

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695c The Scripture on the Explication of Underlying Meaning this meaning in an infallible understanding. Relying upon the practices of hat penetration, they would quickly be able to realize the final stage. Because of their deeply engendered pure faith in me, they would know that the Tathagata is supremely awakened and manifests true wisdom in all things.

"There are [other] sentient beings of upright disposition, who have already planted roots of superior goodness, who have already been purified from all obstacles, who have already matured the continuities [of their consciousness], who have already repeatedly cultivated liberation, but who are yet unable to accumulate the requisites of superior merit and wisdom. Although [they have] such upright dispositions, they lack the ability thoughtfully to make judgments on [doctrinal] propositions. Yet, because they do not set up their own views, when they attend to this doctrine, even though they lack the ability truly to understand the underlying intent of my words, yet they will be able to engender a deep faith in this teaching. They will believe in this scripture: 'The teaching of the Tathagata is a most profound revelation, is associated with the most profound emptiness, is difficult to glimpse, difficult to understand, is beyond thinking, is not within the sphere of rational reflection, is to be subtly interpreted, is understood [only] by the wise.' But they abide in it with humility and say: 'The wisdom of all the Buddhas is profound indeed! The reality of all things is profound indeed! Only the Buddha Tathagatas are able to understand it well, for it is not something we are able to understand. For the sake of sentient beings of various commitments, all the Buddha Tathagatas have turned the wheel of the true doctrinal teaching, for the wisdom and insight of all Buddha Tathagatas is infinite, while our wisdom and insight follows in their wake.' Although they are able to revere this scripture and declare it to others, to copy it and protect it, to unroll it and disseminate it, to venerate and honor it, to recite it and review it, yet they will still be incapable of the effort of meditating upon it, and thus they will be incapable of penetrating the underlying intent of my words. But those sentient beings 42

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will be able to increase the requisites of merit and wisdom, and they will be able to mature the continuities [of heir consciousnesses] that have not been matured.

"There are [other] sentient beings who, just like those [described above], have not yet been able to accumulate the requisites of merit and wisdom, but whose lineages are not of an upright disposition or character. Although they do have the ability to make judgments on [doctrinal] propositions, yet, abiding in their own views, even if they hear this doctrine, they will be unable truly to understand the underlying intent of my words. Even if they were to engender faith and understanding in this doctrine, they would only be clinging to the words that express the meaning, that is: that all things most certainly have no-essence and no arising, are originally quiescent, and are essentially in cessation.26 Consequently, they take up the view of nihilism and the nonexistence of all marks. With this view of nihilism and the nonexistence of all marks, they negate all marks, for [they think that] everything is [simply] unmarked. They dispense with and negate not only those marks of things clung to in imagination, but also the marks of other-dependency and full perfection. Now, the very ability to designate the imagined pattern presupposes that otherdependency and full perfection are described by marks.27 If, then, in dispensing with and negating the descriptive marks of he imagined, they regard the marks of other-dependency and full perfection as unmarked, they in fact dispense with and negate all three characteristic patterns. They do form concepts about my teaching, but, in their negation of meaning, they do not form concepts of its meaning. Because, while forming concepts of my teaching, in their negation of eaning, they do not form concepts of ts meaning. They do maintain this doctrine, but they do not maintain its meaning. Nevertheless, because they have engendered faith and understanding in regard to this doctrine, their merit will increase, but they will turn away from and lose wisdom because they engender clinging to what is meaningless. Because they turn away from wisdom, they will lose that wide, limitless doctrine. 43 696a

The Scripture on the Explication of Underlying Meaning "Yet other sentient beings listen to them and take their doctrine as the [true] doctrine and their negation of meaning as [true] meaning. If they follow that view, they will form their concept of doctrine from that doctrine and their concept of eaning from that negation of meaning; they will devote themselves to that doctrine as doctrine and to that negation of meaning as meaning. Therefore they likewise will turn away from and lose the good doctrine. Other sentient beings do not follow this view, but as soon as they hear that all things have no-essence and no arising, are originally quiescent, and are essentially in cessation, they feel dread. Feeling such dread, they say: 'This is not the teaching of the Buddha, but rather the teaching of a demon.' With such an understanding, they attack and curse this scripture. Therefore they encounter great misfortune and are blocked by the obstacle of their action [against the doctrine]. This is why I have taught that if one forms the view that all descriptive marks are no marks and propounds this meaninglessness as meaning, this will bring about the obstacle of action [against the doctrine]. Because they beguile limitless sentient beings, they cause them also to be blocked by this obstacle of action [against the doctrine]. Good son, there are other sentient beings who have not yet planted roots of oodness, who have not yet been purified from all obstacles, who have not yet matured their continuities [of consciousness], who have not repeated their commitments, who have not yet accumulated the requisites of merit and wisdom, and whose lineage is not of an upright disposition or character. Even though they are able thoughtfully to judge [doctrinal] propositions, yet they always maintain their own views. Even if they hear this doctrine, they will be unable truly to understand the underlying intent of my words or to have deep faith in this doctrine. They will form the concept that this doctrine is not [true] doctrine and that this meaning is not meaning. Clinging to the idea that this doctrine is not [true] doctrine and that this meaning is not meaning, they publicize their evaluation, saying: 'This is not the teaching of the Buddha, but of a demon.' With such an 44

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understanding they slander, reject, curse, and revile this scripture as useless and mistaken; and in untold ways they attack, criticize, and discard this scripture. They regard all those who have faith in this scripture as a rival faction. From the very beginning they are blocked by the obstacle of their action [against doctrine], and thus they impede [others] by means of this obstacle of action [against doctrine]. It is easy to describe the beginning of this obstacle of action and to estimate how many hundreds of thousands of eons it will take for it to be overcome. Good son, these are the differences in the various kinds of commitments of sentient beings to my well-enunciated and well-controlled doctrinal discipline and my good doctrinal teaching expressed with a purified intent. "

At that time the World-honored One recited these verses to emphasize his meaning: All things have no-essence, no arising, and no passing away, are originally quiescent, and are essentially in cessation. What wise man speaks thus without an underlying intent? I have taught the no-essence of marks, arising, and ultimate meaning, but one who does not know the underlying intent of the Buddha will lose the true path and be unable to travel thereon. All those paths of purity and all the purifications rely upon this one [path] only, for there is no second. Thus herein I have established the single vehicle, but this does not mean that there are no differences in the lineages of sentient beings. In the world of sentient beings, unlimited beings simply are delivered in their individual persons and enter quiescence, for it is difficult to attain that cessation realized together with the great compassion and courage that does not turn away from sentient beings. In the uncontaminated realm, subtle and difficult to conceive, liberations are equal and undifferentiated, for [there] all meaning is complete and free from delusion and suffering, without duality or comparison, for this is eternal happiness. 696b

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The Scripture on the Explication of Underlying Meaning At that time the Bodhisattva Paramarthasamudgata addressed the Buddha and said: "World-honored One, the intent underlying the words of ll Buddha Tathagatas is rare, rare indeed! It is subtle, subtle indeed! It is profound, profound indeed! It is difficult to penetrate, difficult to penetrate indeed! I now understand this meaning enunciated by the World-honored One as follows. The Worldhonored One has designed [the teaching] so that the marks of all things are essentially without essence in reference to the pattern of clinging to what is imagined, whereby the attribution of names and symbols to conditioned images, that support those imagined descriptive marks clung to within the range of discrimination, are taken to be the aggregate of material form, the descriptive marks of its essence, the descriptive marks of its specific difference, whereby the attribution of [such] names and symbols is taken to be the mark of the essence or difference of the arising of material form, the passing away of material form, or [the complete knowledge] of the eternal severance from material form.

"The World-honored One has designed [the teaching] that the arising of all things is essentially without essence, and one aspect of [the teaching] is that ultimate meaning is essentially without essence in reference to the pattern of other-dependency, which is the conditioned image supporting those imagined descriptive marks clung to within the realm of discrimination. I now understand this meaning enunciated by the World-honored One as follows, for those marks clung to by imagination upon the conditioned images that support such imaginative clinging within the range of discrimination, validate nothing real, and this is their essential nature as no-essence.

"The World-honored One has designed the other aspect of [the teaching] that ultimate meaning is without essence in reference to the pattern of full perfection, the purified content of understanding that is the no-self of things, that is suchness, that is termed the pattern of full perfection. This is how the material aggregate or the other aggregates should be explained. This is how each of the twelve bases should be explained. This is how each of 46

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the twelve branches of existence should be explained. This is how each of the four sustenances should be explained. This is how each of the six realms and the eighteen elements should be explained. "I understand this meaning enunciated by the World-honored One as follows. The World-honored One has designed [the teaching] that the marks of all things are essentially without essence in reference to the pattern of clinging to the imagined, i.e., the fact that the attribution of names and symbols to the conditioned images that support clinging to imagined descriptive marks within the realm of discriminations is taken to be the truth on suffering. The World-honored One has designed [the teaching] that the arising of all things is essentially without essence in reference to the pattern of other-dependency, i.e., those conditioned images that support clinging to imagined descriptive marks within the realm of discrimination. I now understand this meaning enunciated by the World-honored One as follows. Since those conditioned images that support clinging to the imagined within the realm of discrimination validate nothing real, their essence is precisely without essence, for this is the no-self of things, suchness, the purified content of understanding. It is this that is termed the pattern of full perfection. In reference to this, the World-honored One has designed the other aspect of [the teaching] that ultimate meaning is essentially without essence. The other three truths should be explained like this first truth of suffering, as should the stations of recollection, true severance, the supernatural abilities, the sense faculties, the powers, the factors of awakening, and the factors of the path. All these should be explained in this manner. "I understand this meaning enunciated by the World-honored One as follows. The World-honored One has designed [the teaching] that the marks of all things are essentially without essence in reference to the pattern of clinging to the imagined, i.e., the fact that the attribution of names and symbols to the conditioned images that support clinging to the imagined within the realm of discrimination is taken to be either the essential or the specific mark of true concentration, its ability to control, that which it 696c

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6973 The Scripture on the Explication of Underlying Meaning must control, its true cultivation to elicit what has not yet been elicited, its strengthening of what has already been elicited, its unforgettableness, its repeated cultivation, its increase, and its expansion. The World-honored One has designed [the teaching] that the arising of things is essentially without essence, and one aspect of [the teaching] is that ultimate truth is essentially without essence in reference to the pattern of other-dependency, i.e., those conditioned images that support clinging to the imagined within the realm of discrimination. I would explain the meaning enunciated by the World-honored One as follows: if, in those conditioned images that support clinging to imagined marks in the realm of discrimination, those marks clung to by imagination validate nothing real, then this is the essence that is essentially without essence, the no-self of things, suchness, the purified content of understanding. It is this that is termed the pattern of ull perfection. "World-honored One, just as dried ginger must be put into the prescriptions of all medicinal powders and elixirs, just so, World-Honored One, the explicit teaching that all things have no-essence, no arising, and no passing away, are originally quiescent, and are essentially in cessation must be put into all the scriptures of implicit meaning. World-honored One, just as pigments pervade all they color with the identical, single hue of their coloring, whether blue, yellow, red, or white, and thus demonstrate that coloring action, just so, World-honored One, the explicit teaching that all things have no-essence, etc., pervades all scriptures of implicit meaning with its identical, single hue, and thus demonstrates the implicit meaning of those scriptures. World-honored One, just as the addition of warm cheese to cooked delicacies like cakes or fruit produces an exquisite taste, just so, World-honored One, the addition of the explicit teaching that all things have no-essence, etc., to scriptures of mplicit meaning produces exquisite delight. World-Honored One, just as empty space pervades everywhere with its identical, single flavor and obstructs no activity, just so, World-Honored One, the explicit teaching that all things have no-essence, etc., pervades all scriptures of implicit meaning with its identical, 48

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single flavor and obstructs no activity performed by word-hearers, solitary enlightened ones, or bodhisattvas."

At that time the World-honored One praised the Bodhisattva Paramarthasamudgata and said: "Excellent, excellent it is, good son, that you have been able to understand so well the underlying intent enunciated by the Tathagata. Also the similes of the dried ginger, the pigment, the warm cheese, and empty space were right to the point. Paramarthasamudgata, it is exactly as [you have explained], not different at all. It is exactly as you have maintained. " At that time the Bodhisattva Paramarthasamudgata addressed the Buddha and said: "In the country of Benares at Rsipatana in the Deer Park, the World-honored One first turned the wheel of doctrine, [teaching] the four holy truths for those setting out in the word-hearers' vehicle. This turning of he wheel was marvelous and wonderful, such as nobody, whether gods or men, had been able to turn in the world before. Nevertheless there were superior teachings, for [this first turning] had to be interpreted and occasioned controversy. Then the World-honored One with an underlying intent turned the wheel for the second time for the sake of those setting out in the great vehicle, [teaching] that all things have no-essence, no arising, and no passing away, are originally quiescent, and are essentially in cessation. This turning of the wheel was marvelous and wonderful indeed. Nevertheless there were teachings superior to this, for it also had to be interpreted and occasioned controversy. The World-honored One then with an explicit meaning for the third time turned the wheel of doctrine for those setting out in all the vehicles, [teaching] that all things have no-essence, no arising, and no passing away, are originally quiescent, and are essentially in cessation. This turning was the most marvelous and wonderful that had ever occurred in the world. It had no superior nor did it contain any implicit meaning nor occasion any controversy.28

"World-honored One, if a good son or good daughter, having heard this teaching that all things have no-essence, no arising, and no passing away, are originally quiescent, and are essentially 49

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The Scripture on the Explication of Underlying Meaning 697c in cessation, with the explicit meaning as it was enunciated by the Tathagata, were to believe, copy, protect, honor, disseminate, recite, or meditate and reflect upon it, how much merit would they engender through their effort of meditating upon it?" At that time the World-honored One addressed the Bodhisattva Paramarthasamudgata and said: "Paramarthasamudgata, the merit engendered by that good son or good daughter would be limitless, incalculable, incomparable. I can but suggest a small part of it for you, like a bit of dirt on one's fingernail in comparison to the earth. It does not amount to one-hundredth part, nor onethousandth part, nor one-hundred-thousandth part. It cannot be reckoned as even the tiniest part. Or it is like the pool in a cow's tracks compared to the waters of the four great oceans, which does not reach one-hundredth part, etc. Such would be the merit attained by hearing and believing and by the effort expended to meditate upon the teaching of the scriptures of implicit meaning. But even this does not come to one-hundredth, not to the tiniest part of the merit attained by hearing and believing and by the effort expended in meditating upon this scripture of explicit meaning." Then the Bodhisattva Paramarthasamudgata addressed the Buddha and said: "World-honored One, how should we designate this teaching on the explication of underlying intent? How should we reverence it?"

The Buddha answered Paramarthasamudgata and said: "Good son, it is designated the explicit teaching on ultimate meaning, and you should reverence it as such." When this explicit teaching on ultimate meaning was enunciated in the great assembly, six hundred thousand sentient beings produced the mind of supreme awakening, three hundred thousand word-hearers removed themselves far from defilement and pollution and in this doctrine attained the wisdom eye of doctrine, one hundred fifty thousand word-hearers separated themselves definitively from all contaminated states of mind and attained liberation, and seventy-five thousand bodhisattvas attained the patience of the doctrine of no arising.

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The Analysis of Centering

At that time the Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, in the great vehicle, when a bodhisattva practices the meditation of quietude and vision, what is his support? What is his station?"

The Buddha answered: "Maitreya, good son, you should understand that in the great vehicle when a bodhisattva practices the meditation of quietude and vision, his support and station is the conventional exposition of the doctrine and the commitment not to cast off full, supreme awakening."29

The Bodhisattva Maitreya addressed the Buddha and said: "The World-honored One has taught [that meditation has] four kinds of content. The first is that content accompanied by images for reflection, the second is that content not accompanied by images for reflection, the third is that content which extends to the limit of the phenomenal, and the fourth is that content which fulfills duty. Among these four which is the content of quietude? Which the content of vision? And which is the content of oth together?" The Buddha answered the Bodhisattva Maitreya and said: "Good son, the single content of quietude is not accompanied by an image for reflection. The single content of vision is accompanied by an image for reflection. The double content of both together is the limit of phenomenal reality and the fulfillment of duty." The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, how is the bodhisattva able to seek quietude and to be well trained in vision by supporting himself upon these four kinds of contents of quietude and vision?" 51

The Scripture on the Explication of Underlying Meaning 698a The Buddha answered the Bodhisattva Maitreya and said: "Good son, the conventional exposition of the doctrine as I have enunciated it for bodhisattvas consists in the scriptures, the metrical verses, the prophecies, the hymns, the discourses, the narratives, the parables, the apothegms [of he Buddha], the accounts of previous lives, the extensive discourses, the accounts of miracles, and the expositions. Bodhisattvas listen attentively and accept these [teachings] docilely. With their words well understood, their ideas well considered, their views well clarified, alone in a forested place they focus their thought upon the doctrines they have heard and pondered, for they are now capable of thinking reflectively upon those doctrines. In the continuity of their inner minds they focus and reflect, and repeatedly abide in this correct practice. They place their bodies and their minds at ease. This is what is termed quietude, and this is the quietude bodhisattvas seek. With their body and mind at ease, while abandoning the [ordinary] modalities of thinking, they thoroughly examine and understand that doctrine upon which they have so well reflected in the images brought about by concentration. In those meanings known through the images brought about by inner concentration, they are able to correctly investigate and examine, to ponder and search out everything, whether patience, happiness, wisdom, views, or awakening. It is this that is termed vision, and this is how bodhisattvas are able to be well trained in insight. "

The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, if the bodhisattvas internally reflect upon and think about the mind without having yet attained ease of body and mind, what do you call that type of reflection?" The Buddha answered the Bodhisattva Maitreya and said: "Good son, that is not the reflection of quietude at all! Rather it is a reflection concomitant with the commitment to quietude." "World-honored One, if he bodhisattvas, not having yet reached ease of body and mind, attentively reflect upon images as the content of inner concentration in accord with the doctrines upon which they have reflected, what is that type of eflection called?" 52

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[The Buddha answered:] "Good son, that is not the focusing of quietude at all! Rather it is a reflection concomitant with the commitment leading to quietude."

The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, are the paths of quietude and vision to be described as different or identical?"

The Buddha addressed the Bodhisattva Maitreya and said: "Good son, they are to be described as neither different nor identical. They are not different because their objective is the content known in vision. They are not identical because images for reflection are not the objective [of quietude]."

The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, are the images brought forth by all concentrations and vision to be described as different from or identical with thinking?"

The Buddha answered the Bodhisattva Maitreya and said: "Good son, they must be described as identical with thinking. This is so because those images are nothing but ideas. Good son, I have taught that the object of consciousness is nothing but a manifestation of conscious construction only."30

"World-honored One," [Maitreya asked,] "if those images brought about in this manner are identical with thinking, then how can thinking reflect back and look upon itself? "Good son," [the Buddha answered,] "nothing ever looks at anything.31 Rather, when thinking occurs as such or such, then such and such images make their appearance. Good son, when a well polished and cleaned surface of a mirror encounters a material shape, it reflects the underlying material thing and we say [not only] that we see the image [but that, distinct from the material thing], the image appears as an object. In this manner, when thought arises, it seems to differ from the images that appear in concentration."

"World-honored One, all the images that sentient beings have, which occur because their minds encounter material form, etc., present themselves as distinct essences. Are these [images] identical with thinking?"

698b

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The Scripture on the Explication of Underlying Meaning "Good son, they are indeed identical, even though, with their mistaken awareness, the foolish are unable truly to understand that these images are nothing but conscious constructions and consequently misunderstand them."

The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, how can we describe the single-minded practice of vision of the bodhisattvas?"

The Buddha answered the Bodhisattva Maitreya and said: "Good son, by continuously focusing, they reflect only upon the images of thinking. "

"How then," [Maitreya asked,] "World-honored One, can we describe the single-minded practice of uietude of he bodhisattvas?" "Good son," [the Buddha answered,] "by a continuous focusing they reflect only upon thinking uninterrupted [by images]." "World-honored One, how then can we describe the joint practice of quietude and vision of the bodhisattvas?" "Good son, they correctly reflect upon the focusing on one point. " "World-honored One, what then are the images of thinking?" "Good son, they are the images for reflection brought about by concentration, the content of vision."

World-honored One, what is thinking uninterrupted [by images]?"

"Good son, it is the objective of quietude, the thinking which encounters those images. "

World-honored One, how does thought focus thinking upon one point?"

"Good son, it is the understanding that all of the images in concentration are nothing but conscious construction, or, having already understood this, the reflecting upon suchness. " The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, what are the varieties of vision?" The Buddha answered the Bodhisattva Maitreya and said: "Good son, in sum, there are three kinds. The first is vision from images. The second is vision from inquiry. The third is vision from penetration. Vision from images is that vision which reflects solely 54

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upon images for reflection brought about by concentration. Vision from inquiry is that vision which through wisdom attentively reflects upon those things not yet well understood in order to understand them well. Vision from penetration is that vision which attentively reflects upon those things already well understood by encompassing them within wisdom in order to realize them and attain liberation. "

The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, what are the general varieties of quietude?" The Buddha answered the Bodhisattva Maitreya and said: "Good son, since they follow upon that thinking uninterrupted [by images], you should understand that here also there are three kinds. There are also eight kinds, for each meditation is a kind of quietude, from the first to the [eighth meditation] of neither conceptualization nor nonconceptualization. Again there are four kinds, for each of the four immeasurable activities of friendliness, compassion, joy, and abandonment is a kind of quietude. The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, you have taught about quietude and vision supported by the doctrine [of the great vehicle] and not supported by [that] doctrine. What do these terms mean?" The Buddha answered the Bodhisattva Maitreya and said: "Good son, the quietude and vision supported by the doctrine are that quietude and vision attained through the doctrine and its meaning first received and pondered by the bodhisattvas. The quietude and vision not supported by the [bodhisattva] doctrine are the quietude and vision attained not through the images of the doctrine the bodhisattvas have received and pondered, but through the instructions and meanings of other teachings, such as meditation upon decaying and rotting [bodies] or upon the impermanence of all things, the suffering of all conditioned states of being, the no-self of all things, or the final quiescence of cessation.32 Such quietude and vision I designate as not supported by doctrine. But, if they have attained a quietude and vision supported by the [bodhisattva] doctrine, those bodhisattvas I have 698c

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The Scripture on the Explication of Underlying Meaning 699a designated as followers of the doctrine, and they have keen faculties, while, if they attain a quietude and vision not supported by doctrine, those bodhisattvas I have designated as followers of aith, and they have dull faculties. "

The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, you have taught about quietude and vision that take as their object different doctrines, and about quietude and vision that take as their object a unified doctrine. What do these terms mean?"

The Buddha answered the Bodhisattva Maitreya and said: Good son, when a bodhisattva takes as his object of understanding each point of the doctrine of the scriptures, etc., and practices quietude and vision in regard to these doctrines which he has received and pondered, that is termed quietude and vision that take as their object different doctrines. When a bodhisattva takes as the object of his understanding the doctrine of all the scriptures, etc., and attentively reflects upon all these doctrines as one lump, one accumulation, one whole, one gathering up, all in harmony with suchness, turning toward suchness, approaching suchness, in harmony with wisdom, with cessation, with the conversion of the support, going toward these; if, in approaching these doctrines he proclaims the unlimited, incalculable doctrine and with this reflection practices quietude and vision, that is termed quietude and vision that take as their object a unified doctrine." The Bodhisattva Maitreya addressed the Buddha and said: World-honored One, you have taught about quietude and vision that take as their object a minor unified doctrine, about quietude and vision that take as their object a great unified doctrine, and about quietude and vision that take as their object an unlimited unified doctrine. What do these terms mean?"

The Buddha answered the Bodhisattva Maitreya and said: "Good son, if one takes as the object of understanding the meaning of each of the scriptures and of the other eleven divisions of the teachings, and attentively reflects upon them as one lump, etc., this is to be known as the quietude and vision that take as 56

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their object a minor unified doctrine. But if one takes as the object of understanding the doctrine of the scriptures, etc., received and pondered, and attentively reflects upon them as one lump, etc., without considering them separately, then this is to be known as the quietude and vision that take as their object a great unified doctrine. If one takes as the objects of understanding the unlimited doctrinal teaching of the Tathagata, the unlimited words and expressions of that doctrine, and the unlimited clarifications of ever more excellent wisdom, and attentively reflects upon them as one lump, etc., without considering them separately, then that is to be termed the quietude and vision that take as their object an unlimited unified doctrine."

The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, why do you say that the bodhisattvas attain quietude and vision that take as their object of understanding the unified doctrine?"

The Buddha answered the Bodhisattva Maitreya and said: "Good son, there are five reasons that should be understood. The first is that when they reflect, from moment to moment they purge away support for all weakness. The second is that they sever all varieties of concepts and take their joy in doctrine. The third is that they understand the unlimited light of doctrine which has no differentiating marks anywhere. The fourth is that they bring forth purified, nonreflective images for the accomplishment of duty. The fifth is that, in order to bring the Dharma body to fulfillment, they encompass that preeminent, wondrous cause for ever-increasing development. "

The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, when are this quietude and vision that take as their object the unified doctrine said to be understood? At what point are they attained?"

The Buddha answered the Bodhisattva Maitreya and said: "Good son, they are said to be understood from the very first stage of utmost joy, and are said to be attained from the third stage of expanding light. Good son, bodhisattvas just beginning their 699b

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The Scripture on the Explication of Underlying Meaning practices should also study and focus upon [these states of quietude and vision] without remiss, even though they are yet unable to be praised [for attaining them]."

The Bodhisattva Maitreya addressed the Buddha and said: World-honored One, when is it that this quietude and vision are said to be a concentration having both inquiry and judgment? To be a concentration having no inquiry but only judgment? To be a concentration having neither inquiry nor judgment?" The Buddha answered the Bodhisattva Maitreya and said: "Good son, that quietude and vision are termed a concentration with both investigation and inquiry when they experience and realize doctrinal descriptions as received, investigated, and inquired about, even though they be grossly obvious. That quietude and vision are said to be a concentration having no investigation but only inquiry when they experience and realize doctrinal descriptions as remembered in their subtle light, even though not experiencing or realizing what is grossly obvious. Quietude and vision are said to be a concentration with neither investigation nor inquiry when they experience and realize those doctrinal descriptions without any effort to reflect at all. Furthermore, good son, quietude and vision accompanied by investigation is termed a concentration with both investigation and inquiry. Quietude and vision accompanied by inquiry are termed a concentration that has no investigation but only inquiry. Quietude and vision that take as the content of understanding the unified doctrine are termed a concentration that has neither investigation nor inquiry. "

The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, what are the marks of quietude? What are the marks of the initiative [for vision]? What are the marks of abandonment?"

The Buddha answered the Bodhisattva Maitreya and said: "Good son, whenever thinking becomes flighty or is about to become flighty, quietude is characterized as a focusing upon those things that can engender disgust, or by a focusing upon thinking 58

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uninterrupted [by images]. Whenever thinking becomes languid or is about to become languid, initiative [for vision] is characterized as a focusing upon those things that can bring joy, or by a focusing upon the images of that thinking. Whenever one becomes defiled by these two passionate inclinations, whether in the practice of quietude, the practice of vision, or the practice of both in synergy, abandonment is characterized as an effortless focusing and spontaneity of mind. "

The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, that entire multitude of those bodhisattvas who practice quietude and vision know both doctrine and its meaning. What is knowing doctrine? What is knowing its meaning?" The Buddha answered the Bodhisattva Maitreya and said: "Good son, all those bodhisattvas understand and know doctrine in five aspects, for they know its names, its phrases, its descriptions, its differences, and its unity. The knowledge of its names consists in [knowing its] conceptual designations, which delineate essences in all defiled and purified things. The knowing of its phrases consists in the ability to maintain and establish in discourse all defiled and purified things among that collection of names. The knowing of ts writings consists in [knowing] the words that are based upon these two supports [of names and phrases]. The knowing of ts differences consists in focusing, which objectifies each of those differences. The knowing of its unity consists in focusing, which objectifies that unity. When all of these come together into one, that is knowing doctrine. This is why it is said that those bodhisattvas know doctrine.

"Good son, those bodhisattvas know meaning in ten aspects, for they know the limit of being, the suchness of being, the meaning of subject, the meaning of object, the meaning of environment, the meaning of enjoyment, the meaning of mistakes, the meaning of the absence of mistakes, the meaning of defilement, and the meaning of purification.

"Good son, the limit of being refers to the limit to the analysis of ll that exists among all defiled and purified things. This includes 59

The Scripture on the Explication of Underlying Meaning all that exists, such as the five aggregates, the six bases of nternal consciousness, and the six bases of external consciousness. "The suchness of all things refers to suchness existing in all defiled and purified things. This term includes the suchness of all things. There are seven kinds. The first is the suchness of the transmigratory flow, for all conditioned states of eing have neither beginning nor end. The second is the suchness of descriptive marks, for in all things both persons and things have no-self. The third is the suchness of onscious construction, for all conditioned states of eing are nothing but conscious construction. The fourth is the suchness of what is given, that is, the truth about suffering that I have preached. The fifth is the suchness of alse conduct, that is, the truth about the origin [of uffering] that I have preached. The sixth is the suchness of purification, that is, the truth of the destruction [of suffering] that I have preached. And the seventh is the suchness of orrect practice, that is, the truth of the path that I have preached. Understand that because of the suchness of the transmigratory flow, of the suchness of hat has been given, and the suchness of false conduct, all sentient beings are entirely equal. Because of the suchness of descriptive marks and the suchness of conscious construction, all things are entirely equal. Because of the suchness of purification, the supreme awakenings of all wordhearers, all solitary enlightened ones, and all bodhisattvas are entirely equal. Because of the suchness of correct practice, the wisdoms encompassed in the hearing of doctrine and in the quietude and vision that take as their object the unified realm of doc-700a trine are entirely equal. The meaning of ubject consists in the five sense organs, mind, thought, sense consciousness, and concomitant mental states. "The meaning of object consists in the six external bases, for the meaning of subject is also the meaning of object [since the object is nothing but conscious construction],

"The meaning of environment consists in that encompassing environment within which all sentient beings dwell, whether a single town, a hundred towns, a thousand towns, or a hundred 60

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thousand towns; whether a single great land bordering the ocean, a hundred such, a thousand such, or a hundred thousand such; whether a single continent of ambudvlpa, a hundred such, a thousand such, or a hundred thousand such; whether a single group of four continents, a hundred such, a thousand such, or a hundred thousand such; whether a single chiliomicrocosmos, a hundred such, a thousand such, or a hundred thousand such; whether a large dichiliomedzocosmos, a hundred such, a thousand such, or a hundred thousand such; whether a trichiliomegacosmos, a hundred such, a thousand such, a hundred thousand such, or a hundred hundred thousand such, a single billion such, a hundred billion such, a thousand billion such, or a hundred thousand billion such; whether a single trillion, a hundred trillion such, a thousand trillion such, or a hundred thousand trillion such, in number equal to the minute atoms contained in a hundred thousand trillion trichiliomegacosmos, in the unlimited and incalculable encompassing universes in the ten directions.

"The meaning of enjoyment consists in bringing together the requisites I have taught so that sentient beings may come to enjoyment. "The meaning of mistakes consists in errors of conceptualizing; errors of thinking; errors of seeing in regard to the meaning of subjectivity and objectivity, such as imagining what is impermanent to be eternal; errors of conceptualizing; errors of thinking, and errors of seeing, such as imagining suffering to be happiness or defilement to be purity, or imagining the no-self to be a self. "The meaning of the absence of mistakes consists in the opposite of the above, whereby one is able to counteract [mistakes]. One must, however, know their marks [to do so]. "The meaning of defilement is triple, for there are three kinds of defilement in this triple world: the defilement of passion, the defilement of our actions, and the defilement of birth. "The meaning of purification consists in the factors of awakening, whereby one is separated from bondage to those three kinds of defilement.

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The Scripture on the Explication of Underlying Meaning 700b

"These ten aspects encompass all meaning. Moreover, good son, those bodhisattvas are said to know meaning because they are able to know and understand five kinds of meaning, for they know all matters, all meanings, and all causes, they attain the results of perfect knowing, and they understand them. "Good son, herein the knowing of all matters consists in knowing all that is knowable: i.e., all aggregates, all internal bases, and all external bases. In like fashion the universal knowing of all meaning consists in knowing the meanings that must be distinguished as to their varieties; whether conventional meaning or ultimate meaning; whether virtuous or defective; whether about conditions or times; whether about arising, abiding, or passing away; whether about sickness, etc.; whether about suffering, its origin, etc.; whether about suchness, the reality limit, the reality realm, etc.; whether extensive or specific; whether categorical, analytic, oppositional, or dismissive; whether underlying or explicit. The knowing of all such varieties is what is termed knowing all meaning. The knowing of all causes consists in the factors of awakening, which are able to comprehend both of the preceding [meanings of all matters and all meanings], that is, the stations of recollection, true severance, etc. The attainment of the result of perfect knowing consists in eternal severance from covetousness, anger, and delusion: i.e., discipline and complete severance from covetousness, anger, and delusion; the results [attained] by monks; and the common and exclusive, worldly or transcendent good qualities of word-hearers or Tathagatas, all of which I have explained. The communication of them, i.e., the communication of the things [above], consists in broadly proclaiming and announcing to others all those liberating wisdoms of the doctrine that one has realized. These five meanings encompass all meaning.

Moreover, good son, those bodhisattvas are said to know meaning because they know the four aspects of meaning: the meaning of the appropriation of thinking, the meaning of experience, the meaning of onscious construction, and the meaning of defilement 62

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and purification. Good son, these four aspects of meaning encompass all meaning.

"Moreover, good son, those bodhisattvas are said to know meaning because they know the three aspects of meaning: the meaning of xpressions, the meaning of eaning, and the meaning of ealms. Good son, the meaning of expressions refers to the collection of words, etc. The meaning of meaning is of ten kinds: the marks of reality, the marks of universal knowing, the marks of final severance, the marks of ealization, the marks of cultivation, the marks of he differences between reality and the other [four items above], the marks of the synergy between support and supported, the marks of he obstacles to universal knowing, the marks of he states harmonious with that [universal knowing], and the marks of the wretchedness of the absence of universal knowing and the advantage of its presence. The meaning of realms is fivefold: the realm of the surrounding world, the realm of sentient beings, the realm of doctrine, the realm of discipline, and the realm of the methods of discipline. Good son, these three aspects encompass all meaning." The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, what is the difference between meaning known through wisdom gained from hearing [doctrine], meaning known through wisdom gained from thinking, and meaning vooc known through wisdom gained from the cultivation of quietude and vision?"

The Buddha answered the Bodhisattva Maitreya and said. "Good son, [in the case of] the wisdom gained from hearing [doctrine], [bodhisattvas] rely upon the literal meaning of a text without really understanding its intent or making it clear. They move toward liberation without being able to realize the meaning that brings about that liberation. [In the case of] the wisdom gained from thinking, [bodhisattvas] also rely upon the text, but not just to the letter, for they are able really to understand its intent. But they are not yet able to make [that intent] clear, and, although they turn toward liberation, they are yet unable to realize the meaning that brings about that liberation. [In the case of] the 63

The Scripture on the Explication of Underlying Meaning wisdom gained from cultivation, bodhisattvas both rely upon the text and do not rely upon the text, they both follow the letter and do not follow the letter, for they are able really to understand its intent. They make [that intent] clear by means of images wrought in concentration that conform to the matters to be known. They turn toward liberation well and are able to realize the meaning that brings that liberation about. Good son, these are what are termed the three kinds of differences in knowing meaning. "

The Bodhisattva Maitreya addressed the Buddha and said: World-honored One, what is the wisdom and what is the insight of all those bodhisattvas who know doctrine and its meaning through their cultivation of quietude and vision?" The Buddha answered the Bodhisattva Maitreya and said: Good son, I have already on numerous occasions proclaimed the two differences between wisdom and insight! Nevertheless, I will now summarize the main point for you. Wisdom is that wondrous discernment which occurs through the cultivation of hat quietude and vision which take as their object the unified doctrine [of the great vehicle]. Insight is that wondrous discernment which occurs through the cultivation of that quietude and vision which take as their object the different doctrines [of the great vehicle]." The Bodhisattva Maitreya addressed the Buddha and said: World-honored One, when the bodhisattvas cultivate quietude and vision, what images do they abandon? By means of what reflections?"

The Buddha answered the Bodhisattva Maitreya and said: "Good son, because they reflect upon true suchness, they abandon images of doctrine and images of meaning. When they lack anything to be attained in names and name-essences, then they no longer pay any regard to the images that support those [names and name-essences]. In such a fashion they abandon them. As it is with names, so it is with phrases and all kinds of meanings. Even in regard to realms and essences of realms they lack anything to be attained, and so they no longer pay any regard to their images. In such a fashion they abandon them." 64

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"World-honored One, the meaning of suchness thus discerned [in that reflection] is a meaning [carried by] an image. Is this image of true suchness also to be abandoned or not? "Good son, in the meaning of true suchness which they discern, there is no image whatsoever and nothing to be attained. How then could it be abandoned? Good son, as I have explained it, that meaning of true suchness which they discern dispenses with any kind of image that might [carry] any meaning. Thus it is not the case that this discernment itself can be replaced with anything else."

"World-honored One, you have given the examples of the broken water basin, the dirty mirror, and the bubbling spring as be- ing surfaces that do not sustain any surface image for consideration. The opposite of these would then sustain [that image]. In like fashion, if one has a mind not cultivated, then one will not sustain a true understanding of suchness, but when that mind is well cultivated, then one will sustain such an understanding. In this explanation, what is the thinking that is capable of such a penetrating understanding? What kind of suchness were you talking about?" "Good son," [the Buddha answered,] "in that explanation there are three kinds of thinking capable of penetrating understanding, the thinking that is capable of understanding from what has been heard, the thinking that is capable of understanding from what has been thought, and the thinking that is capable of nderstanding from what has been cultivated. I presented that explanation in light of the suchness of conscious construction." "World-honored One, those bodhisattvas have discerned and know both doctrine and meanings and have been earnest in their cultivation to abandon all images. How many kinds of difflcultto-abandon images do they abandon? And how do they in fact abandon them?"

"Good son, there are ten kinds of such images, and those bodhisattvas are able to abandon them through emptiness. First, because they discern and know both doctrine and meanings, there are the various images of writings and words, which they are able 70ia

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The Scripture on the Explication of Underlying Meaning to abandon through [cultivating meditation on] the emptiness of all doctrine. Second, because they discern and know the meaning of the suchness of the given, they have images of arising, passing away, abiding, differentiation, continuity, and development, which they are able to abandon through [cultivating meditation on] first the emptiness of images, and then the emptiness of beginnings and endings. Third, because they discern and know the meaning of the subject, they have lustful images of bodies and of self-pride, which they are able to abandon through [cultivating meditation on] the emptiness of interior [states] and the emptiness of nonattainment. Fourth, because they discern and know the meaning of object, they have images of desired possessions, which they are able to abandon through [cultivating meditation on] the emptiness of xternals. Fifth, because they discern and know the meaning of enjoyment, they have internally established images of the flirtations and endowments of men and women, which they are able to abandon through [cultivating meditation on] the emptiness of the internal and the external, and on original emptiness. Sixth, because they discern and know the meaning of environment, they have unlimited images, which they are able to abandon through [cultivating meditation on] the greatness of mptiness. Seventh, because they discern and know the immaterial, they have images of internal quiescence and liberation, which they are able to abandon through [cultivating meditation on] the emptiness of the conditioned. Eighth, because they discern and know the meaning of the true suchness of images, they have images of the no-self of persons and things, which, whether images of only conscious construction or of ultimate meaning, they are able to abandon through [cultivating meditation on] the emptiness of he ultimate, the emptiness of no-essence, the emptiness of the essence of noessence, and the emptiness of ultimate meaning. Ninth, because they discern and know the meaning of he suchness of urification, they have images of the unconditioned and of the unchanging, which they are able to abandon through [cultivating meditation on] the emptiness of the unconditioned and the emptiness of the 66

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unchanging. Tenth, because they attentively reflect upon the nature of emptiness whereby they discipline what has to be disciplined, they have images of the nature of emptiness, which they are able to abandon through [cultivating meditation on] the emptiness of emptiness. "

"World-honored One, once they have abandoned these ten kinds of images, what other images do they abandon and from what images are they liberated?"

"Good son, they abandon the images wrought in concentration. They are liberated from and abandon the binding images of defilement. Good son, you should understand that, strictly speaking, each of these emptinesses counteracts its respective images, but yet it is not true that each one does not counteract all the images. It is similar to the case of ignorance, for it is not true that it is unable to engender all the defiled things even up to old age and dying. However, strictly speaking, ignorance is said to engender only karmic formations, because all the karmic formations are immediately caused by ignorance. This same principle also applies [to the emptinesses]."

At that time the Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, what is the overall image of that emptiness which the bodhisattvas discern without discarding and yet without [engendering] pride in regard to that image of emptiness?"

Then the World-honored One praised the Bodhisattva Maitreya and said: "Excellent! Excellent! Good son, you have been able to question the Tathagata on this profound meaning in order to lead all the bodhisattvas not to discard the image of the nature of emptiness. Why is this so, good son? It is because if the bodhisattvas were to discard the image of the nature of emptiness, then they would discard the great vehicle altogether. Therefore attend well, for I will explain the overall image of emptiness for you. Good son, in the great vehicle the overall image of emptiness refers to the final separation of those images clung to by imagination, with all their varieties of defilement and purity, from both 67

The Scripture on the Explication of Underlying Meaning 70ic the pattern of other-dependency and the pattern of full perfection: [i.e.,] the complete nonattainment [of such imagined things] in those [patterns of consciousness]."

The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, how many concentrations are included within this quietude and vision?"

The Buddha addressed the Bodhisattva Maitreya and said: "Good son, as I have explained, the unlimited word-hearers, bodhisattvas, and Tathagatas have unlimited varieties of concentration, all of which are included within [quietude and vision]." World-honored One, what is the cause of this quietude and vision?"

Good son, it is purified discipline and true insight accomplished through purified hearing and reflection. " "World-honored One, what are the results of his quietude and vision?"

"Good son, their results are well-purified discipline, wellpurified thought, and well-purified understanding. Moreover, good son, all the good qualities, both worldly and transcendent, of all word-hearers, Tathagatas, etc., are included as results of this quietude and vision."

"World-honored One, what activity is performed through this quietude and vision?"

"Good son, their activity is the liberation from the two bonds, the bonds of images and the bonds of gross weakness. " World-honored One, among the five kinds of entanglements you have explained, which are obstacles to quietude, which to vision, and which to both together?"

Good son, lust for bodies and possessions is the obstacle to quietude. Lack of interest in the holy doctrines is the obstacle to knowledge. The various ways of abiding in the welter of pleasurable images and being fully content with shallowness are the obstacles to both together. Because of the first [entanglement], one is unable to perform meditation. Because of the second, the effort cultivated never reaches accomplishment." 68

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"World-honored One, among the five obfuscations, which impede quietude, which vision, and which both together? "Good son, flightiness and evildoing are obstacles to quietude. Melancholy, laziness, and doubt are obstacles to vision. Covetousness and annoyance are obstacles to both together. ' "World-honored One, how does one determine the degree to which the path of quietude has been perfected and purified?" "Good son, to the degree that melancholy and laziness have been eradicated, to that degree one says that the path of quietude has been perfected and purified."

"World-honored One, how does one determine the degree to which the path of vision has been perfected and purified?" "Good son, to the degree that flightiness and evil actions have been eradicated, to that degree one says that the path of vision has been perfected and purified."

"World-honored One, in realizing quietude and vision, of how many distractions must bodhisattvas be aware?" "Good son, they must be aware of ive: distraction in regard to [their] attention, distraction in regard to externals, distraction in regard to internals, distraction in regard to images, and the distraction of gross weakness. Good son, if bodhisattvas reject attending to the great vehicle and fall into the attending of word-hearers and solitary enlightened ones, that is distraction in regard to [their] attending. If they allow their minds to be scattered among the passionate inclinations perceived upon all the confusing images of he five external sense attractions, that is distraction in regard to externals. If they become immersed in melancholy, attached to the taste of trance through laziness, or defiled by the accompanying passion for any other trance state, that is the distraction in regard to internals. If, in attending to and thinking upon the images wrought by means of interior concentration, they rely upon images of external things, that is the distraction in regard to images. If nternally they attend to sensations that arise conditionally and yet, because of their gross weakness, imagine a self and engender pride, that is the distraction of gross weakness. " 69

The Scripture on the Explication of Underlying Meaning World-honored One, what are the obstacles that this quietude and vision are capable of ounteracting from the initial bodhisattva stage to the Tathagata stage?"

"Good son, in the first stage they counteract the obstacles of the passions that lead to evil destinies, and of the defilement of action and birth. In the second stage they counteract the obstacle of the appearance of subtle sins. In the third stage they counteract the obstacle of the desires. In the fourth stage they counteract the obstacle of attachment to concentration and to doctrine. In the fifth stage they counteract the obstacle of rejecting transmigration altogether and going [directly] to cessation. In the sixth stage they counteract the obstacle of the frequent appearing of images. In the seventh stage they counteract the obstacle of the appearing of subtle images. In the eighth stage they counteract the obstacles of expending effort in regard to the imageless and of not having attained mastery in regard to images. In the ninth stage they counteract the obstacle of not having attained mastery of all the varieties of skillful speech. In the tenth stage they counteract the obstacle of not having attained the realization of the fully perfected Dharma body. Good son, in the Tathagata stage this quietude and vision counteract both the obstacle of the most subtle passion and the obstacle to the knowable. Because they are thus able to completely eradicate these obstacles, they finally realize universal wisdom and insight, unattached and unhindered; and, supported upon the accomplishment of [their] objective, they are installed in the ultimately pure Dharma body. " The Bodhisattva Maitreya addressed the Buddha and said: World-honored One, how do bodhisattvas, supported upon their intense cultivation of quietude and vision, realize supreme awakening?"

The Buddha answered the Bodhisattva Maitreya and said: "Good son, having already attained quietude and vision, the bodhisattvas support themselves upon the seven suchnesses. With minds well concentrated upon the doctrine [they have] heard and pondered, within themselves they truly reflect upon the nature of 70

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suchness as it has been well considered, well examined, and well established. Because of their reflection upon suchness, they are able to abandon the appearances of all subtle images, not to mention gross images. Good son, these subtle images refer to images of the appropriation of thinking; images of experience; images of conscious construction; images of defilement and purification, images of the interior; images of the exterior; images of both interior and exterior; images that one must act for the benefit of sentient beings; images of true wisdom; images of suchness, images of [the four truths of] suffering, its origin, its destruction, and the path; images of the conditioned; images of the unconditioned, images of eternity; images of transience; images of the nature of suffering and change; images of the unchanging; images of the different characteristics of the conditioned; images of the identical characteristics of the conditioned; the image that there is a universal just because one knows a universal; images of the no-self of persons; and images of the no-self of things.

"They are able to abandon all thoughts that appear in their minds and, because they continually abide in such an activity, over a period of time they cultivate a mind to counteract all entanglements, obfuscations, and distractions. Afterwards, they internally engender penetrating discernment in regard to each of the seven suchnesses, for this is the path of insight. Because of this attainment they are said to have entered the assured status of a bodhisattva exempt from rebirth, for they are born into the household of the Tathagata and, entering into the first stage, they are able to enjoy the superior good qualities of this stage. During this initial period, because they have attained quietude and vision, they have already attained the two objects—the objects accompanied by images for reflection and the objects that are not accompanied by images for reflection—for it is at this point that they attain the path of insight. They also realize as the object of their understanding the limits of he phenomenal. Then afterwards in all the stages they cultivate the path of meditation while attentively reflecting upon these three kinds of objects. Just like a man 702b

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The Scripture on the Explication of Underlying Meaning who removes a large wedge by means of a small wedge, so these bodhisattvas banish internal images by the method of elying upon this [meditation] as the small wedge to remove the large wedge [of all their images]. All images that pertain to defilement are abolished, and, being so abolished, weakness is also abolished. Since they destroy forever that weakness in all its images, afterwards in all the stages they gradually refine their thoughts as one refines gold until they realize supreme awakening, until they realize the objective they set out to accomplish. Good son, thus because these bodhisattvas have well cultivated meditation within themselves, they realize supreme awakening. "

The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, how does this cultivation [of meditation] produce the great majesty of a bodhisattva?"

Good son, when the bodhisattvas become aware of the six supports, they are able to produce that great majesty of a bodhisattva. The first is that they know well the arising of hought. The second is that they know well the abiding of thought. The third is that they know well the departure of thought. The fourth is that they know well the increasing of thought. The fifth is that they know well the diminution of thought. The sixth is that they know well the methods. They know well the arising of thought, for they truly know the differences that engender thought in its sixteen activities, and this is what is meant by knowing well the arising of thought.

"These sixteen activities of thought are as follows. The first is the arising of conscious construction as the unconscious, foundational receptacle, that is, the appropriating consciousness. The second is the arising of conscious construction in tandem with its numerous different objects, that is, the imaginative thought consciousness that immediately apprehends all the object realms of material forms, etc.; the understanding which immediately apprehends internal and external objects; or, alternately, the imaginative thought consciousness which in an instant, a single moment, enters into concentration and sees many Buddha lands and many 72

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Tathagatas. The third is the arising of conscious construction objectified in small images, that is, thinking bound to the world of desire. The fourth is the arising of conscious construction objectified in large images, that is, thinking bound to the world of material form. The fifth is the arising of conscious construction objectified in unlimited images, that is, thinking bound to infinite space and infinite consciousness. The sixth is the arising of conscious construction objectified in subtle images, that is, thinking bound neither to conceptualization nor to nonconceptualization. The eighth is the arising of conscious construction in no images, that is, transcendent thinking and objectless thinking. The ninth is the arising of conscious construction activated in tandem with suffering, that is, the thinking of the inhabitants of the hells. The tenth is the arising of conscious construction in tandem with the complex of sensation, that is, thinking activated through desire. The eleventh is the arising of conscious construction activated in tandem with joy, that is, the thinking of the first two meditations. The twelfth is the arising of conscious construction activated in tandem with happiness, that is, the thinking of the third meditation. The thirteenth is the arising of conscious construction activated in tandem with neither suffering nor happiness, that is, thinking from the fourth meditation to neither conceptualization nor nonconceptualization. The fourteenth is the arising of conscious construction in tandem with defilement, that is, the thinking associated with passions and passionate inclinations. The fifteenth is the arising of conscious construction in tandem with goodness, that is, thinking associated with faith, etc. The sixteenth is the arising of conscious construction in tandem with morally neutral states, that is, thinking unassociated with either that [faith or that passion],

"How do they know well the abiding of thought? This means that they truly know the suchness of understanding. How do they know well the departure of thought? This means that they truly know deliverance from the two bonds, those of images and those of weakness, for such knowing enables them to lead their thinking 702c

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The Scripture on the Explication of Underlying Meaning 703a away from them. How do they know well the increase of thought? When they truly know the thoughts that are able to counteract the bonds of images and the bonds of weakness, for at the moment when those [images and weaknesses] increase and accumulate, they attain an increase and accumulation [of ountering thoughts]. This is what is meant by knowing the increase of thought. How do they know well the decrease of thought? They truly know the images that have to be counteracted, the weak, defiled thoughts, and, when they discard them or lessen them, this is a rejecting and a decreasing. This is what is meant by knowing the decrease of thought. How do they know well methods? They truly know the liberations, the [realms] of mastery, and [the realms of] totality, either when cultivating [them] or terminating [that cultivation]. Good son, this is how the bodhisattvas [produce] the great majesty of a bodhisattva, whether they have already done so, are going to do so, or are presently doing so."

The Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, as you have taught, in cessation without remainder all sensations without remainder are forever destroyed. Which are these sensations that are forever destroyed?" "Good son, in sum, there are two kinds of sensations destroyed without remainder. The first are the sensations of bodily weakness, while the second are the sensations of the objects that are their results. There are four kinds of sensations of bodily weakness: the sensations of bodies of material form, the sensations of formless bodies, the sensations of weakness already brought to term as result, and the sensations of weakness not yet brought to term as result. Sensations already brought to term as result refer to present sensations, while sensations not yet brought to term as result refer to the objects of sensation to be caused in the future [by those present sensations]. Sensations of objects that result [from the sensations of odily weakness] are also of our kinds: sensations of place, sensations of requisites, sensations of enjoyment, and sensations of romantic leanings. In cessation with remainder, all sensations not yet brought to term as result have 74

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already been destroyed, for there is generally present the experiencing of sensations born from wisdom contact, which counteract the experiencing both of hose [sensations not yet brought to term as result], and of those sensations already brought to term as result. Those two kinds of sensation are already destroyed, and one experiences only that sensation born of wisdom contact. But in cessation without remainder, at the time of final cessation even this [kind of wisdom sensation] is eternally destroyed. Thus it is said that in the realm of cessation without remainder, all sensations are destroyed without remainder. " Thus the World-honored One finished his explanation.

He again addressed the Bodhisattva Maitreya and said: "Excellent, excellent, good son, that you have been able to question the Tathagata about the accomplishment of the most pure path of wondrous centering. You yourself ave already certainly attained utmost skill, and I already have proclaimed for you the path of wondrous centering, perfect and most pure. The awakened ones of the past or the future have already taught or will teach a like teaching. All good sons and good daughters must with diligent effort cultivate it. "

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

If one acts in an unrestrained manner in regard to centering as presented in this doctrine, one will lose its great benefit. But if, relying upon this doctrine and centering, one correctly cultivates and practices it, one will attain the great awakening. If, looking to what they can attain, some reject and criticize [this doctrine] and take their view to be the way to realize doctrine, Maitreya, they will be as far from centering as is the sky from the earth. Obdurate people who do not work to benefit beings, once enlightened, do not bother about benefiting sentient beings, but the wise do act [for others] until the end of the eons, and they attain supreme, undefiled joy. If one enunciates doctrine from 75

The Scripture on the Explication of Underlying Meaning 703b desire, although one be said to have rejected desire, one will revert to desire. Thus fools, having attained the priceless doctrine, turn back and wander about begging alms. Rejecting contentious quarreling and abandoning attachment to opinion, engender superior effort. In order to deliver gods and men, you must study this centering. At that time the Bodhisattva Maitreya addressed the Buddha and said: "World-honored One, how should we designate this teaching in this doctrinal discourse on explicating underlying intent? How should we revere it?"

The Buddha answered the Bodhisattva Maitreya and said: "Good son, it is designated the teaching on the explicit meaning of centering and you should revere it as such." When this teaching on the explicit meaning of entering was preached in the assembly, six hundred thousand sentient beings attained supreme awakening; three hundred thousand word-hearers attained purification of their doctrine-eye, undefiled and unpolluted in regard to this doctrine; one hundred fifty thousand word-hearers exhausted their contaminants and their thought attained liberation; and seventy-five thousand bodhisattvas came to attend to expansive centering.33 76