Chapter IIthey thought, pondered, investigated, and thoroughly examinedthese marks of the ultimate meaning of all things, in the end theywere unable to reach any conclusion. They went no further thanto exclude certain interpretations, delineating and modifying theirown interpretations. They confronted one another and arguedfiercely. Their mouths emitted barbed comments, pointed, captious,angry, vicious; and then each went his separate way. I then thoughtto myself, The appearance of a Tathagata in the world is indeed arare occurrence. But, because of his appearance, it becomes possibleto understand the marks of ultimate meaning, which transcendthe sphere of any reasoning.'" 7Then the World-honored One addressed the BodhisattvaDharmodgata and said: "Good son, it is just as you have expressedit. I am perfectly awakened to the marks of the truth of ultimatemeaning, which transcend any reasoning. Being already perfectlyawakened, I declare, preach, explain, teach, and illumine [thosemarks] for others. Why do I do this? Because I have preached thatultimate meaning is realized internally by each saint, while reasoningis attained in the give and take [of joint discussion] amongcommon worldlings. Dharmodgata, from this principle you shouldunderstand that ultimate meaning transcends the descriptions ofreasoned meaning. Furthermore, Dharmodgata, I have preachedthat ultimate meaning does not function through images, but thefunctioning of reason does move within the realm of images. Fromthis principle, Dharmodgata, you should understand that ultimatemeaning transcends the descriptions of reasoned meaning. Furthermore,Dharmodgata, I preach that ultimate meaning isineffable, but the functioning of reason moves within the realm oflanguage. From this principle, Dharmodgata, you should understandthat ultimate meaning transcends the descriptions of reasonedmeaning. Furthermore, Dharmodgata, I teach that ultimatemeaning severs all expression, but the functioning of reason moveswithin the realm of expression. From this principle, Dharmodgata,you should understand that ultimate meaning transcends thedescriptions of reasoned meaning. Furthermore, Dharmodgata,690a15
The Scripture on the Explication of Underlying MeaningI preach that ultimate meaning severs all disputation, but thefunctioning of reason does move within the realm of disputationabout meaning. From this principle, Dharmodgata, you shouldunderstand that ultimate meaning transcends the descriptions ofreasoned meaning."Furthermore, Dharmodgata, you should understand that itis like a man who all his life long was accustomed to tart and bittertastes. He would be incapable of comprehending, evaluating,or appreciating the wonderful taste of honey or rock candy. It islike a man who for ages has placed his concern upon and taken hisdelight in cravings [for this or that]. With his desires burning likefire, he would be unable to comprehend, evaluate, or appreciatethe wonderful inner detachment that severs the images of all senseobjects, sounds, smells, tastes, and touches. It is like a man whofor 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 andtaken his delight in all the worldly ideas he had heard, expressed,and understood. He would be unable to comprehend, evaluate, orappreciate the final cessation that forever eradicates all ideas anddestroys personality. 8 Understand, Dharmodgata, it is like a manwho for ages has placed his concern upon and taken his delight inworldly disputation. He would be unable to comprehend, evaluate,or appreciate the fact that in north Kuru [where I havepreached] 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 ultimatemeaning, which transcend the functioning of any reasoning."At that time the World-honored One recited these verses toemphasize his meaning:The sphere that is internally realized without descriptionscannot be spoken and severs expressions. Ultimatemeaning, laying to rest all disputes, transcends all the descriptivemarks of reasoning.16
- Page 2: THE SCRIPTURE ON THE EXPLICATIONOF
- Page 5 and 6: © 2000 by Bukkyo Dendo Kyokai andN
- Page 8 and 9: Editorial ForewordIn January 1982,
- Page 10: Publisher's ForewordThe Publication
- Page 14 and 15: Translator's IntroductionThe Script
- Page 16: Translator's Introductiononly of Hi
- Page 20 and 21: Chapter IThus Have I HeardThus have
- Page 22: Chapter Iwere far removed from the
- Page 25 and 26: The Scripture on the Explication of
- Page 27: The Scripture on the Explication of
- Page 31 and 32: The Scripture on the Explication of
- Page 33 and 34: The Scripture on the Explication of
- Page 35 and 36: The Scripture on the Explication ot
- Page 37 and 38: The Scripture on the Explication of
- Page 40 and 41: Chapter IIIThe Descriptive Marks of
- Page 42: Chapter IIIBut the mirror surface d
- Page 45 and 46: The Scripture on the Explication of
- Page 48 and 49: Chapter VThe Absence of EssenceAt t
- Page 50 and 51: Chapter Vthings, that realm of the
- Page 52 and 53: Chapter Vthey will circle about wit
- Page 54 and 55: Chapter Vgladden all sentient being
- Page 56 and 57: Chapter Vwill be able to increase t
- Page 58 and 59: Chapter Vunderstanding they slander
- Page 60 and 61: Chapter Vthe twelve branches of exi
- Page 62 and 63: Chapter Vsingle flavor and obstruct
- Page 64 and 65: Chapter VIThe Analysis of Centering
- Page 66 and 67: Chapter VI[The Buddha answered:] "G
- Page 68 and 69: Chapter VIupon images for reflectio
- Page 70 and 71: Chapter VItheir object a minor unif
- Page 72 and 73: Chapter VIuninterrupted [by images]
- Page 74 and 75: V^XlXXp IU1¥ Xthousand towns; whet
- Page 76 and 77: Chapter VIand purification. Good so
- Page 78 and 79:
Chapter VI"World-honored One, the m
- Page 80 and 81:
Chapter VIunchanging. Tenth, becaus
- Page 82 and 83:
Chapter VI"World-honored One, among
- Page 84 and 85:
Chapter VIsuchness as it has been w
- Page 86 and 87:
Chapter VITathagatas. The third is
- Page 88 and 89:
Chapter VIalready been destroyed, f
- Page 90 and 91:
Chapter VIIThe Stages and Perfectio
- Page 92 and 93:
Chapter VIITherefore, in this aspec
- Page 94 and 95:
Chapter VIIand to things, and the d
- Page 96 and 97:
unapter vnare superior in good qual
- Page 98 and 99:
Chapter VIIThe Buddha answered the
- Page 100 and 101:
Chapter VIIThe Buddha answered the
- Page 102 and 103:
Chapter VIIto bring [sentient being
- Page 104 and 105:
Chapter VIIthe concentration of two
- Page 106 and 107:
Chapter VIIperfections that are the
- Page 108 and 109:
Chapter VIIgood states, yet there s
- Page 110 and 111:
Chapter VIIThe Bodhisattva Avalokit
- Page 112 and 113:
Chapter VIIIThe Duty Accomplishment
- Page 114 and 115:
Chapter VIII"Manjusrl, wherever I h
- Page 116 and 117:
Chapter VIII"Understand that the ch
- Page 118 and 119:
Chapter VIIIworld, such as the birt
- Page 120 and 121:
Chapter Vlll"[The theoretical matri
- Page 122 and 123:
Chapter VIIIand attain that uncondi
- Page 124 and 125:
Chapter VIIIand sends forth images
- Page 126 and 127:
Notes1 For this dating of the text,
- Page 128 and 129:
Notes} These are the principal conc
- Page 130 and 131:
GlossaryAbhidharma: A collection of
- Page 132:
BibliographyChatterjee, Ashok Kumar
- Page 135 and 136:
Indexconditioned (see also uncondit
- Page 137 and 138:
Indexoomniscience, omniscient 105,
- Page 139 and 140:
Indexwisdom (see also perfections)
- Page 141 and 142:
BDK English TripitakaVol. No. Title
- Page 143 and 144:
BDK English TripitakaVol. No. Title
- Page 145 and 146:
BDK English TripitakaVol. No. Title
- Page 147 and 148:
BDK English TripitakaVol. No. Title
- Page 149:
BDK English TripitakaVol. No. Title