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The purpose of this Sutra is, to distinguish between the mental process of predication, and observation, induction or testimony. Predication is the attribution of a quality or action to a subject, by adding to it a predicate. In the sentence, "the man is wise," "the man" is the subject; "is wise" is the predicate.
But the words, 'water becomes purushavakas, only intimate that water assumes the form of a man, whence we conclude that water only invests the soul during its wanderings; how then can it be held that the soul moves invested by the rudiments of all elements? To this question the next Sutra replies. Water alone could not produce a new body; for the text Ch. Up.
One of the sûtras most read in China and admired because its style has a literary quality unusual in Buddhist works is commonly known as the Lêng-yen-ching. The full title is Shou-lêng-yen-san-mei-ching which is the Chinese transliteration of Śûrangama Samâdhi. This sutra is quoted by name in the Śikshâsamuccaya and fragments of the Sanskrit text have been found in Turkestan.
At the end of many births the wise man goes to me, thinking all is Vasudeva. Gi. The repetition of the words of the Sutra indicates the conclusion of this body of doctrine. Thus everything is settled to satisfaction. Here terminates the adhikarana of 'with the exception of the world-energies.
But, a final objection is raised, as on this view of the matter the elements earth, water and fire which are eaten and drunk, are already tripartite, each of them containing portions of all, and thus are of a threefold nature, how can they be designated each of them by a simple term earth, water, fire? To this the next Sutra replies.
Under II, 1, 7 and other Sutras the non-difference of the effect, i.e. the world from the cause, i.e. Brahman was assumed, and it was on this basis that the proof of Brahman being the cause of the world proceeded. The present Sutra now raises a prima facie objection against that very non-difference, and then proceeds to refute it. On the point in question the school of Kanada argues as follows.
Fuigo Sama, deity of smiths. "Diamond Sutra." Koban, a gold coin. There were koban of a great many curious shapes and designs. The most common form was a flat or oval disk, stamped with Chinese characters. Some koban were fully five inches in length by four in width.
But cannot a Naishthika who, through some sin, has lapsed from his duties and position, make up for his transgression by some expiatory act and thus again become fit for meditation on Brahman? To this point the next Sutra refers. Mi. Su.
The whole assembly, bathed in tears, were deeply moved as he pronounced the words "I heard"; and so he announced the law as to the time, as to the place, as to the person; as he spoke, so was it written down from first to last, the complete Sûtra Pitaka.
The non-permanency, further, of a substance consists in its being the abode of those particular states which are called origination and destruction; how then should permanency, which is of an opposite nature, reside in the substance at the same time? We have explained this matter at length, when under Sutra I, 1 refuting the bhedabheda-theory.
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