Engaging in Discernment
Chapter 25
“Young man, how do bodhisattva mahāsattvas who practice that discernment of phenomena, who view phenomena as phenomena, attain the highest, complete enlightenment?
“Young man, bodhisattva mahāsattvas who practice that discernment of phenomena, who view phenomena as phenomena, do not perceive enlightenment as other than form. They do not approach enlightenment as other than form. They do not seek enlightenment as other than form. They do not attain enlightenment as other than form. They do not inspire beings to an enlightenment that is other than form. They do not see a tathāgata as other than form. They see a tathāgata in this way: ‘The Tathāgata is the fearlessness nature of form.’ They do not see the tathāgata as other than form, as other than the nature of form. They do not see the nature of form as other than the tathāgata. The nature of that which is called form and that of the tathāgata are nondual. The bodhisattva mahāsattvas who see in that way are engaging in the discernment of phenomena.
25.2 “In that same way they do not perceive enlightenment as other than sensation, [F.84.a] other than identification, other than mentation, nor other than consciousness. They do not approach enlightenment as being other than consciousness. They do not seek enlightenment as other than consciousness. They do not attain enlightenment as other than consciousness. They do not inspire beings to an enlightenment that is other than consciousness. They do not see a tathāgata as other than consciousness. They see a tathāgata in this way: ‘The Tathāgata is the fearlessness that is the nature of consciousness.’ They do not see the tathāgata as other than consciousness, as other than the nature of consciousness. They do not see the nature of consciousness as other than the tathāgata. The nature of that which is called consciousness and that of the tathāgata are nondual. The bodhisattva mahāsattvas who see in that way are engaging in the discernment of phenomena.”851
Thereupon the Bhagavān spoke these verses:
25.3
“Enlightenment is taught through form;
Form is taught through enlightenment.
Through these dissimilar words
The highest of Dharma is taught. {1}
25.4
“The highest form is taught through words;
Its nature is profound.
Form and enlightenment are the same:
There is no difference that can be found. {2}
25.5
“Nirvāṇa is profound
And it is taught through words,852
Yet nirvāṇa is not to be found
And words are not to be found. {3}
25.6
“Both words and nirvāṇa,
Neither of them are to be found.
Thus nirvāṇa has been taught
In terms of empty phenomena. {4}
25.7
“Nirvāṇa is not to be found
In saying ‘passed into nirvāṇa.’
There is no development of phenomena.
It is afterward just as it was before. {5}
25.8
“All phenomena are by nature
Exactly the same as nirvāṇa. [F.84.b]
That is known by those dedicated to renunciation,
By those engaged in the Buddha’s teachings. {6}
25.9
“Some say, ‘I have seen the Guide,
For I saw the Buddha’s body.’
But it is not possible for anyone
To see me because of my rūpakāya. {7}
25.10
“The known nature of form,
That is the characteristic of form.
When the nature of form is known,
Then my body is revealed.853 {8}
25.11
“In that way I know the characteristics
Of phenomena, of the five skandhas.
Knowing that nature of phenomena,
I remain in the dharmakāya. {9}
25.12
“I teach the Dharma to beings
Without departing from the dharmakāya.854
But the qualities of the buddhas
Cannot be expressed in words. {10}
25.13
“Those who do not know this way
Listen to the Buddha’s words
And then merely say with words,
‘I have seen the Guide of humans.’ {11}
25.14
“Whoever casts off all conceptual identification
Brings to an end the identification of existence.
Whoever has a conceptual identification of words
Will never be able to see the Teacher. {12}
25.15
“Whoever knows emptiness
As the characteristic of form
Will not say that emptiness
Is other than the nature of form.
Whoever knows form,
Knows emptiness.855 {13}
25.16
“Whoever knows emptiness
As the characteristic of form
Will overcome and defeat
Tens of millions of māras.856 {14}
25.17
“Whoever knows form,
Knows emptiness.
Whoever knows emptiness,
Knows nirvāṇa.857 {15}
25.18
“Those who do not know this way,
Those who conceptualize, are lost.858
They conceive of the unreal as being real
And the real as being unreal.859 {16}
25.19
“They are deceived by acquisitions through reputation860
And wander far861 from my teaching.
They maintain the conception of a result
And lose all their wealth of mendicancy. {17}
25.20
“Those who are lazy and lacking in diligence,
Who do not maintain the aspect of conduct,
They will stand up and state, [F.85.a]
‘That is not the teaching of the Buddha!’ {18}
25.21
“Some of them will declare,
‘We are enlightened!’
But they will be uncontrolled, untrained,
And disrespectful to each other. {19}
25.22
“They will delight in words
And have no stability in the Dharma.
They will have that kind of aspiration,
Desiring what is gained through reputation. {20}
25.23
“They will be motivated to have a following.
They will delight in acquisition.
They will be overpowered by arrogance and carelessness.
Their goal will be gain and honors. {21}
25.24
“Based upon gains and honors
They will desire the intellect’s accomplishments.
They will build temples and stūpas.
Their interest will be in the women of families. {22}
25.25
“They will depend upon their perception.
They will dwell in craving and desire.
They will be within the realm of Māra
And they will do the work of laypeople. {23}
25.26
“Their desire will be like the flames of a fire.
They will give teachings to laypeople.
They will enter into their homes
And they will corrupt those families. {24}
25.27
“The laypeople will come to think of them
As their teachers.
They will take up residence with them
And they will corrupt their sons and daughters. {25}
25.28
“They will treat with kindness
Those who give them food and drink,
And they will think of those people’s wives
And daughters as their own wives.862 {26}
25.29
“Laymen will not be as attracted
To their own wives
As the mendicants will be
Attracted to the wives of others. {27}
25.30
“There are the trainings863 that I have taught
To the laymen who wear white clothing.864
At that time, those bhikṣus
Will not even have those trainings. {28}
25.31
“They will make offerings to me
With bherī drums,865 conches, and mṛdaṅga drums.866
The offerings that are superior
Will not be included in their practices. {29}
25.32
“When they who have very poor conduct
See those who are maintaining correct conduct
They will say, one to another,
‘They are the same as us.’ {30}
25.33
“When those with bad conduct and wicked behavior
Hear correct conduct being praised,
They will stand up and state,
‘That is not the Buddha’s teaching.’ {31} [F.85.b]
25.34
“They will be devoid of shame.
They will have lost the wealth of the mendicant.
They will debate with words that are false
And reject the enlightenment of buddhahood.867 {32}
25.35
“They who have wicked minds
Will reject the Buddha’s teaching.
They will cast aside the Dharma
And they will dwell in the Avīci hell. {33}
25.36
“Those who have that kind of conduct
Will neither hear me nor see me.
Those who follow the Dharma of fools
Will not attain868 the wisdom of buddhahood.869 {34}
25.37
“They will be hypocrites
Who will deceive by saying,
‘I know everything about that.
That wisdom is within me.’ {35}
25.38
“If I were to teach them for an eon
Their confusion would still be vast.
They do no more than make
Promises to be bodhisattvas.870 {36}
25.39
“They will be young men
Whose bad behavior is incessant.
You should not in the future
Be associated871 with them. {37}
25.40
“Should you speak with them or converse,
Treat them with respect;
Honor them without being disheartened,
In order to attain the highest enlightenment. {38}
25.41
“You should ask their age,
And if they are your senior
Show them respect
And bow your head to their feet. {39}
25.42
“Do not look at their errors,
But see the essence of enlightenment.
Do not feel anger toward them
But always have a loving mind. {40}
25.43
“If you see an error of theirs
Do not mention that fault.
Whatever karma they create
The corresponding result will come to them. {41}
25.44
“Have a smiling face that is like the moon
For both the seniors and the novices.
You should always speak sincerely,
Gently, and without pride. {42}
25.45
“You should help them in adopting
Dharma robes and receiving alms.
You should keep in your mind the thought,
‘They are all going to become buddhas.’872 {43}
25.46
“If they request from you
The gift of the Dharma,
First you should say to them,
‘I do not have much learning.’873 {44}
25.47
“You should speak in this way: [F.86.a]
‘Brother, wise scholar,
How can I say anything
In front of such a great being?’ {45}
25.48
“Do not speak too hastily.
Examine the one who would be the recipient.
If you know that he is a worthy recipient
Teach him even if he has not requested it. {46}
25.49
“If you see that there are many present
Among your followers who have bad conduct
You should not teach them austerity,
But instead you should praise generosity.874 {47}
25.50
“If they have few desires
And maintain pure conduct,
Have a loving mind
And speak to them of austerity. {48}
25.51
“If there are many with correct conduct
Who have restrained bad desires,
When that aspect has been attained
Then you should praise correct conduct. {49}
25.52
“First you should know your students,
And if they are known to be pure
Then teach to them every one
Of the virtuous qualities that there are. {50}
25.53
“Always praise and teach
Generosity, conduct, patience,
Diligence, meditation, and learning,
Contentment, few desires, and austerity.875 {51}
25.54
“Living in solitary places, practicing meditation,876
And abandoning living among many people
Should be praised by you
As the doorway to the power of retention.877 {52}
25.55
“They should have perfect conduct
By staying in solitary places.
They should have perfect generosity
Through remaining in seclusion. {53}
25.56
“Maintaining the aspect of conduct,
They should become very learned.
Those who seek for this samādhi
Should make offerings to the Buddha’s relics. {54}
25.57
“Those who seek this peaceful samādhi
Should make offerings to the Buddha
With parasols, banners, and flags,
And with incense, garlands, and ointments. {55}
25.58
“Without being indolent or disheartened,
They should offer to the Buddha’s relics
Delightful music,
United with song. {56}
25.59
“For the highest enlightenment878
They should offer to the Lord
As much incense, garlands, parasols,
Clothing, and powders as there are. {57}
25.60
“For the sake of this peaceful samādhi, [F.86.b]
All the immeasurable, inconceivable
Offerings that there can be
They should make to all the buddhas.879 {58}
25.61
“Those who seek unimpeded wisdom,
Who are without attachment,
Give the highest wisdom of buddhahood,
Equally shared for all beings. {59}
25.62
“I, too, having become unattached,
And seeking this peaceful samādhi,
Made inconceivable offerings
To the buddhas of the past. {60}
25.63
“It is difficult to attain the appearance of the buddhas.
It is difficult to attain birth as a human.
It is difficult to attain faith in the teachings,
And to become a mendicant. {61}
25.64
“One whose mind is dedicated to enlightenment
Is one who pleases the Buddha.880
Do not deviate from that commitment,
But remain within that practice. {62}
25.65
“One who maintains this sūtra
During the time of destruction
Should quickly gain eloquence
And continue its teaching. {63}
25.66
“For someone who has wished to hear it,
There is an inconceivable accumulation of merit
In possessing just one verse,
Let alone obtaining the entire sūtra. {64}
25.67
“For even if as many beings as there are in a kalpa
Were diligently to make offerings
To all the beings who have attained enlightenment,
And do so continuously with veneration, {65}
25.68
“All the merit from the latter
Will come not even to a sixteenth part
Of the merit from possessing
Just one verse of this samādhi. {66}
25.69
“One who hears this samādhi
Will be free of uncertainty.
I know these inconceivable benefits
Through my wisdom of buddhahood.” {67}
25.70
Conclusion of the twenty-fifth chapter, “Engaging in Discernment.”
