Then Vigorous Wisdom Bodhisattva, relying on the Buddha’s awesome spiritual power, universally contemplated the ten directions and spoke in verse.
To dwell upon discriminating thoughts
Is detrimental to our pure, clear eye.
Delusions grow, wrong views increase,
And one will never see the Buddhas.
If we can recognize wrong dharmas,
We will not be confused regarding truth.
Aware that falseness comes from truth,
We see the Buddhas pure and clear.
Ordinary seeing is defiled,
For it is not to truly see.
To stay detached from any view,
One can then perceive the Buddhas.
All the languages of the world
Are falsely discriminated by sentient beings.
If one knows that nothing in the world comes into being,
Then one sees the world the way it really is.
If one sees the world through that faculty of sight,
Then one perceives that its attributes are mundane.
Yet those attribute are not different from true reality.
This is known as having genuine faculty of sight.
If one views all objects as identical, undifferentiated,
And does not make discriminations among them,
Then one’s vision is free from delusion, and
Without outflows, one attains self-mastery.
Of all the differentiated dharmas
Revealed and taught by all the Buddhas,
None can be attained
For in their nature they are pure.
The Dharma’s nature is fundamentally clear and pure,
Devoid of attributes, just like the void.
None of it can be expressed in words.
Thus do the wise ones contemplate.
If one avoids the thought of dharmas,
And does not delight in any Dharma,
And has nothing left to cultivate,
One can then behold Great Muni.
As Meritorious Wisdom said before,
This defines “one who sees the Buddhas.”
Each and every practice is
In nature tranquil and quiescent.
Then Good Wisdom Bodhisattva, relying on the Buddha’s awesome spiritual power, universally contemplated the ten directions and spoke in verse.
Rare is the great valor and vigor
Of the numberless Thus Come Ones,
Immaculate, with liberated minds,
Who, saved themselves, save others.
I see the Lamp of All the World,
The embodiment of true reality, without confusion.
Through countless eons he is thus.
Cultivators of wisdom share this vision.
Of all the deeds of ordinary beings
None are not ephemeral.
Yet since their nature is like empty space,
One could say their nature has no end.
The wise ones speak of it as endless,
Yet nothing can be said in fact.
Because the inherent nature has no end,
To imagine such a state is difficult.
Within this so-called endlessness,
There are no sentient beings.
One who understands all beings’ nature thus
Can gaze upon the One of Great Renown.
Though there is no seeing, we speak of seeing.
Though there are no beings, we speak of beings.
Whether it is seeing, or whether it is beings,
One knows they lack reality and substance.
The faculty of seeing and the object that is seen:
When one dispenses with these concepts,
The true Dharma is left intact, unharmed.
Such a person understands the Buddha.
If a person understands the Buddha
And the Dharma that the Buddhas speak,
That person can illuminate the world
Just as Nishyanda Buddha does.
The One of Proper Enlightenment explains well
The path of purity to the One Dharma.
The Great Lord Vigorous Wisdom
Has expounded countless dharmas.
Existence, nonexistence—
All such thoughts are cast aside.
One thus can see the Buddha
And dwell in reality’s realm.
Then Knowledgeable Wisdom Bodhisattva, relying on the Buddha’s awesome spiritual power, universally contemplated the ten directions and spoke in verse.
Having heard the excellent teaching,
I thus gave rise to wisdom’s light.
It shines throughout the ten directions’ realms,
Making visible each and every Buddha.
Not the slightest thing exists;
There are only false names.
To postulate a self and others
Is to enter a dangerous path.
Ordinary people with their clinging attachments
Assume that the body is real.
The Thus Come One does not cling to anything;
Hence they never get to see him.
Such people lack the wisdom eye;
They cannot behold the Buddha.
Throughout the course of countless eons,
They drift upon the sea of birth and death.
Contention is said to be birth and death,
While noncontention is nirvana.
Neither birth and death, nor nirvana
Can actually be apprehended.
A person who pursues false names
And clings to these two dharmas
Does not understand absolute reality
Nor know the wondrous path of sages.
A person who harbors the notion:
“This Buddha is most excellent,”
Is deluded, knows not the truth,
And cannot see the One of Proper Enlightenment.
One who understands the essence of reality,
The still quiescence of True Suchness,
Thus sees the Honored One of Proper Enlightenment
And transcends the realm of language.
All the Dharma that is verbally expressed
Cannot reveal the true reality.
Only with equanimity can one see it.
The Dharma is thus, and likewise the Buddhas.
The Ones of Proper Enlightenment
Of the past, present and future
Eternally sever discrimination’s root.
Thus they are known as Buddhas.
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