25. Engaging in Discernment
Source Text (Translated from the Chinese)
Embedded Files
Overall Teaching
Overall Teaching
A bodhisattva practises the Dharma without obstruction by understanding the non-duality of form and non-form, perceiving the Buddha through form without negating it. The Buddha explains through gāthā that form and bodhi, though seemingly different, are in fact inseparable, and those who truly understand this are unhindered in their practice. In the final age, one must diligently observe precepts, focusing on meditation and merit accumulation, as encountering a buddha and upholding the Dharma are exceedingly rare, but if one can, it will lead to immeasurable merit.
Summary
Summary
Introduction: The Buddha begins by telling Candraprabha:
A bodhisattva's unhindered practice involves perceiving the Dharma and dwelling peacefully within it.
Question: How do they so practise the Dharma without obstruction?
2. Answer: The bodhisattva's simultaneous perception of form and non-form.
Understanding Non-Form and Form:
The Bodhisattva knows that non-form is not separate from form in the following contexts:
In expounding the Dharma
In practice
In seeking bodhi (awakening)
In guiding sentient beings
In perceiving the Buddha
The Non-duality of Form, Form's Nature, and the Buddha
The bodhisattva thus perceives the Tathāgata without negating form, understanding that form, the nature of form, and the Tathāgata are non-dual.
As with form (the 1st aggregate), they perform the same practice with the other four aggregates: 2. feeling, 3. perception, 4. formations, and 5. consciousness.
3. The Buddha then utters a gāthā to teach on this topic further:
The Inseparability of Bodhi and Form
Bodhi is revealed through form, and form is revealed through bodhi. Though they appear dissimilar, the supreme truth is expounded, balancing both.
Even the coarse nature of form is profound, so we come to see that the differences between form and bodhi are inapprehensible.
Nirvāṇa is profound and expressed through sound, yet both are inapprehensible. Sound and meaning are inapprehensible, as is Nirvāṇa within the dharma of emptiness.
All dharmas are unborn and share the same nature as Nirvāṇa. Those who know this are truly renunciate and in accord with the Buddha-Dharma.
The Tathāgata's Form and its Perception
Seeing the Buddha's form body does not equate to perceiving the Tathāgata. The Buddha's body is not a form image, and no one can ultimately perceive it.
Knowing the nature of form reveals the great body of the Buddha, such that understanding the five aggregates leads to dwelling in the Dharma body.
The Profound Nature of the Dharma
The Buddha's subtle Dharma cannot be conveyed through words.
Those who remove all conceptions and frivolities can perceive the Great Master of the world and attain the first fruit of the path (stream entry).
Therein, one realises that form is equivalent to knowing emptiness and tranquillity.
Obstacles to Bodhi
One who thus knows form will not be disturbed by māras and will not retreat from bodhi.
However, those who cling to non-objects mistake non-fruition for fruition and lose the treasure of the śrāmaṇa (renunciant) path. Deceived by desires for wealth and gain, such individuals neglect the True Dharm and dwell within Māra's realm.
Proper Conduct in the Final Age
In the final age (1000+ years after the Buddha's passing, which lasts for another 10,000 years), be careful not to become friends with those who engage in improper practices. At that time, one should inquire about the years of practice of elders and offer reverence if they are worthy.
Teachings on Precepts and Practice
One is advised to be careful to pay attention to the collection of precepts and offer praise where it is due.
One should focus on meditation and renunciation and realise that engaging in meritorious acts alone (e.g., donations) is insufficient to progress.
One should accumulate merit by making offerings for the sake of seeking this Samādhi.
The Rarity of Encountering a Buddha
It is emphasised that encountering a buddha, obtaining a human body, and having faith in the Dharma are exceedingly rare.
Conclusion: the Merit of Upholding the Sūtra
In conclusion, upholding even one gāthā of this sūtra leads to inconceivable merit. Those who so uphold this sūtra will attain unobstructed eloquence and knowledge.
Commentary
Commentary
Thrangu Rinpoche explains that this chapter expands upon the definition of "discernment" introduced in the previous chapter, expanding particularly upon the first discernment "discerning phenomena (i.e. dharmas)."
The teaching here on how we should not pursue bodhi apart from form, whose ultimate essence is bodhi, is the same as the Prajñāpāramitā teachings: "Form is emptiness, emptiness is form, emptiness is no other than form, form is no other than emptiness." These four statements point out that (1) form is empty of self-existence because it arises due to conditions, (2) emptiness is found in conditionality thus it cannot be asserted as something over and above form, so (3) there is no emptiness separate from form and (4) vice versa. The same applies to the other aggregates (feeling, perception, formations, and consciousness): they all arise by conditions and don't have self-existence.
This truth can be seen directly, not only intellectually but also in meditative practice. Thrangu Rinpoche emphasises that it is not enough to know these words; one should practise meditation regarding the ideas they teach.
Discussion
Discussion
Despite their apparent dissimilarity, the sutra suggests that bodhi is revealed through form and vice versa. How might this paradox apply to the challenges of understanding wisdom amid ordinary, worldly experiences?
Given the sutra’s emphasis on the inapprehensibility of both Nirvāṇa and sound, how might this teaching impact how we approach and interpret sūtras?
The text warns against clinging to non-objects and mistaking non-fruition for fruition. How could this warning be relevant to contemporary practitioners who face distractions, especially in an age of materialism and instant gratification?
In the context of the bodhisattva’s unobstructed practice, how can the seemingly mundane aspects of life—such as daily interactions or physical experiences—be integrated into the pursuit of awakening rather than being seen as hindrances?
Page updated
Google Sites
Report abuse