“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 that is the 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.

“In that same way they do not perceive enlightenment as other than sensation, other than identification, other than mentation, or 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.”

Thereupon the Bhagavān spoke these verses:

“Enlightenment is taught through form; Form is taught through enlightenment. Through these dissimilar words The highest of Dharma is taught. {1}

“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}

“Nirvāṇa is profound And it is taught through words, Yet nirvāṇa is not to be found And words are not to be found. {3}

“Both words and nirvāṇa, Neither of them are to be found. Thus nirvāṇa has been taught In terms of empty phenomena. {4}

“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}

“All phenomena are by nature Exactly the same as nirvāṇa. That is known by those dedicated to renunciation, By those engaged in the Buddha’s teachings. {6}

“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}

“The known nature of form, That is the characteristic of form. When the nature of form is known, Then my body is revealed. {8}

“In that way I know the characteristics Of phenomena, of the five skandhas. Knowing that nature of phenomena, I remain in the dharmakāya. {9}

“I teach the Dharma to beings Without departing from the dharmakāya. But the qualities of the buddhas Cannot be expressed in words. {10}

“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}

“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}

“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. {13}

“Whoever knows emptiness As the characteristic of form Will overcome and defeat Tens of millions of māras. {14}

“Whoever knows form, Knows emptiness. Whoever knows emptiness, Knows nirvāṇa. {15}

“Those who do not know this way, Those who conceptualize, are lost. They conceive of the unreal as being real And the real as being unreal. {16}

“They are deceived by acquisitions through reputation And wander far from my teaching. They maintain the conception of a result And lose all their wealth of mendicancy. {17}

“Those who are lazy and lacking in diligence, Who do not maintain the aspect of conduct, They will stand up and state, ‘That is not the teaching of the Buddha!’ {18}

“Some of them will declare, ‘We are enlightened!’ But they will be uncontrolled, untrained, And disrespectful to each other. {19}

“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}

“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}

“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}

“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}

“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}

“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}

“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. {26}

“Laymen will not be as attracted To their own wives As the mendicants will be Attracted to the wives of others. {27}

“There are the trainings that I have taught To the laymen who wear white clothing. At that time, those bhikṣus Will not even have those trainings. {28}

“They will make offerings to me With bherī drums, conches, and mṛdaṅga drums. The offerings that are superior Will not be included in their practices. {29}

“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}

“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}

“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. {32}

“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}

“Those who have that kind of conduct Will neither hear me nor see me. Those who follow the Dharma of fools Will not attain the wisdom of buddhahood. {34}

“They will be hypocrites Who will deceive by saying, ‘I know everything about that. That wisdom is within me.’ {35}

“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. {36}

“They will be young men Whose bad behavior is incessant. You should not in the future Be associated with them. {37}

“Should you speak with them or converse, Treat them with respect; Honor them without being disheartened, In order to attain the highest enlightenment. {38}

“You should ask their age, And if they are your senior Show them respect And bow your head to their feet. {39}

“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}

“If you see an error of theirs Do not mention that fault. Whatever karma they create The corresponding result will come to them. {41}

“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}

“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.’ {43}

“If they request from you The gift of the Dharma, First you should say to them, ‘I do not have much learning.’ {44}

“You should speak in this way: ‘Brother, wise scholar, How can I say anything In front of such a great being?’ {45}

“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}

“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. {47}

“If they have few desires And maintain pure conduct, Have a loving mind And speak to them of austerity. {48}

“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}

“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}

“Always praise and teach Generosity, conduct, patience, Diligence, meditation, and learning, Contentment, few desires, and austerity. {51}

“Living in solitary places, practicing meditation, And abandoning living among many people Should be praised by you As the doorway to the power of retention. {52}

“They should have perfect conduct By staying in solitary places. They should have perfect generosity Through remaining in seclusion. {53}

“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}

“Those who seek this peaceful samādhi Should make offerings to the Buddha With parasols, banners, and flags, And with incense, garlands, and ointments. {55}

“Without being indolent or disheartened, They should offer to the Buddha’s relics Delightful music, United with song. {56}

“For the highest enlightenment They should offer to the Lord As much incense, garlands, parasols, Clothing, and powders as there are. {57}

“For the sake of this peaceful samādhi, All the immeasurable, inconceivable Offerings that there can be They should make to all the buddhas. {58}

“Those who seek unimpeded wisdom, Who are without attachment, Give the highest wisdom of buddhahood, Equally shared for all beings. {59}

“I, too, having become unattached, And seeking this peaceful samādhi, Made inconceivable offerings To the buddhas of the past. {60}

“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}

“One whose mind is dedicated to enlightenment Is one who pleases the Buddha. Do not deviate from that commitment, But remain within that practice. {62}

“One who maintains this sūtra During the time of destruction Should quickly gain eloquence And continue its teaching. {63}

“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}

“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}

“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}

“One who hears this samādhi Will be free of uncertainty. I know these inconceivable benefits Through my wisdom of buddhahood.” {67}