Dirt and dust obscuring their intelligence-eye, Enlightenment perfect and true they see not; And throughout kalpas immeasurable and innumerable, In the stream of birth and death they go a-rolling. Wandering and rolling is Samsâra, No-more-a-rolling is Nirvâna; Yet Samsâra and Nirvâna, Absolutely, exists neither of them. To believer in falsehood and sophistry, Samsâra is here and Nirvâna there; Clearly they grasp not the Dharma of ancient sages, Nor understand the Path Incomparable. Those who thus cling to forms individual, Of Buddha’s universal enlightenment, though they hear, Themselves negate, and away they wander from the right course of thought; Therefore, they cannot see the Buddha. Who the Dharma of Truth perceive, Serene they are for aye, and abide in Suchness; Enlightenment most truthful they understand, Transcending words and all the modes of speech. Illusory are all forms individual; No such thing as dharma here exists: No enlightened ones Seek Truth in things particular. Whose insight to the past extends, To the future and over the present, And who fore’er abides in serenity of Suchness, He’s said to be a Tathâgata. --- {403} THE BODHISATTVA’S FAITH. (3)[a29] I would rather suffer sufferings innumerable That I might listen to the voices of Buddhas, Than enjoy all sorts of pleasure And not hear Buddhas’ names. The reason why since ages out of mind We suffer sufferings countless And transmigrate through birth and death, Is that we have not heard Buddhas’ names. A reality that exists in things unreal, A perfect Intellect synthetising truth and falsehood, And that which transcends all the modes of relativity, This is called the Bodhi. Buddhas of the present are not products of composite conditions, Nor are those of the past, nor those of the future. What is formless in all forms, That is the true essence of Buddhas. Who thus perceives The deepest significance of all existences, In innumerable Buddhas, he will see The truth and reality of the Dharma-body. The Dharma-body knows truth as true, And falsehood as false, And well understands the realm of reality; Therefore, it is called perfect intellect. The enlightened has nothing enlightened, Which is the true spirituality of all Buddhas: And in this wise they behave, Neither to be one nor to be two. {404} They see the one in the many, They see the many in the one The Dharma has nothing to depend upon; How could it be a product of combination? The actor and the action, Neither really subsists: Who can understand this, Seeks not reality in either of them. And here where reality is unseekable, Buddhas find there the resting abode The Dharma has nothing to depend upon; And the enlightened have nothing to cling to. {405} NOTES TO THE APPENDIX.