(NOTE: Best read out loud in standard speech, no need to chant it)

How do I see the Buddha?

Seeing reality in one’s own body
Is how to see the Buddha.

The truth is:

I did not arrive in the past,
I will not depart in the future,
And I do not linger in the present.

I am neither in form nor in the
Unbinding of form, nor in the
Liminal nature of form.

I am neither in feeling, perception,
Volition nor discriminating consciousness,
Nor in their unbinding, nor in their
Liminal nature.

I am beyond suffering,
I am beyond the cause of suffering,
I am beyond the absence of suffering,
I am beyond the Path that leads
To the absence of suffering

I am not created by mind and matter,
Like space I am unborn.

I do not arise from the eye and sights,
The ear and sounds, the nose and scents,
The tongue and flavors, the skin and touch,
Nor the mind and thoughts,
Nor do I arise without them,
Nor do I dissolve in their absence.

I am beyond form and emptiness.

I am beyond clinging, craving, and ignorance,
I am beyond letting go, letting be, and wisdom.

I am already enlightened, which is not different
From the liminal nature of delusion.

I am neither one nor many,
And neither self nor other.

I am neither on this shore
Of samsara, nor the other shore
Of nibbana, nor am I in-between.

I see the stillness and release
Of nibbana but do not abide there.
I see the movement and binding
Of samsara, but I am not trapped there.

I am neither this nor that,
And cannot be understood by intellect,
Nor known by consciousness.

I am neither dim nor luminous,
I have no name and no form.
I am neither pure nor impure,
And neither strong nor weak.

I am neither here
Nor anywhere else but here.

I am neither ordinary nor transcendent,
Neither relative nor absolute,
Neither subjective nor objective.

I am neither a Buddha
A sentient being, nor an inanimate object.

I am neither old nor young,
Neither woman nor man,
Neither human nor other than human.

I can neither be indicated nor described.

I am neither generous nor selfish, and I
Neither hold nor break the precepts.

I have surpassed anger and patience,
Laziness and diligence, restlessness and calm.

I am neither afflicted nor free of affliction.

I am neither foolish nor wise,
And I speak neither truth nor lies.

I neither come nor go, and neither
Abide nor depart.

I am neither worthy nor unworthy,
And can neither be grasped nor set free.

I am beyond is and is not.
I cannot be measured for I am
Neither large nor small.

I cannot be heard, seen, felt, nor understood.

I am beyond pleasure and pain, loss and gain,
Praise and blame, and pride and shame.

I neither like nor dislike, crave nor not crave,
Cling nor not cling, and I neither see clearly
Nor see little. I neither understand,
Nor misunderstand.

I am not different from reality itself,
From this liminal Dharma-nature
Thus I was never born nor can I ever die.

This being the body of reality, it is
The body of a Buddha.

This being the body of reality, it is
This very body. Thus to know and see
The Buddha is to know and see
The liminal reality of one’s own body.

Seeing myself in this way is called
Skillful seeing. There is no separation
Between this body, other bodies,
The Buddha’s body, and the body
Of reality itself.

NOTES: This poem was inspired by a passage in the Vimalakirti Sutra in the, “Seeing Akshobya Buddha,” chapter. In that Sutra, Vimalakirti was asked, “How does one correctly see the Tathagata?”

Vimalakirti goes on to use the same rhetoric employed to describe emptiness/Dharma-nature to describe the Buddha. I reworded this exchange, deleted some lines, and added others.

I wrote this because while reading the text aloud, I felt something stir.

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