..續本文上一頁 aggregate of form and to truly perceive and correctly cognise the true nature of the form.

　　 Form is defined as any thing in our experience of this world that can be categorized as physical. Among the mental events, the primary one is sensations or feelings. After the mental event of correctly discerning or defining all the different attributes, is called perception or conception of one of the five skandhas. Truly or correctly understanding the nature of conception or perception is the third one of the correct discriminations of the aggregate of formation. Since the primary state of the mind is the act of cognizing, of the "consciousness," all the different types of cognition are together called the aggregate of consciousness. Correctly perceiving the true nature of cognition is called the "correct discrimination of consciousness." So in this way," the correct discrimination of dharmas" is to truly and correctly perceive the true nature of the five aggregates.

　　 In this chapter the Buddha describes this principal under four aspects as the four ways of the bodhisattva. All the experiences in this world come about through the formation of objects perceived, and the mind that apprehends or perceives these objects and this forming is called "formation among the aggregates," and all these ways, beyond the grasp of understanding, are inconceivable. The first of the four principles, is the inconceivability of the number of different states of formations. From the second principle it is important to understand the formations of states of experience. It is necessary for the teachings to be expounded; therefore the second principle is the inconceivable ways of expounding the states of form. Unless we understand the nature of experience we cannot eliminate the causes and effects of samsaric existence, which are disturbing emotions and karmic deeds. If we truly know how to eliminate these causes, we can achieve the state of complete enlightenment, buddhahood. Which here is called Total Perfection. The explanation of formation is called "forming the expounding". Totality of affliction and total perfection all follow these principles. The second of the four correct discriminations is called the correct discrimination of meaning, and that means embracing both the condition as well as the unconditioned or dharmas and dharmata. The conditions of the relative truth and the correct discrimination of the conditioned or relative truth is to perceive truly the nature of all conditioned states of experience; but also perceiving the unconditioned state of dharmata which is ultimately true and to correctly perceive the nature of relative and the ultimate is what is called the correct discrimination of meaning. In order to fully comprehend dharmas (phenomena) and the meaning and to be able to explain that to others, we need to use words and names to be connected to the meaning to which they are meant to refer. This is called the correct discrimination of the definitive words. The fourth of the correct discriminations is the correct discrimination of courageous eloquence. This is referring to the mental states that lack error in which one can comprehend clearly and understand the unhidden meaning and have that courage when describing this to others.

　　 The twenty-fifth chapter is the chapter on engaging in the correct discriminations. The first correct discrimination of dharmas is phenomena. Here the Buddha declares, "Do not seek enlightenment as something separate or apart from physical form. Do not pursue an alternate state of enlightenment apart from or separate from physical form. Do not regard the awakened state of enlightenment as being something other or apart from physical form."

　　 This is what the Buddha taught in the …

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