Single Action Samādhi

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At that time, Mañjuśrī addressed the Buddha, saying, “Bhagavān, I contemplate the true Dharma which is unconditioned and without characteristics, without obtaining and without benefit, without birth and without death, without coming and without going, without one who knows, without one who perceives, and without one who acts. There is no perceiving Prajñāpāramitā, nor perceiving a realm of Prajñāpāramitā, being neither realization nor non-realization. It is not composing conceptual elaborations, and is without discrimination. All dharmas are endless and apart from any end. There is no Ordinary Person Dharma, Śrāvaka Dharma, Pratyekabuddha Dharma, or Buddha Dharma. There is neither attainment nor non-attainment, neither abandoning birth and death, nor realizing Nirvāa. There is neither conceivable nor inconceivable, neither doing nor nondoing. Such being the characteristic of the Dharma, how then should one learn Prajñāpāramitā?” At that time, the Buddha said to Mañjuśrī, “If one is able to thusly know the characteristics of the Dharma, then this is what is called learning Prajñāpāramitā. Bodhisattva-mahāsattvas who wish to learn the Bodhi Sovereign Samādhi, and having attained this samādhi, illuminate all extremely profound Buddha dharmas, as well as know the names of all buddhas, and in each case thoroughly understand the various buddha world realms without obstruction, should learn this Prajñāpāramitā spoken by Mañjuśrī.”

Sacrosanct Imagelessness transcends all known and unknown dharmata. It does not transmit the discriminating consciousness of the composed. The Bodhisattva-Mahasattvas who silently (without images) enters into IT are thus illuminated with the Bodhi Sovereign Samādhi and like the kalavinka (mystical song bird) sing the praises of Mañjuśrī’s Prajñāpāramitā.

Mañjuśrī addressed the Buddha, saying, “Bhagavān, for what reason is it called Prajñāpāramitā?” The Buddha said, “Prajñāpāramitā is limitless and endless, nameless and without characteristics, not conceptualizing, neither taking refuge nor being an island, without offense and without merit, without darkness and without light, completely without division yet limitless in number. This is what is called Prajñāpāramitā, and it is also called the field of action of a bodhisattva-mahāsattva. This is neither a field nor not a field, and for all those who enter the One Vehicle, it is called the station of non-action. Why? This is because there is no thought and no action.”

The Prajñāpāramitā is like a boundless and imageless-sea harboring no sandbars of the composed. The field of action for the bodhisattva-mahāsattva is the station of non-action in the One Vehicle of the Unborn Mind.

Mañjuśrī addressed the Buddha, saying, “Bhagavān, what should one practice in order to quickly attain Anuttarā Samyaksabodhi?” The Buddha said, “Mañjuśrī, one who practices Prajñāpāramitā as explained, is able to quickly attain Anuttarā Samyaksabodhi. Moreover, there is the Single Action Samādhi, and if good men and good women cultivate this samādhi, they will also quickly attain Anuttarā Samyaksabodhi.” Mañjuśrī said, “Bhagavān, what is it that is called the Single Action Samādhi?” The Buddha said, “The Dharma Realm is of one characteristic. Focusing on the condition of the Dharma Realm is called the Single Action Samādhi. If good men and good women wish to enter the Single Action Samādhi, they should first hear Prajñāpāramitā, cultivating and learning it as spoken. From this they will then be able to enter the Single Action Samādhi, which is like the condition of the Dharma Realm: neither regressing nor ending, inconceivable, unimpeded, and without appearances.

The Single-Action Samādhi is contemplating exclusively on the Dharmadhātu (The Real Dharma-field of no beginnings and no-endings). The prerequisite for entering into this sublime samādhi is having a thorough familiarity with the Prajñāpāramitā.

“Good men and good women who wish to enter the Single Action Samādhi should dwell in an empty place, abandon various random thoughts, not grasping at appearances, and fixate the mind on one buddha, singularly reciting his name. They should correct their body in order to face the direction of that buddha. Able to be mindful of the appearance of that one buddha continuously, then from this mindfulness, they will be able to perceive past, future, and present buddhas. Why? The merits of mindfulness of one buddha are immeasurable and limitless, and as immeasurable, they are not apart from the merits of all buddhas. The inconceivable Buddha Dharma is equal and without division, all are one vehicle for the accomplishment of Anuttarā Samyaksabodhi, replete with immeasurable merit and immeasurable eloquence.

The Single Action Samādhi is resting in the unobstructed and unique singularity of the Unborn Mind. This is being in the Buddha-field of the realm of no-shadows (Nirabhasagocara). All THAT is present is the Singular Vehicle of the Unborn Mind; as such all Buddhas from the three-times are clearly and equally discernable since they all preexist in the Self-Same Dharmakayic and Nirvanic Reality.

“One who enters the Single Action Samādhi thusly, will completely realize that the Dharma Realm, as well as many buddhas as sand grains in the Ganges River, are without characteristics of distinction. Ānanda, who hears the Buddha Dharma and has attained the mindfulness of complete retention, whose eloquence and wisdom amongst śrāvakas is supreme, is yet limited and still obstructed. If one attains the Single Action Samādhi, then the sūtras and Dharma gates, along with their various divisions, will all be known completely without obstruction. He will be able to expound them day and night with wisdom and eloquence that is continuous and unbroken. Although Ānanda is well learned and eloquent, he is not one hundred thousandth thereof. Bodhisattva-mahāsattvas should be mindful, ‘How can I attain the Single Action Samādhi, its inconceivable merits, and its innumerable names and designations?’” The Buddha said, “Bodhisattva-mahāsattvas should be mindful of the Single Action Samādhi, constantly striving with effort and without indolence. Gradually cultivating and learning, then they are able to attain entry into the Single Action Samādhi, and have realization of its inconceivable merits. However, those who slander the true Dharma without belief, or who have obstructions of evil karma from grave offenses, are unable to enter it.

Ānanda: He is one of the most premier disciples of the Buddha; most intimate since he was the Buddha’s first cousin and dearest friend. Even though he was in this premier-position it still took him a long time to enter into Supreme Enlightenment. Although the most astute and most learned of all the disciples, he would not come into even a hairsbreadth of those advanced Bodhisattva-mahāsattvas who are perpetually attuned with the Single Action Samādhi. As a footnote here it states that those who slander the true Dharma will never be freed from their karmic-obstructions, thus never coming close to the gateless-gate of this Transcendent Samādhi.

“Moreover, Mañjuśrī, consider a person who has obtained a mai jewel, and who presents it to a jeweler. The jeweler says, ‘This is a priceless true mai jewel.’ He will then say to the jeweler, ‘Polish this so it does not lose its luster.’ When the jeweler polishes it accordingly, the luster of the jewel shines throughout. Mañjuśrī, suppose there are good men and good women who cultivate to learn the Single Action Samādhi, with its inconceivable merits and innumerable names. When they cultivate and learn this, they will know the characteristics of the Dharma, and illuminate and penetrate them without obstruction. Their merits will always increase, and so it is also such as this. Mañjuśrī, consider the light of the sun that shines outward without any appearance of decrease. If one attains the Single Action Samādhi, then every merit will be sufficient, without shortage, and it is also such as this, and the illumination of the Buddha Dharma will be like this sunlight.

Being fully-attuned with the Single Action Samādhi is like being in the center of Ratnasambhava’s Wish-Fulfilling, Three-Jeweled Triratna. Within this iridescent-gem, the true Dharma-light perpetually shines within the Deathless-Heart of Suchness.

“Mañjuśrī, the Dharma that I expound is all of the single flavor apart from flavors, the flavor of liberation, the flavor of Nirvāa. If good men and good women attain this Single Action Samādhi, then what they expound is also of the single flavor apart from flavors, the flavor of liberation, the flavor of Nirvāa, in accordance with the true Dharma and without error. Mañjuśrī, if bodhisattva-mahāsattvas attain this Single Action Samādhi, then they will complete all dharmas of auxiliary paths, and quickly attain Anuttarā Samyaksabodhi. Moreoever, Mañjuśrī, bodhisattva-mahāsattvas who do not perceive the existence of characteristics of division or characteristics of oneness, will quickly attain the characteristic of Anuttarā Samyaksabodhi, which is inconceivable. They are in this Bodhi, but they do not grasp at Buddhahood. One who knows thusly will quickly attain Anuttarā Samyaksabodhi. If one has belief that all dharmas are the Buddha Dharma, then alarm and fear will not arise, nor will doubt or confusion. One who endures thusly will quickly attain Anuttarā Samyaksabodhi.”

The Buddha speaks of the flavor of liberation that emanates from the unassailable Nirvanic-Mind. This is the very-core of the hard-won Anuttarā Samyaksaṃbodhi. One is thus Bodhi-minded, but never grasps at any conditionally-composed Buddhahood. Such a Buddhahood is an Anti-Buddhahood, an imposter created by the dark lord of samsara; in this vein, one remains faithful to the Authentic Buddhadharma, now fully attuned with Anuttarā Samyaksaṃbodhi.

Mañjuśrī addressed the Buddha, saying, “Bhagavān, from such conditions, one will quickly attain Anuttarā Samyaksabodhi?” The Buddha said, “The attainment of Anuttarā Samyaksabodhi is not attained from any condition, nor is it attained from the unconditioned. Why? The inconceivable realm is not attained from any condition, nor is it attained from the unconditioned. If good men and good women hear what is spoken thusly, not giving rise to laziness, then it should be known that such a person has already planted good roots with buddhas of the past. For this reason, if bhikus and bhikuīs hear the extremely profound Prajñāpāramitā, not giving rise to alarm and fear, then this is truly leaving home to follow the Buddha. If upāsakas and upāsikās are able to hear the extremely profound Prajñāpāramitā, with a mind not alarmed or fearful, then they are at the true station of taking refuge. Mañjuśrī, if good men and good women do not practice the extremely profound Prajñāpāramitā, then they are not cultivating the Buddha Vehicle. Consider the great earth, from which all herbs and trees always grow. Mañjuśrī, bodhisattva-mahāsattvas are also such as this, with their good roots always growing according to Prajñāpāramitā, without their characteristics conflicting with those of Anuttarā Samyaksabodhi.”

The Inconceivable Dharmadhatu is not entered into in any conventional sense and is never affected by any adverse conditions of the composed. Anyone thus hearing the profound nature of the Prajñāpāramitā and fully absorbing It into the absolute heart and fiber of their being, will never give rise to laziness as concocted by the evil one. This is known as planting good Bodhi-seeds into the everlasting Dharma-field of the Tathagatas.

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