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Category Archives: The Vajrasamādhi Sutra
The Vajrasamādhi Sutra: Epilogue
The Eighth Chapter is essentially a recap of prior-material, originally utilized to remove any doubts as to all that transpired. It also promises that if one faithfully abides in the sutra’s precepts, then all further mind obstructions will be completely eradicated:
The Single-Taste
Chapter Seven: The Tathagatagarbha
This chapter tells the story of how the Store-House of the Tathāgatas (Tathagatagarbha) is the Essence of the One True Dharma. All other dharmas partake in this one single-taste.
The Generation and Cultivation of the Bodhi-Seed
Chapter Six: The True Nature of the Void, Con’t
Sariputra said, “[As the spiritual path of] all sentient beings begin as iccantikas (persons blocked from enlightenment). In order to attain the [level of] the tathagatas’ and the tathagatas’ absolute characteristics [of anuttara-samyaksambodhi (complete, perfect enlightenment)] how should the mind of an icchantika abide?”
The Principle of Thusness
Chapter Six: The True Nature of the Void
Then Sariputra addressed the Buddha: “Lord! The cultivation of the bodhisattva path is free of both signs and characteristics. The three moral precepts (abandoning all evils, doing all good and liberating all sentient beings) are also beyond observance. How should we maintain and observe [the precepts] so that we can transmit them to sentient beings? May the Buddha proclaim this for us, out of his mercy and compassion.”
Tathāgatadhyāna
Chapter Five: Accessing the Edge of Reality, con’t
Mahabala Bodhisattva asked, “What are the six practices? Please kindly explain.”
The Dharma of Absolute Thusness
Chapter Five: Accessing the Edge of Reality, con’t
Bodhisattva, the Dharma which thus accesses is not devoid of characteristics; and the Dharma itself is not void. That Dharma is [in fact] all-pervading. Why? The Dharmas (the Buddha’s definitive teachings) which are not nonexistent are replete with merits. They are beyond [the creations of] the mind and its shadows. They are naturally pure (please see the Buddha’s explanation later).”
Posted in The Vajrasamādhi Sutra
Tagged King of Space, six dyads, Tathagatakaya, The Dharma of Absolute Thusness
1 Comment
The Five Voids
Chapter Five: Accessing the Edge of Reality
Later the Tathagata stated: “All the bodhisattvas and the others [in the assembly] who have deeply accessed the Absolute will be capable of liberating sentient beings. During the Dharma-degenerating age, they must disseminate the Absolute Dharma so that the listeners can reap the benefit of Self-Benediction, irrespective of whether the beings are sympathetic or unsympathetic [towards the Dharma]. The speech (teaching) should be done without abidance, be it through identification or differentiation (without bias).
Posted in The Vajrasamādhi Sutra
Tagged access of practice, access of principle, Dark Tara, Edge of Reality, five voids, Great Power
8 Comments
The Golden Coin
Chapter Four: The Benediction of Self-Enlightenment, con’t
Apratisthia Bodhisattva said, “The Tathagata has explained that the sacred power of the One-Enlightenment [where] the four wisdoms (mentioned in the last paragraph) [are perfected] are in fact the self-enlightened nature of all sentient beings. Why? Because these are fully replete within the bodies of all sentient beings basically.”
Lying On the Couch of Unitary Thusness
Today’s Blog-Title comes from Wŏnhyo’s opening comment to his exegesis on the Fourth Chapter. “When bodhisattvas cultivate contemplation and gain nonproduction, they thoroughly penetrate to the fact that sentient beings are originally calm and quiescent, which is their original enlightenment. Lying on the couch of unitary thusness, they benefit sentient beings through this original inspiration.” [ibid, pg. 137] Wŏnhyo assures that this is a most beneficial enterprise—one that shatters “the great dream of deluded [consciousness—inclusion mine] and conceptions.” Once all delusional episodes are shredded, one rests in calm equipoise on the velvety couch of unborn quiescence.
The Long Night of the Mind
The Blog-series, Ascending the Noble Mountain of Primordial Perfection, could well be subtitled from the closing refrain of the last verse of the previous blog in this series: “[This] prajñā (wisdom) is for those who are willing to abandon the ‘long night’ of the mind and its characteristics.” Without the dreamy eye lifting its veil, it shall forever be plunged into the darkness, as Wŏnhyo says, “Since one does not achieve the cause of awakening, there is a “long night”; this is because the deceptive conceptions, which are beginningless, are a great dream.” That’s why it’s all about abandoning this long-night of the mind. Today’s accompanying image portrays a lonely streetlight on a long and foreboding dark night. Its inner-flame is barely visible—but for two tiny sparks—yet these lively embers continue to brave all the elements of the composed. There is a verse from my Dhammapada in Light of the Unborn which reads: