Tag Archives: One-Vehicle

The Dharmakaya of the Buddhadharma

Posted on February 12, 2017 by Vajragoni

15. Q: It states in The Vaipulya Sutra that there are five kinds of Dharmakaya: The Dharmakaya of the Absolute; the Dharmakaya of merit; the Dharmakaya of the Dharma-nature; the Dharmakaya of Infinite Transformations; and the Dharmakaya of voidness. Which of these is in reference to our own bodies?
A: To arrive at the awareness that Mind can neither be created nor destroyed is the hallmark of the Dharmakaya of the Absolute. To awaken to the realization that Mind encompasses all things is known as the Dharmakaya of merit. Discerning that Mind is not mind and its discriminations is to Self-realize the Dharmakaya of True Dharma-nature. Teaching the Buddhadharma to sentient beings according to their potential (through expedient means) is the Dharmakaya of Infinite Transformations. The comprehension that Mind is neither being nor non-being, formless and imperceptible is the Dharmakaya of the void. Once again, to fully absorb this teaching, remember that it is not something to be achieved. Thus, knowing that there is nothing attainable or achievable is the Self-Realization of the Dharmakaya of the Buddhadharma. Therefore, anyone who assumes that they can grasp and somehow self-accomplish this without Noble Buddha-gnosis are those who uphold such perverted heterodox belief-systems and are thusly anathema to the Way of the Unborn. The Vimalakirti Nirdesha Sutra states that when Shariputra inquired of a devakanya, “What is it that you have attained that has afforded you supernatural powers?”…the devakanya responded, “even though I have not gained or achieved anything in such matters, I am who I truly am in the Unborn.” read more

Posted in The Zen Teaching of Instantaneous Awakening | Tagged , , , , , , | Leave a comment

The True Lion’s Roar of Queen Śrīmālā (Intro)

Posted on January 1, 2015 by Vajragoni

The sutra is also known as the Śrīmālādevī Siṃhanāda Sūtra and in its abbreviated form as Śrī-mālā-sūtra ; the original author is unknown. Scholars concur that it was written in the Andhra region of South India in the third-century A.D. and since its inception has greatly influenced Buddhist China, Korea and Japan. According to Alex Wayman the Queen in its title is referenced to the glorious garland (Śrīmālā) given to the main protagonist in the sutra by her mother, Mallikā, whose name means the daughter of the garland maker. All in all, though, the opening setting of the sutra that introduces her is half historical and half fictional. The central thrust of the sutra is that all sentient beings potentially have the Buddha-seed; this is reinforced through the dominant doctrines of the One-Vehicle and Its primary conduit of the Tathagatagarbha. Wayman states: read more

Posted in The Lion's Roar of Queen Śrīmālā | Tagged , , , , , , , | 3 Comments

The One Vehicle

Posted on March 2, 2014 by Vajragoni

The Buddha addressed Śāriputra, saying: “The Buddha Tathāgatas lead and inspire only bodhisattvas. All the acts of a buddha are always for one purpose. The buddhas manifest their wisdom and insight solely to inspire sentient beings to enlightenment. read more

Posted in The Lotus Sutra | Tagged , , , | Leave a comment

Weary-Not

Posted on February 6, 2014 by Vajragoni

If you weary the spirit with anxiety,
No beings in any of the six realms can help you.
In order for the One Vehicle to awaken you to the Dharmadhatu,
Do not attempt to dispel any sensate obstructions. read more

Posted in Hsin Hsin Ming | Tagged , , , , , | Leave a comment

A Silent Affair

Posted on December 13, 2012 by Vajragoni

24. “A Buddha has three bodies. By the Dharmakaya is meant the Dharma of the omnipresent voidness of the real self-existent Nature of everything. By the Sambhogakaya is meant the Dharma of the underlying universal purity of things. By the Nirmanakaya is meant the Dharmas of the six practices leading to Nirvana and all other such devices. The Dharma of the Dharmakaya cannot be sought through speech or hearing or the written word. There is nothing which can be said or made evident. There is just the omnipresent voidness of the real self-existent Nature of everything, and no more. Therefore, saying that there is no Dharma to be explained in words is called preaching the Dharma. The Sambhogakaya and the Nirmanakaya both respond with appearances suited to particular circumstances. Spoken Dharmas which respond to events through the senses and in all sorts of guises are none of them the real Dharma. So it is said that the Sambhogakaya or the Nirmanakaya is not a real Buddha or preacher of the Dharma.”1   read more

Posted in The Zen Teachings of Huang Po, Zen | Tagged , , | Leave a comment