The Nature of Mind, Dharmas, and the Tathagatagarbha
Bodhisattva, fundamentally, the mind and its characteristics have no origin (non-substantial). [Therefore,] they fundamentally have no abode, [and the mind is] void and calm, projecting nothing. When the mind ceases to fabricate anything, it accesses void-calmness. At the base of the mind, where all is void and calm, one realizes the void of the mind. Good man! The signless mind is free from both mind [itself] and self (ego). It is the same with the characteristics of all dharmas (all phenomena and related principles).
Vajrasamadhi Sutra
Good man, when someone conceives of a self, he should be led to
Vajrasamadhi Sutra
contemplate the twelve-fold inter-dependent origination (co-origination) [comprising: ignorance, volition, consciousness, body-mind formations, six sense-doors, contact, feeling/sensation, craving, clinging, becoming, birth and sickness/death]. The twelve-fold inter-dependent-origination derives from cause and effect. But both cause and effect are fabrications of the mind! Since (basically) the mind does not exist, much less the body, [therefore] a person who conceives of a self, should be led to abandon the view that the self exists. [Similarly] a person who conceives of no-self should be led to abandon his view that the self does not exist. If a person conceives that the mind exists, he should be led to abandon [the view that] the nature [of the mind] is subject to creation. If a person conceives that the mind can be extinguished, he should be led to abandon [the view that] the nature [of the mind] is subject to extinction. Once all the views about the nature of the mind are extinguished, he immediately accesses Reality. Why? Because whatever that is basically unborn (not subject to the process of birth/creation) is beyond extinction [since everything arises and diminishes through co-origination]; and whatever that is extinct [being devoid of nature] is beyond creation. This is the same with all the dharmas.
The Buddha replied, “Bodhisattva, if a sentient being perceives that a dharma [being beyond creation/extinction] is subject to creation, let him abandon his view on the nonexistence [of dharmas]. When he perceives a dharma is subject to extinction, let him abandon his view on the existence [of dharmas]. Once these views are extinguished, he realizes the absolute non-existence of all dharmas and he accesses the definite nonprojection [of the mind].”
Vajrasamadhi Sutra
Bodhisattva, contemplate the self-nature and characteristics [of the tathagatagarbha] and the principle will be perfected in and of itself. All the conceptions and mentations do not augment the principles of the path. They instead agitate [the mind,] so that one loses (forgets) the basic mind-king [of the One-Mind]. With neither conception nor mentation, there will be no creation or extinction [of the mind]. The mind will not arise and be in Reality. All [eight] consciousnesses will be peaceful and calm. The currents [of desire, existence, and ignorance] will not arise. [One then] accesses the purity of the five dharmas [relating to the five aggregates of form, feeling, perception, formation and consciousness]. This is called the Mahayana.
Vajrasamadhi Sutra
Bodhisattva, delusions are originally uncreated. [Hence,] there
Vajrasamadhi Sutra
are no delusions to be brought to an end. Knowing that the mind is actually non-mind (void in nature), there is no mind to be calmed. [Being] free from both differentiation and discrimination, the consciousness that [otherwise] projects sensory objects will cease to be active. With nothing to be calmed, this is non-calming. Yet it is also not non-calming. Why? Because [true] calming actually calms nothing.”
Good man, he who cultivates the Dharma of voidness will be beyond the three realms (form, formlessness and desire) of existence and need not abide by the specifics of the Vinaya (renunciate’s precepts) [since all the precepts are embodied within this Dharma]. Being pure and free from thoughts, he neither grasps nor relinquishes anything. His nature is the same as that of diamond – not inferior to the triratna (the triple-gem
Vajrasamadhi Sutra
comprising the Buddha, Dharma, and Sangha). His mind, being void, is still, fully endowed with all the six paramitas (perfections).
The Six Paramitas
The Buddha replied, “Good man, the six paramitas I speak of are formless and beyond practice. Why? If a person forsakes desires, his mind will always be pure. Through his purity in speech and skilful means, he benefits himself and others. This is danaparamita [perfection of charity]. With firm determination and constant non-abiding, his mind is pure, untainted. He does not cling to the three realms of existence. This is silaparamita [perfection of morality]. Cultivating [the practices relating to the various aspects of] the void and extricating himself from all the knots (fetters), he is not attached to anything. He calms and silences the three karmic formations [relative to the body, speech and mind] and does not abide by either body or mind. This is ksantiparamita (perfection of patience). By leaving all sense-objects (forms), classifications and all ego-generating activities, he overcomes the views of both nonexistence and existence and delves deeply into the void of the aggregates (skandhas) [and their related ramifications – the six-roots (sense-doors), twelve entrances (the six sense-doors and their six objects), and eighteen sense realms (the six consciousness of the sense-doors added to the twelve entrances)]. This is viryaparamita (perfection of courage). Completely abandoning [attachment to] both the void and calmness, yet not lingering in any void, the mind is without abode, nor does it dwell in the great void itself. This is dhyanaparamita (perfection of meditation). Free of all projections [and being void in nature], the mind does not even cling to the void [itself]. In all activities, the mind is not aroused, nor does it look forward to any realization of calm-extinction (Nirvana). It neither egresses nor accesses. Its nature is in perpetual equanimity. The Reality of all dharmas has this Absolute nature. It does not rely on any of the bhumis (the normal ten stages of spiritual progression), nor abide by any wisdom. This is prajnaparamita (perfection of wisdom).
Vajrasamadhi Sutra
Dhyana
Cittaraja Bodhisattva asked, As dhyana can tame all agitations and stabilize all illusory distractions, why not dhyana? The Buddha replied, Bodhisattva, [ordinary] dhyana is [in fact] motion (mental activity). Being neither distracted nor concentrated is the [true] non-creating dhyana. [Since] the nature of this dhyana is non-creating, [therefore] abandon any dhyana that fabricates sense-objects (rupa). The nature of [non-creating] dhyana is non-abiding. [Therefore, one should] abandon any sign of abidance in dhyana. If one knows that the [true] nature of dhyana is free from both distraction and calmness, one immediately accesses the [wisdom of] non-creation [of dharmas]. [This] wisdom of non-creation does not depend on abidance. [Consequently,] the mind will not be distracted. With this wisdom, this is how one attains the unborn (beyond birth-death cycles) prajnaparamita.
Vajrasamadhi Sutra
Where have you come from? Where have you arrived now?
At that time, the Buddha addressed Apratisthia Bodhisattva: “Where have you come from? Where have you arrived now?” Apratisthia Bodhisattva replied, “Lord! I come from where there is no origination, and have now arrived where there is [also] no origination.”
Vajrasamadhi Sutra
Non-abiding in Nirvana
Good man, enlightened beings do not abide in Nirvana. Why? Enlightenment basically is unborn; it is detached from the defilements of sentient beings. Enlightenment is basically free from calmness. For one who is attached to Nirvana, his mind is agitated the moment he is detached from Nirvana. [On the other hand], the mind of one who abides by the ground of thusness (suchness), has no abidance. Free from both egress and access, it accesses the amala-consciousness.
Vajrasamadhi Sutra
The Buddha replied, “One should guide sentient beings to calm their mind by abiding in the diamond-base [of undistracted awareness], with no arising of thoughts. The mind being thus calmed will always be calm and at peace, without a single thought.”
Vajrasamadhi Sutra
The Nature of Nirvana
The buddha-nature of all sentient beings [and that of the buddhas] is neither one nor different. The nature of all sentient beings is originally free from both creation and extinction. This nature of creation and extinction originally is the nature of Nirvana. The nature of the characteristics [of creation and extinction] are originally thus (void of independent existence), for thusness is motionless.
Vajrasamadhi Sutra
Mahabala Bodhisattva asked, “What are the three liberations? Through what Dharma may one access the samadhi of the [natural] thus-awareness?” The Buddha replied, “The three liberations are: [firstly] the liberation of the void [that everything is ultimately void in nature, whereby one is free from entanglements of all dharmas]; [secondly] diamond liberation [that everything is ultimately formless, whereby one is free from all mental agitations]; [and thirdly] prajna liberation [that everything, being void in nature, is beyond grasping, whereby one awakens to the primordially pure and silent nature of the mind]. The mind of one who is in accord with the principle [of the void, formlessness, and purity] is in contemplation [of thus-awareness] (free of abiding and obstruction) with no affirmation or negation to be differentiated.”
Vajrasamadhi Sutra
The Buddha answered, “Preservation is putting into operation where the mind and its objects are non-dual (undivided). Be it internally [via the sense organs], or externally [through the sense-objects and the sense-realms], with neither egress nor access, the mind remains non-dual. By not abiding by any thing, the mind is free from gain or loss. The mind, thus purified, freely accesses the one-and-many bhumis (levels of spiritual attainment). This is what is meant by ‘contemplation (thus-awareness)’.
Vajrasamadhi Sutra
A person that does not dwell on dualistic characteristics
“Bodhisattva, such a person does not dwell on any dualistic characteristics. Although he does not leave home (going forth into homelessness) he does not abide by the home (no longer considers himself as part of the household). For this reason, he does not: wear the dharma-robes, observe all the Pratimoksha precepts [monk’s disciplinary guide], or participate in the posada [half-monthly (lunar calendar) religious observance]. With a [taintless] mind in non-doing, without any egoistic thoughts, he attains the fruition of sage-hood. Without lingering over either of the two [dualistic] vehicles, he accesses the bodhisattva path. Subsequently he will perfect all the [ten] bhumis and attain the bodhi of
Vajrasamadhi Sutra
the buddhas.”
A powerful contemplation
It is a powerful contemplation (direct awareness of the mind by itself). All the thirty-seven requisites of enlightenment must be within this contemplation.”
Vajrasamadhi Sutra
The Buddha said, “Indeed it does. It is inclusive of the Thirty-Seven Requisites of Enlightenment. How? Because it includes the four applications of mindfulness, the four right effort, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment and the noble eightfold path; or whatever name/title it is being called. Although they are many classifications (titles and names), they have but one essence [that they all lead to enlightenment]. They are neither one [although they are of the same transcendental essence], nor different [although they are under different names].
The Mahaprajnaparamita
Sariputra remarked, “As the Lord has explained, at the beginning of one’s journey [of the five attainments], one should aim at the Self-Benediction of Self-[Enlight-enment]. Such a [state of] mind is calm and non-fabricating, and that calm non-fabrication is thusly. [Thusness] holds all the merits [of full enlightenment] and embraces all the Dharmas. This is perfect, non-dual, fusion. It is inconceivable! We should know this Dharma is the mahaprajnaparamita (perfection of great wisdom). It is the great spiritual mantra, the mantra of great clarity, the unexcelled mantra, the unequalled mantra.” The Buddha said, “So it is, so it is! This void-nature of the Dharma is thusly. As its nature is void, it is the fire of wisdom that incinerates all knots (defilements and sufferings). [Knowing all dharmas are void of nature] they are equal in every respect. The three [final] stages of complete enlightenment and the three bodies (dharmakaya, sambhogakaya, nirmanakaya) of sublime enlightenment shine brilliantly, without shadows, in the ninth consciousness.
Vajrasamadhi Sutra
“Good man, when liberating sentient beings, one should guide them to access this essence [of the Absolute void] through contemplation. One who accesses this essence will meet the tathagatas [by virtue of the realization of the single dharma-body (dharmakaya) of all buddhas].”
Vajrasamadhi Sutra
Abandon the four dhyanas
Sariputra remarked, “The essence of the contemplation of the tathagata means not lingering in any [mind-prompted] currents. One should abandon the four [ordinary] dhyanas (mental absorptions generated through concentration) as well as their limiting tops (heavenly states of such absorptions).”
Vajrasamadhi Sutra
“The dhyana absorption [directed towards] the cessation of perception is, in fact, mental activity and is not [true] dhyana. Why? The nature of dhyana [proper] is detached from all [mental] activities. It neither taints nor is being tainted. It is neither a dharma nor its shadow. It is beyond all differentiations, since its essence is that of Self-Benediction. Good man! This contemplative ab-sorption of thusness is to be called dhyana [proper].”
Vajrasamadhi Sutra
Repentance and the Pure Land
The Buddha replied, “By relying on the teachings of this sutra, one accesses the contemplation on Reality. Once contemplation has been accessed, all evil deeds will be completely extinguished. Leaving behind all evil realms, one will be born in the Pure Land, where one will quickly attain anuttarasamyaksambodhi.
Vajrasamadhi Sutra