金剛三昧經 釋隆門圓通法師
A Share of Tzulong Dharma Text
Non-abiding Bodhisattva says: Incredible! If one does not give rise to perceptions and thoughts, he will have a peaceful mind which is the benefit of the innate perception. Such a benefit does not move and often abides in the not non-existence. Non-existence does not mean nothingness. Without nothingness, one does not perceive. When perceptions have no perceptions, they will be the innate benefit and perceptions. A perceiver is pure without defilement and adherence and does not change. Because of the decisive nature, he is incredible.
The Buddha replies, “Yes, as such.”
~The Vajra-samādhi Sutra
A Share of Tzulong Dharma Text
The Tathagata says: All dharmas are empty. Their natures are neither existing nor non-existing, neither non-existing nor not non-existing, and neither non-existing nor existing. They have no decisive nature. They do not abide in existence or non-existence. They are not that kind of existence or non-existence. The wisdom of the ordinary and the sages is able to detect the invisible. If Bodhisattvas can know such an advantage, they will immediately attain Bodhi.
~The Vajra-samādhi Sutra
A Share of Tzulong Dharma Text
Heart King Bodhisattva says to the Buddha, “Zen can absorb movements and stabilize all illusions and chaos. Why is there non-Zen?”
The Buddha replies, “The Bodhisattva Zen is movement. Both non-movement and non-Zen are non-arising Zen. The nature of Zen has no arising and is thus away from the form of arising Zen. The nature of Zen has no abiding and is thus away from the movement of abiding Zen. If one knows that the nature of Zen has neither movement nor stillness, he will gain the non-arising.
The non-arising Prajna does not rely on abiding, and the mind does not move, either. With such a wisdom, one will attain the non-arising Prajna Paramita.
~The Vajra-samādhi Sutra
A Share of Tzulong Dharma Text
Heart King Bodhisattva says to the Buddha, “Honored One! If the mind is as what its origin is and does not arise in actions, all actions will have no arising. If the arising of actions does not occur, and non-actions do not arise, then there will be no arising of actions.”
The Buddha replies, “Virtuous man! Do you confirm the actions of non-arising with non-arising?”
Heart King Bodhisattva answers, “No. The actions of non-arising are empty and silent in their nature and forms.
They are without seeing and hearing, without gain and loss, without words and speeches, without knowing and forms, and without taking and giving. So, how do we confirm? If someone confirms, what he confirms will be argument. Those without argument will be actions of non-arising.”
~The Vajra-samādhi Sutra
A Share of Tzulong Dharma Text
The Buddha of great enlightenment elaborates the Dharma for the public.
All He lectures about is the One Vehicle and there are no doctrines of the Two Vehicles. The single taste does not have the benefits of the form, just like the Great void. It admits all things, according to their different natures.
~The Vajra-samādhi Sutra
A Share of Tzulong Dharma Text
Non-abiding Bodhsattva says to the Buddha, “All situations are empty, all bodies are empty, and all consciousnesses are empty. So perceptions should be empty, too.”
The Buddha relies, “Perceptions do not spoil or break down, due to their decisive nature. They are neither empty nor non-empty. Non-emptiness is not empty.”
~The Vajra-samādhi Sutra
A Share of Tzulong Dharma Text
Non-abiding Bodhsattva says to the Buddha, “All situations are also like this: they do not have the form of emptiness, and do not have the form of non-emptiness, either.”
The Buddha relies, “Yes, as such. Those that may be said to be situations are decided by the innate nature. Once the roots of the nature are decided, there will be no residence.”
Non-abiding Bodhsattva says to the Buddha again, “It is the same with perceptions that have no residence.”
The Buddha relies, “Yes, as such. Perceptions have no residence, so they are pure. In purity, there are no perceptions. Things do not have a residence, so they are pure. In purity, there are no appearances.”
~The Vajra-samādhi Sutra
A Share of Tzulong Dharma Text
Non-abiding Bodhisattva asks the Buddha, ”If sentient have not gained their original benefits and are still plucking and collecting, how do we subdue those who are hard to subdue?”
The Buddha answers, “For those who are collecting or travelling alone, we can individually stay close to them with dye. When they came to, they will find themselves staying in the empty cave. Subdue those who are hard to subdue, and liberate those who are bound by devils. Sit on the outdoor ground in a transcendental way. The consciousness skandha is in the Parinirvana.”
~Vajra-samādhi
A Share of Tzulong Dharma Text
Non-abiding Bodhisattva says to the Buddha, ”The sacred power of one perception and the realm of four kinds of great wisdom mentioned by the Tathagata are the sentient beings’ intrinsic roots and benefits of perception. All sentient beings are in such a body and are innately replete.”
The Buddha replies, “Yes. All sentient being are innately flawless and their various kinds of goodness are beneficial to their roots. Now they have the thorn of desires because it is not subdued yet.”
~Vajra-samādhi
A Share of Tzulong Dharma Text
Non-abiding Bodhisattva asks the Buddha, ”Amala-vijñāna has an entrance that is attainable. What one attains is the Dharma.”
The Buddha replies: No. It is like a lost child who holds money in the hand but is not aware of it. He has been wandering everywhere for 50 years and still suffers from poverty. Seeing this, his father tells him, “Why don’t you use the money you are holding? You can get enough of whatever you need.” The child realizes this and becomes happy, saying that he has money. His father tells him, “Don’t be happy, my lost son. The money you have is your original possession, not what you have attained. So what are you happy about?” The same is true of Amala-vijñāna which originally has no form of exiting and now has no entering. Because of puzzlement in the past, there was no non-existence.
Because of realization now, there is no entering.
~Vajra-samādhi
A Share of Tzulong Dharma Text
Non-abiding Bodhisattva asks the Buddha, “When one’s mind has attained Nirvana alone without any companions, he will abide in Nirvana and should have been liberated.”
The Buddha replies, “When one abides in Nirvana, he is bound by Nirvana. Why so? In Nirvana the intrinsic perception is the benefit, and in the benefit the intrinsic perception is Nirvana. The part of Nirvana perception is the part of intrinsic perception. If the perception and nature are not different, Nirvana will have no differences. If the perception originally has no arising, Nirvana will have no arising. If the perception originally has no extinction, Nirvana will have no extinction. Nirvana and perception are originally not different. No one attains Nirvana, and Nirvana is unattainable.
So how could there be abiding? Virtuous man! The enlightened one does not abide in Nirvana. The perception originally has no arising and will be defiled if it is away from the crowd. The perception is originally not silent and will move if it is away from Nirvana. When one abides in such a land, his mind abides in nowhere without exiting or entering. He is in amala-vijñāna.”
~Vajra-samādhi
A Share of Tzulong Dharma Text
The Buddha says, “The arising of one thought gives rise to the five skandhas that have fifty evils.”
Non-abiding Bodhisattva asks, “When one goes afar, learns dharmas of all schools, and travels everywhere in the Ten Directions, the arising of one thought gives rise to fifty evils. How do we prevent those sentient beings from giving rise to a thought?”
The Buddha answers, “Make those sentient beings still their minds. If they can abide in the Vajra Realm without giving rise to a silent thought and always keeps a peaceful mind, they will not have a single thought.”
~Vajra-samādhi
A Share of Tzulong Dharma Text
After getting the book, Śrīmālā accepts with joy and then recites and upholds it, giving rise to a rare mind. She sincerely prays:
I rely on the Buddha who will manifest for the sake of the whole world.
May He take pity on me and make me able to see Him.
The moment I give rise to this thought, the Buddha appears in the skies, emitting pure radiance and manifesting His incomparable body.
Śrīmālādevī Siṃhanāda ekayāna mahopāya vaipulya Sūtra
A Share of Tzulong Dharma Text
At hazy dawn, I rely on neither the Zen of Referring to Speeches nor that of Meditation.
In the abyss of silence and loss, do not forget the road you took when you get out of the mundane world.
Do not argue when in difficulties; the ordinary body with flaws is bound by life and death.
Instead, listen to the nature; the pure light of Samadhi shines on the Saha World.
Longmen Yuantong
A Share of Tzulong Dharma Text
After getting the book, Śrīmālā accepts with joy and then recites and upholds it, giving rise to a rare mind. She sincerely prays:
I rely on the Buddha who will manifest for the sake of the whole world.
May He take pity on me and make me able to see Him.
The moment I give rise to this thought, the Buddha appears in the skies, emitting pure radiance and manifesting His incomparable body.
Śrīmālādevī Siṃhanāda ekayāna mahopāya vaipulya Sūtra
A Share of Tzulong Dharma Text
Heart King Bodhisattva says to the Buddha, “Zen can absorb movements and stabilize all illusions and chaos. Why is there non-Zen?”
The Buddha replies, “The Bodhisattva Zen is movement. Both non-movement and non-Zen are non-arising Zen. The nature of Zen has no arising and is thus away from the form of arising Zen. The nature of Zen has no abiding and is thus away from the movement of abiding Zen. If one knows that the nature of Zen has neither movement nor stillness, he will gain the non-arising.
The non-arising Prajna does not rely on abiding, and the mind does not move, either. With such a wisdom, one will attain the non-arising Prajna Paramita.
~The Vajra-samādhi Sutra
A Share of Tzulong Dharma Text
Heart King Bodhisattva says to the Buddha, “Honored One! If the mind is as what its origin is and does not arise in actions, all actions will have no arising. If the arising of actions does not occur, and non-actions do not arise, then there will be no arising of actions.”
The Buddha replies, “Virtuous man! Do you confirm the actions of non-arising with non-arising?”
Heart King Bodhisattva answers, “No. The actions of non-arising are empty and silent in their nature and forms.
They are without seeing and hearing, without gain and loss, without words and speeches, without knowing and forms, and without taking and giving. So, how do we confirm? If someone confirms, what he confirms will be argument. Those without argument will be actions of non-arising.”
~The Vajra-samādhi Sutra
A Share of Tzulong Dharma Text
The Buddha of great enlightenment elaborates the Dharma for the public.
All He lectures about is the One Vehicle and there are no doctrines of the Two Vehicles. The single taste does not have the benefits of the form, just like the Great void. It admits all things, according to their different natures.
~The Vajra-samādhi Sutra
A Share of Tzulong Dharma Text
Non-abiding Bodhsattva says to the Buddha, “All situations are empty, all bodies are empty, and all consciousnesses are empty. So perceptions should be empty, too.”
The Buddha relies, “Perceptions do not spoil or break down, due to their decisive nature. They are neither empty nor non-empty. Non-emptiness is not empty.”
~The Vajra-samādhi Sutra
A Share of Tzulong Dharma Text
Non-abiding Bodhsattva says to the Buddha, “All situations are also like this: they do not have the form of emptiness, and do not have the form of non-emptiness, either.”
The Buddha relies, “Yes, as such. Those that may be said to be situations are decided by the innate nature. Once the roots of the nature are decided, there will be no residence.”
Non-abiding Bodhsattva says to the Buddha again, “It is the same with perceptions that have no residence.”
The Buddha relies, “Yes, as such. Perceptions have no residence, so they are pure. In purity, there are no perceptions. Things do not have a residence, so they are pure. In purity, there are no appearances.”
~The Vajra-samādhi Sutra
A Share of Tzulong Dharma Text
The Buddha says, “The arising of one thought gives rise to the five skandhas that have fifty evils.”
Non-abiding Bodhisattva asks, “When one goes afar, learns dharmas of all schools, and travels everywhere in the Ten Directions, the arising of one thought gives rise to fifty evils. How do we prevent those sentient beings from giving rise to a thought?”
The Buddha answers, “Make those sentient beings still their minds. If they can abide in the Vajra Realm without giving rise to a silent thought and always keeps a peaceful mind, they will not have a single thought.”
~Vajra-samādhi
A Share of Tzulong Dharma Text
Non-abiding Bodhisattva asks the Buddha, “When one’s mind has attained Nirvana alone without any companions, he will abide in Nirvana and should have been liberated.”
The Buddha replies, “When one abides in Nirvana, he is bound by Nirvana. Why so? In Nirvana the intrinsic perception is the benefit, and in the benefit the intrinsic perception is Nirvana. The part of Nirvana perception is the part of intrinsic perception. If the perception and nature are not different, Nirvana will have no differences. If the perception originally has no arising, Nirvana will have no arising. If the perception originally has no extinction, Nirvana will have no extinction. Nirvana and perception are originally not different. No one attains Nirvana, and Nirvana is unattainable.
So how could there be abiding? Virtuous man! The enlightened one does not abide in Nirvana. The perception originally has no arising and will be defiled if it is away from the crowd. The perception is originally not silent and will move if it is away from Nirvana. When one abides in such a land, his mind abides in nowhere without exiting or entering. He is in amala-vijñāna.”
~Vajra-samādhi
A Share of Tzulong Dharma Text
Non-abiding Bodhisattva asks the Buddha, ”Amala-vijñāna has an entrance that is attainable. What one attains is the Dharma.”
The Buddha replies: No. It is like a lost child who holds money in the hand but is not aware of it. He has been wandering everywhere for 50 years and still suffers from poverty. Seeing this, his father tells him, “Why don’t you use the money you are holding? You can get enough of whatever you need.” The child realizes this and becomes happy, saying that he has money. His father tells him, “Don’t be happy, my lost son. The money you have is your original possession, not what you have attained. So what are you happy about?” The same is true of Amala-vijñāna which originally has no form of exiting and now has no entering. Because of puzzlement in the past, there was no non-existence.
Because of realization now, there is no entering.
~Vajra-samādhi
A Share of Tzulong Dharma Text
Non-abiding Bodhisattva says to the Buddha, ”The sacred power of one perception and the realm of four kinds of great wisdom mentioned by the Tathagata are the sentient beings’ intrinsic roots and benefits of perception. All sentient beings are in such a body and are innately replete.”
The Buddha replies, “Yes. All sentient being are innately flawless and their various kinds of goodness are beneficial to their roots. Now they have the thorn of desires because it is not subdued yet.”
~Vajra-samādhi
