The Vajra (Diamond) Sutra

February 11 lecture©
as outlined by a Buddhist monk
(Listen ‘live’ or recorded audio explanations at
www.wondrousdharma.org)

Q&A Bodhisattva and Arhats understanding of

Reality results in different Samadhi
S 26 The Dharma Body is not appearances

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 Verse for opening a sutra
• Homage to the Vajra Prajna Paramita Sutra and the
Vajra assembly of Buddhas and Bodhisattvas (3x)

• The unsurpassed, deep, profound, subtle, wonderful

Dharma,
• In a hundred thousand million eons, is difficult to
encounter,
• Now that I’ve come to receive and hold it, within my
sight and hearing,
• I vow to fathom the Thus Come One’s true and
actual meaning.

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 Q&A
Question: Though Venerable Ananda was erudite, his samadhi
strength was not sufficient against a spell as we learnt in the
Shurangama assembly. Therefore understanding the reality
will not lead you to samadhi. Comment and discuss.
Comments:
• The Shurangama Sutra teaches both Shurangama samadhi
and wisdom.

• The entire Shurangama Sutra explains about Reality teaching

us the wisdom to see things in its true character.

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 Q&A
• Because of ignorance, we need to understand Reality or the
true character of dharma prior to recognizing the true mind or
Reality.

• Understanding Reality means to understand that “all

appearances are empty and false” (s 5 of the Vajra Sutra)

• Recognizing Reality is to abide in Reality and to do so we need

to contemplate that all appearances are empty and false illusion
and dreamlike just as in s 32 of the Vajra Sutra which states “all
conditioned things are like dreams, illusions…”

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 Q&A.

• Appearances are empty and false are reflected in our

actions if and when we put down the appearances of
self, others, living beings and a life. (s 3 of the Vajra Sutra)

• Putting down these 4 appearances leads to cessation of

the false thinking mind; when the false thinking mind
ceases, the True Mind is revealed.

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 Q&A
• The important implicit aspect of the Shurangama Sutra is
there is a balanced teaching and practice of Samadhi
and wisdom which is:
1. When you tend towards Samadhi, you should strengthen
your wisdom contemplation.
2. When you tend towards Wisdom, you should strengthen
your Samadhi power.
• If you don’t then you are attached to either the practice
of samadhi or the practice of wisdom. This is the
interpretation of “Subhuti is foremost of those who
delight in practicing Aranya. Since Subhuti actually
does not practice anything, he is called, ‘Subhuti
who delights in practicing Aranya.” (s 9 )
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 Q&A
• The indestructibility of the Shurangama Samadhi is
explained “If one bases one’s work on the nature which
is neither produced nor extinguished, one can cultivate a
samadhi which is neither produced nor extinguished.
That is a genuine samadhi, one that cannot be moved by
outside forces.” (Venerable Master Hsuan Hua)

• A samadhi that is neither produced nor destroyed is

expressing the principle that “All Buddhas have
relinquished all appearances.” (s 14)

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 Q&A
• The problem with Venerable Ananda is this: “It was because
in the past, in cultivating samadhi, he had used his conscious
mind. The conscious mind is subject to production and
extinction and is not ultimate.”

• “But Ananda used only his conscious mind in whatever he

did. For instance, when he listened to Sutras, he used his
mind to remember the principles the Buddha spoke. But the
conscious mind which remembered the principles cannot lead
to the fundamental solution. So when Ananda encountered a
demonic state, he failed to recognize it.” (Venerable Master Hsuan
Hua)
.
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 Q&A
The contemplation used by Venerable Ananda and the
Arhats has its shortcomings:

• “The contemplations of Arhats involved contemplation of

purity, contemplation of impurity, contemplation of
happiness, contemplation of suffering, contemplation of
emptiness, contemplation of existence, contemplation of
self, and contemplation of no self.

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 Q&A
• Bodhisattvas have relinquished all such contemplations
as these involve the power of the false thinking
conscious mind which merely contemplate Reality in the
context of outward conditions that is neither pure nor
impure, neither happy nor suffering, neither empty nor
exist, neither self nor without self.” (Nagarjuna
Bodhisattva)

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 Q&A
• Bodhisattvas do not based their realizations in those
contemplations because they are inherently linked to worldly
dharma.
• Those contemplations do not correspond to the inherent Buddha
nature which is pure, perfect and indestructible.
• Those contemplations do not qualify as prajnaparamita.
(Nagajurna Bodhisattva)

• The Arhats don’t know but Bodhsitavvas know about this

passage in the Shurangama Sutra “When one realizes that
confusion has no cause, the falseness becomes baseless.
Since it never arose, why would you hope for its extinction?
One who obtains bodhi (awakening) is like a person who
awakens to realize the events of a dream.” 11
 Q&A

• “The contemplation of permanence, bliss, suffering and

true self can enable one to end the suffering of birth,
sickness and death.

• However these contemplations are incomplete and will

not lead to anuttarasamyaksambodhi and so Arhats are
not qualified to teach living beings.” (Nagajurna
Bodhisattva)

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 Q&A

• Arhats also do not foster merit. Merit is important

element in the practice of Bodhisattva.

• Bodhisattvas are able to dwell in the desire realm and

not be affected because of the merit they create. How is
this so?

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 Q&A

• Nagajurna Bodhisattva says, “Except for Bodhisattvas no

other beings can be in dhyana concentration whilst in the
Desire Realm. How is this the case?

• In life after life, the Bodhisattva cultivates all kinds of

merit [facilitating easy access to dhyana absorption even
when they are in the Desire Realm].

• Because of his habitual meritorious deeds, the

Bodhisattvas mind is compliant and yielding resulting in
the absence of afflictions.
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 Q&A
• Arhats may gain wisdom pertaining to general character
of dharma resulting in them being able to transcend
desire through contemplation of impermanence,
suffering and impurity.

• Bodhisattva however, are able to distinguish the

specific characteristics of all dharmas and
thereby able to transcend desire. (Nagajurna
Bodhisattva)

• What are the specific characteristics of dharma which

Bodhisattvasa are able to distinguish?
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 Q&A
• The specific character of Dharma in essence is this:

1. “World Honored One, the Appearance of Reality is

without appearance.” (s 14)

2. That “nothing is attained” (s 22) implying that we and

all living beings have the Buddha nature in perfection.

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 Q&A
• How is the Reality expressed in our daily life?

1. By not grasping at appearances and being unmoving. (s

32) This is referred to as dhyana of Reality in the Lankavatara
Sutra

2. A pure mind does wholesome deeds (s 23) This is referred to

as dhyana of the Thus Come One in the Lankavatara Sutra

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Specific 4 line verse express essence Reality in
character of daily life
Reality
Appearance All with appearance is empty and false, if 1. Don’t
of Reality is one sees all appearances as no grasp at
without appearance, one sees the Thus appearance
appearance Come One (s 5) 2. be
unmoving
Appearance If one sees me in form, and seeks me in (s 32)
of Reality is sounds, one practices a deviant way and 3.Save
without will not see the Thus Come One (s 26) living
appearance beings
without the
Appearance All conditioned dharmas are like dreams,
four
of Reality is illusions, bubbles, and a shadow,
appearance
without contemplate them thus (s 32)
(s 3)
appearance

Nothing If a Bodhisattva has a self, others, living

attained beings and a life, he is not a Bodhisattva 18
(s 3)
 Q&A
Here is a story to illustrate the power of the dhyana
concentration of a Bodhisattva:
• Druma, the king of kinnaras ( a Bodhisattva appearing as
king of kinnaras) strummed his lute and praised the
Buddha by singing on Reality.
• At this time, even Mount Sumeru and all the trees
quaked.
• Mahakayapa and the other great disciples could not
remain still in their seat.
• A Bodhisattva asked Mahakasyapa, “You are the most
senior in years and are foremost in dhuta ascetic
practices. Why then do you now remain unable to control
your mind and remain at peace?”
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 Q&A

• Mahakasyapa replied, “I am not even slightly moved by

any thoughts of desire associated with men or gods. This
Bodhisattva possesses a sound which is the reward of
immeasurable amount of merit.

• Moreover, he uses a wisdom-generated transformation

to create these sounds. Hence one is unable to endure
these sounds.”

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 Q&A

• Yet we are reminded in the Shurangama Sutra that “At

all these (52) levels the Bodhisattvas use vajra
contemplation of the ten profound analogies for the
ways in which things are like an illusion.” This tallies
with s 32 of the Vajra Sutra

• And the Great Master 6th Patriarch teaches “the

balanced study of concentration and wisdom”

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 Q&A

The Mahaparinirvana Sutra says:

• “Because the Arhat disciples are more developed in their
powers of meditative absorption, they are unable to
perceive the Buddha nature.
• The Bodhisattvas abiding on the Ten Grounds are more
developed in the power of wisdom. Although they do
perceive the Buddha nature, still that perception has not
developed into complete clarity.
• The powers of meditative absorption and wisdom are
equally developed in the Buddha.
• Consequently the Buddhas possess absolute
understanding and perception of the Buddha nature.”
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 Q&A
In summary:
1. The Samadhi developed through the nature which is
neither produced nor destroyed is foremost and
indestructible accords with the appearance of Reality.
2. Creating merit and wisdom contributes to dhyana
absorption.
3. Balanced practice of wisdom and samadhi and they
complement each other.
4. Contemplation on permanence, bliss, emptiness and
true self will only end birth and death but not lead to
Buddhahood.
5. Contemplations on Reality practiced by Bodhisattvas will
lead to anuttarasamyaksambodhi.
6. The Vajra Sutra contains the essentials contemplations 23
on Reality.
 S 26 The Dharma body is not appearances

Sutra: “Subhuti, what do you think, is it possible to

contemplate the Thus Come One in his Thirty-two
Physical Appearances?”
Comments:
• In s 5 the Buddha had said that “all appearances are empty
and false”, yet here the Buddha still ask the question whether
we can contemplate the 32 appearances of a Buddha.

• The question was raised because earlier on the Buddha had

taught that the reward for practicing of blessings and wisdom
for 100 eons will result in one having the 32 physical
appearances.

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 S 26 The Dharma body is not appearances

Sutra: Subhuti said, “So it is. So it is. It is possible to

contemplate the Thus Come One in his Thirty-two
Physical Appearances.”
Comments:
• Is it the case that Subhuti who is foremost in emptiness
does not know that ‘all appearances are empty and
false”?
• No, it is just the Buddha and Subhuti is playing a role to
bring out any doubts that may linger in the minds of the
people in the assembly and in the future.

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 S 26 The Dharma body is not appearances

Sutra: The Buddha said, “Subhuti, if one could

contemplate the Thus Come One in his Thirty-two
Physical Appearances, then a Wheel Turning Sage
King would be the Thus Come One.”
Comments:
• The Thirty-two Physical Appearances are just the reward
of having cultivated blessings and wisdom for 100 eons.
• And so it is not surprising that the Wheel Turning Sage
King also has these appearances.

• The Buddha when he was just born was predicted to

become either a Buddha if he chooses to practice the
spiritual path or become a Wheel Turning Sage King.
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 S 26 The Dharma body is not appearances
Sutra: Subhuti addressed the Buddha, “World Honored
One as I understand what the Buddha has said, one
should not contemplate the Thus Come One in his
Thirty-two Physical Appearances.”
Comments:

• The appearance is just the Transformation body and not

the true Dharma Body.

• The Transformation body dwells in this false world of

existence and therefore it is not permanent.

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 S 26 The Dharma body is not appearances

Question: “The Appearance of Reality is without

appearance.” (s 14). What do you mean by without
appearance and how do we apply in our daily life?
Comments:
• “The Buddha’s life span knows no birth or death. Thus it
is limitless and boundless nayutas of asamkhyeyas of
eons: eternal in the Pure Land of Eternal Stillness and
Light, not produced and not extinguished
• The Buddha-nature is light; but that refers to the
wonderful light of basic enlightenment. Basic
enlightenment is the natural inherent enlightenment of us
all, and it is also the Buddha’s light. And it is from this
light that the beings are transformed.”(VM Hsuan Hua)
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 S 26 The Dharma body is not appearances

• “Eternal stillness and not produced and not extinguished”

is expressed in the Vajra Sutra s 29 “The Thus Come
One does not come from anywhere nor does he go
anywhere. Therefore he is called the Thus Come
One.”

• And s 32 of the Vajra Sutra teaches how to be without

appearance: “By not grasping at appearance and
being in unmoving thusness.”

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 S 26 The Dharma body is not appearances

• Venerable Master Hsuan Hua explains, “Everything is

produced from the self nature and within the mind which
is ‘thus, thus unmoving’ true reality is to be found. Seen
in this way this state is the original nature exactly; it is
the highest enlightenment.”

• Great Master Sixth Patriarch explains it as:

• “Fully able to discriminate among appearances,
• But unmoving in the primary sense
• The very act of viewing in this way
• Itself is the function of true Reality.”
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 Dedication of merit
• May every living beings,
• Our minds as one and radiant with light
• Share the fruits of peace, with heart of goodness
luminous and bright.
• If people hear and see, how hands and hearts can find in
giving unity
• May their minds awake, to great compassion, wisdom
and to joy.
• May kindness find reward; may all who sorrow leave their
grief and pain;
• May this boundless light break the darkness of their
endless night.
• Because our hearts are one, this world of pain turns into
paradise;
• May all become compassionate and wise (2x) 31