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The Great Enjoyment Vajra Non-Empty True Samaya Sutra

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The Sutra that Transcends the Principle
大樂金剛不空真實三麼耶經

Revised version, notes incomplete, but the translation is fairly well final form.
Translated by Chris Bogert
No. 243
The Great Enjoyment Vajra Non-Empty True Samaya Sutra
Translated by Amoghavajra
Prajnaparamita Appearance of the True Principle chapter



Thus I[1] have heard:

At one time the Bhagavan[2], having extraordinarily accomplished all the tathagata's vajra empowerment[3] samaya[4] wisdom, obtained all the tathagata's[5] jewel crown consecration. By that means is the lord of the three realms[6]. He realized the omniscience of all the tathagatas, the yoga of sovereignty. He is able to make all the tathagata's seals of equally in various actions in the inexhaustible realms of all sentient beings without remainder, completing all desired activities continually in the three worlds at all times. These are the vajra activities of body speech and mind of Mahavairocana tathagata[7] abiding in the desire realm royal palace of the paranirmitavasavartin heaven[8]. All the tathagata's always traveling there auspiciously give praise in admiration of the great mani jewel palace that is proliferated within by a mix of hand bells and silken banner gently waving in the wind and ringing, Pearl garlands and necklaces of precious stones the shape of a full moon etc.. and with these it is decorated Together with as many as eighty million bodhisattvas, namely Vajrapani bodhisattva mahasattva, Avalokitesvara bodhisattva mahasattva, Akasagarbha bodhisattva mahasattva, Vajrasandhi[9] bodhisattva mahasattva, Manjushri bodhisattva mahasattva, Sacittotpada-dharmacakra-pravartin[10] bodhisattva mahasattva, Gagamaganja[11] bodhisattva mahasattva, Sarvamara-pramardin[12] bodhisattva mahasattva. Together with many other great bodhisattvas they respectfully circumambulated and he explained the dharma, good in the beginning, middle and end thoroughly, the text and its meaning skillfully, purely complete and purified. He spoke explaining all the dharma's purity verse gates.

He said: "The purity of marvelous pleasure verse is the bodhisattva stage[13]; The purity of the arrow of desire verse is the bodhisattva stage[14]; The purity of contact verse is the bodhisattva stage[15]; The purity of the bond of love verse is the bodhisattva stage[16]; The purity of all omniscient lords verse is the bodhisattva stage[17]; The purity of Seeing verse is the bodhisattva stage[18]; The purity of pleasure verse is the bodhisattva stage[19]; The purity of love verse is the bodhisattva stage[20]; The purity of pride verse is the bodhisattva stage[21]; The purity of adomment verse is the bodhisattva stage[22]; The purity of mental abundance verse is the bodhisattva stage[23]; The purity of luminous light verse is the bodhisattva stage[24]; The purity of bodily bliss verse is the bodhisattva stage[25]; The purity of form verse is the bodhisattva stage[26]; The purity of voice verse is the bodhisattva stage[27]; The purity of smell verse is the bodhisattva stage[28]; The purity of taste verse is the bodhisattva stage[29]; Why is that so? The intrinsic nature of all dharmas are pure, therefore the prajnaparamita[30] is pure. Vajrapani! If there are those that hear the pure arising verse of the wisdom of the appearance of the true principle until they reach the site of enlightenment, all the hindrances of obscurations, afflictive hindrances, dharma obstructions, and hindrances of karma, even the established vast accumulation (of bad karma) will not make you fall into the hells or other bad migrations. Established grave crimes will be annihilated without difficulty. If you are able to uphold and daily recite it with mental focus, then in this present life you can realize all the dharmas equality in vajra samadhi, in all the dharmas you can obtain omniscience, sensing uncountable pleasures and happiness, by means of the sixteen great bodhisattvas manifestation, to attain the tathagata and the vajradhara stage."[31]

Then the Bhagavan, realizer of all the tathagata's mahayana samayas, all of the mandala's vajra-holding superior being, who within the three worlds tames and subdues without remainder all goal accomplishments, Vajrapani bodhisattva mahasattva. Desiring heavily to clearly disclose these things therefore with a bright happy subtle smile, with his left hand making the vajra pride mudra[32], his right hand holding and throwing the original great vajra, bravely progressing with power he explained the great bliss vajra non-empty samaya mind:

1marksanskrit.jpg[33]

At that time the Bhagavan Vairocana tathagata, again explained the nature of all tathagatas methods of stilling the mind, giving rise to complete enlightenment, the wisdom of appearance of the true principle ,he said, ”Vajra equality is complete enlightenment because great enlightenment is vajra solidity[34]; The equality of goals is complete enlightenment, because great enlightenment is the one goal's benefit[35]; Dharma equality is complete enlightenment, because great enlightenment is original purity[36]; All activities are equally complete enlightenment, because great enlightenment is all discriminations non- discrimination nature[37]. Vajrapani! If there are those who hear these four arising dharmas, reads and uphold them, even if there occurs uncoutable grave crimes, certainly they will transcend all negative rebirths up to sitting immediately in the site of enlightenment rapidly being assured of attaining unsurpassed correct enlightenment.“

Then the Bhagavan like that finished the explanation, desiring heavily to clearly disclose that for this reason with a bright happy subtle smile, holding the wisdom fist mudra[38], he explained all the dharmas self-nature of equality mind:

2marksanskrit.jpg[39]

Then Sarva-dusta-vinaya Shakyamuni tathagata, again explained all the dharma's equality, the supreme conquest arising wisdom of appearance of the true principle. He said,”Desire is without the nature of conceptual proliferation therefore, hatred is without the nature of conceptual proliferation; hatred is without the nature of conceptual proliferation therefore, delusion is without the nature of conceptual proliferation; delusion is without the nature of conceptual proliferation therefore, all dharmas are without the nature of conceptual proliferation; All dharmas are without the nature of conceptual proliferation therefore, you should know the perfection of wisdom is without the nature of conceptual proliferation. Vajrapani! If there are those who hear this appearance of the true principle, uphold to read and recite it, even if it is established that they have harmed all sentient beings in the three worlds, will not fall into bad migration, causing them to be tamed and subdued therefore, they quickly realize peerless correct perfect enlightenment.”[40]

Then Vajrapani the great bodhisattva, desiring heavily to clearly disclose this, for this reason, he held the Trailokya mudra[41], with his lotus flower face he subtly smiled and knitting his eyebrows with an ardent look with sharp teeth, manifest the body of abiding in the characteristics of one that subdues by force, explained the Vajrahūṃkara mind:

3marksanskrit.jpg

Then the Bhagavan Svabhavasuddha Tathagata, again explained all the dharmas equality Avalokitesvara wisdom seal that gives rise to the wisdom of appearance of the true principle. He said, ”All mundane desires are pure therefore, then all hatred is pure. All mundane impurity is pure, therefore, than all sins are pure. All mundane dharmas are pure therefore, then all sentient beings are pure. All mundane wisdom is pure therefore, then the perfection of wisdom is pure. Vajrapani! If there are those that hear this appearance of the true principle, uphold and recite it, suppose they abide in all desires, yet like a lotus flower is unaffected by all external defilement or impurities[42], they will quickly realize unsurpassed perfect enlightenment.”

Then the Bhagavan Avalokitesvara the great bodhisattva, desiring heavily to clearly disclose for this reason with a bright happy subtle smile, creating the power to open the lotus flower, he contemplated that desire is undefiled, and explained all beings various forms mind:

4marksanskrit.jpg[43]

Then the Bhagavan Sarvatraidatukadhipati Tathagata again explained all the tathagatas water consecration wisdom storehouse, the wisdom of appearance of the true principle. He said, “By means of the conferring of the water consecration, then you can obtain the stage of the three worlds dharma king; Because of the goal's benefit of conferring, you will obtain the fulfillment of all wishes. Because of dharma conferring, you will obtain all complete dharmas; Because of the conferring of necessities, you will obtain the enjoyments of all body, speech and mind.”

Then Ākāśagarbha the great bodhisattva desiring heavily to clearly disclose this for this reason, with a bright happy subtle smile, with the vajra jewel garland around his head explained all the water consecration samaya jewel mind[44]:

5marksanskrit.jpg[45]

Then the Bhagavan Sasvata-sarvatathagata-jnana-mudra-praptasarvatathagata-mustidhara Tathagata, again explained all the tathagata's wisdom seal empowerment of the wisdom of appearance of the true principal. He said,”Holding all the tathagata's body seals, you become all the tathagata's bodies. Holding all the tathagata's speech seals, you obtain all the tathagata's dharmas; Holding all the tathagata's mind seals, you realize all the tathagata's samadhis. Holding all the tathagata's vajra seals, you accomplish all the tathagata's body, speech and mind activities greatest siddhis. Vajrapani! If there are those that hear this appearance of the true principal, uphold and recite this with mental focus, they will obtain all omniscience, all knowledge, all activities, all accomplishments, obtain the vajra nature of body, speech and mind, all siddhis, and quickly realize unsurpassed perfect enlightenment.”

Then the Bhagavan, desiring heavily to clearly disclose this, for this reason with a bright happy subtle smile, holding the vajra fist great samaya mudra[46], explained all the solid vajra seal siddhi samaya true self mind:

6marksanskrit.jpg[47]

Then the Bhagavan Sarvadharmaprapanca Tathagata[48] again explained the revolving wheel of characters wisdom of appearance of the true principal. He said,”All dharmas are empty, because they are bound together with the lack self-nature; all dharmas are without characteristics, because they are bound together with the absence of the nature of characteristics; all dharmas are without wishes, because they are bound together with the nature of wishes; all dharmas are radiant, because the perfection of wisdom is pure.”

Then Majushri the youthful one, desiring heavily to clearly disclose this for this reason with a bright happy subtle smile, by means of his own sword swung and cut all the tathagatas, he then explained this perfection of wisdom's greatest mind[49]:

7marksanskrit.jpg[50]

Then the Bhagavan Sarvatathgata-cakrantargata Tathagata, again explained entering into the great wheel wisdom of appearance of the true principal. He said, “ Enter the vajra equality, then you have entered into all the tathagata's dharma wheel. Enter the equality of goals then you have entered all the great bodhisattvas wheel. Enter all the equality of dharmas then you have entered the subtle dharma wheel. Enter the equality of all actions, then you have entered all the activities wheel.

Then Sacittotpada-dharmacakra-pravartin the great Bodhisattva, desiring heavily to clearly disclose this for this reason, with a bright happy subtle smile, rotating the vajra wheel, he explained all the vajra samaya mind:

8marksanskrit.jpg[51]

Then the Bhagavan Sarvapuja-vidhivistarabhajana Tathagata, again explained all the offerings greatest arising wisdom of appearance of the true principal. He said, “Arouse bodhicitta then make extensive offerings to all of the tathagatas. Rescue all sentient beings then this is making extensive offerings to all the tathagatas. Uphold the marvelous canon then this is making extensive offerings to all the tathagatas. The perfection of wisdom, uphold and recite it, write it and teach others to write it, think upon it with meditative cultivation, and make various and sundy offerings to it, then this is making extensive offerings to all of the tathagatas.

Then Gaganaganja the great bodhisattva, desiring to clearly disclose this for this reason with a bright happy subtle smile explained all activities, the non-empty samaya all vajra mind:

9marksanskrit.jpg[52]

Then the Bhagavan Sarvavinaya-samartha Tathagata, again explained all the taming and subduing wisdom storehouse, wisdom of appearance of the true principal. He said,”All sentient beings are equal, therefore wrath is equal. All sentient beings have discipline, therefore wrath is discipline. All sentient beings have the dharma nature therefore, wrath has dharma nature. All sentient beings have vajra nature therefore, wrath has vajra nature. Why is this so? All sentient beings are tamed and subdued, then this is enlightenment.

Then Sarvamara-pramardin the great bodhisattva, desiring heavily to clearly disclose that for that reason with a bright happy subtle smile with a vajra yaksa form, holding a vajra fang induced fear in all the tathagatas, and explained the vajra wrathful great laugh mind:

10marksanskrit.jpg[53]

Then the Bhagavan Sarvadharma-samata-pratisthita Tathagata[54] again explained all the dharmas samaya's greatest arising is the wisdom of appearance of the true principal. He said, ”All is sameness therefore, the perfection of wisdom is sameness. All is the nature of benefit therefore, the perfection of wisdom is the nature of benefit. All is the nature of dharma therefore, the perfection of wisdom is the nature of dharma. All is the nature of action, therefore the perfection of wisdom is the nature of action. Khow it to be thus.”

Then Vajrapani entered into all the tathagatas and bodhisattvas samaya empowerment samadhi and explained the all non-empty samaya mind:

11marksanskrit.jpg[55]

Then the Bhagavan tathagata[56] again explained all sentient beings empowerment wisdom of appearance of the true principal. He said, “All sentient beings have tathagata storehouse, because Samantabhadra bodhisattva is all of us; All sentient beings have vajra storehouse because of the vajra storehouse consecration; All sentient beings have the marvelous dharma storehouse because they are able to transform all words and speech; All sentient beings have karma storehouse because they are bound together with that which makes and that which is made.”

Then the outer Vajra section, desiring to clearly disclose this for this reason, with a happy delighted voice explained the vajra omniscient self truth mind:

12marksanskrit.jpg[57]

At that time all mother goddesses[58] paid homage to the Buddha's feet, then offered the hook that summons and brings in, to be able to kill (evil) and accomplish the samaya true mind:

13marksanskrit.jpg[59]

At that time the three Madhukara deva brothers[60] paid homage to the Buddha's feet, offering up the true mind mantra:

14marksanskrit.jpg[61]

At that time the four sister goddesses offered up the true mind mantra:

15marksanskrit.jpg[62]

Then the Bhagavan Anantaparyatanistha Tathagata, desiring to empower this teaching causing it to ultimately complete, therefore, again explained the equality of vajra arising wisdom of appearance of the true principal. He said, “The perfection of wisdom is uncountable therefore, all the tathagatas are uncountable; The perfection of wisdom is limitless therefore all tathagatas are limitless; All dharmas are of one nature therefore, the perfection of wisdom is of one nature; All dharmas are ultimate therefore the perfection of wisdom is ultimate. Vajrapani! If there are those that hear this apprearance of the true principal, uphold and recite it and think on these things, his buddha and bodhisattva practices all will become ultimate.

Then tathagata, the Bhagavan Vairocana who has obtained all the secret dharma essence non- conceptual elaboration, again explained the greatest with no beginning middle or end, the great bliss vajra non-empty samaya vajra dharma essence wisdom of appearance of the true principal. He said, “Bodhisattva great beings have the great desire, the greatest accomplishment therefore, they obtain the great bliss accomplishment; Bodhisattva great beings have great bliss the greatest accomplishment therefore, then they obtain all the tathagata enlightenment the greatest accomplishment; Bodhisattva great beings obtain all the tathagata's great enlightenment the greatest accomplishment therefore, they then obtain all the tathagata breaking down of maras great power, the greatest accomplishment; Bodhisattva great beings obtain all the tathagatas breaking down of maras great power the greatest accomplishment therefore, they obtain the accomplishment of the lord who is everywhere in the three worlds; Bodhisattva great beings obtain the accomplishment of the lord who is everywhere in the three worlds, therefore they obtain the clear removal without remainder from the realms, all sentient beings, while residing in the manifesting continuity, by means of their great zeal always in the place of birth and death to save, possessing all benefit and peace of mind, the greatest ultimate full accomplishment. Why is this so?

Bodhisattva the superior wise ones, up to the end of birth and death,
Always create benefits for sentient beings and do not enter nirvana.
Wisdom as well as skillful means, the wisdom to cross over, fully empowered
. All dharmas as well as all existent things, are all pure.
Desires subdue the mundane, therefore causing one to attain clear removal,

The highest level of material existence as well as bad migrations, they discipline to the last all existent things.

Like a lotus' body, intrinsically pure, not affected by impure defilement.
The essence of all desires are also like this, unsullied they benefit all beings.
The great desire obtains purity, great peace of mind with riches to spare.
In the three worlds one obtains omniscience, and are able to create solid benefits.

Vajrapani! If there are those that hear this original wisdom of appearance of the true principal and daily in the morning they recite or listens to it, they will obtain complete peace of mind and joy of the great bliss vajra non-empty samaya ultimate siddhi, they will obtain in this life all the dharmas omniscience, joy and peace. By means of the sixteen great bodhisattvas arising they obtain the tathagata's vajradhara stage.

16marksanskrit.jpg[63]

At that time all the tathagatas, as well as the vajra holding bodhisattva mahasattvas all gathered together, desiring to cause this dharma not-empty and unobstructed to quickly be accomplished therefore, all praised Vajrapani saying, “Excellent, excellent! Great being! Excellent Excellent! Great peace of mind! Excellent excellent! Mahayana! Excellent excellent! Great wisdom! You are able to expound this dharma teaching, the vajra sutra empowerment, Holding this greatest king of teachings, all maras will be unable to ruin you. You will obtain the greatest stage of the Buddhas and bodhisattvas, and all siddhis within a short time.” All the tathagatas and bodhisattvas together like this finished the superior explanation, and everybody was caused to grasp quickly this accomplishment, then all were overjoyed to have received the teaching and put it into practice.

Great Bliss Vajra Non-empty True Samaya Sutra

Footnotes

  1. The “I” in the esoteric writings is Vajrasattva
  2. Lord, honored one.
  3. Amoghavajra states this to be the ten suchnesses, the ten dharmakaya and the ten stages of the tathagatas. The five pronged vajra having 5 on top and 5 on bottom.
  4. Samaya has many meanings, but generally it means vow.
  5. “All the tathagatas” throughout this text refers to the five buddhas of the Vajradhatu mandala.
  6. Past, present, future
  7. The Dharmakaya, the essence of enlightenment. In tantra dharmakaya is given form to meditate upon. That form is usually Mahavairocana or Samantabhadra. In Japanese Shingon it is Mahavairocana, who is usually the Dharmakaya in Charya Tantra and Yoga Tantra texts. This particular text is said to be Yoga Tantra in practice.
  8. Amoghavajra states this heaven is the place of bodhisattvas in the 6th bhumi.
  9. I've seen this also translated as Vajramus.t.i
  10. Arousal of Mental Transformation to Turn the Wheel of the Dharma
  11. Empty Treasury
  12. Destroyer of All Maras
  13. M; The mundane aspect is the temporary bliss of fulfilled desires, but for the bodhisattva this represents the union of compassion and wisdom. (the “M” is for the group of male verses, because they are represented by male bodhisattvas of the wisdom gate, wisdom being engendered male.)
  14. M; From the mundane perspective it is desire for the opposite sex, the bodhisattva has transformed this into the great desire, the aspiration for enlightenment, and thus to help all sentient beings.
  15. M; Mundane sense is sexual contact, for the bodhisattva it is the embracing of all sentient beings, and skillful means to guide them to the stage of Buddhahood.
  16. M; You get the idea in the mundane sense, for a bodhisattva it is the binding to sentient beings out of compassion and to not abandon them to suffer.
  17. M; Mundane sense as pride is transformed by the bodhisattva into complete sovereignty in the mundane and supramundane.
  18. F; Mundane sense is seeing and desiring; bodhisattva sense is seeing the true nature of great bliss.
  19. F; This is the mundane pleasure of touch transformed into love and proection towards all sentient beings.
  20. F; Mundane love, transformed into love which resolves to save all sentient beings.
  21. F; This relates directly to the male verse mentioned above.
  22. O; Mundane adornment transformed to the offering of flowers, which is likened to spiritual awakening to benefit sentient beings. (The “O” shows the group of verses related to offerings.)
  23. O; Mundane mental abundance is transformed into the offering of incense, which is likened to enriching the mind.
  24. O; Mundane light is transformed into the offering of lamp, which removes darkness to reveal immediate enlightenment.
  25. O; Mundane bodily bliss is transformed into the offering of unguents, which is bodily and mental ease with the extinction of passions.
  26. S; Mundane form, for a bodhisattva is seeing all objects as pure. (verses on the senses)
  27. S; Mundane voice/sound, for a bodhisattva is hearing all sounds as pure.
  28. S; Mundane smell, for a bodhisattva is the purity of all smells.
  29. S; Mundane taste, for a bodhisattva the purity of all tastes.
  30. Perfection of wisdom.
  31. This section is stating that all things are they are, are in the enlightened state, showing non-duality. When this is realized these mundane things become, as noted above, parts of the bodhisattva stage. It also is the layout for a mandala.
  32. This mudra is made by forming a fist with the tip of the index finger and the thumb touching.
  33. Huṃ – the seed-syllable for enlightenment.
  34. Amoghavajra relates this to alaya-vijnana, the store consciousness and the purifying of consciousness at the most basic, subtle level: Through the Tathagatas' pure alaya in the yoga of the Wisdom of the Great Mirror, one attains to the hard/compact samadhi without defilements, able to purify the subtle passions at the stage of beginningless ignorance.
  35. The key point here is that manas in its purified state, being free from the divisive and defiling notion of separate ego, becomes capable of forming the basis for unbiased love towards sentient beings, and is thus devoid of prejudiced preferences and capable of bestowing benefits freely and equally. Wisdom of Equality
  36. The Tathagatas' pure mental function gives the yoga of the wonderful wisdom of discriminating in contemplation, and the attainment of the purity of the original nature of all dharma, and makes the Bodhisattvas capable of turning the unsurpassed wheel of the Teaching in the pure and wonderful land of the Buddhas.
  37. through the Tathagatas' taintless five sense consciousnesse,it furnishes the yoga of the Wisdom of Action and manifests the transformation of the three functions;in the pure and wonderful land of the Buddhas or the tainted mundane world, he abides naturally and without discriminations, performing the deeds of Buddhas and of sentient beings.
  38. 如来拳印 This mudra is created by the left hand creating a fist with the index finger straight and the thumb tucked in, the index finger is held by the right hand with the tips of the thumb and index finger touching the held left index finger.
  39. aḥ: The mantra/seed syllable containing the four wisdoms noted above.
  40. This section deals with overcoming the three poisons, desire/greed, hatred/anger, and delusion/ignorance. They are transformed into Great desire, great wrath etc... Great Desire is the resolve to save innumerable sentient beings, Great Wrath is the resolve to subdue and gather sentient beings, set in their ways and difficult to transform...
  41. Subduer of the three worlds mudra. Cross your arms palms down linking your pinkies, holding your middle and ring finger to your palms with your thumbs and extending your index fingers slightly bent.
  42. The lotus flower grows from the mud (impurity), but raises out of it and is pure.
  43. hrīḥ: Is said to represent the attidute of shame for commiting bad acts, which are not extinguished and helps prevent future unwholesome acts, and encourages posotive acts.
  44. At this point form a mudra by placing your palms together with fingers interlocked, the thumbs side by side and the index fingers touching at the tips and slightly bent.
  45. At this point form a mudra by placing your palms together with fingers interlocked, the thumbs side by side and the index fingers touching at the tips and slightly bent.
  46. Hold both hands at chest level crossing right over left. Both hands form fists with the thumbs tucked inside. The right hand on top is facing down and the left hand under is facing up.
  47. aḥ
  48. Another name for Manjushri
  49. At this point your should form a mudra by holding both hands in front of you forming fists with the thumbs tucked in and the index fingers tips pushing against the thumbs second joint.
  50. aṃ
  51. hūṃ
  52. oṃ
  53. haḥ
  54. Another name for Samantabhadra
  55. hūṃ
  56. Referring to Mahavairocana
  57. tri
  58. The cbeta version and sat db version differ here, in the sat db is says:七女母天, the seven mother goddesses.
  59. bhyo
  60. Brahma, Narayana and Mahesvara
  61. svā
  62. haṃ
  63. hhūṃ

Chinese Version

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Source

sites.google.com/site/buddhistsutras