Miraculous Dharma Lotus Flower Samadhi’s Secret Samaya Sutra

[alphone]

From :

https://universalalphaomega.blogspot.com/2022/06/miraculous-dharma-lotus-flower-samadhis_7.html
 

An English translation of 妙法蓮華三昧祕密三摩耶經

 

A Vajrayana ( Indestructible Vehicle ) [0] explanation of Saddharma Pundarika Sutra ( Lotus Sutra ).

 

Alternative Title :

Sutra on the Secret Teachings regarding the Samadhi [1] named True Dharma White Lotus

 

The Eight-Petaled Lotus Flower which Symbolizes the Heart ( the central part of Womb Store Realm Mandala ) :

 

 

The Beginning Chapter

 

Maha-Vairocana the Bhagavan who illuminates universally, accompanied by an ocean-like grand assembly of Eternally Quiescent Light [2], wanders throughout the Dharma Realm Palace, and enjoys the Bliss of Dharma.

 

The Bhagavan descends from the Tathagata Lifespan Vajra to the Great Compassion Womb Store, and says these verses of Self Awakenment [3] :

 

“Homage to the Originally Awakened Heart and the Dharma Body.

The eternally existing Miraculous Dharma is on the Lotus Platform of Heart.

All the merits of the Three Bodies [4] are already present in the primordial Origin.

The Thirty-seven Lords [5] reside in the nation of Heart.

 

The Universal Gate [6] produces Samadhis more than atoms in the universe.

The Dharma Thusness [7] that transcends cause and consequence is Complete by Itself.

The boundless ocean of Virtue is originally fulfilled and perfect.

Therefore I return to Self and bow to all Buddhas manifested by the Heart.”

 

Vajrasattva asks the Buddha : “What are told by these eight sentences of Self Awakenment ?“

 

Maha-Vairocana the Bhagavan tells Vajrasattva : “The first four sentences relate that the Thirty-seven Lords from Vajra Realm’s assembly, sitting in a Moon Wheel, travel to the central platform. The last four sentences are about the Lords associated with the eight petals, the Universal Gate that produces all Samadhis, and the Dharma Thusness Mandala assembly. The Five Halls and Two Realms [8] are in the same body of a grand Mandala of the all-creating Heart of Self.”

 

Vajrasattva asks the Buddha again : “Inside One Heart, how to merge the two Mandalas to construct a grand Mandala of Miraculous Dharma Lotus Flower ?”

 

Maha-Vairocana the Bhagavan tells Vajrasattva : “Inside One Heart, the Thirty-seven Wisdoms [9] from Vajra Realm’s assembly are stationed on the Miraculous Dharma Lotus Flower’s central platform. The Lords from Womb Store Realm’s assembly sit on the Lotus Flower’s eight petals. [10] This is the Universal Gate that produces all Samadhis.”

 

Vajrasattva asks the Buddha again : “How does the Miraculous Dharma Lotus Flower Sutra [11] manifest as a Lotus Flower with a central platform and eight petals ?” [12]

 

Then Maha-Vairocana the Bhagavan tells Vajrasattva : “Listen attentively, and ponder it well in your mind, this is the Tathagata’s secret teaching regarding the Miraculous Dharma Lotus Flower, its origin, its eight petals, its central platform, and the associated Lords.”

 

“The Introduction Chapter ( the first chapter of Lotus Sutra ) is an unfolding of all the eight petals, the associated Lords are therefore revealed. The middle chapters are manifestations of the eight petals and the central platform. The Encouragement Chapter ( the last chapter of Lotus Sutra ) is a closure ( summarizing conclusion ) of the eight petals. The twenty-six chapters between the first and the last chapter represent the eight petals and the central platform, and are associated with different Lords.” [13] 

 

“The Expedient Means Chapter ( Chapter 02 ) and the Parable Chapter ( Chapter 03 ) together form an Eastern Petal associated with Akshobhya Buddha.”

 

“The Belief and Understanding Chapter ( Chapter 04 ), Medicinal Herbs Chapter ( Chapter 05 ), and Awarding Signs of Future Buddhahood Chapter ( Chapter 06 ) together constitute a Southeast Petal associated with Samantabhadra ( Universal Perfectness ) Bodhisattva.”

 

“The Analogy of the Transformed City Chapter ( Chapter 07 ) is a Southern Petal associated with Ratna-sambhava Buddha.”

 

“The three chapters, from the Five Hundred Disciples Receiving Signs of Future Buddahood Chapter ( Chapter 08 ), to the Dharma Master Chapter ( Chapter 10 ), together constitute a Southwest Petal associated with Manjusri Bodhisattva.”

 

“The eleven chapters, from the Precious Tower Chapter ( Chapter 11 ), to the Tathagata’s Divine Power Chapter ( Chapter 21 ), together constitute the Miraculous Dharma Lotus Flower’s Central Platform, which is the Inner Enlightenment of Heart. The two Buddhas, staying in the Abundant Treasure Tower of Eternally Quiescent Light, travel throughout all spaces.” [14]

 

“The Entrustment Chapter ( Chapter 22 ) and the Medicine King Bodhisattva Chapter ( Chapter 23 ) together form a Western Petal associated with Amitabha Buddha, who is the Chief of the Lotus Flower Family.”

 

“The Miraculous Music Bodhisattva Chapter ( Chapter 24 ) and Avalokitesvara Bodhisattva Chapter ( Chapter 25 ) together form a Northwest Petal.”

 

“The Dharani Chapter ( Chapter 26 ) is a Northern Petal associated with Heavenly Drum Thunder Sound Buddha.”

 

“The Wondrous Adornment King Chapter ( Chapter 27 ) is a Northeast Petal associated with Maitreya Bodhisattva.”

 

“Furthermore, every chapter of the Lotus Sutra has all the eight petals, so does every paragraph, and every sentence of the sutra.”

 

“The Introduction Chapter ( Chapter 01 ) and the Emerging from the Earth Chapter ( Chapter 15 ) , each is an unfolding of all the eight petals associated with different Lords.”

 

“The Expedient Means Chapter ( Chapter 02 ) and the Tathagata’s Lifespan Chapter ( Chapter 16 ), each starts to manifest the eight petals.”

 

“The Peaceful and Joyful Practice Chapter ( Chapter 14 ) and the Encouragement Chapter ( Chapter 28 ), each is a closure of the eight petals.” [15]

 

“Moreover, in the Expedient Means Chapter ( Chapter 02 ) it is written : ‘Only a Buddha and another Buddha, can fully understand and share with each other, the knowledge about the Reality behind all phenomena.’ - this sentence represents the Self Enlightenment on the central platform.” [16]

 

“The text from ‘Then the Bhagavan told Sariputra’ ( in Chapter 02 ) onward, to the end of the chapter, represents an Eastern Petal and a Southeast Petal. On the Eastern Petal there is an Eastern Gate associated with Sariputra.”

 

“The Parable Chapter ( Chapter 03 ) is a Southern Petal.”

 

“The Belief and Understanding Chapter ( Chapter 04 ), Medicinal Herbs Chapter ( Chapter 05 ), and Awarding Signs of Future Buddhahood Chapter ( Chapter 06 ) together constitute a Southwest Petal.”

 

“The Analogy of the Transformed City Chapter ( Chapter 07 ) is a Western Petal.”

 

“The three chapters, from the Five Hundred Disciples Receiving Signs of Future Buddahood Chapter ( Chapter 08 ), to the Dharma Master Chapter ( Chapter 10 ), together constitute a Northwest Petal.”

 

“The Precious Tower Chapter ( Chapter 11 ) and Devadatta Chapter ( Chapter 12 ) together form a Northern Petal.”

 

“The Exhortation to Uphold the Sutra Chapter ( Chapter 13 ) is an Northeast Petal associated with Maitreya.”

 

“In such a way the first fourteen chapters ( of the Lotus Sutra ) can manifest as a Lotus Flower, whose central platform and eight petals are associated with various Lords.”

 

“As for the last fourteen chapters, the Tathagata’s Lifespan Chapter ( Chapter 16 ) is a central platform associated with Vairocana Buddha.” [17]

 

“The Expounding of Merits Chapter ( Chapter 17 ) and Rejoicing In Accord With Merit And Virtue Chapter ( Chapter 18 ) together form an Eastern Petal with an Eastern Gate.”

“The Dharma Master’s Merits Chapter ( Chapter 19 ) and Always Not Slighting Bodhisattva Chapter ( Chapter 20 ) together form a Southeast Petal.”

 

“The Tathagata’s Divine Power Chapter ( Chapter 21 ) is a Southern Petal.”

 

“The Entrustment Chapter ( Chapter 22 ) is a Southwest Petal.”

 

“The Medicine King Bodhisattva Chapter ( Chapter 23 ) is a Western Petal.”

 

“The Miraculous Music Bodhisattva Chapter ( Chapter 24 ) and Avalokitesvara Bodhisattva Chapter ( Chapter 25 ) together form a Northwest Petal.”

 

“The Dharani Chapter ( Chapter 26 ) is a Northern Petal.”

 

“The Wondrous Adornment King Chapter ( Chapter 27 ) is a Northeast Petal.”

 

Vajrasattva asks the Buddha : “Is it true that Miraculous Dharma Lotus Flower Sutra has two Origin Lords, who are Manjusri and Samantabhadra ?” [18]

 

Maha-Vairocana the Tathagata tells Vajrasattva : “You are correct. For the first fourteen chapters of Miraculous Dharma Lotus Flower Sutra, Manjusri is the Origin Lord. For the last fourteen chapters of Miraculous Dharma Lotus Flower Sutra, Samantabhadra Bodhisattva is the Origin Lord.”

 

“Therefore in the first fourteen chapters of Dharma Lotus Sutra, Manjusri is honored as the mentor, and Candra-Surya-Pradipa ( Moon-Sun-Lamp ) Buddha [19] was Manjusri’s mentor who taught him the Miraculous Dharma Lotus Flower Sutra.”

 

“And it was also Manjusri who entered into the Dragon Palace and expounded only the Dharma Lotus Sutra. The dragon king’s daughter received his guidance and therefore was able to become a Buddha instantly.” ( mentioned in Chapter 12 - Devadatta )

 

“And in the Peaceful and Joyful Practice Chapter ( Chapter 14 ) it was also Manjusri who asked about the Peaceful and Joyful Practice.”

 

Vajrasattva asks the Buddha : “In Devadatta Chapter ( Chapter 12 ), when Manjusri emerged from the ocean, how did he look ?”

 

Vairocana replies : “At that time, when Manjusri emerged spontaneously from the great ocean, he was sitting on a Thousand-Petaled Lotus Flower, and wearing an Eight-Petaled Precious Crown on his head.”

 

Vajrasattva asks the Buddha again : “Among the eighty thousand great Bodhisattvas, Manjusri was the only one who entered into the Dragon Palace, what does this mean ?”

 

Vairocana replies : “Manjusri is the Wisdom Mother of all Buddhas of the past, present, and future. The animals in the Dragon Palace were quite ignorant. Manjusri’s Wisdom destroyed the ignorance of those dragons, so that the eight-year-old dragon girl was able to arouse her Bodhi-Heart [20] within a moment, and achieve True Awakenment [21] in a blink.”

 

Vajrasattva asks the Buddha again : “Samantabhadra Bodhisattva is the Origin Lord of the last fourteen chapters of Miraculous Dharma Lotus Flower Sutra. So what can be understood ?”

 

Vairocana replies : “As it is written in the Encouragement Chapter ( Chapter 28 ) - If the Dharma Lotus Sutra circulates in Jambudvipa, anyone who accepts and upholds the sutra should be mindful that this is solely because of Samantabhadra’s mighty and divine power. If anyone accepts, upholds, reads, recites, correctly remembers, understands the meanings, and practices the Dharma of Lotus Sutra, it should be known that this person is walking towards Universal Perfectness ( Samanta-bhadra ).”

 

Vajrasattva asks again : “As an Origin Lord of Miraculous Dharma Lotus Flower, does Samantabhadra exist in different levels of Reality ?”

 

Vairocana replies : “You are Samantabhadra yourself, why do you ask about yourself ? [22] There are five levels of Samantabhadra. One, Equal Awakenment Samantabhadra; Two, Miraculous Awakenment Samantabhadra; Three, Origin Awakenment Samantabhadra; Four, Word Samantabhadra; Five, Ultimate Reality Samantabhadra.”

 

“The first one, Equal Awakenment Transformation Body [23] Samantabhadra, is the Samantabhadra Bodhisattva associated with the Southeast Petal of the eight-petaled Miraculous Dharma Lotus Flower. He was also the Samantabhadra Bodhisattva who came from the East, as mentioned in the Encouragement Chapter ( Chapter 28 ).”

 

“The second one, Miraculous Awakenment Samantabhadra, is the Ratna-sambhava ( Treasure-Generating ) Tathagata associated with the Southern Petal of the eight-petaled Miraculous Dharma Lotus Flower.”

 

“The third one, Origin Awakenment Samantabhadra, is the originally Awakened Maha-Vairocana Tathagata associated with Miraculous Dharma Lotus Flower’s central platform.”

 

“The fourth one, Word Samantabhadra, is the Samantabhadra of Miraculous Dharma Lotus Flower’s Origin Word, the letter ‘a’ [24], which is uncreated and omnipresent.”

 

“The fifth one, Ultimate Reality Samantabhadra, is the Universally Perfect Reality behind all phenomena manifested by Miraculous Dharma Lotus Flower.”

 

Vajrasattva asks the Buddha again : “Samantabhadra has four types of bodies - Self-existent Body [25], Self Enjoyment Body [26], Altruistic Enjoyment Body [27], and Transformation Body [23]. [28] What can be told about them ?”

 

Vairocana replies : “The first one is Samantabhadra’s Self-existent Body. As it is revealed in Flower’s Sublime Beauty Sutra ( Avatamsaka Sutra ), Samantabhadra is united with Thusness [7], and is not attached to any worlds. This is Samantabhadra’s Self-existent Body.”

 

“The second one is Samantabhadra’s Self Enjoyment Body. As it is revealed in the Sutra, Samantabhadra Bodhisattva’s every single pore contains incalculable Buddha Worlds as many as atoms in the universe, so does his every meritorious body feature, and every smallest body part. This is Samantabhadra’s Self Enjoyment Body.”

 

“The third type, Samantabhadra’s Altruistic Enjoyment Bodies, are like these - In Akanistha the highest heaven of Form Realm, a sublime Enjoyment Body is manifested to subdue the ninety-five types of Exterior-path practitioners. On the other hand, a Bodhisattva descends from Tusita Heaven [29] to Jambudvipa, and becomes a Buddha in his legendary life that consists of eight phases. [30] These two are both Samantabhadra’s Altruistic Enjoyment Bodies.”

 

“The fourth type is the Transformation Body. For example, the Dharma Lotus Sutra says, Samantabhadra Bodhisattva came from the East. And the Samantabhadra Visualization Sutra [31] says, Samantabhadra Bodhisattva was born in an Eastern pure wonderland, which is described in detail in Flower’s Sublime Beauty Sutra. They both refer to a Transformation Body of Samantabhadra.”

 

Maha-Vairocana Tathagata further states : “Samantabhadra also exists in nine layers of Reality.”

 

“One, Similarity Flow [32] Samantabhadra.”

 

“Two, Miraculous Dharma Lotus Flower’s Equal Awakenment Samantabhadra.”

 

“Three, Miraculous Dharma Lotus Flower’s Miraculous Awakenment Samantabhadra.”

 

“Four, Samantabhadra existing as the originally Awakened Maha-Vairocana on Miraculous Dharma Lotus Flower’s central platform.”

 

“Five, Samantabhadra as the originally Awakened Vairocana Tathagata of Miraculous Dharma Lotus Flower’s omnipresent Equality.”

 

“Six, Samantabhadra as the originally Awakened Vairocana Tathagata of Miraculous Dharma Lotus Flower’s all manifestations.”

 

“Seven, Miraculous Dharma Lotus Flower’s One Wheel Samantabhadra.”

 

“Eight, Miraculous Dharma Lotus Flower’s Top One Samantabhadra.”

 

“Nine, Miraculous Dharma Lotus Flower’s Over The Top Samantabhadra.”

 

At this moment, Vajrasattva is wearing a Five Wisdom Crown [33] on his head, holding a Vajra Bell in his left hand and a Five-pronged Vajra Pestle [34] in his right hand, and sitting on a Lotus Seat. He presses the Vajra Pestle to the center of his chest, where his heart is located, and then a great light emits from his body, illuminating the entire Dharma Realm.

 

Vajrasattva says to the Bhagavan : “Now what I understand from the Buddha’s teaching, is that Miraculous Dharma Lotus Flower Sutra has three Origin Lords. One, Sakyamuni Tathagata, a Transformation Body of Vairocana Tathagata. Two, Manjusri, the Origin Lord of the first fourteen chapters of the sutra. Three, Samantabhadra, the Origin Lord of the last fourteen chapters of the sutra. All Dharma practices of Miraculous Dharma Lotus Flower lead to the One Palace of Origin Awakenment, where there is the Primordial Origin Infinite Lifespan Absolute Tathagata, namely Maha-Vairocana Tathagata.”

 

Maha-Vairocana Tathagata tells Vajrasattva : “Excellent, Excellent ! You are able to enter deeply into the boundless ocean of Miraculous Dharma Lotus Flower’s all-creating nature. It is as you say, Miraculous Dharma Lotus Flower has Sakyamuni Buddha, a transformation of Maha-Vairocana, as its Origin Lord, and also has Manjusri, and Samantabhadra Bodhisattva as its Origin Lords.”

 

“The ten Suches [35] manifested by the Reality are associated with ten Lords, they are the nine Lords on the eight petals and central platform of the Lotus Flower, plus an additional Lord.”

 

“Regarding the nine Lords stationing on the Miraculous Dharma Lotus Flower’s eight petals and central platform, the four Bodhisattvas on the petals of the four corners [36] represent Equal Awakenment, the four Buddhas on the petals of the four directions [37] represent Miraculous Awakenment, and the Maha-Vairocana Tathagata on the central platform represents Origin Awakenment, which is neither cause nor result, and transcends both cause and result.”

 

“The Womb Store Realm represent Equal Awakenment. The Vajra Realm represent Miraculous Awakenment. Above the Womb Store Realm and Vajra Realm there is the Dharma Realm containing an ocean-like grand assembly of Eternally Quiescent Light, which is beginningless, endless, and eternally existing in nature. This is the Origin Awakenment.”

 

“The Miraculous Dharma Lotus Flower that has eight petals and one central platform, as well as the ten Suches and ten Lords, can all be found within every living being. [38] Therefore the Miraculous Dharma Lotus Flower Sutra is called the King of Sutras.”

 

 

(End of the Beginning Chapter)

(Translated into English by Silfong Tsun)

(July 2022)

Edited July 27, 2022 by alphone

[alphone]

Buddhist Term Explanation & Commentaries

 

[0] Vajra

 

‘Vajra’ in Sanskrit has multiple meanings. Although it often means ‘thunderbolt’ or ‘diamond’, its actual meaning in Buddhism, especially in Vajrayana and Prajna-paramita teachings, is an invisible, indestructible, and unchanging essence that unites with the highest Reality and constructs all materials. Because of its invisible, intangible, and omnipresent nature, it is likened to space or sky, and is also called ‘emptiness’ or ‘voidness’. And because of its indestructible and unchanging nature, it is likened to diamond or adamant.

 

See also - An explanation provided by CTTB :

 

Vajra is identical with the self-nature, the essential life force of all living beings, because both are indestructible and adamantine. Furthermore, the eternally dwelling mind all beings have in common is the same as the vajra nature, since it too cannot be destroyed. Prajna, as the highest form of wisdom living beings can attain, is real mark prajna, eternally indestructible. It is therefore referred to as vajra prajna.

 

According to the traditional explanations of the Seven Types of Sutra Titles, vajra in the title refers metaphorically to prajna, an essential Buddhist dharma. But more pointedly it may be said that prajna is vajra, the mind is vajra, the nature is vajra.

 

 

[1] Samadhi

 

A Samadhi is a supreme state of Dharma practice where one’s mind and body remain motionless and at the same time his consciousness can travel throughout the universe and his body can manifest various miracles and transformations.

 

A Samadhi of a specific name can be attained by practicing the corresponding Dharma devotedly. For example, Mindful-of-the-Buddha Samadhi can be attained by being mindful of Amitabha Buddha single-mindedly all the time, and Pratyutpanna Samadhi can be attained by practicing the Pratyutpanna Dharma devotedly.

 

Likewise, Miraculous Dharma Lotus Flower Samadhi is a Samadhi achieved by practicing the Dharma of Lotus Sutra. 

 

 

[2] Eternally Quiescent Light

 

Also known as Constantly Still Light, a state of light realized by the highest Awakenment.

 

A Dharma practitioner awakened to the highest Reality ( e.g. a Buddha ) can enter into an extremely secret realm called Land of Eternally Quiescent Light, where the Dharma Body dwells.

 

The Land of Eternally Quiescent Light is a realm that transcends time and space. It is timeless, and has Eternality, Bliss, Self, and Purity in nature.

Why is the Land of Eternally Quiescent Light a timeless realm ? Imagine you are light, traveling at the speed of light, that is, light (yourself) remains constantly stationary to you, then what happens ? The answer is, time stops for you.

 

Additionally, there is a well-known saying in all major religions and ancient cultures - One day in heaven is a thousand years in the human world.

 

( Cited from Wikipedia : )

 

The faster the relative velocity, the greater the time dilation between one another, with time slowing to a stop as one approaches the speed of light.

 

For sufficiently high speeds, the effect is dramatic. For example, one year of travel might correspond to ten years on Earth. Indeed, a constant 1 g acceleration would permit humans to travel through the entire known Universe in one human lifetime.

 

More References :

https://usm.maine.edu/planet/how-does-time-stop

https://einstein.stanford.edu/content/relativity/q2566.html

 

[3] The Verses of Self Awakenment

 

The verses are spoken according to Vairocana Buddha’s own Awakenment, they reveal the ultimate Truth not taught by anyone else, but originally known by the Self - This is the cosmic and absolute Self recognized by Mahayana teachings, different from the self or ego recognized by a mortal being.

 

As it is written in Maha-Pari-Nirvana Sutra ( Taisho Tripitaka 0374 ) :

 

Mundane living beings recognize their small and limited ego as their ‘self’, therefore the Tathagata teaches them such a self actually does not exist in anything. However, in the highest Realty there is a Self. What is this Self ? It is Real, True, Eternal, Independent, Unconditioned, and Unchanging in nature, this is the true Self.

 

 

[4] The Three Bodies of a Buddha ( Sanskrit : Tri-kaya )

 

1 The Dharma Body (Dharma-kaya) which is invisible, formless and omnipresent.

2 The Enjoyment Body (Sambhoga-kaya) as a reward of immeasurable good karma and merits.

3 The Transformation Bodies (Nirmana-kaya) [23] that other living beings can see.

 

 

[5] The Thirty-seven Lords

 

The Vajra Realm’s Thirty-seven Lords, include :

 

[ The Five Buddhas ] -

Vairocana, Akshobhya, Ratna-sambhava, Amitabha, Amogha-siddhi.

 

[ The Four Paramita Bodhisattvas ] -

Vajra-Paramita, Ratna-Paramita, Dharma-Paramita, Karma-Paramita.

 

[ The sixteen great Bodhisattvas ] -

Vajra-sattva, Vajra-King, Vajra-Love, Vajra-sadhu;

Vajra-Treasure, Vajra-Light, Vajra-Banner, Vajra-Laugh;

Vajra-Dharma, Vajra-Sharpness, Vajra-Cause, Vajra-Language;

Vajra-Karma, Vajra-Guard, Vajra-Teeth, Vajra-Fist;

 

[ The eight offering Bodhisattvas ] -

Vajra-Play, Vajra-Garland, Vajra-Sing, Vajra-Dance;

Vajra-Fragrance, Vajra-Flower, Vajra-Lamp, Vajra-Perfume;

 

[ The four capturing Bodhisattvas ] -

Vajra-Hook, Vajra-Lasso, Vajra-Bell, Vajra-Lock.

 

 

[6] Universal Gate ( Sanskrit : Samanta-mukha )

 

An overall Dharma Gate that includes all Dharma Gates ( Dharma practice methods ) leading to Awakenment.

 

 

[7] Dharma Thusness ( Sanskrit : Dharmata )

 

A.k.a. Thusness ( Sanskrit : Tathata ), or True Thusness, Original Thusness, Self Thusness, Suchness, Reality, Ultimate Reality, means the uncreated and unconditioned Origin, which is “thus” by itself, not because of, and not conditioned by anyone or anything.

 

This concept is directly related to the word ‘Tathagata’, one of the titles of a Buddha.

 

‘Tathagata’ is a combination of two words ‘Tatha’ (thus) and ‘agata’ (come), or ‘Tatha’ (thus) and ‘gata’ (gone).

 

‘Tatha’ in the word ‘Tathagata’ can be regarded as a shortened form of ‘Tathata’, meaning the absolute Truth, the Thusness, which is uncreated and unconditioned.

 

Therefore, ‘Tathagata’ can be interpreted as ‘One who has come from Thusness’, and ‘One who has returned to Thusness’, hinting that a visible Buddha is a manifestation of the invisible, formless, and omnipresent Thusness.

 

 

[8] The Two Realms

 

Vajra Realm ( Vajra-dhatu ) & Womb Store Realm ( Garbha-kosa-dhatu ).

 

 

[9] The Thirty-seven Wisdoms

 

The Vajra Realm’s Thirty-seven Lords [5], regarded as embodiments of Wisdom.

 

 

[10] The Grand Mandala Inside One Heart

 

This paragraph describes how to combine the Vajra Realm Mandala & Womb Store Realm Mandala and place all the elements on an eight-petaled lotus flower, forming a grand Mandala. The shape of this grand Mandala is like the central part of Womb Store Realm Mandala & Dharma Lotus Mandala.

  

 

[11] Miraculous Dharma Lotus Flower Sutra

 

The Lotus Sutra, a.k.a. Wonderful Dharma Lotus Sutra, True Dharma White Lotus Sutra, Dharma Lotus Sutra, or Dharma Flower Sutra. Sanskrit : Saddharma Pundarika Sutra.

 

 

[12] a Lotus Flower with a central platform and eight petals

 

The eight-petaled lotus flower is a symbol of the Heart.

 

 

[13] Chapters of the Lotus Sutra

 

The chapters analyzed here are the Lotus Sutra’s chapters, which are mapped to the actions or manifestations of an eight-petaled Lotus Flower.

 

 

[14] The Two Buddhas in Eternally Quiescent Light travel throughout all spaces

 

The two Buddhas are Abundant Treasure (Prabhuta-Ratna) Buddha and Sakyamuni Buddha, mentioned in the Vision of the Precious Tower Chapter ( Chapter 11 of the Lotus Sutra ).

 

The central platform of the Lotus Flower symbolizes the innermost or highest Reality, or in other words, the core of Heart from where everything is manifested.

 

The two Buddhas represent the highest Awakenment and ultimate Wisdom that are motionless and unchanging in nature. They stay in the tower of Eternally Quiescent Light, constructing an image that the Eternally Quiescent Light contains both the highest Awakenment and ultimate Wisdom.

 

Therefore, this sentence in the sutra hints that in the highest Reality, the light of Awakenment and Wisdom is constantly stationary ( Eternally Quiescent ), while in lower realities ( or relative realities ), it appears as traveling throughout all spaces and manifesting all phenomena.

 

 

[15] The hologram-like Lotus Sutra

 

Lotus Flowers of different sizes are mentioned here. They are -

 

(a) The whole Lotus Sutra is an eight-petaled Lotus Flower. Chapter 01 is an unfolding of the eight petals ( blooming of the flower ). Chapter 28 is a closure of the flower ( producing fruit ). The middle chapters, Chapter 02 to Chapter 27, are the manifestations of the eight petals and the central platform.

 

(b) If we divide the Lotus Sutra into two equal halves, we get two Lotus Flowers, each has a central platform and eight petals. For the first one, Chapter 01 is a blooming, Chapter 14 is a closure, and Chapter 02 to Chapter 13 are the central platform & eight petals. For the second one, Chapter 15 is a blooming, Chapter 28 is a closure, and Chapter 16 to Chapter 27 are the central platform & eight petals.

 

(c) If we further divide the sutra, we get more Lotus Flowers, each has a central platform and eight petals.

 

So the Lotus Sutra is like a hologram - When a hologram is cut in half, the whole scene can still be seen in each piece. ( according to Wikipedia )

 

The Lotus Sutra is also like a Fractal - Many fractals appear similar at various scales, … This exhibition of similar patterns at increasingly smaller scales is called self-similarity, also known as expanding symmetry or unfolding symmetry; if this replication is exactly the same at every scale, … the shape is called affine self-similar. ( according to Wikipedia )

 

 

[16] The two Buddhas on the central platform

 

This is an example that one sentence in the Lotus Sutra is mapped to a component of a Lotus Flower. The central platform mentioned here belongs to a smaller Lotus Flower, whose components are mapped to the sutra using an alternative mapping.

 

‘A Buddha and another Buddha’ alludes to Sakyamuni Buddha and Abundant Treasure Buddha in the Abundant Treasure Tower, as depicted in the Dharma Lotus Mandala. This image - two Buddhas in a tower located in the center of a Lotus Flower, symbolizes the innermost Self Enlightenment in the center of Heart, or in other words, the perfect Awakenment and ultimate Wisdom in the highest Reality.

 

 

[17] The second half of Lotus Sutra manifests as another Lotus Flower

 

A new mapping starts here. As always, the first petal mentioned is the Eastern one, and then the Southeast, Southern, Southwest, Western, Northwest, Northern, and Northeast ones, in a clockwise order.

 

It is mentioned previously that Chapter 15 is an unfolding of the Lotus Flower, and Chapter 28 is a closure of the Lotus Flower, therefore they are not mentioned again here.

 

 

[18] Origin Lord

 

An Origin Lord of a Dharma ( which can be a sutra, a Dharani, a ritual, a set of doctrines, etc. ) can be viewed as an origin, an overall representative, or an equivalent of the Dharma.

 

For example, the Great Compassion Dharani’s Origin Lord is Eleven-Headed, Thousand-Armed and Thousand-Eyed Avalokitesvara Bodhisattva. This manifestation of Avalokitesvara Bodhisattva is an overall representative of Great Compassion Dharani and the Great Compassion Dharani Sutra, and also can be viewed as an equivalent of Great Compassion Dharani. A practitioner of Great Compassion Dharani usually visualizes Eleven-Headed, Thousand-Armed and Thousand-Eyed Avalokitesvara Bodhisattva in his mind when reciting the Dharani.

 

Another example, the Six Words Great Enlightening Dharani ( Om Mani Padme Hum )’s Origin Lord is Four-Armed Avalokitesvara Bodhisattva. Therefore a practitioner of Six Words Great Enlightening Dharani usually visualizes Four-Armed Avalokitesvara Bodhisattva when reciting the Dharani.

 

In some Sutras it is stated explicitly that a Buddha or a Bodhisattva transforms himself into a Dharani, so the Dharani can be viewed as an equivalent of the Buddha or Bodhisattva. For example, in Manjusri’s Precious Dharani Sutra ( Taisho Tripitaka 1185B ) it is written “This is Manjusri Bodhisattva, in order to benefit all living beings, transforming himself into an eight-worded Dharani …”

 

Therefore, “Manjusri is the Origin Lord of the first fourteen chapters of Lotus Sutra” can be understood as Manjusri manifests as the first fourteen chapters of Lotus Sutra, or is an overall representative of the first fourteen chapters of Lotus Sutra.

 

Likewise, “Samantabhadra is the Origin Lord of the last fourteen chapters of Lotus Sutra” can be understood as Samantabhadra manifests as the last fourteen chapters of Lotus Sutra, or is an overall representative of the last fourteen chapters of Lotus Sutra.

 

A Dharma practitioner can also have an Origin Lord ( Sanskrit : Svesta-devata, literally means ‘a deity dearest to one’s self’, or ‘a deity nearest to one’s heart’ ). 

 

In this sense, a Dharma practitioner’s Origin Lord can be viewed as a divine personal tutor, a divine example to follow, or a metaphysical figure that best fits the practitioner’s divine self.

 

If a person practices the Dharma of his Origin Lord correctly, during the Dharma practice both his mind and body can be gradually purified and elevated, so it is possible that he will eventually unite with his Origin Lord, or become exactly the same as his Origin Lord. In this situation, the Dharma practitioner can be viewed as a projection of his Origin Lord.

 

 

[19] Candra-Surya-Pradipa Buddha

 

Literally Moon-Sun-Lamp Buddha, a.k.a. Brightness of Sun-Moon-Lamp Buddha, first mentioned in Chapter 01 of Lotus Sutra.

 

 

[20] Bodhi-Heart ( Sanskrit : Bodhi-citta )

 

Like many other Buddhist terms, Bodhi-citta has two layers of meaning - conventional meaning and supreme meaning. 

 

The conventional meaning of Bodhi-citta is ‘the resolve (citta) to become awakened (bodhi)’, or ‘the aspiration (citta) to attain Buddhahood (bodhi) for the benefit of all living beings’. If a practitioner sets a resolve to achieve Bodhi, it can be said that he arouses his Bodhi-citta.

 

On the other hand, in the sense of Vajrayana practice ( the supreme meaning ), if a Dharma practitioner arouses his Bodhi-Heart, that means his heart (citta), with unpretentious compassion for all living beings, is illuminated to see the path to Awakenment (bodhi).

 

The arising of Bodhi-Heart is known to be the first step of Bodhisattva Practice, because only after you see the path to your destination, you can walk towards the destination without confusion.

 

 

[21] True Awakenment ( Sanskrit : Sam-bodhi )

 

The Awakenment of the Buddha. Also translated to Correct Awakenment, or Perfect Awakenment.

 

 

[22] Vajrasattva is Samantabhadra

 

According to Vajrayana teachings, Samantabhadra, Vajrasattva, and Vajrapani can be considered the same, or Vajrapani is an empowered Samantabhadra, and Vajrasattva is identical to Vajrapani, but appears in a different form.

 

The relationship among Vajrasattva, Samantabhadra, and Vajrapani is revealed in Vajra Summit Tantra (Vajra-Sekhara Tantra). It can be briefly described as follows :

 

Vairocana Buddha enters into All Tathagata Samantabhadra Maha-Bodhisattva Samaya, which produces Sattva Empowered Vajra Samadhi, then from his Heart a mantra emerges : 

 

“Vajra Sattva”.

 

Then innumerable Samantabhadras, appearing as Moon Wheel( full moon )s, gather around Vairocana Buddha. They enter into Vairocana Buddha’s Heart, and merge into a five-summited illuminant, from which a Vajra Pestle emerges.

 

This Vajra Pestle illuminates all universes, displaying how all Tathagatas in all the universes, practice Dharma, defeat demons, achieve Buddhahood, and benefit living beings.

 

After a number of profound manifestations, all the light gather again in Vairocana Buddha’s Heart, and merge into one body, creating the body of Samantabhadra Great Bodhisattva.

 

Then the new-born Samantabhadra Great Bodhisattva states in a verse that his body is a Vajrasattva body.

 

Samantabhadra Great Bodhisattva comes out from Vairocana Buddha’s Heart, and stays in a Moon Wheel in front of all Tathagatas.

 

Then all Tathagatas empower Samantabhadra Great Bodhisattva with a number of Head Inpourings (Abhiseka), and give a Vajra Pestle into his hands. After that Samantabhadra Great Bodhisattva is given a Vajra Title and named Vajrapani (Vajra-Hand). He then accepts Vajrapani Head Inpouring from all Tathagatas.

 

At this point Samantabhadra Great Bodhisattva becomes Vajrapani.

 

Then Vajrapani wields his Vajra Pestle and states in a verse that his existence represents Vajra plus Vajra.

 

 

[23] Transformation Body ( Sanskrit : Nirmana-kaya )

 

A body projected to a world, appearing as a divine being, a normal creature, a natural object, an artificial object, or an environmental object, etc., visible to living beings in the world, so that it can teach, influence, and guide the living beings.

 

Transformation Bodies of Buddhas and Bodhisattvas can appear not only in human worlds, but also in heavens ( e.g. appear as deities ) and hells to guide and save the living beings in those realms.

 

‘Nirmana’ in Buddhist Sutras often means ‘magical appearance’, ‘supernatural creation’, or ‘supernatural transformation’. For example, in a Buddha’s bodily halo there are many smaller Buddhas. These smaller Buddhas are called Nirmana-Buddhas, meaning that they are created by the bigger Buddha’s supernatural power.

 

A Buddha’s manifestation in a physical world is also called a Nirmana-kaya, hinting that this is a projection from a higher reality, although it can be seen and touched, it is actually an illusion, like all other material objects in the physical world.

 

 

[24] The Letter ‘a’

 

‘a’ is the first letter in Sanskrit alphabet. Because it is the foremost letter, and its sound exists in the pronunciation of all Sanskrit letters, it represents the Origin which is uncreated and omnipresent.

 

 

[25] Self-existent Body ( Sanskrit : Svabhava Kaya )

 

The uncreated and unconditioned body that exists by itself, a body of Thusness [7] which is beyond cause, effect, time, and space.

 

A.k.a. Svabhavika Kaya, or Svabhavika Dharma Kaya in Sanskrit, can be considered the same as Dharma Body.

 

‘Sva’ means self, own, natural, original, a name of Vishnu, etc.

 

‘Bhava’ means being, existing, becoming, creation, birth, origin, heart, a god, a name of Shiva, etc.

 

Therefore ‘Sva-bhava Kaya’ can be translated to Self-existent Body, Self-existing Body, Self-created Body, Self-originated Body, Originally existing Body, etc.

 

Additional, ‘Bhava’ can also mean ‘heart’, ‘origin’, referring to the Heart that creates, maintains, and destroys everything. In this sense, ‘Sva-bhava’ can be translated to Original Heart the Creator, all-creating Heart of Self, etc.

 

 

[26] Self Enjoyment Body ( Sanskrit : Sva-Sambhoga Kaya )

 

A Buddha or Bodhisattva’s Self Enjoyment Body, also called a Reward Body (報身), can be understood as a reward for his past good deeds.

 

Because the Buddha or Bodhisattva has done innumerable good deeds in an inconceivable long time ( e.g. has saved countless living beings in countless eons ), the accumulated merits are so vast that his Self Enjoyment Body, as a reward, is of cosmic scale or super cosmic scale.

 

For example, in Mahayana Sublime Treasure King Sutra ( Karandavyuhah ) it is revealed that in every pore on Avalokitesvara Bodhisattva’s body, there is a sublime and pure world within which innumerable Bodhisattvas or sentient beings reside. Another Bodhisattva had travelled in one of the pores with his supernatural power for many years but still could not find its border.

 

Another example, in Vimalakirti Sutra ( Arya-Vimalakirti-nirdeso nama Mahayana Sutram ) it is mentioned that a Bodhisattva, who has achieved the unimaginable liberation, can grab three trillion heaven-earth-hell world systems with his hand, put them on his right palm, and throw them far away, meanwhile the living beings in those worlds do not know this is happening, and do not feel their worlds are moving.

 

Additionally, in the Infinite Life Sutra ( Taisho Tripitaka 360 ) it is mentioned that 

Infinite Life (Amitayus) Buddha can hold all heaven-earth-hell world systems with a single palm.

 

 

[27] Altruistic Enjoyment Body ( Sanskrit : Para-Sambhoga Kaya )

 

A Buddha’s Self Enjoyment Body may not be visible or comprehensible to lower level Bodhisattvas and Dharma practitioners, therefore the Buddha manifests various Altruistic Enjoyment Bodies visible to different levels of Bodhisattvas and Dharma practitioners in order to teach and guide them.

 

For example, in Mahayana Sutra on Contemplation of the Heart which is likened to the Ground ( Taisho Tripitaka 159 ), it is mentioned that the Buddha manifests ten types of Altruistic Enjoyment Bodies for Bodhisattvas of ten different levels :

 

For Bodhisattvas of the first stage, they see a Buddha sitting on a one-hundred-petaled lotus flower expounding the enlightening paths of one hundred Dharmas. 

 

For Bodhisattvas of the second stage, they see a Buddha sitting on a one-thousand-petaled lotus flower expounding the enlightening paths of one thousand Dharmas.

 

For Bodhisattvas of the third stage, they see a Buddha sitting on a ten-thousand-petaled lotus flower expounding the enlightening paths of ten thousand Dharmas.

 

In such a way, Bodhisattvas of a higher level see a more sublime Buddha body manifestation and hear more profound teachings.

 

For Bodhisattvas of the tenth stage, they see a super-cosmic Buddha sitting on a lotus flower with an indescribable number of petals, each petal contains three trillion heaven-earth-hell world systems. Such a Buddha expounds the enlightening paths of incalculable Dharmas.

 

The difference between an Altruistic Enjoyment Body and a Transformation Body ( Nirmana-kaya ) [23] is that an Altruistic Enjoyment Body of a Buddha is a very sublime Buddha body visible to high level Dharma practitioners ( e.g. a Bodhisattva ), while a Transformation Body can appear as anything, such as a statue, a picture, an animal, a river, a spring, a well, a tree, a mountain, etc., visible to normal living beings in a mundane world.

 

 

[28] The four types of bodies

 

This concept of Four Types of Bodies is similar to the concept of Three Bodies [4]. The only difference is ‘Enjoyment Body’ is split into ‘Self Enjoyment Body’ and ‘Altruistic Enjoyment Body’.

 

 

[29] Tusita Heaven

 

The fourth heaven among the six heavens of Desire Realm. When a Bodhisattva is about to become a Buddha, he goes to Tusita Heaven and waits for the proper time. When the time comes, he descends from the heaven to the human world, and becomes a Buddha.

 

 

[30] The legendary life that consists of eight phases

 

The Buddha’s life consists of eight phases, which are :

 

(1) Descending from Tusita heaven ;

(2) Announcement of the birth ;

(3) The miraculous birth ;

(4) Renouncing the mundane world ;

(5) Conquering devils ;

(6) Attaining Awakenment ;

(7) Turning the wheel of Dharma ;

(8) Entering Nirvana.

 

The Buddha’s life is manifested in this way to urge living beings to wake up from their attachments to the mundane world, and also to show an example for all those who seek Awakenment.

 

[31] Samantabhadra Visualization Sutra

 

The full title :  Buddha-Spoken Sutra on the Dharma that Visualizes Samantabhadra Bodhisattva’s Way ( Taisho Tripitaka  277 ).

 

English translations : (1), (2).

 

 

[32] Similarity Flow ( Sanskrit : Nisyanda )

 

Also translated to “continuity of similarity’, ‘continuity of sameness’, ‘continuous flow’, etc.

 

A living being’s continuous existence is like a slideshow or a movie in which every frame is similar to its neighboring frames. This is called a Similarity Flow, or a continuity of similarity.

 

A Similarity Flow Body manifested by a Buddha or Bodhisattva is a simulation of such a flow, appearing as a living being that can be seen and touched.

 

‘Similarity Flow Body’ is a subset of ‘Transformation Body’ [23]. The difference between them is that a Transformation Body can appear as anything, while a Similarity Flow Body usually appears as a living being of a species that actually exist. When a Similarity Flow Body appears as a deity or a ghost, such kind of deity or ghost should actually exist too.

 

From birth to death, there is a Similarity Flow. Likewise, from cause to effect, there is also a Similarity Flow. Moreover, a habit, a hobby, or a learning that continues across multiple lifetimes of a soul, is also a Similarity Flow.

 

 

[33] Five Wisdom Crown

 

A crown with five petals, on each petal there is a Buddha image representing a specific Wisdom. A.k.a. Five Buddha Crown.

 

The five Buddhas are :

 

The Eastern Buddha Akshobhya who represents the Grand Round Mirror Wisdom.

The Southern Buddha Ratna-sambhava who represents the Omnipresent Equality Wisdom.

The Western Buddha Amitabha who represents the Miraculous Observation Wisdom.

The Northern Buddha Amogha-siddhi who represents the Accomplishing Works Wisdom.

The Central Buddha Vairocana who represents the Dharma Realm’s Self-existent Wisdom.

 

The Five Wisdom Crown is a symbol of the five Buddhas’ empowerments. When a person wears a Five Wisdom Crown on his head, it looks like the five Buddhas are sitting on his head and giving him Head Inpourings (Abhiseka).

 

 

[34] Five-pronged Vajra Pestle

 

The Five-pronged Vajra Pestle symbolizes a combination of the five Wisdoms of the Five Buddhas.

 

 

[35] The Ten Suches

 

In the second chapter of the Lotus Sutra it is written : ‘Only a Buddha and another Buddha, can fully understand and share with each other, the knowledge about the Reality behind all phenomena. That is, when analyzing a thing, it can be said that it has such an appearance, has such a nature, is such a substance, has such functions, conducts such actions, has such causes, is under such conditions, produces such results, leads to such rewards or retributions, with such a beginning, ending, and ultimate destination.”

 

In the above paragraph, ten ‘such’ are used, they are called ‘the ten Suches’, representing ten aspects of a thing, or ten attributes that can be used to describe every single thing. The Heavenly Platform School has detailed explanation for this concept.

 

 

[36] The four Bodhisattvas on the petals of the four corners

 

Samantabhadra Bodhisattva on the Southeast Petal ;

Manjusri Bodhisattva on the Southwest Petal ;

Avalokitesvara Bodhisattva on the Northwest Petal ;

Maitreya Bodhisattva on the Northeast Petal.

 

 

[37] The four Buddhas on the petals of the four directions

 

Akshobhya Buddha on the Eastern Petal ;

Ratna-sambhava Buddha on the Southern Petal ;

Amitabha Buddha on the Western Petal ;

Amogha-siddhi Buddha on the Northern Petal.

 

 

[38] The Miraculous Dharma Lotus Flower within every living being

 

This is like a hologram or a Fractal, the Miraculous Dharma Lotus Flower manifests everything and contains every living being, on the other hand, everything, every living being also contains the Miraculous Dharma Lotus Flower. The whole contains parts, and each part also contains the whole.

Edited July 27, 2022 by alphone

[alphone]

Dharma Lotus Mandala - Two Buddhas on the central platform of the eight-petaled Lotus Flower :