The Vajrasamadhi Sutra.pdf

The Vajrasamadhi Sutra (The Diamond-Absorption Sutra)

Chapter One: Prologue

Thus have I heard. The Buddha was once in the great city of Rajagrha, on Mount

Grdhrakuta (Vulture Peak), together with a great assembly of some ten thousand bhiksus

(ordained monks), all of whom had attained the [full] arhat path. They included arhats

Sariputra, Mahamaudgalyayana, Subuti, etc.

Also present were some two thousand bodhisattvas, mahasattvas. Their names were

Liberation (Vimukti) Bodhisattva, Mind King (Cittaraja) Bodhisattva, Non-Abiding

(Apratisthita) Bodhisattva, etc.

Furthermore, there were eighty thousand elders (grhapati). Their names were Elder

Chastity (Brahmacarya), Elder Great Chastity (Mahabrahmacarya), Elder Luminary

(Jyotiska), etc.

In addition, there were devas, dragons, yaksas (demons), gandharvas (demigod-

musicians), asuras (titans), garudas (mystical birds), kinnaras (half horses/half men),

mahoragas (great snakes), humans and non-humans some six hundred million of them.

At that time the Lord was surrounded by the great assembly. He expounded a mahayana

sutra to them, entitled The Practice and Benediction of the Single-Taste, Definite,

Signless, Beyond-Creation, Absolute Reality of Self-Enlightenment (Vajrasamadhi Sutra).

If one hears this sutra or retains only one four-line stanza of it, that person will be able to

access the Buddha's wisdom [in future]. He will be able to liberate, with appropriate

expedients, sentient beings [who, in turn, can] become great spiritual mentors to all

sentient beings.

After the Buddha expounded this sutra, he folded [his legs] into full-lotus pose and

entered into diamond absorption (vajrasamadhi), with his body and mind motionless. At

that time, a bhiksu (ordained monk) in the assembly named Agada, rose from his seat [to

pay respects to the Buddha]. He joined his palms together, with his right knee on the

ground. Reiterating the essence [of the sutra expounded], he recited the stanza:

"The Lord, the embodiment of compassion,

With wisdom penetrating without obstruction,

In order to ferry sentient beings across [to the other shore],

Has explained the essence of the One-Truth.

All this was accomplished via the path of Single-Taste,

Never by means of the Hinayana (incomplete realization).

Where the taste of the essence has been spoken,

It enabled all to abandon the unreal.

Accessing the wisdom-base of all the buddhas,

That Absolute Reality,

The entire audience (now) knows how to transcend the world,

With no one unable to attain liberation (ultimately).

All the innumerable bodhisattvas,

Know how to ferry all sentient beings across (to the other shore).

For the assembly, they inquired extensively and profoundly,

On the calm-void characteristics of all dharmas.

They accessed the Absolute domain [of enlightenment].

The Tathagata, through his wisdom and expedients,

Speaks so that [all beings] will be able to access Reality,

In accordance with the One-Vehicle,

Without extraneous tastes.

Like the soaking by a single rain,

Multitudes of plants grow verdantly.

According to the differences in their natures,

Being soaked by the Dharma of Single-Taste,

Everyone is completely fulfilled.

Just as being soaked by a single rain,

All their bodhi-sprouts are matured.

Accessing the Diamond-Taste [of the diamond samadhi],

They realized the absorption of the Reality of dharmas.

They are determined to transcend doubts and regrets,

Through the seal of the One-Dharma."

Chapter Two: The Signless Dharma

Arising from his samadhi, the Lord spoke thus, "The wisdom-base of all the buddhas

accesses the nature and characteristics of all dharmas. From this definitive wisdom-base,

the buddhas expedients and spiritual powers in benefiting sentient beings are all done

without signs. The essence of the One-Enlightenment is difficult to understand and

access. It is not understood or recognized by adherents of the two vehicles [of sravakas

and pratyekabuddhas]. It is only known by the buddhas and bodhisattvas who explain the

Single-Taste to sentient beings capable of transcendence."

Then Vimukti (Liberation) Bodhisattva immediately rose from his seat, with his palms

joined together and his right knee on the ground, addressed the Buddha, "Lord! After the

Buddha's [physical] demise, the right dharma will vanish from the world and the

semblance dharma will linger on. During the dharma-ending age, sentient beings [tainted

by] the five turbidities (such as calamities, wrong views, unending worries, shortened

life-span etc., over infinite world-cycles) will perform all types of evil deeds and

transmigrate amongst the three (form, formless and desire) realms of existence without

respite. May the Buddha, out of his mercy and compassion, proclaim for the later

generations, the Single-Taste Absolute Reality [Dharma], to enable all sentient beings to

be liberated."

The Buddha said, "Virtuous man, you asked about what caused my appearance in the

world to liberate sentient beings to let them attain the fruition (enlightenment) that

transcends the world. This great matter [of a buddha's appearance in the world] is

inconceivable, because it is performed out of great mercy [and] great compassion. If I do

not respond [to your questions], I will fall into miserliness [for with-holding the Dharma I

have awakened to]. You should listen attentively and carefully. I shall proclaim [the

Dharma] for you."

"Virtuous man, when liberating sentient beings, do not conceive whether it takes place or

not; then it (such an act) is great indeed! Guide these sentient beings to abandon mind and

ego, for both mind and ego are basically void [of independent existence]. If they realize

the void of mind, the mind will not illusorily project anything. Free from all illusory

projections, they will attain cessation [of birth-death cycles]. The mind that does not

project anything derives from such non-projection.??"

Vimukti Bodhisattva addressed the Buddha, "The nature of the mind of sentient beings is

fundamentally void [of an independent nature]. The essence of the mind is void of sense-

objects (rupa) and related characteristics. How are we to cultivate and train so that we

may realize the fundamentally void mind? May the Buddha proclaim this for us, out of

his mercy and compassion."

The Buddha replied, "Bodhisattva, fundamentally, the mind and its characteristics have

no origin (non-substantial). [Therefore,] they fundamentally have no abode, [and the

mind is] void and calm, projecting nothing. When the mind ceases to fabricate anything,

it accesses void-calmness. At the base of the mind, where all is void and calm, one

realizes the void of the mind. Virtuous man! The signless mind is free from both mind

[itself] and self (ego). It is the same with the characteristics of all dharmas (all

phenomena and related principles)."

Vimukti Bodhisattva addressed the Buddha: "Lord! For those sentient beings who

conceive of a self (grasping of ego) or conceive of a mind (grasping of dharmas), what

Dharma will awaken them and lead them to leave behind such shackles (bondage)"???

The Buddha replied, "Virtuous man, when someone conceives of a self, he should be led

to contemplate the twelve-fold inter-dependent origination (co-origination) [comprising:

ignorance, volition, consciousness, body-mind formations, six sense-doors, contact,

feeling/sensation, craving, clinging, becoming, birth and sickness/death]. The twelve-fold

inter-dependent-origination derives from cause and effect. But both cause and effect are

fabrications of the mind! Since (basically) the mind does not exist, much less the body,

[therefore] a person who conceives of a self, should be led to abandon the view that the

self exists. [Similarly] a person who conceives of no-self should be led to abandon his

view that the self does not exist. If a person conceives that the mind exists, he should be

led to abandon [the view that] the nature [of the mind] is subject to creation. If a person

conceives that the mind can be extinguished, he should be led to abandon [the view that]

the nature [of the mind] is subject to extinction. Once all the views about the nature of the

mind are extinguished, he immediately accesses Reality. Why? Because whatever that is

basically unborn (not subject to the process of birth/creation) is beyond extinction [since

everything arises and diminishes through co-origination]; and whatever that is extinct

[being devoid of nature] is beyond creation. This is the same with all the dharmas."

Vimukti Bodhisattva addressed the Buddha: "Lord! If a sentient being perceives that a

dharma is subject to creation, what view should he be advised to abandon? What view

should he be advised to abandon when he perceives that a dharma is subject to

extinction?

The Buddha replied, "Bodhisattva, if a sentient being perceives that a dharma [being

beyond creation/extinction] is subject to creation, let him abandon his view on the non-

existence [of dharmas]. When he perceives a dharma is subject to extinction, let him

abandon his view on the existence [of dharmas]. Once these views are extinguished, he

realizes the absolute non-existence of all dharmas and he accesses the definite non-

projection [of the mind]." {Note: This is the Buddha's unique way of logic to negate

views concerning production of anything from (i) self, (ii) other, (iii) both self and other,

and (iv) not both self and other. This most probably later formed the basis of Nagajuna's

famous Madhyamaka (middle-view) system of freedom from the four extremes

concerning such views}.

Vimukti Bodhisattva addressed the Buddha: "Lord! If a sentient being abides by non-

creation, would it mean [he had realized] the non-creation [of dharmas]?"

The Buddha replied, "By abiding in non-creation, he would actually be creating

something. Why? Only when one does not abide by non-creation is the real non-creation.

Bodhisattva, if one abides by non-creation, this is creating (activating) [the mind] to

extinguish creation! When creation and extinction are both being extinguished, creation

cannot take place and the mind will be void and calm, without any abode. Only a truly

non-abiding mind is non-creating."

Vimukti Bodhisattva addressed the Buddha: "If the mind does not abide anywhere, is

there need for learning and cultivation? Is there still learning left to be completed or no

more learning required?"

The Buddha replied, "Bodhisattva, a non-creating mind has neither egress nor access. Its

basic tathagatagarbha (the un-manifested store of every thing) is calm and motionless [by

nature]. It need neither further learning nor free from further learning. When there is

neither learning nor non-learning is where no further learning is necessary. ?Non-learning

means no need for learning." {Note: according to the texts, non-learning is only

applicable to those who have awakened to a minimum of third-stage arhat, or seventh-

bumi (ground/level) bodhisattva along the spiritual path.}

Vimukti Bodhisattva addressed the Buddha: "How is it that the nature of the

tathagatagarbha is calm and motionless?"

The Buddha replied, "The characteristics of arising and demise of the tathagatagarbhas

functions and discretions are [in accordance with] its concealed principle [of void-

calmness], enabling it not to manifest [itself]. This is how the nature of the

tathagatagarbha is calm and still."

Vimukti Bodhisattva inquired, "Why are the characteristics [of the tathagatagarbhas]

functions and discretions subject to arising and demise?"

The Buddha replied, "Bodhisattva, the principle is free from either acceptance or

rejection. If there is acceptance or rejection, all kinds of thoughts would be created. All

conceptions and mentations are subject to arising and demise. Bodhisattva, contemplate

the self-nature and characteristics [of the tathagatagarbha] and the principle will be

perfected in and of itself. All the conceptions and mentations do not augment the

principles of the path. They instead agitate [the mind,] so that one loses (forgets) the

basic mind-king [of the One-Mind]. With neither conception nor mentation, there will be

no creation or extinction [of the mind]. The mind will not arise and be in Reality. All

[eight] consciousnesses will be peaceful and calm. The currents [of desire, existence, and

ignorance] will not arise. [One then] accesses the purity of the five dharmas [relating to

the five aggregates of form, feeling, perception, formation and consciousness]. This is

called the Mahayana.

"Bodhisattva, by accessing the purity (void nature) of the five dharmas [of the five

aggregates], the mind is free from delusions. When delusions vanish, one immediately

accesses the base of the tathagata's self-enlightened, noble-wisdom. One who accesses

this wisdom fully knows that everything is uncreated originally. Knowing that everything

is uncreated originally, one is free from [all] illusory conceptions."

Vimukti Bodhisattva addressed the Buddha: "Lord! One who is free from [illusory]

conceptions should have nothing that needs to be calmed or brought to an end."

The Buddha responded, "Bodhisattva, delusions are originally uncreated. [Hence,] there

are no delusions to be brought to an end. Knowing that the mind is actually non-mind

(void in nature), there is no mind to be calmed. [Being] free from both differentiation and

discrimination, the consciousness that [otherwise] projects sensory objects will cease to

be active. With nothing to be calmed, this is non-calming. Yet it is also not non-calming.

Why? Because [true] calming actually calms nothing."

Vimukti Bodhisattva addressed the Buddha: "Lord! If calming is non-calming, calming

would then be created [by the mind]. How can it be said to be uncreated?"

The Buddha replied, "Bodhisattva, the moment when [intentional] calming occurs it

(mind) is being created (aroused), [but] after it (calming) has taken place [automatically],

no [further] calming is necessary. By not lingering in either non-calming or non-abiding,

how could it (calming) be created?"

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