Vajra Samadhi Sutra
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The Vajrasamadhi Sutra (The Diamond-Absorption Sutra) was translated into Chinese by Anonym, Northern Liang Dynasty, China; although one source stated that it was by Tripitaka Master Kalayasas from Central Asia.
Introduction by Translator:
This translation into English from Chinese has been done, firstly, after consulting the excellent exposition on this sutra in Chinese by the late Venerable Shi Zhi Yu (from Taiwan) under the title: Jin-Gang-San-Mei-Jing-Yi-Bo-Ji (Notes on A Wave from Vajrasamadhi Sutra – ISBN 957-99267-5-1). Secondly, it is modeled after the format as well as adopted some of the vocabularies used in the original English translation forming part of a dissertation by Robert E. Buswell, Jr., Professor of East Asian Languages and Cultures at the University of California, Los Angeles, under the title: THE FORMATION OF CH’AN IDEOLOGY IN CHINA AND KOREA (ISBN 0-691-07336-
. All inadequacies and mistakes are entirely mine!
This sutra, although comparatively short, encompasses the essence of many, if not all the sutras, as clearly explained by the Buddha himself in the last chapter. It explains the principle of DHARMAS, which means literally everything. For someone on the spiritual path, it gives a definitive view on what does not lead to enlightenment! Although this is a pre-eminent companion text for all followers of ChÂ’an (Zen), Dzogchen, Mahamudra, Taoism, and all non-dual spiritual paths, it can also act as a compass for all serious spiritual seekers.
As this sutra is full of gems, its reading should be done slowly with frequent reflections, if an uninitiated wants to reap maximum benefit out of it. It should be borne in mind that the wordings within small brackets ( ) represent alternative terms for the word or phrase immediately preceding it. On the other hand, wordings within large brackets [ ] are to help bring out the meanings more clearly, particularly in view of the fact that very often the same Chinese word can have more than one meaning.
Readers who are not familiar with the BuddhaÂ’s spiritual attainments, may be flabbergasted by the enormous size of the audience mentioned in the first chapter which -
could put some fiction novels to shame. However, as one progresses, it should not be difficult to realize that the Buddha is a Master of Non-duality. The taste of the pudding, however, is to put what is being expounded in this sutra through personal practice and experimentation.
May I record my gratitude thanks to those friends who helped me in one way or another in the completion of the translation, especially to Martin Ng with the proof-reading.
May all be blissful from moment-to-moment. K C Oon -
Chapter One
Prologue
Thus have I heard. The Buddha was once in the great city of Rajagrha (KingÂ’s House), 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 (adepts on their way to full enlightenment). Their names were Liberation (Skt. Vimukti) Bodhisattva, Mind King (Skt. Cittaraja) Bodhisattva, Non-Abiding (Skt. Apratisthita) Bodhisattva, etc.
Furthermore, there were eighty thousand elders (grhapati). Their names were Elder Chastity (Skt. Brahmacarya), Elder Great Chastity (Skt. Mahabrahmacarya), Elder Luminary (Skt. 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’ (Sutra of Vajrasamadhi). 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 [in future].
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 -
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. Access the wisdom-base of all the Buddhas, That Absolute Reality, All the 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.
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