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The Diamond (Vajra) Cutter Sutra

Arya Vajracchedika Nama Prajñaparamita Mahayana Sutra [Indian]

Phags pa shes rab kyi pha rol tu phyin pa rdo rje gcod pa zhes bya ba theg pa chen po'i mdo [Tibetan]

The Diamond Cutter Sutra (or Vajra Cutter Sutra) is one of the texts within the Prajnaparamita, or Perfection of Wisdom sutras. The Prajnaparamita is the body of sutras and commentaries representing the essence of the Mahayana Buddhism, particularly those related to the realization of the illusory nature of all phenomena. This wisdom which realizes the true nature of all phenomena is like a diamond, which cuts through our wrong conceptions and brings liberation.

THE VAJRA CUTTER SUTRA

In the language of India, Arya Vajracchedika Nama Prajñaparamita Mahayana Sutra

In Tibetan, 'Phags pa shes rab kyi pha rol tu phyin pa rdo rje gcod pa zhes bya ba theg pa chen po'i mdo

In English, The Exalted Mahayana Sutra on the Wisdom Gone Beyond called "The Vajra Cutter"

I prostrate to all the buddhas and bodhisattvas.

Thus did I hear at one time. The Bhagavan was dwelling at Shravasti, in the grove of Prince Jeta, in the garden of Anathapindada, together with a great Sangha of bhikshus of 1,250 bhikshus and a great many bodhisattva mahasattvas.

Then, in the morning, having put on the lower and upper Dharma robes and carried the begging bowl, the Bhagavan entered the great city of Shravasti to request alms. Then, having gone to the great city of Shravasti to request alms, the Bhagavan afterwards enjoyed the alms food, and having performed the activity of food, since he had given up alms of later food, put away the begging bowl and upper robe. He washed his feet, sat upon the prepared cushion, and having assumed the cross-legged posture, straightened the body upright and placed mindfulness in front. Then, many bhikshus approached to the place where the Bhagavan was and, having reached there, bowing their heads to the Bhagavan's feet, circumambulated three times and sat to one side. Also at that time, the venerable Subhuti, joining that very assembly, sat down.

Then, the venerable Subhuti rose from the seat, placed the upper robe over one shoulder, set his right knee on the ground, bowed, joining the palms, toward the Bhagavan, and said this to the Bhagavan:

"Bhagavan, the extent to which the Tathagatha Arhat Perfectly Enlightened Buddha has benefited the bodhisattva mahasattvas with highest benefit, the extent to which the Tathagatha has entrusted the bodhisattva mahasattvas with highest entrustment - Bhagavan, it is astonishing; Sugata, it is astonishing. Bhagavan, how should one who has correctly entered the bodhisattva's vehicle abide, how practice, how control the mind?" That was said,

and the Bhagavan said to the venerable Subhuti,

"Subhuti, well said, well said. Subhuti, it is so; it is so. The Tathagatha has benefited the bodhisattva mahasattvas with the highest benefit. The Tathagatha has entrusted the bodhisattva mahasattvas with the highest entrustment. Subhuti, therefore, listen and properly retain it in mind, and I will explain to you how one who has correctly entered the bodhisattva's vehicle should abide, how practice, how control the mind."  

Having replied, "Bhagavan, so be it," the venerable Subhuti listened in accordance with the Bhagavan, and the Bhagavan said this:

"Subhuti, here, one who  has correctly entered the bodhisattva's vehicle should generate the mind [of enlightenment] thinking this: 'As many as are included in the category of sentient being - born from egg, born from the womb, born from heat and moisture, born miraculously; with form, without form, with discrimination, without discrimination, without discrimination but not without [subtle] discrimination - the realm of sentient beings, as many as are designated by imputation as sentient beings, all those I shall cause to pass completely beyond sorrow into the realm of nirvana without remainder of the aggregates. Although limitless sentient beings have thus been caused to pass completely beyond sorrow, no sentient being whatsoever has been caused to pass completely beyond sorrow.' "Why is that? Subhuti, because if a bodhisattva engages in discriminating a sentient being, he is not to be called a 'bodhisattva.' Why is that? Subhuti, if anyone engages in discriminating a sentient being, or engages in discriminating a living being, or engages in discriminating a person, they are not to be called a 'bodhisattva.' "Further, Subhuti,

a bodhisattva gives a gift without abiding in a thing; gives a gift without abiding in any phenomenon whatsoever. A gift should be given not abiding in visual form, nor should a gift be given abiding in sound, smell, taste, tactility, or a phenomenon. Subhuti, without abiding in discriminating anything whatsoever as any sign, thus does a bodhisattva give a gift. Why is that? Subhuti, because the heap of merit of that bodhisattva who gives a gift without abiding, Subhuti, is not easy to take the measure of.  "Subhuti, what do you think about this? Do you think it is easy to take the measure of space in the east?"  Subhuti replied, "Bhagavan, it is not so."  The Bhagavan said, "Subhuti, similarly, do you think it is easy to take the measure of space in the south, west, north, above, below, the intermediate directions, and the ten directions?"   Subhuti replied, "Bhagavan, it is not so."  The Bhagavan said, "Subhuti, similarly, the heap of merit of that bodhisattva who gives a gift without abiding is also not easy to take the measure of.  

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