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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.

He said that and the venerable Subhuti replied to the Bhagavan,

"Bhagavan, in the future period, at the end of the five hundred, when the holy Dharma will totally perish, will any sentient beings produce correct discrimination upon the words of sutras such as this being explained?" 

The Bhagavan said,

"Subhuti, do not say what you have said, '.in the future period, at the end of the five hundred, when the holy Dharma will totally perish, will any sentient beings produce correct discrimination upon the words of sutras such as this being explained.' Moreover, Subhuti, in the future period, at the end of the five hundred, when the holy Dharma will totally perish, there will be bodhisattva mahasattvas, endowed with morality, endowed with qualities, endowed with wisdom. Subhuti, those bodhisattva mahasattvas moreover will not have made homage to just a single buddha; they will not have produced roots of virtue to just a single buddha. Subhuti, there will be bodhisattva mahasattvas who have made homage to many hundred thousands of buddhas and produced roots of virtue to many hundred thousands of buddhas. "Subhuti, those who will acquire merely a single mind of faith upon the words of such sutras as this being explained, Subhuti, the Tathagatha knows. Subhuti, they are seen by the Tathagatha; Subhuti, all those sentient beings will produce and perfectly collect an unfathomable heap of merit. Why is that? Subhuti, because those bodhisattva mahasattvas will not engage in discriminating a self and will not discriminate a sentient being, will not discriminate a living being, will not engage in discriminating a person. "Subhuti, those bodhisattva mahasattvas will not engage in discriminating phenomena nor discriminating non-phenomena; nor will they engage in discrimination or non-discrimination. Why is that? Subhuti, because if those bodhisattva mahasattvas engage in discriminating phenomena, that itself would be of them grasping a self and grasping a sentient being, grasping a living being, grasping a person. Because even if they engage in discriminating phenomena as non-existent, that would be of them grasping a self and grasping a sentient being, grasping a living being, grasping a person. "Why is that? Further, Subhuti, because a bodhisattva should not wrongly grasp phenomena, nor grasp non-phenomena."  Therefore, thinking of that, the Tathagatha said, "If, by those who know this Dharma treatise as like a boat, even dharmas should be given up, what need is there to mention nondharmas?"

Further, the Bhagavan said to the venerable Subhuti,

"Subhuti, what do you think about this? Does that dharma that was manifestly and completely realized by the Tathagatha, unsurpassed perfect and complete enlightenment, exist whatsoever? Has any Dharma been taught by the Tathagatha? "He said that, and the venerable Subhuti replied to the Bhagavan, "Bhagavan, as I understand this meaning that was taught by the Bhagavan, that dharma that was manifestly and completely realized by the Tathagatha, unsurpassed perfect and complete enlightenment, does not exist whatsoever. That dharma that was taught by the Tathagatha does not exist whatsoever. Why is that? Because any dharma manifestly and completely realized   or taught by the Tathagatha is not to be grasped, not to be expressed; it is not dharma nor is it non-dharma. Why is that? Because arya beings are differentiated by the uncompounded. " The Bhagavan said to the venerable Subhuti, "Subhuti, what do you think about this? If some son of the lineage or daughter of the lineage, completely filling this billion fold world system with the seven types of precious things, were to give gifts, do you think that son of the lineage or daughter of the lineage would produce an immense heap of merit on that basis?"

Subhuti replied, "Bhagavan, immense. Sugata, immense. That son of the lineage or daughter of the lineage would produce an immense heap of merit on that basis. Why is that? Bhagavan, because that very heap of merit is not a heap; therefore, the Tathagatha says, 'Heap of merit, heap of merit.'"

The Bhagavan said, "Subhuti, compared to any son of the lineage or daughter of the lineage who, completely filling this billion fold world system with the seven types of precious things, were to give gifts, if someone, having taken even as little as one stanza of four lines from this discourse of Dharma, also were to explain and correctly and thoroughly teach it to others, on that basis, the heap of merit produced would be much greater, incalculable, unfathomable. Why is that? Subhuti, because the unsurpassed perfectly completed enlightenment of the Tathagatha arhat perfectly completed buddhas arises from it; the buddha Bhagavans also are produced from it. Why is that? Subhuti, because the buddha dharmas called 'buddha dharmas,' are those buddha dharmas taught by the Tathagatha as non-existent; therefore, they are called 'buddha dharmas.'  

Subhuti replied, "Bhagavan, it is not so. Why is that? Bhagavan, because one does not enter into anything whatsoever; therefore, one is called 'stream-enterer.' One has not entered into form, nor entered into sound, nor into smell, nor into taste, nor into tactility, nor entered into a phenomenon; therefore, one is called 'stream-enterer.' Bhagavan, if that stream-enterer were to think 'I have attained the result of stream-enterer,' that itself would be a grasping of that as a self, grasping as a sentient being, grasping as a living being, grasping as a person." 

The Bhagavan said, "Subhuti, what do you think about this? Does the once-returner think, 'I have attained the result of once returner'?" 

Subhuti replied, "Bhagavan, it is not so. Why is that? Because the phenomenon of entry into the state of the once-returner does not exist whatsoever. Therefore, one says, 'once-returner.'"

The Bhagavan said, "Subhuti, what do you think about his? Does the non-returner think, 'I have attained he result of nonreturner'?"

Subhuti replied, "Bhagavan, it is not so. Why is that? because the phenomenon of entry into the state of the non-returner does not exist whatsoever. Therefore, one says, 'non-returner.'" 

The Bhagavan said, "Subhuti, what do you think about this? Does the arhat think, 'I have attained the result of arhatship'?"

Subhuti replied, "Bhagavan, it is not so. Why is that? Because the phenomenon called 'arhat' does not exist whatsoever. Bhagavan, if the arhat were to think, 'I have attained the result of arhatship,' that itself would be a grasping of that as a self, grasping as a sentient being, grasping as a living being, grasping as a person.  "Bhagavan, I was declared by the Tathagatha Arhat Perfectly Completed Buddha as the foremost of those who abide without afflictions. Bhagavan, I am an arhat, free of attachment; but, Bhagavan, I do not think, 'I am an arhat.' Bhagavan, if I were to think, 'I have attained arhatship,' the Tathagatha would not have made the prediction about me saying, 'The son of the lineage, Subhuti, is the foremost of those who abide without afflictions. Since not abiding in anything whatsoever, he abides without affliction, he abides without affliction.'"

The Bhagavan said, "Subhuti, what do you think about this? Does that dharma that was received by the Tathagatha from the Tathagatha Arhat Perfectly Completed Buddha Dipankara exist whatsoever?" 

Subhuti replied, "Bhagavan, it is not so. That dharma that was received by the Tathagatha from the Tathagatha Arhat Perfectly Completed Buddha Dipankara does not exist whatsoever." 

The Bhagavan said, "Subhuti, if some bodhisattva were to say, 'I shall actualize arranged fields,' they would speak untruly. Why is that? Subhuti, because arranged fields called 'arranged fields,' those arrangements are taught by the Tathagatha as nonexistent; therefore, they are called 'arranged fields.' Subhuti, therefore, the bodhisattva mahasattvas thus should generate the mind without abiding, should generate the mind not abiding in anything. They should generate the mind not abiding in form, should generate the mind not abiding in sound, smell, taste, tactility, or phenomenon.  "Subhuti, it is like this: If, for example, the body of a being were to become thus, were to become like this, as big as Sumeru, the king of mountains, Subhuti, what do you think about this? Would that body be big?"

Subhuti replied, "Bhagavan, that body would be big. Sugata, that body would be big. Why is that? Because it is taught by the Tathagatha as not being a thing; therefore, it is called a 'body.' Since it is taught by the Tathagatha as not being a thing; therefore, it is called a 'big body.'" 

The Bhagavan said, "Subhuti, what do you think about this? If there were also just as many Ganges Rivers as there are grains of sand in the river Ganges, would their grains of sand be many?"  Subhuti replied, "Bhagavan, if those very Ganges Rivers were many, there is no need to mention their grains of sand."

The Bhagavan said, "Subhuti, you should appreciate; you should understand. If some man or woman, completely filling with the seven kinds of precious things that many world systems as there are grains of sand of those rivers Ganges, were to offer that to the Tathagatha arhat perfectly completed buddhas, Subhuti, what do you think about this? Would that man or woman produce much merit on that basis?" 

Subhuti replied, "Bhagavan, much. Sugata, much. That man or woman would produce much merit on that basis." 

The Bhagavan said, "Subhuti, compared to someone who, completely filling that many world systems with the seven types of precious things, were to give gifts to the Tathagatha arhat perfectly completed buddhas, if someone, having taken even as little as a stanza of four lines from this discourse of Dharma, were to explain it and correctly and thoroughly teach it also to others, on that basis the merit that itself would produce would be much greater, incalculable, unfathomable.  "Furthermore, Subhuti, if, at whatever place on earth even a stanza of four lines from this discourse on Dharma is recited or taught, that place on earth is a real shrine of the world with devas, humans, and asuras, what need to mention that whoever takes up this discourse of Dharma, memorizes, reads, understands, and properly takes to mind will be most astonishing. At that place on earth [where] the Teacher resides; other levels of gurus also abide." 

He said that and the venerable Subhuti replied to the Bhagavan, "Bhagavan, what is the name of this discourse of Dharma? How should it be remembered?" 

He said that and the Bhagavan replied to the venerable Subhuti, "Subhuti, the name of this Dharma discourse is the 'wisdom gone beyond'; it should be remembered like that. Why is that? Subhuti, because the very same wisdom gone beyond that is taught by the Tathagatha is not gone beyond; therefore, it is called 'wisdom gone beyond.'  "Subhuti, what do you think about this? Does the dharma that is taught by the Tathagatha exist whatsoever?" 

Subhuti replied, "Bhagavan, the dharma that is taught by the Tathagatha does not exist whatsoever."

The Bhagavan said, "Subhuti, what do think about this? Are the quantities of particles of earth that exist in a billion fold world system many?" 

Subhuti replied, "Bhagavan, the particles of earth are many. Sugata, they are many. Why is that? Bhagavan, because that which is a particle of earth was taught by the Tathagatha as not being a particle; therefore, it is called 'particle of earth.' That which is a world system was taught by the Tathagatha as not being a world system; therefore, it is called a 'world system.'" 

The Tathagatha said, "Subhuti, what do you think about this? Is one to be viewed as the Tathagatha Arhat Perfectly Completed Buddha due to those thirty-two marks of a great being?" 

Subhuti replied, "Bhagavan, it is not so. Why is that? Bhagavan, because those thirty-two marks of a great being that are taught by the Tathagatha are taught by the Tathagatha as no marks; therefore, they are called 'thirty-two marks of the Tathagatha.'"

The Bhagavan said, "Further, Subhuti, compared with some man or woman completely giving up bodies numbering the grains of sand of the river Ganges, if someone, taking even as little as a stanza of four lines from this discourse of Dharma, also were to teach it to others, they would produce on that basis many greater merits, incalculable, unfathomable."  

Thereupon, the venerable Subhuti, due to the impact of the Dharma, shed tears. Having wiped away the tears, he replied to the Bhagavan, "Bhagavan, this discourse on Dharma taught thus by the Tathagatha, Bhagavan, is astonishing. Sugata, it is astonishing. Bhagavan, since my production of exalted wisdom, I have never before heard this discourse on Dharma. Bhagavan, those sentient beings who will produce correct discrimination upon this sutra being explained will be most astonishing. Why is that? Bhagavan, because that which is correct discrimination is not discrimination; therefore, correct discrimination was taught by the Tathagatha saying 'correct discrimination.' Bhagavan, upon this Dharma discourse being explained, that I imagine and appreciate is not astonishing to me. Bhagavan, in the final time, in the final age, at the end of the five hundred, those sentient beings who take up this Dharma discourse, memorize, read, and understand it will be most astonishing. Furthermore, Bhagavan, they will not engage in discriminating a self; will not engage in discriminating a sentient being, discriminating a living being, discriminating a person. Why is that? Bhagavan, because that itself which is discrimination as a self, discrimination as a sentient being, discrimination as a living being, and discrimination as a person is not discrimination. Why is that? Because the buddha Bhagavans are free of all discrimination."  

He said that and the Bhagavan replied to the venerable Subhuti, "Subhuti, it is so; it is so. Upon this sutra being explained, those sentient beings who are unafraid, unterrified, and will not become terrified will be most astonishing. Why is that? Subhuti, because this highest wisdom gone beyond, taught by the Tathagatha, the highest wisdom gone beyond that is taught by the Tathagatha, was also taught by unfathomable buddha Bhagavans - therefore, it is called 'highest wisdom gone beyond.' 

"Further, Subhuti, that itself which is the patience gone beyond of the Tathagatha has not gone beyond. Why is that? Subhuti, because when the king of Kalinga cut off my limbs and appendages, at that time there did not arise in me discrimination as a self, discrimination as a sentient being, discrimination as a living being, nor discrimination as a person, and in me there was no discrimination whatsoever, yet there was also no nondiscrimination. Why is that? Subhuti, because, if at that time there had arisen in me discrimination as a self, at that time there would also have arisen discrimination of malice; if there had arisen discrimination as a sentient being, discrimination as a living being, discrimination as a person, at that time there would also have arisen discrimination of malice. 

"Subhuti, I know with clairvoyance that in the past period, during five hundred lifetimes, I was the rishi called 'Preacher of Patience'; even then there did not arise in me the discrimination as a self; there did not arise the discrimination as a sentient being, discrimination as a living being, discrimination as a person. Subhuti, therefore, the bodhisattva mahasattva, completely abandoning all discrimination, should generate the mind for unsurpassed perfectly complete enlightenment. One should generate the mind not abiding in form. One should generate the mind not abiding in sound, smell, taste, tactility, or phenomena. One should generate the mind not abiding in nonphenomena either. One should generate the mind not abiding in anything whatsoever.

"Further, Subhuti, the dharma that is manifestly and completely realized or shown by the Tathagatha has neither truth nor falsity. Subhuti, it is like this, for example: if a man with eyes has entered darkness, he does not see anything whatsoever; likewise should one view the bodhisattva who totally gives up a gift by falling into anything.  "Subhuti, it is like this, for example: upon dawn and the sun rising, a man with eyes sees various kinds of forms; likewise should one view the bodhisattva who totally gives up a gift by not falling into anything. 

"Further, Subhuti, those sons of the lineage or daughters of the lineage who take up this Dharma discourse, memorize, read, understand, and correctly and thoroughly teach it to others in detail are known by the Tathagatha, they are seen by the Tathagatha. All those sentient beings will produce an unfathomable heap of merit.

"Further, Subhuti, compared to some man or woman, at the time of dawn, totally giving up bodies numbering the grains of sand of the river Ganges - also totally giving up bodies numbering the grains of sand of the river Ganges at the time of midday and evening, in such number totally giving up bodies for many hundred thousands of ten million, hundred billion eons – if someone, having heard this Dharma discourse, would not reject it, if they themselves would produce much greater merit on that basis, incalculable, unfathomable, what need to mention someone who, having written it in letters, takes it up, memorizes, reads, understands, and correctly and thoroughly teaches it to others in detail? 

"Further, Subhuti, this Dharma discourse is unimaginable and incomparable. This Dharma discourse was taught by the Tathagatha for the benefit of sentient beings who have correctly entered into the supreme vehicle, the welfare of sentient beings who have correctly entered into the best vehicle. Those who take up this Dharma discourse, memorize, read, understand, and correctly and thoroughly teach it to others in detail are known by the Tathagatha; they are seen by the Tathagatha. All those sentient beings will be endowed with an unfathomable heap of merit. Being endowed with an unimaginable heap of merit, incomparable, immeasurable, and limitless, all those sentient beings will hold my enlightenment on the shoulder. Why is that? Subhuti, this Dharma discourse is unable to be heard by those who appreciate the inferior, by those viewing a self, by those viewing a sentient being, by those viewing a living being; those viewing a person are unable to hear, to take up, to memorize, to read, and to understand because that cannot be. 

"Further, Subhuti, at whatever place on earth this sutra is taught, that place on earth will become worthy to be paid homage by the world with devas, humans, and asuras. That place on earth will become worthy as an object of prostration and worthy as an object of circumambulation. That place on earth will become like a shrine. 

"Subhuti, whatever son of the lineage or daughter of the lineage takes up the words of a sutra like this, memorizes, reads, and understands, they will be tormented; will be intensely tormented.  Why is that? Subhuti, because whatever non-virtuous actions of former lifetimes that were committed by those sentient beings that would bring rebirth in the lower realms, due to torment in this very life, those non-virtuous actions of former lifetimes will be purified, and they will also attain the enlightenment of a buddha.

"Subhuti, I know with clairvoyance that in the past period, in even more countless of countless eons, much beyond even beyond the Tathagatha Arhat Perfectly Completed Buddha Dipankara, there were eighty-four hundred thousands of ten million, hundred billion buddhas whom I pleased, and having pleased, did not upset. Subhuti, from whatever I did, having pleased and not having upset those buddha Bhagavans and in the future period, at the end of the five hundred, from someone taking up this sutra, memorizing, reading, and understanding, Subhuti, compared to this heap of merit, the former heap of merit does not approach even a hundredth part, a thousandth part, a hundred-thousandth part; does not withstand enumeration, measure, calculation, similarity, equivalence, or comparison. 

"Subhuti, at that time, the sons of the lineage or daughters of the lineage will receive a quantity of heap of merit that, if I were to express the heap of merit of those sons of the lineage or daughters of the lineage, sentient beings would go mad, would be disturbed.  "Further, Subhuti, this Dharma discourse being unimaginable, its maturation indeed should also be known as unimaginable."

Then, the venerable Subhuti replied to the Bhagavan, "Bhagavan, how should one who has correctly entered the bodhisattva's vehicle abide, how practice, how control the mind?" 

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