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Vajrakkhedika (Diamond Cutter) · 1 of 19 · tr. E.B. Cowell, F. Max Müller, and J. Kakakusu

Section 1a

THE VA G RA KKH EDIKÂ OR DIAMOND-CUTTER. ADORATION to the blessed Ârya-pra gñ â-pâramitâ (perfection of wisdom). I. Thus it was heard by me: At one time Bhagavat (the blessed Buddha) dwelt in S râvastî, in the grove of G eta[1], in the garden of Anâthapi nd ada[2], together with a large company of Bhikshus (mendicants), viz. with 1250 Bhikshus[3], with many noble-minded Bodhisattvas[4]. [1. G eta, son of king Prasena g it, to whom the park belonged before it was sold to Anâthapi nd ada. 2. Another name of Sudatta, meaning, literally, he who gives food to the poor. 3. The number of 1250 is explained by a Chinese priest Lun-hin, in his commentary on the Amitâyur-dhyâna-sûtra. According to the Dharmagupta-vinaya, which he quotes, the number consisted of 500 disciples of Uruvilva-kâ s yapa, 300 of Gayâ-kâ s yapa, 200 of Nadî-kâ s yapa, 150 of S âriputra, and 100 of Maudgalyâyana. The Chinese translators often mistook the Sanskrit expression 'half-thirteen hundred,' i.e. 1250. See Bunyiu Nanjio, Catalogue of Tripitaka, p. 6. 4. Higher beings on the road to Bodhi or perfect knowledge. They are destined hereafter to become Buddhas themselves.] Then Bhagavat having in the forenoon put on his undergarment[1], and having taken his bowl and cloak, entered the great city of S râvastî to collect alms. Then Bhagavat, after he had gone to the great city of S râvastî to collect alms, performed the act of eating[2], and having returned from his round in the afternoon[3], he put away his bowl and cloak, washed his feet, and sat down on the seat intended[4] for him, crossing his legs[5], holding his body upright, and turning his reflection upon himself. Then many Bhikshus approached to where Bhagavat was, saluted his feet with their heads, turned three times round hira to the right, and sat down on one side. (1) II. At that time again the venerable Subhûti came to that assembly and sat down. Then rising from his seat and putting his robe over one shoulder, kneeling on the earth with his right knee, he stretched out his folded hands towards Bhagavat and said to him: 'It is wonderful, O Bhagavat, it is exceedingly wonderful, O Sugata, how much the noble-minded Bodhisattvas have been favoured with the highest favour by the Tathâgata, the holy and [1. In Pâli pubba m hasmaya m nivâsetva, the technical expression for putting on the robes early in the morning; see Childers, s.v. nivâseti. 2. In Pâli katabhattaki kk o, see Childers, s.v. 3. In Pâli pa kkh âbhatta m pi nd apâtapa t ikkânta, see Childers, s.v. pi nd apâta. Vi g .
Themes
Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

The passage opens with adoration to the 'Perfection of Wisdom' and defines Bodhisattvas as beings on the road to 'perfect knowledge', aligning with salvation through direct knowledge.

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Inner Silencepraxis

The practice of stilling the mind and speech to open receptivity to divine knowledge or presence.

The Buddha's action of 'turning his reflection upon himself' after the alms round implies a state of mental stillness and silence.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The passage opens with an 'ADORATION' to the perfection of wisdom and includes Subhuti's reverent address to the Buddha.

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Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

The text details specific monastic rituals such as putting on undergarments, collecting alms, and washing feet before sitting to teach.

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Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The text uses reverential titles such as Bhagavat, Sugata, and Tathagata to address the Buddha.

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Sunyata Emptinesssoteriology

The Buddhist doctrine that all phenomena lack independent self-nature; emptiness as the positive recognition that things arise only in dependence on conditions — distinct from kenoma's mere deficiency.

The text identifies itself as the Vajrakkhedika (Diamond Cutter) and invokes the 'perfection of wisdom,' which is the doctrinal vehicle for emptiness in this tradition.

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Love Of Neighbourethics

Active compassionate care for others as a central spiritual obligation or expression of divine love.

The explanation of Anathapindada as one who 'gives food to the poor' reflects active compassionate care for others.

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Meditationpraxis

Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.

[auto] The passage explicitly describes the Buddha sitting with crossed legs, upright body, and turning his reflection upon himself, which constitutes a clear depiction of meditation practice.

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Renunciation Of Wealthethics

The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle.

Footnote 2 explains Anathapindada's name means 'he who gives food to the poor', indicating charity and detachment from possessions.

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Related passages · 1 parallel
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p. 109 HADRA RBA QDIShA (HA IDRA RABBA QADISHA); OR, THE GREATER HOLY ASSEMBLY. CHAPTER I. THE INGRESS AND THE PREFACE. 1. TRADITION.--Rabbi Schimeon spake unto his companions, and said: "How long shall we abide in the condition of one…”
Both passages describe a gathering of spiritual leaders and disciples, with a focus on the transmission of profound wisdom. They share themes of reverence, preparation, and the importance of spiritual teachings, though they come from different religious traditions.