Āryabhagavatīprajñāpāramitāvajracchedikāsaptārthaṭīkā
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Texts/Āryabhagavatīprajñāpāramitāvajracchedikāsaptārthaṭīkā
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आर्यभगवतीप्रज्ञापारमितावज्रच्छेदिकासप्तार्थटीका
Āryabhagavatīprajñāpāramitāvajracchedikāsaptārthaṭīkā
འཕགས་པ་བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་རྡོ་རྗེ་གཅོད་པའི་དོན་བདུན་གྱི་རྒྱ་ཆེར་འགྲེལ་པ།
'phags pa bcom ldan 'das ma shes rab kyi pha rol tu phyin pa rdo rje gcod pa'i don bdun gyi rgya cher 'grel pa
An Extensive Commentary on the Seven Subjects of "The Perfection of Wisdom, ‘The Diamond Cutter’ (Sūtra)" (84000)
Text
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Description
This is Vasubandhu's commentary on the Vajracchedikāprajñāpāramitā (the "Diamond Cutter" Perfection of Wisdom Sūtra), organized around a structuring scheme of seven topics or subjects (saptārtha), from which the text takes its title. It is preserved in the Tibetan Tengyur and represents one of the major early Indian commentarial approaches to the sūtra, alongside the closely associated tradition of verse summaries attributed to Asaṅga with prose commentary by Vasubandhu, which survives independently in two Chinese translations (Taishō 1511 and 1513). Vasubandhu (fl. 4th–5th century CE) was a foundational figure in Indian Buddhist philosophy and, with his half-brother Asaṅga, a principal founder of the Yogācāra school.
Reference
Vasubandhu (slob dpon dbyig gnyen). Āryabhagavatīprajñāpāramitāvajracchedikāsaptārthaṭīkā [आर्यभगवतीप्रज्ञापारमितावज्रच्छेदिकासप्तार्थटीका]. 'phags pa bcom ldan 'das ma shes rab kyi pha rol tu phyin pa rdo rje gcod pa'i don bdun gyi rgya cher 'grel pa [འཕགས་པ་བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་རྡོ་རྗེ་གཅོད་པའི་དོན་བདུན་གྱི་རྒྱ་ཆེར་འགྲེལ་པ།]. [An Extensive Commentary on the Seven Subjects of "The Perfection of Wisdom, ‘The Diamond Cutter’ (Sūtra)" (84000)]. Tengyur, RKTST 3161 http://www.rkts.org/cat.php?id=3161&typ=2.
Interconnections
1 Classical commentary of
One of the most revered and recited scriptures of the perfection of wisdom genre (prajñāpāramitāsūtras), perhaps second only to the Heart Sūtra, both of which became especially popular in the East Asian Buddhist traditions. It is a crucial source for Mahāyāna tenets of selflessness and the emptiness of phenomena, and its discourse is framed as an explanation of how to enter into the vehicle of the bodhisattvas by developing and sustaining their enlightened perspective.
2 Scholarship
Based on the study of two Indian commentaries extant in Tibetan on the Vajracchedikā Prajñāpāramitā Sūtra, the paper investigates the significance of the title of this exceedingly popular Mahāyāna scripture. Tracing back the symbolism of the vajra to its origin in Vedic myth, it proceeds to show the survival of its imagery in the Buddhist idea of the vajropama-samādhi. This is followed by an analysis of Kamalaśīla's explanation of the meaning of the term "Diamond-Cutter", which relates it to a threefold path-structure inherent in the text itself. Then the central topic of the sūtra, the support of abhisamaya is analysed and found to be allied in meaning to vajropama-samādhi and āśraya-parāvṛtti, the "conversion of support". The next part of the paper seeks to extend this symbolism to the rest of the āśraya constituting the text, utilising Vasubandhu's explanation of the meaning of "non-corruption" (mi nyams-pa). Finally, the essential meaning of "vajra-cutting" is found to be encapsulated in the seemingly paradoxical threefold logical pattern repeatedly employed by the sūtra: X is (spoken of as) no-X; therefore it is (called or spoken of as) X.
Based on the study of two Indian commentaries extant in Tibetan on the Vajracchedikā Prajñāpāramitā Sūtra, the paper investigates the significance of the title of this exceedingly popular Mahāyāna scripture. Tracing back the symbolism of the vajra to its origin in Vedic myth, it proceeds to show the survival of its imagery in the Buddhist idea of the vajropama-samādhi. This is followed by an analysis of Kamalaśīla's explanation of the meaning of the term "Diamond-Cutter", which relates it to a threefold path-structure inherent in the text itself. Then the central topic of the sūtra, the support of abhisamaya is analysed and found to be allied in meaning to vajropama-samādhi and āśraya-parāvṛtti, the "conversion of support". The next part of the paper seeks to extend this symbolism to the rest of the āśraya constituting the text, utilising Vasubandhu's explanation of the meaning of "non-corruption" (mi nyams-pa). Finally, the essential meaning of "vajra-cutting" is found to be encapsulated in the seemingly paradoxical threefold logical pattern repeatedly employed by the sūtra: X is (spoken of as) no-X; therefore it is (called or spoken of as) X.
1 A topic of
Based on the study of two Indian commentaries extant in Tibetan on the Vajracchedikā Prajñāpāramitā Sūtra, the paper investigates the significance of the title of this exceedingly popular Mahāyāna scripture. Tracing back the symbolism of the vajra to its origin in Vedic myth, it proceeds to show the survival of its imagery in the Buddhist idea of the vajropama-samādhi. This is followed by an analysis of Kamalaśīla's explanation of the meaning of the term "Diamond-Cutter", which relates it to a threefold path-structure inherent in the text itself. Then the central topic of the sūtra, the support of abhisamaya is analysed and found to be allied in meaning to vajropama-samādhi and āśraya-parāvṛtti, the "conversion of support". The next part of the paper seeks to extend this symbolism to the rest of the āśraya constituting the text, utilising Vasubandhu's explanation of the meaning of "non-corruption" (mi nyams-pa). Finally, the essential meaning of "vajra-cutting" is found to be encapsulated in the seemingly paradoxical threefold logical pattern repeatedly employed by the sūtra: X is (spoken of as) no-X; therefore it is (called or spoken of as) X.
