The Diamond Sutra
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T’ang dynasty(618-906).
Tao-ch’uan(c.1100-1170). Linchi monk and abbot of Shihchi Temple on Chihfushan in Anhui province. His commentary, entitled Chin-kang-ching-chu, is noted for its verse summaries and appears in the Supplement to the Tripitika, v.38.
Tao-yuan(1900-1988). A disciple of Tzu-chou, Tao-yuan moved to Taiwan in 1949 and became one of the most venerated monks on the island. His oral commentary, Chin-kang po-juo po-lo-mi-ching chiang-lu, was recorded on tape in 1979 and later published by the Buddhist Press (Taipei, 1987).
Taoteching . The brief but profound verses of Lao-tzu, patriarch of Taoism. I have quoted from my own translation: Lao-tzu’s Taoteching, (San Francisco: Mercury House, 1996).
Te-ch’ing(1546-1623), aka Han-shan Te-ch’ing. One of the four great Buddhist monks of the Ming dynasty and instrumental in reviving the Zen sect. His voluminous writings include commentaries on Confucian and Taoist works as well as Buddhist texts. His Diamond Sutra commentary, Chin-kang-ching chueh-yi, is contained in the Supplement to the Tripitika: v.39. A good deal of his commentary has also been translated into English by Charles Luk: Ch’an and Zen Teaching, v.1 (London: Rider, 1960).
Te-shan(782-865), aka Hsuan-chien. Surnamed Chou and known for his voluminous commentary on the Diamond Sutra, he was also called “Diamond Chou.” Following his enlightenment, he burnt his commentary and became known, instead, for his use of a wooden staff in imparting instruction.
Testament Sutra . A brief account of the Buddha’s final instructions before entering Nirvana, this was translated into Chinese by Kumarajiva and was one of the few scriptures considered worthy of study by the Zen sect. A commentary by Vasubandhu provides the Mahayana interpretation of the Buddha’s last words and was translated into Chinese by Paramartha.
Theragatha . A collection of gathas attributed to the Buddha’s senior male disciples and translated into English by Mrs. Rhys Davids as Psalms of the Brethren (Oxford: Pali Text Society, 1913). A companion collection by female disciples is known as Therigatha.
Thich Nhat Hanh (1926-present). Vietnamese monk, poet, peace activist and proponent of “engaged Buddhism.” His commentary and translation of the sutra are available in English as The Diamond that Cuts Through Illusion (Berkeley: Parallax, 1992).
Thirty-third Heaven. There are thirty-two heavens on the slopes of Mount Sumeru where the gods live. The Thirty-third Heaven at the summit is the residence of Shakra, Chief of the Gods. This also represents the second level of the six heavens of desire. The first level is halfway up the mountain and the remaining four, including Tushita Heaven, are above the mountain.
Three Poisons. Delusion, desire, and anger, which together turn the Wheel of Existence and thus determine our successive rebirths.
Three Realms. The realms of Desire, Form, and Formlessness are another way of considering the Wheel of Existence as subjective, objective, and non-objective. Together they characterize the successive stages through which beings pass under the bondage of passion and karma.
Ting Fu-pao(1874-1952). Buddhist layman and editor of the multi-volume Fo-hsueh ta-tz’u-tien (Buddhist Encyclopedia), which he compiled over a ten-year period and published in 1927. He also wrote a number of commentaries on such Buddhist texts as the Heart and Sixth Patriarch sutras as well as on the poetry of T’ao Yuan-ming. His commentary on the Diamond Sutra was published under the title Chin-kang-ching chien-chu.
Tsan-yuan(d. 1086), aka Chueh-hai. A distant relation to Master Fu Hsi of the Liang dynasty, he became a monk at the age of seven and a disciple of Tzu-ming at fifteen. His commentary is quoted by Hung-lien.
Tseng Feng-yi(c. 1570-1640). Served as an official in the Ministry of Rites. Upon retirement to his hometown of Hengyang, he opened up a Confucian academy and was converted to Buddhism following a three-day-long discussion with a monk. Known for the simplicity of his habits and his devotion to practice, he was enlightened one morning when he saw the moon set as the sun was rising. His commentaries on such texts as the Lankavatara, the Shurangama, and the Diamond sutras are among the best. His Diamond Sutra commentary, Chin-kang-ching tsung-t’ung, is in the Supplement to the Tripitika, v.39.
Tsung-mi(780-841), aka Kuei-feng. Patriarch of a major branch of the Zen sect as well as the Fifth Patriarch of the Huayen sect. He spent most of his time meditating and studying in the Chung-nan Mountains or lecturing in the palace and monasteries of the nearby capital of Ch’ang-an. His commentary, entitled Chin-kang po-juo-ching shu-lun tsuan-yao, is contained in the Supplement to the Tripitika, v.39.
Tsung-t’ung. No information. Quoted in Chapter Thirteen by Hsu Fa.
T’ung-li(1701-1782). One of the most revered monks of the Ch’ing dynasty, he devoted himself to the exposition of such sutras as the Lotus and Avatamsaka as well as the Vajracchedika. His commentary is entitled Chin-kang hsin-yen shu-ching-chieh hui-pen and contained in the Supplement to the Tripitika, v.39.
Tushita. The fourth of the six heavens (devalokas) in the Realm of Desire and the second of the four above Mount Sumeru. This is where all future buddhas are born prior to their last rebirth as humans.
Two Vehicles. The teachings of the shravakas and pratyeka-buddhas that focus on freedom from passion and individual enlightenment. They are normally included in what is called the Hinayana or Lesser Path.
Tzu-hsuan(965-1038), aka Ch’ang-shui. Huayen monk and abbot of Changshui Temple in Chientang. Revived the Huayen sect and was noted for his commentaries on the Shurangama and Diamond sutras, the latter of which is preserved in the Supplement to the Tripitika, v.39 as part of Chin-kang-ching shu-chi k’o-hui.
Tzu-jung(Sung dynasty). Zen monk who lived on Yen-chingshan near Hsiangchou and who was known for his worldly studies and abilities as a poet and calligrapher. His commentary, like those of Fu Hsi and Tao-ch’uan, was written in verse form and is quoted by Hung-lien.
Vaipulya. A Sanskrit word meaning “expansive,” as opposed to “restrictive,” used to describe a certain category of sutras characteristic of the Mahayana. The word is also used to describe the sutras spoken by the Buddha between his Agama and Prajna periods. According to the scheme of Chih-yi, the Vaipulya period began twelve years after the Buddha’s Enlightenment and lasted eight years.
Vaishali. One of the great cities on the Gangetic plain during the Buddha’s day and home of the Licchavis, it was located across the Ganges from Pataliputra (Patna) and was the scene of the Vimalakirti and Medicine Buddha sutras. It was also the location of the Second Council some one hundred years after the Buddha’s Nirvana.
Vashpa. One of the Buddha’s first five disciples, he practiced with the Buddha before his Enlightenment and denounced him for resuming a normal diet but then was converted by him when they met again at Sarnath. Because Vashpa convened the second and larger meeting of monks and lay disciples following the Buddha’s Nirvana, he is considered the First Patriarch of the early Mahasanghika school of Buddhism.
Vasubandhu(316-396 A.D.). Younger brother of Asanga who also began his religious career as a Sarvastavadin monk. Vasubandhu’s Abhidharmakosha Shastra presents a systematic exposition of the teachings of this important transitional Buddhist school. After conversion by his brother to the Mahayana, he wrote a number of seminal shastras that became the foundation of the Yogacara school. He also wrote a commentary on his brother’s Diamond Sutra verses that was translated by Bodhiruci in 509 A.D. as Chin-kang po-juo po-lo-mi-ching lun and also by Yi-ching in 711 as Neng-tuan chinkang po-juo po-lo-mi-ching lun-shih, and from which I have only translated selected comments as the great disparity between the two Chinese translations suggests problems with the original text.
Vihara. Place where monks and nuns lived for extended periods in India. A number of such places were built especially for the order by donors and included dwellings of adobe, wood, and stone.
Vimalakirti Sutra . One of the most popular and dramatic of all Buddhist sutras. Set in the city of Vaishali, it recounts the Buddha’s visit to the sick layman, Vimalakirti. Altho
ugh it was translated into Chinese on five occasions, the translation of Kumarajiva is by far the most popular. Two excellent translations are available in English, including one by Robert Thurman from the Tibetan (University Park: Pennsylvania State University Press, 1987) and another by Burton Watson from the Chinese (New York: Columbia University Press, 1996).
Vinaya. Rules of the Buddhist order, which are said to have been repeated from memory by Purna at the First Council. Along with the sutras and shastras, the vinaya forms one of the three parts of the Buddhist Tripitika.
Vipashyin. The first buddha of the present kalpa.
Wang Jih-hsiu(d. 1173), aka Layman Lung-shu. Confucian scholar who one day gave up his studies to practice Pure Land Buddhism. He was noted for living a pure and simple life. His commentary is quoted by Hung-lien.
Yakshas. A variety of spirit that lives on the earth and in the air and sometimes frightens people. If, however, people cultivate the Dharma, yakshas protect them.
Yashas. Following the Buddha’s conversion of his five fellow ascetics at Deer Park in Sarnath, Yashas became the Buddha’s first new disciple and brought with him fifty disciples of his own as well as his parents, who became the Buddha’s first lay disciples.
Yen-ping(Sung dynasty), aka Layman Ju-ju. Student of Hsuehfeng Jan-kung, he was known for his knowledge of Confucian and Taoist texts and composed a number of popular works on practice that combined the teachings of China’s three religions. His commentary is quoted by Hung-lien.
Yi-ching(635-713). Chinese monk who left from Canton by ship for India in 671 and returned in 695 with a huge collection of Sanskrit texts. Known primarily for his translations of the Vinaya, his translation of the Diamond Sutra, completed in 703, is considered by many to be the best, though it has been largely ignored in China. He also translated a commentary in 711 attributed to Vasubandhu: Neng-tuan chin-kang po-juo po-lo-mi-ching lun-shih.
Yin-shun(1906-present). Student of Master T’ai-hsu and one of modern China’s foremost scholars of early Indian Buddhism and the Madhyamaka philosophy of Nagarjuna. The Yinshun Foundation is currently engaged in translating a number of his books into Western languages. For his commentary, see his Po-juo-ching chiang-chi (Taipei: Cheng-wen, 1998).
Yuan-wu(1063-1135), aka K’o-ch’in. One of the great Linchi monks of the Sung dynasty. His commentaries to Hsueh-tou’s koans form the bulk of the Zen collection known as the Piyenlu (Blue Cliff Records). His comments are quoted by Hung-lien.
Yung-chia(665-713), aka Hsuan-chueh. Originally a follower of the Tientai sect, he became a student of Zen after hearing Hui-neng speak. His Song of Enlightenment, nearly 250 lines long, is among the most famous expressions of Zen Buddhism and has been translated into English as part of many Zen anthologies.
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Library of Congress Cataloging-in-Publication Data
Tripitika. Sutrapitaka. Prajñaparamita. Vajracchedika. English.
The Diamond Sutra : text and commentaries. Translated from Sanskrit and Chinese / by Red Pine.
p. cm.
eISBN : 978-1-582-43953-2
1. Tripitika. Sutrapitaka. Prajñaparamita. Vajracchedika—Commentaries. I. Pine, Red. II. Title.
BQ1992.E5 P56 2001
294.3’85—dc21 2001032325
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