The Diamond Sutra (Chin-Kang-Ching), or Prajna-Paramita

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Translations of Sutras (Chi-Eng)

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Descriptionངོ་སྤྲོད།

This English version of the Diamond Sutra,[1] translated from the Chinese text of Kumarajiva, owes its inception to successive conversations with a friend, profoundly interested in the interpretation of oriental systems of philosophy. During those conversations renderings into English were made numerous passages from the works of Confucius, Mencius, and Lao-Tsz.
      Having surveyed briefly those fertile fields of thought, we passed, by a natural transition, into the delectable Buddhist realm. Some passages for the Chinese Sutras, comprising texts and annotations, were consecutively examined, and variously considered. Eventually it was suggested that The Diamond Sutra, perhaps one of the most metaphysical of the works ascribed to Buddha, be conveniently rendered into the English language.
      In order that the rather unfamiliar text might assume due intelligibility, parallel passages and numerous annotations were subjoined, as the pleasant work of translating proceeded. The idea of printing and publishing the text seemed to follow as a natural sequence.
      Already there exist in the English language, renderings of The Diamond Sutra from the Sanscrit by Max Müller, and from the Chinese by Beal. This new version does not seek to enter into rivalry with those erudite works; and a possible apology which might readily be offered for the publication of this modest volume is, that the scholarly productions of Müller and Beal, in their present forms, are perhaps slightly inaccessible to the general English reader.
      It would appear that the peculiar charm of the Buddhist philosophy, and the remarkable purity of the Buddhist faith, are becoming more generally appreciated in Europe. Should this imperfect rendering of The Diamond Sutra, even in the faintest degree, confirm this just sense of appreciation, or prove a gentle incentive to further enquiry, then its unexpected publication may prove to be not entirely unjustified.
      In recording our many obligations to those scholars whose works were frequently consulted, we also give expression to a hope that nothing of importance is omitted which ought to be gratefully acknowledged.
      It may also be permissible to express admiration of the piety, and appreciation of the friendship, of those learned monks in Central China, to whom we are everlastingly indebted for even a slight initiation into those inexhaustible truths, which are alike the heritage, and the glory, of the disciples of Buddha. Amongst those we should like to specify are Chang-Ming, the chief monk (Seng-Kwan) of Chen-Chou prefecture, Hu-Nan, and the aged and affectionate Chioh-Hsien. (Gemmell, preface, vii–viii)

Notes

A learned Chinese commentator thus explained the rather striking title: "As the diamond exceeds all other precious gems in brilliance and indestructibility; so, also, does the wisdom of The Diamond Sutra transcend, and shall outlive, all other knowledge known to Philosophy."

Citation

Gemmell, William, trans. The Diamond Sutra (Chin-Kang-Ching), or Prajna-Paramita. London: Kegan Paul, Trench, Trübner, 1912. https://archive.org/details/dli.csl.3882/page/n1/mode/2up.

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Works related to this item

1 Full translation of

Vajracchedikāprajñāpāramitāsūtra [वज्रच्छेदिकाप्रज्ञापारमितासूत्र]. 'phags pa shes rab kyi pha rol tu phyin pa rdo rje gcod pa zhes bya ba theg pa chen po'i mdo [འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་རྡོ་རྗེ་གཅོད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།]. [The Sūtra on the Perfection of Wisdom "The Diamond Cutter" (84000)]. Translated by Bodhiruci, Śīlendrabodhi, Ye shes sde, Kumārajīva, Paramārtha, Dharmagupta, Yijing, Xuanzang. Kangyur, RKTSK 16 http://www.rkts.org/cat.php?id=16&typ=1.

Classical WorksAbout this item

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.