The

 Diamond  Sutra  
 
  Introduction  
 
The   Diamond   Sutra   (Sanskrit:   Vajracchedikā   Prajῆapāramitā   Sūtra;   more   fully   in   English   The   Diamond  
that   Cuts   through   Illusion   or   Diamond   Cutter   of   Perfect   Wisdom;   also   known   as   the  Prajnaparamita   in  
Three   Hundred   Verses)   is   a   short,   highly   regarded   Mahayana   sutra   that   may   date   to   an   early   phase   of  
Perfection   of   Wisdom   (Prajnaparamita)   literary   activity.   Like   the   shorter   Heart   Sutra,   the   Diamond   Sutra  
is   said   to   concisely   sum   up   the   Buddha’s   most   important   teachings,   at   least   from   a   Mahayana  
perspective.   These   are   essential   teachings   in   Mahayana   Buddhism   for   three   reasons:   they   transform  
how  we  perceive  reality;  they  relate  how  a  bodhisattva  who  understands  emptiness  can  awaken  the  un-­‐
awakened;  and  they  present  the  path  to  true  buddhahood.  For  these  reasons,  the  Sutra  is  considered  
‘the  most  important  Mahayana  wisdom  text  to  prefigure  the  Zen  tradition.’  Perhaps  because  it  is  short  
(it   can   be   read   in   under   an   hour),   it   has   been   memorized   and   recited   in   Asia   for   over   1500   years   and  
increasingly  during  the  last  century  around  the  world.  ‘The  significance  of  the  word  ‘diamond’  in  the  title  
is  that  it  is  the  hardest  and  strongest  of  all  substances,  which  can  cut  through  any  other.  As  such  it  is  like  
the  doctrine  of  emptiness,  which  cuts  through  all  substantial  concepts.’1    
This  primer  provides  summaries  of  the  Sutra’s  origin  and  history,  of  why  it  is  situated  where  it  is  on  
the  Path,  of  its  storyline,  and  of  the  ways  it  has  been  used  by  Buddhists  as  a  focus  of  practice.      
       
  Origin  and  Brief  History  
 
Like  sutras  in  Buddhism  in  general  the  date  and  place  of  origin  of  the  Diamond  Sutra  remain  debated.  
According  to  Edward  Conze,  a  specialist  in  Perfection  of  Wisdom  literature,  the  Sutra  dates  to  the  fourth  
century   CE,   some   300   to   400   years   after   the   appearance   of   the   first   sutra   in   that   tradition.2     Other,  
especially   Japanese,   scholars   believe   it   is   the   earliest   Perfection   of   Wisdom   sutra,   in   part   because   the  
word  ‘Mahayana’  is  not  found  in  the  sutra.  Regardless  of  its  exact  place  and  time  of  origin,  it  is  assumed  
that  this  time  and  place  were  in  India,  and  that  it  spread  outward  from  there.    
The   sutra   reached   (or   was   in)   China   by   the   fourth   century,   for   it   was   translated   into   Chinese   by  
Kumarajive,   a   Central   Asian   translator,   in   401-­‐402.   Interestingly,   this   translation   predates   the   earliest  
Sanskrit  fragments  of  the  text  found  along  the  Silk  Road  (in  Gandhara  and  Khotan),  which  date  no  earlier  
than   the   late   fifth   or   early   sixth   century.3   Kumarajive’s   translation   remains   highly   regarded,   for   it  
stresses   the   meaning   being   expressed   rather   than   the   literal   meaning   of   the   words   themselves.4   The  
sutra  was  eventually  translated  into  Tibetan  (in  the  late  eighth  or  early  ninth  century)  and  other  Asian  
languages  before  the  modern  era.  
More   broadly,   the   Diamond   Sutra   is   an   early   expression   of   Mahayana   Buddhism,   which   began   to  
diverge   from   the   main   Abhidharma   tradition   by   the   first-­‐century   BCE.5   In   contrast   to   the   supposedly  
rigid   scholastic   system   of   Abhidharma   Buddhism,   Mahayana   Buddhism   stressed   emptiness   (shunyata:  
the  empty  nature  of  all  dharmas),  suchness  (tathata:  the  notion  that  all  beings  inherently  possess  the  
potential   to   become   a   Buddha),   and   compassion   (karuna:   the   desire   to   attain   nirvana   for   all   beings);  
these  concepts  are  discussed  more  fully  in  the  following  section.  The  Perfection  of  Wisdom  sutras  are  
thought  to  represent  the  emergent  phase  of  Mahayana  literature.                

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 An  Overview  of  the  Message  of  the  Diamond  Sutra  
 
A   straightforward   way   to   understand   the   message   of   the   Diamond   Sutra   is   to   understand   its   position  
and   intent   on   the   Path   to   true   buddhahood,   at   least   from   a   Mahayana   perspective.6   From   this  
perspective  the  Path  is  divided  into  three  sequential  phases.7  During  the  first  phase,  the  unenlightened  
learn   to   see   the   emptiness   of   all   things.   Teachings   at   the   beginning   of   this   phase   include   the   Four   Noble  
Truths,   the   Eightfold   Path,   and   the   Middle   Way.   A   teaching   near   the   end   of   this   phase   is   Nagarjuna’s  
Mūlamadhyamakakārika   (literally   Fundamental   Verses   of   the   Middle   Way,   known   popularly   as   the  
karika).   A   goal   of   this   latter   teaching   is   to   show   that   everything,   even   the   word   ‘emptiness’   itself,   is  
empty   of   inherent   existence   (svabhāva).   According   to   the   Buddha,   it   is   the   belief   in   the   inherent  
existence  of  things  that  causes  suffering  (samsara)  in  human  beings.    
The   second   phase   is   the   realm   of   emptiness   (sunyata).   A   key   distinction   stressed   by   Nagarjuna   is  
between   conventional   (relative)   reality   and   ultimate   (abstract)   reality   (this   is   called   the   two   truths   or  
two   realities   thesis).   The   conventional   world   is   the   taken-­‐for-­‐granted   world   around   us   that   is   created  
through  our  use  of  language  and  its  concepts  (tree,  dog,  self,  you).  Ultimate  reality  is  the  non-­‐dual,  non-­‐
conceptual   world   of   emptiness.   Failure   to   see   this   difference   (to   live   unawares   in   the   conventional  
world)   leads   to   the   root   delusion   of   self   and   things   that   lies   at   the   basis   of   all   human   suffering.   To   attain  
this  second  phase  of  the  Path  is  nirvana  (enlightenment)  for  an  arhat.8  
 The   third   and   final   phase   of   the   Path   is,   according   to   the   Diamond   Sutra,   the   way   of   the  
bodhisattva,  the  way  that  leads  to  true  buddhahood.  It  differs  in  nature  from  the  second  phase  in  two  
fundamental   ways.   First,   unlike   the   focus   on   enlightenment   of   the   self   by   the   arhat,   its   focus   is   the  
enlightenment   (the   end   of   suffering)   of   all   beings.   And   second,   rather   than   viewing   the   world   as  
composed  of  two  realities,  the  conventional  and  the  ultimate,  it  understands  that  they  are  One  (perhaps  
two  sides  of  a  coin).9  Thus,  the  famous  lines  in  the  Heart  Sutra,  “Form  does  not  differ  from  emptiness,  
emptiness  does  not  differ  from  form.”  This  new  way  of  being  in  the  world  asks  us  to  think  of  ‘reality’  not  
in   terms   of   conventional   versus   ultimate   options,   or   some   combination   of   the   two,   but   more  
pragmatically  as  skillful  ways  of  approaching  the  liberation  of  all  beings  in  a  world  whose  nature  we  do  
not   truly   comprehend.   The   task   for   the   bodhisattva,   then,   is   to   save   beings   that   do   not   actually   exist,  
using   teachings   that   are   empty   as   well   –   while   relying   themselves   on   the   six   paramitas   of   the  
bodhisattva.10  
This  scenario  provides  a  ‘high  altitude’  overview  of  that  part  of  the  Path  in  which  the  storyline  of  the  
Diamond   Sutra   plays   out.   The   following   section   fills   in   some   of   the   detail   involved   in   first   freeing   oneself  
from  the  allure  of  the  realm  of  Emptiness  as  understood  by  an  arhat  and  then  understanding  how  one  
applies  skillful  means  in  a  realm  that  may  be  nothing  but  a  dream  –  but  a  dream  nonetheless  in  which  
suffering  feels  very  real  to  the  unenlightened.      
 
The  Storyline  
 
In   brief   introduction   in   the   sutra   the   Buddha   has   finished   his   daily   walk   with   fellow   monks   to   gather  
offerings  of  food  and  sits  down  among  his  followers.  Elder  Subhuti,  an  accomplished  arhat,  approaches  
the  Buddha  and  asks  what  a  person  on  the  path  like  himself  should  do  to  further  his  understanding  of  
the  dharma.  The  sutra  is  an  answer  to  that  question  from  the  perspective  of  the  third  phase  of  the  Path.  

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There   are   32   sections   in   the   sutra   that   have   been   organized   in   a   variety   of   ways   by   commentators.11  
Throughout   the   sutra   the   Buddha   repeatedly   returns   to   the   same   material   but   each   time   from   a  
different  perspective  to  test  Subhuti’s  understanding  of  his  teachings.  Subhuti’s  answers  show  a  lack  of  
understanding   at   first   because   of   his   attachment   to   an   arhat’s   understanding   of   emptiness,   but   his  
answers   increase   in   comprehension   throughout   the   sutra.   An   important   point   in   comprehending   the  
underlying   basis   of   the   argument   that   runs   through   the   sutra   is   that   the   intent   of   the   Buddha’s   teaching  
was  to  alleviate  the  suffering  of  all  beings  rather  than  to  expound  an  ideology  (that  is,  the  force  of  the  
sutra  is  pragmatic  rather  than  philosophical).12  
Since   the   storyline   of   the   sutra   is   complex,   the   approach   adopted   in   this   primer   is   a   focus   on   five  
core   themes   that   highlight   its   content.13   The   themes   are:   ‘true’   emptiness,   the   path   of   a   bodhisattva,  
great  merit,  the  5  eyes  and  the  3  bodies  of  the  Buddha,  and  the  attainment  of  a  bodhisattva.        
‘True’  Emptiness.  Some  commentaries  on  the  Diamond  Sutra  maintain  that  the  sutra  is  mainly  about  
the  absence  of  inherent  existence  (‘own-­‐being’)  in  all  things,  that  is,  about  emptiness  as  understood  by  
arhats   in   the   second   phase   of   the   Path.14   While   based   on   this   view,   the   understanding   of   emptiness  
(‘true’   emptiness)   by   a   bodhisattva   is   somewhat   different.   The   bodhisattva   sees   these   two   views   of  
reality  (the  conventional  and  the  ultimate)  as  non-­‐dual  (the  classic  Zen  understanding  of  non-­‐duality  is  
‘reality   is   not   two’;   it   is   the   Buddha’s   Middle   Way,   relative   reality).   It   is   understanding   the   dynamic  
relationship   between   ‘not-­‐two’   pairings   (here   these   two   views   of   reality)   that   the   Buddha   is   teaching  
Subhuti   in   the   sutra.15   This   view   challenges   the   traveler   along   the   third   phase   of   the   Path   to   think   of  
reality  differently,  for  now  ‘form  does  not  differ  from  emptiness,  emptiness  does  not  differ  from  form.’16  
It  is  this  non-­‐dual,  dynamic  view  of  emptiness  that  bodhisattvas  use  like  a  hard  diamond  to  ‘cut  away  all  
unnecessary  conceptualization’  for  those  ‘still  caught  in  the  delusion  of  the  phenomenal  world.’  
The   Path   of   the   Bodhisattva.   In   contrast   to   arhats   who   are   intent   on   saving   themselves   from  
suffering,  bodhisattvas  take  a  vow  to  save  all  sentient  beings  from  suffering.17  They  do  this  through  the  
use  of  skillful  means  (upaya),  a  central  concept  in  the  Diamond  Sutra.  Since  everything  is  empty  of  ‘own-­‐
self,’   it   is   these   skillful   means   that   ‘bridge   the   seeming   incompatibility   of   emptiness   and   compassion.’  
Bodhisattvas   also   differ   from   arhats,   who   withdraw   from   the   world   (they   are   ‘non-­‐returners’),   in   their  
commitment  to  remain  in  the  world  as  long  as  it  takes  to  liberate  all  beings.  It  is  this  vow  and  practice  
that  bring  a  bodhisattva  to  true  enlightenment  (in  contrast  to  the  partial  enlightenment  of  an  arhat).  
Great   Merit.   A   bodhisattva   attains   great   (or   ‘vast’)   merit   by   understanding   and   making   the   teaching  
of   the   third   phase   of   the   path   (the   ‘mother   of   buddhas’)   known   to   others.   This   kind   of   merit   is   different  
from   the   merit   earned   through   good   deeds   in   the   first   phase   of   the   path,   which   is   closely   related   to  
karma   and   achievement   of   a   higher,   better   rebirth.   Since   great   merit   is   recognized   as   empty   (it   is   no  
body   of   merit,   because   no   body   of   merit   exists),   it   is   unattached   to   karma   and   leads   directly   to  
enlightenment  rather  than  to  a  better  life.  The  bodhisattva’s  body  of  merit,  which  is  not  limited  by  space  
or   time,   is   offered   wherever   there   are   individuals   caught   in   the   delusion   of   conventional   reality.   A  
bodhisattva  advances  along  the  path  by  gathering  a  body  of  merit  (a  body  of  merit  that  does  not  exist,  
of  course).    
The   5   eyes   and   the   3   bodies   of   the   Buddha.   A   reason   why   travelers   along   the   path   fail   to  
comprehend   (or   even   recognize)   the   Buddha’s   advanced   teachings   is   that   they   have   not   learned   to   ‘see’  
those  teachings  properly.  This  notion  is  addressed  in  the  Diamond  Sutra  through  the  concept  of  the  5  
eyes.  The  5  eyes  are  the  physical  eye  (that  sees  as  ordinary  people  do),  the  divine  eye  (that  sees  great  

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distances  and  microscopically),  the  prajna  eye  (that  sees  that  all  things  are  empty  in  a  second  phase  of  
the   path,   arhat   sense),   the   dharma   eye   (that   sees   reality   as   a   bodhisattva   does),   and   the   buddha   eye  
(that   is   no   different   than   the   spaceless,   timeless,   no   nothingless   universe).18   In   the   sutra   Subhuti  
gradually   shifts   from   ‘seeing’   with   the   prajna   eye   of   an   arhat   to   the   dharma   eye   of   a   bodhisattva.   This   is  
an  important  concept  in  Mahayana  Buddhism,  for  practitioners  only  understand  (‘see’)  the  dharma  with  
the   eye   they   ‘see’   reality   with.   The   repeated   returning   to   the   same   material   in   the   sutra   is   associated  
with  these  different  ways  of  ‘seeing’  that  material.  
The   concept   of   the   3   bodies   of   the   Buddha   is   similar   to   the   concept   of   the   5   eyes   in   that     the  
conception   of   the   Buddha   by   a  traveler   along   the   path   shifts   from   first   seeing   him   as   a   materially   visible  
body   (the   nirmanakaya   body),   to   seeing   him   as   a   manifestation   of   emptiness   as   understood   by   a  
compassionate  bodhisattva  (the  samhbogakaya  body),    to  finally  seeing  him  with  the  buddha  eye  as  he  
really  is  (the  dharma  body).19  In  many  ways  the  Diamond  Sutra  is  about  the  bodies  of  the  Buddha  and  
these   different   ways   of   seeing   those   bodies,   for   the   Buddha   continually   asks   Subhuti   throughout   the  
sutra,  “Can  you  see  my  body?”  For  Subhuti,  this  is  the  final  mystery,  for  he  must  experience  and  accept  
the  selfless,  birthless  nature  of  all  dharmas  –  an  understanding  that  only  bodhisattvas  near  the  end  of  
their  training  can  endure  (for  one  finally  comprehends  that  there  is  nothing  at  all  to  ‘stand  on’).  
The  Attainment  of  a  Bodhisattva.   As   should   be   apparent   by   now,   Subhuti  eventually  understands  
that  there  is  nothing  to  be  realized  at  the  end  of  path,  for  enlightenment  turns  out  to  be  something  one  
is  never  without  –  so  how  can  it  be  obtained?20  There  is  no  world  transformed,  no  truth  gained.  So  what  
does  a  buddha  do:  he  or  she  gets  up  in  the  morning,  picks  up  the  begging  bowl  …  −  just  as  the  Buddha  
does  at  the  beginning  of  the  sutra.  
 
  Practicing  with  the  Diamond  Sutra  
 
The  use  of  the  Diamond  Sutra  in  practice  has  varied  somewhat  through  time.  With  the  appearance  of  
written   texts,   the   sutra   became   one   of   the   most   important   texts   in   the   development   of   a   ‘cult   of   the  
book.’21   Since   a   sutra   was   considered   the   word   of   the   Buddha   himself,   a   reverence   for   the   written   word  
grew  in  Mahayana  Buddhism  with  increasing  access  to  texts.  Merit  was  generated  by  copying  the  text,  
hearing   the   sutra   recited,   augmenting   the   text   with   added   prayers   and   mantras,   and   memorizing   the  
sutra.22   The   merit   generated   might   be   dedicated   to   the   emperor,   ones’   parents   or   family,   or   to   other  
individuals.  Today,  the  sutra  is  mainly  chanted  in  ritual  contexts.  In  contemporary  practice  the  chanting  
(intoning)  of  the  words  of  the  sutra  are  more  important  than  thinking  about  the  meaning  of  the  words  
while   chanting.   In   this   practice   chanting   is   a   form   of   meditative   concentration   (and   in   this   way   the  
meaning   of   the   sutra   is   absorbed).   In   the   West   the   sutra   is   increasingly   treated   as   an   essay   whose   study  
deepens  one’s  understanding  of  the  Dharma.  
 
  Notes  
 
th
1. Huineng,   the   7 -­‐century   sixth   patriarch   of   Zen,   is   said   to   have   had   his   first   enlightenment   experience   on  
hearing  a  stranger  recite  verses  from  this  ‘diamond  cutter.’  For  commentaries  on  the  sutra,  see  the  ‘further  
reading  and  other  resources’  section  at  the  end  of  the  primer.  
2. Conze   (1958)   2001.   In   Conze’s   reconstruction,   the   Perfection   of   Wisdom   sutra   in   eight   thousand   verses  
appears  first  between  the  first  century  BCE  and  first  century  CE.  It  was  followed  during  the  next  two  centuries  

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 by  versions  in  8,000,  25,000,  and  100,000  verses.  A  trend  toward  short  versions,  which  includes  the   Heart  and  
Diamond  sutras,  occurs  in  the  fourth  century  CE.  
3. As   an   aside,   a   copy   of   Kumarajiva’s   translation   that   dates   to   868   CE   was   among   the   Dunhuang   manuscripts  
th
discovered   in   a   cave   in   the   early   20   century.   According   to   the   British   Library,   this   is   “the   earliest   complete  
survival  of  a  dated  printed  book”  (note  that  this  is  587  years  before  the  Gutenberg  Bible  was  first  printed).  See  
Wood  and  Barnard’s  (2010)  The  Diamond  Sutra:  the  Story  of  the  World’s  Earliest  Dated  Printed  Book.    
4. Of   course,   this   has   resulted   in   some   difficulties   in   reconstructing   the   content   and   structure   of   the   earlier  
fourth-­‐century  Sanskrit  version.  
5. In  quick  review,  in  the  200-­‐year  period  after  the  death  of  the  Buddha  Buddhism  was  an  oral  culture  with  no  
central   authority   located   primarily   in   monasteries.   This   period   is   called   Early   Buddhism   (as   well   as   Pali  
Buddhism   and   Nikaya   Buddhism).   This   period   was   followed   by   what   may   be   called   Abhidharma   Buddhism,  
which   focused   on   categorizing   the   teachings   of   the   Buddha.   A   number   of   Mahayana   schools   eventually  
emerged,  including  the  Madhyamaka,  Yogacara,  Hua-­‐yen,  Pure  Land,  and  Vajrayana.  
6. However,   the   message   of   the   Sutra   is   often   obscured   by   the   way   the   Buddha   presents   his   teaching.   For  
example,   the   Buddha   taught   beginners   that   because   nothing   exists   independently   of   other   things,   it   has   no  
nature   of   its   own   and   is,   thus,   empty.   To   a   more   knowledgeable   crowd   he   taught   that   emptiness   itself   is  
empty.  It  is  difficult,  then,  to  determine  what  is  a  ‘true’  teaching  and  what  is  an  expedient  teaching,  even  in  
the  Diamond  Sutra.  See  note  16  below.    
7. These   three   phases   are   present   by   implication   in   a   well-­‐known   comment   by   an   old   master   (Before   I   sought  
enlightenment,  the  mountains  were  mountains  and  the  rivers  were  rivers.  While  I  sought  enlightenment,  the  
mountains  were  not  mountains  and  the  rivers  were  not  rivers.  After  I  attained  enlightenment,  the  mountains  
were  mountains  and  the  rivers  were  rivers)  and  in  the  ten  ox-­‐herding  pictures  (phases  1-­‐7  in  the  picture  are  
equivalent   to   the   first   phase   used   in   the   text,   phase   8   to   the   second   phase,   and   phases   9-­‐10   to   the   third  
phase).  
8. An   arhat  is   an   enlightened   one  in   the   Theravada  (Hinayana)  tradition.  Also,  of  the  three  phases,  the  second  
phase  is  the  one  with  the  least  literature,  though  it  is  very  important  in  yoga.    
9. More  fundamentally,  the  notion  of  these  realities  is  understood  in  the  end  as  only  skillful  means.  
10. The   six   paramitas   are   generosity,   morality,   patience,   energy,   meditation,   and   wisdom.   An   important   point  
here  is  that  the  Four  Noble  Truths  and  the  Eightfold  Path,  whose  goal  is  to  relieve  all  beings  of  suffering,  are  
teachings   of   the   first   phase   of   the   Path;   according   to   this   scenario,   individuals   in   phase   two   and   three   are   free  
of  suffering.    
11. For  example,  Hahn  in  his  The  Diamond  That  Cuts  through  Illusion  (1992)  groups  the  first  5  sections  into  “the  
Dialectics  of  Prajnaparamita”  (Part  1),  sections  6-­‐8  into  “The  Language  of  Non-­‐Attachment”  (Part  2),  sections  
9-­‐17   into   “The   Answer   is   in   the   Question”   (Part   3),   and   sections   18-­‐32   into   “Mountains   and   Rivers   Are   Our  
Own   Body”   (Part   4).   Many   commentators   consider   the   end   of   Chapter   16   the   end   of   the   body   of   teaching.  
Conze  (2001  [1958]),  for  example,  considers  the  last  16  chapters  add-­‐ons  about  a  mixture  of  topics  and  does  
not   comment   on   them   in   his   review.   On   the   other   hand   the   notion   that   the   second   half   of   the   sutra   is   just  
‘add-­‐on’  may  reflect  our  own  lack  of  understanding  of  the  teaching,  which  becomes  more  subtle  throughout  
the  sutra.  
12. More   formally,   this   basis   is   about   the   ontological   commitments   the   Buddha   makes   about   concepts   like  
emptiness,   compassion,   and   skillful   means.   Since   his   concern   is   pragmatic   (the   relief   of   suffering),   he   is   not  
concerned   with   the   nature   of   these   commitments,   a   characteristic   of   his   teachings   in   general.   See   note   16  
below.  
13. These  themes  are  also  commonly  found  in  other  Perfection  of  Wisdom  sutras,  too.  
14. In   this   understanding   of   emptiness   all  things   lack   inherent   existence   because   they   exist   only   on   the   basis   of  
causes  and  conditions  (the  doctrine  of  dependent  origination).  Therefore,  the  naming  of  things  as  if  they  are  
real   is   just   a   linguistic   convention   that   is   a   necessary   fiction   in   the   conventional   realm.   It   is   this   view   of  
emptiness  that  Nagarjuna  is  intent  on  establishing  in  his  Mūlamadhyamakakārika.    
15. It  is  the  bodhisattva’s  understanding  of  the  unity  of  all  things  (in  their  emptiness)  that  is  the  source  of  her  or  
his   compassion   for   all   beings.   For   the   impact   of   this   non-­‐dual   conception   of   reality   in   western   Zen   practice  
situations,   see   Leesa   S.   Davis   (2009)   ‘The   View   from   the   Cushion:   Zen   Challenges   to   Duality   in   the  
Contemporary  Practice  Situation,’  Contemporary  Buddhism  10(2):260-­‐272.    

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16. This   is   where   the   pragmatic   approach   of   the   Buddha   comes   into   play,   for   he   is   unconcerned   with   resulting  
paradoxes,  such  as  ‘saving  all  beings  knowing  full  well  that  there  is  no  one  to  save.’  In  the  sutra  the  Buddha  
repeatedly   makes   contradictory   statements   located   in   this   paradox.   For   example,   while   celebrating   the  
virtuous  path  of  bodhisattvas,  he  denies  at  the  same  time  that  they  exist.  In  commentaries  this  is  called  the  
‘logic   of   not,’   a   logic   that   is   deliberately   used   as   a   teaching   method   in   Mahayana   Buddhism.   In   contrast   to   the  
West,   which   embraces   Aristotelian   logic,   paradox   is   embraced   ‘joyfully’   in   Asian   religious   traditions.  
Underlying  this  paradox  is  the  understanding  in  Perfection  of  Wisdom  literature  that  concepts  like  emptiness,  
non-­‐duality,  practice,  compassion,  and  path  are  only  skillful  means  used  to  ‘save  all  beings’;  these  terms  are  
not  to  be  reified  or  objectified  (that  is,  made  real)  in  any  way.  Bodhisattvas  use  the  seventh  perfection,  the  
perfection   of   skillful   means,   ‘to   work   their   way   through   this   subtleness.’   It   should   be   noted   that   the   term  
‘emptiness’  itself  is  not  used  in  the  sutra,  perhaps  because  its  meaning  here  may  be  confused  with  the  arhat’s  
understanding  of  the  term.  
17. Of  course,  nothing  is  as  simple  as  it  sounds  in  a  brief  review  like  this.  Since  arhats  believe  that  it  takes  many  
lifetimes   of   karmic   existence   to   expect   buddhahood   (enlightenment),   they   aim   at   liberation   from   suffering  
(which  makes  sense).  In  contrast  bodhisattvas  adopt  the  new  Mahayana  view  that  by  practicing  the  teaching  
of  the  third  phase  of  the  Path  one  can  eliminate  those  lifetimes  of  karmic  existence.  Consequently,  they  aim  at  
attaining  true  buddhahood  in  this  lifetime.    
18. This  is  an  overly  simple  review  of  what  ‘seeing’  through  each  of  these  eyes  means.  The  notion  of  ‘seeing’  in  an  
increasingly  insightful,  spiritual  manner  by  advanced  practitioners  is  a  feature  of  most  religious  traditions.    
19. Again,   this   is   an   overly   simple   review   of   the   3   bodies   of   the   Buddha,   which   is   a   very   important   concept   in  
Mahayana  Buddhism.  Unlike  Theravada  Buddhism,  which  considers  the  Buddha  an  ordinary  man,  Mahayana  
Buddhism  gives  him  magical,  supernatural  powers.      
20. The  gatha  that  closes  the  sutra  is  well  worth  memorizing:  
 
As  a  lamp,  a  cataract,  a  star  in  space  
an  illusion,  a  dewdrop,  a  bubble  
a  dream,  a  cloud,  a  flash  of  lightening  
view  all  created  things  like  this.  
 
21. Gregory   Shopen   (2005),   Figments   and   Fragments   of   Mahāyāna   Buddhism   in   India   (University   of   Hawai’i   Press,  
Honolulu).   The   Perfection   of   Wisdom   phase   in   the   Mahayana   tradition   was   devotional,   compared   to   later  
more  philosophical  phases  (think  Nagarjuna).  
22. The   presence   of   hundreds   of   copies   of   the   sutra   in   the   library   cave   in   Dunhuang   (mostly   in   Chinese)   attests   to  
the   practice   of   generating   merit   by   copying   the   sutra.   The   868   CE   printed   copy   of   the   sutra   mentioned   in   note  
3  begins  with  a  mantra  intended  to  purify  ones  mouth  before  recitation.  Hongren,  the  fifth  Chan  patriarch,  is  
said   to   have   told   an   audience   of   monks   and   laypeople   that   by   memorizing   the   sutra   they   would   see   their   true  
nature  and  become  a  buddha.    
 
  Further  Reading  and  Other  Resources  
 
Anonymous.  Diamond  Sutra.  From  Wikipedia,  the  free  encyclopedia.  Retrieved  04/19/2012.  
Cole,  Alan.  Text  as  Father:  Paternal  Seductions  in  Early  Mahayana  Buddhist  Literature.  University  of  California  
Press,  Berkeley,  2005.  (see  Chapter  4,  “Be  All  You  Can’t  Be,  and  Other  Gainful  Losses  in  the  Diamond  Sutra”)  
Conze,  Edward.  Buddhist  Wisdom:  Containing  the  Diamond  Sutra  and  the  Heart  Sutra.  Random  House  (Hi  
Marketing),  New  York,  2001.  (A  reissue  of  the  1958  original)  
Goddard,  Dwight,  and  H.  Kern.  Essential  Writings  of  Buddhism:  the  Diamond  Sutra  and  the  Lotus  Sutra.  Red  and  
Black  Publishers,  St.  Petersburg,  Florida,  2010.  
Huaijin,  Nan.  Diamond  Sutra  Explained.  Primordia,  Florham  Park,  NJ,  2004.  
Nagatomo,  Shigenori.  The  Logic  of  the  Diamond  Sutra:  A  is  not  A,  therefore  it  is  A.  Asian  Philosophy  10(3):213-­‐244.  
2000.  
Nhat  Hanh,  Thich.  The  Diamond  that  Cutes  through  Illusion:  Commentaries  on  the  Prajaparamita  Diamond  Sutra.  
Parallax  Press,  Berkeley,  1992.  

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Pine,  Red.  The  Diamond  Sutra:  The  Perfection  of  Wisdom:  Textual  Commentaries  Translated  from  Sanskrit  and  
Chinese.  Counterpoint,  Berkeley,  2001.  
Shi,  Yongyou.  The  Diamond  Sutra  in  Chinese  Culture.  Buddha’s  Light  Publishing,  Los  Angeles,  2010.  
Soeng,  Mu.  The  Diamond  Sutra:  Transforming  the  Way  We  Perceive  the  World.  Wisdom  Publications,  Boston,  2000.  
van  Schaik,  Sam.  The  Diamond  Sutra:  History  and  Transmission.  IDP  (International  Dunhuang  Project)  News,  No.  
38,  pp.  2-­‐3,  Winter  2011-­‐12.    
Wood,  Frances,  and  Mark  Barnard.  The  Diamond  Sutra:  the  Story  of  the  World’s  Earliest  Dated  Printed  Book.  British  
Library,  London,  2010.  
Yun,  Master  Hsing,  and  Tom  Graham.  Describing  the  Indescribable:  a  Commentary  on  the  Diamond  Sutra.  Wisdom,  
Boston,  2001.  
 
GG,  last  updated  9/24/14  

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