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History

The exact date of the composition of the Diamond Sūtra in Sanskrit is uncertain—arguments for the 2nd and 5th centuries have been made. The first Chinese translation dates to the early 5th century, but, by this point, the 4th or 5th century monks Asanga and Vasubandhu seem to have already authored authoritative commentaries on its content.

The Vajracchedika sutra was an influential work in the Mahayana Buddhist tradition. Early translations into a number of languages have been found in locations across Central and East Asia, suggesting that the text was widely studied and translated. In addition to Chinese translations, translations of the text and commentaries were made into Tibetan, and translations, elaborations, and paraphrases survive in a number of Central Asian languages.

The first translation of the Diamond Sūtra into Chinese is thought to have been made in 401 by the venerated and prolific translator Kumārajīva. Kumārajīva's translation style is distinctive, possessing a flowing smoothness that reflects his prioritization on conveying the meaning as opposed to precise literal rendering. The Kumārajīva translation has been particularly highly regarded over the centuries, and it is this version that appears on the 868 Dunhuang scroll. It is the most widely used and chanted Chinese version.

In addition to the Kumārajīva translation, a number of later translations exist. The Diamond Sūtra was again translated from Sanskrit into Chinese by Bodhiruci in 509, Paramārtha in 558, Dharmagupta (twice, in 590 and in 605~616), Xuanzang (twice, in 648 and in 660~663), and Yijing in 703.

The Chinese Buddhist monk Xuanzang visited a Mahāsāṃghika - Lokottaravāda monastery at Bamiyan, Afghanistan, in the 7th century. Using Xuanzang's travel accounts, modern archaeologists have identified the site of this monastery. Birchbark manuscript fragments of several Mahāyāna sūtras have been discovered at the site, including the Vajracchedikā Prajñāpāramitā Sūtra (MS 2385), and these are now part of the Schøyen Collection. This manuscript was written in the Sanskrit language, and written in an ornate form of the Gupta script. This same Sanskrit manuscript also contains the Medicine Buddha Sūtra (Bhaiṣajyaguruvaiḍūryaprabhārāja Sūtra).

The Diamond Sūtra gave rise to a culture of artwork, sūtra veneration, and commentaries in East Asian Buddhism. By the end of the Tang dynasty (907) in China there were over 80 commentaries written on it (only 32 survive), such as those by prominent Chinese Buddhists like Sengzhao, Xie Lingyun, Zhiyi, Jizang, Kuiji and Zongmi. Copying and recitation of the Diamond Sutra was a widespread devotional practice, and stories attributing miraculous powers to these acts are recorded in Chinese, Japanese, Tibetan, and Mongolian sources.

One of the best known commentaries is the Exegesis on the Diamond Sutra by Huineng, the Sixth Patriarch of the Chan School. The Diamond Sutra features prominently in the 1st chapter of the Platform Sutra, the religious biography of Huineng, where hearing its recitation is supposed to have triggered the enlightening insight that led Huineng to abandon his life as a woodcutter to become a Buddhist monk.