Where is the Diamond Sutra still there?

The full woodcut watermark of the Diamond Sutra is now in the British Library.

The Diamond Sutra is the abbreviation of this sutra, in the history of our country, there have been six translations, the most widely circulated, we often see, is the version translated by Master Yao Qin Kumarosh, the full name is "Vajra Prajnaparamita Sutra", Master Kumarosh's Chinese skills are very powerful, the translation of classics is mainly based on paraphrase, the text is beautiful and fluent, we Chinese like to read his translation very much.

The original Sanskrit text of the sutra is called "Shutara", which originally means the line, and here it is extended to penetrate, hold, and fit, that is, the Dharma that the Buddha preached throughout his life is combined into a sutra collection and preserved, so it is named "Shutara", which means that throughout the Buddha's language, it is not lost, and the Buddha's heart is on the Buddha's heart, and the foundation of all sentient beings is under the contract.

Prajna is a Sanskrit transliteration, meaning wisdom. But this wisdom is not ordinary wisdom, let alone wisdom, but the kind of wisdom that we really have in our nature, the so-called Buddha's knowledge and Buddha's view. Truth is the reality of the nature, and wisdom is the contemplation of the reality.

The title of the Vajra Prajnaparamita Sutra is connected to the meaning of the great wisdom that is as sharp as the Vajra (which can cut off all afflictions) and helps sentient beings to reach the other side of Nirvana.

Significance of the Diamond Sutra:

Before this sutra in China, since the Bodhidharma patriarch came to China, he did not set up words, pointed out the heart directly, and became a Buddha by seeing nature, and the role of the Diamond Sutra was great. This is the Diamond Sutra, and its function is to enable every Taoist who studies the Fa to be able to understand the truth, understand its body, and see its nature. This is because all human beings in general cannot see their own nature, and they take the vajra as their body, and take the understanding of reason and insight as the law, and first establish the reason and then determine the law.

What law? What kind of law to cultivate? See Sex Law.

See what sex? True nature. Seeing the true nature, but this nature is inherent in each of us.

All the words taught and written in the scriptures have only one goal, to realize the true nature and become a Buddha by seeing the nature. Therefore, don't learn from words, don't learn from physiognomy, the Diamond Sutra does not set up words, it directly points out the heart, and you become a Buddha by seeing nature.

This is what we learned from Zen Buddhism, saying that Zen is a stick of incense, and we will become a Buddha on the ground, and we should not work hard to enlighten it, and what is the false cultivation, this is the Buddha nature that is pure and original.

The Diamond Sutra is the Diamond Sutra of the Diamond Prajnaparamita. The Vajra Prajnaparamita Sutra, also translated as the Sutra of the Buddha Saying that the Buddha can break the Vajra Prajnaparamita Sutra (Sanskrit: vájra-cchedikā-praj ā-pāramitā-sūtra), referred to as the Diamond Sutra, is one of the important scriptures of the Prajna Sutra of Mahayana Buddhism.

Legend has it that Shakyamuni Buddha preached for His Holiness Subodhi in the Garden of Solitude in Gishu.

Where the Diamond Sutra is storedThe Tang Dynasty Diamond Sutra (868), one of the earliest surviving prints, unearthed in Dunhuang, is in the British Library.

The Diamond Sutra, unearthed in Dunhuang in the early 20th century, was printed during the Xiantong (868) period of the Tang Dynasty and is one of the earliest prints in the world, and is stored in the British Library.

The above content refers to the Encyclopedia - Diamond Sutra.

From the "Vajra Prajnaparamita Sutra", referred to as the "Diamond Sutra".

The appearance of no self, no one, no sentient beings, and no longevity is not thinking, discriminating, and attaching to all realms!

To put it simply, we are not attached to ourselves (ourselves), not to others (others), not to all sentient beings, and not even to everything that has birth and death.

The Vajra Prajnaparamita Sutra comes from early Mahayana Buddhism in India. Because it contains the important idea of fundamental prajna, it can be regarded as an abbreviated version in the Mahayana sutra of Prajna; This scripture says"No phase"And without saying"Empty", maintaining the ancient style of the original Prajna. Of the six translations of this sutra, the first translation of Kumarosh is usually in circulation.

Compete for merit. 1. Pure faith merit:"If after the coming and extinction, after 500 years old, there are those who hold the precepts and cultivate blessings, in this chapter, they can have faith, and take this as a reality, they should know that they are human beings, not in one Buddha, two Buddhas, three or four or five Buddhas, but in the immeasurable thousands of Buddhas, and have planted all good roots. Hearing is a chapter and verse, and even a thought gives birth to a pure believer, Su Bodhi!

If you come to know and see, you are all sentient beings, and you will be immeasurably blessed. "If there are good men and good women, they will give alms with the Ganges sand on the first day, the Ganges sand and the Ganges sand on the second day, and the countless hundreds of billions of eons of eons with their bodies, if there are people who hear this scripture, their faith will not be reversed, and their blessings will be better than those of the other. "

2. The merit of Dharma is greater than that of wealth:"If the person is full of 3,000 worlds, the seven treasures of the world will be used to give ......If there are people again, in this sutra, they receive even the four verses, etc., and say it for others, and their blessings are better than those of the other. "If there is a good man and a good woman, count the three thousand worlds with the sand of the Ganges River of the Seven Treasures, and ...... them with generosityIf a good man is a good woman, in this sutra, he even receives four verses and so on, and speaks for others, and this merit is better than the previous merit.

If there is a good man and a good woman, he will give with the sand of the Ganges; If there are many more people who receive the four verses in this sutra and say it for others, they will be blessed with great blessings. "

3. To receive the merits of reciting the oratory:"If someone can receive it, it is widely said ......All of them have attained immeasurable, immeasurable, boundless, and inconceivable merits. If it is a human being, it is a burden, such as a burden, such as a burden, an anuttara, a sambodhi.

Good men and good women are held to recite this sutra ......The karma of sins in the previous life is extinguished, and one deserves to attain the three bodhisattvas of Anuttara. "If all the Sumeru mountain kings in the three thousand worlds are gathered together with the Seven Treasures, and some people hold on to almsgiving, and if they are recited by others in this way, such as the Prajnaparamita Sutra or even the four verses, they will be able to say to others in the first hundred percent of merit, hundreds of trillions of billions, and even arithmetic metaphors. "If someone holds the Seven Jewels of the World with immeasurable monks, and if there are good men and women who develop bodhichitta and hold this sutra or even the four verses, etc., and are recited and recited as a speech, the blessing is greater than that of others.

4. Not receiving merit is immeasurable merit"If the bodhisattva fills the seven treasures of the world such as the sand of the Ganges, he will use it to give. If there are people who know that all the Dharma is selfless, and they can attain forbearance, how can this bodhisattva win the merits of the previous bodhisattva?

Subodhi! The bodhisattvas are not blessed with merit, so they ......Bodhisattvas should not be greedy for the merits they do, because they are said not to receive merit. "What is a cloud that is a speech, not taken from the appearance, such as not moving?

Why? Everything has a way, like a dream bubble, like dew and electricity, and should be viewed as such. "

The Diamond Sutra belongs to the 12th part of the Mahayana Prajna Sutra in the Qianlong Tripitaka Sutra, Volume 16, "The Vajra Can Break the Prajnaparamita Sutra", translated by the Sui Sanzang Master Gupta .

There are many people throughout history who have translated this scripture. Later Qin Gu Morosh translated it in the fourth year of Hongshi (402). 1 volume.

Later, five translations appeared: the Northern Wei Dynasty Bodhi Liuzhi translated the Vajra Prajnaparamita Sutra; Chen Zhendi of the Southern Dynasty translated the Vajra Prajnaparamita Sutra; Sui Dharma Gupta translated "Vajra can break the Prajnaparamita Sutra"; Tang Xuanzang's translation of the Sutra of Being Able to Break the Vajra Prajnaparamita Sutra (that is, the ninth meeting of the Sutra of the Great Prajna); Tang Yijing translated "The Buddha Said to Be Able to Break the Vajra Prajnaparamita Sutra". In addition, there are Tibetan and Manchu translations.

Later, the "Vajra Prajnaparamita Sutra", referred to as the "Diamond Sutra", is the most common and easy to understand.

After the Diamond Sutra was introduced to China, there were six translations from the Eastern Jin Dynasty to the Tang Dynasty, with Kumarosh's translation of the Diamond Sutra being the most popular. Tang Xuanzang's translation, The Sutra of the Vajra Prajnaparamita, is an important supplement to Kumarosh's translation.

There is also a Diamond Sutra from the corresponding section.

Originated in the Acropolis.

At that time, after getting dressed in the early afternoon, Vajra bhikshuni took the bowl and monk's robes and entered the acropolis for the purpose of the bowl. In the Acropolis for the dervishes.

After the trip, after eating, they returned from the soup kitchen and went to the forest garden of the blind for a noon rest.

After entering the forest garden for the blind, sit under a tree for a noon break.

At that time, the Buddha wanted to make the Vajra bhikshunis frightened, stiffened, and their hair stand on end. In order to make her withdraw from the meditation and go to see the Vajra bhikshuni. Resist.

After attaining it, he said to the Vajra bhikshuni with a verse:

Who created this being? The author of sentient beings in **?

Sentient beings are being arisen in **? Sentient beings are being destroyed in **? 」

At that time, Vajra bhikshuni thought so:

Who said verses? Is this human or non-human? 」

At that time, Vajra bhikshuni thought so:

This is the Mobo, who wants to make me afraid, stiff, and hairy on end; To make me withdraw from the determination and speak verses. 」

At that time, like this, Vajra bhikshunis knew: This is the Maha Bo Shun. Later, he responded to the Demon Wave with verses

Why do you imagine sentient beings? Demon! Is that your evil opinion?

It's a bunch of pure lines, and no beings are found here.

Just like the combination of parts, like this, there is the language of the car, and in the same way, when there are aggregates, there is the identification of sentient beings.

There is only the generation of suffering, the existence and disappearance of suffering, and there is nothing but the generation of suffering, and there is nothing other than the destruction of suffering. 」

At that time, Mobo Shun: Vajra bhikshunis know me. The frustration, the sadness, just disappeared there.

The bhikshunis are completed accordingly, and their chants:

Aravija and Shuma, Gaudami and Vijaya, Rinposek and Shara, Uphazara and Supochara, Shera and Vajra, they are ten. 」

From the thirty-second article of the Diamond Sutra.

It should be transformed into non-true points.

Subodhi! If someone holds the Seven Jewels of the World with immeasurable monks, and if there are good men and women who develop bodhicitta and hold this sutra or even the four verses, they are recited and spoken to others, and their blessings are greater than those of others. What is a speech for a person, not taken from the appearance, such as not moving.

Why? "All the Dharma, like a dream bubble, like dew and electricity, should be contemplated as sutra" The Buddha said that it was a sutra, and the elder Subodod mentioned that all the bhikshus, bhikshunis, upasaks, upasas, all the worlds, heavens, people, and asuras, when they heard what the Buddha said, they were all very happy, and they believed in it.

Everything has a way.

Like a dream bubble.

Dreams refer to non-real beings, illusions tell us that all this is a false appearance, and the same is true for bubbles and shadows.

Like dew, it is like electricity.

Dew is a succession, our human life is composed of many fragments, such as the movie 24 frames per second, we seem to be coherent, in fact, it is composed of many pictures, we are like this, we will all get old, in fact, we are also getting old all the time, but this process we see is continuous, and in fact it is also composed of fragments.

Electricity is talking about lightning, which is the phase of birth and death, that is, our life is born and destroyed, and it is impermanent, and it also means that our life is composed of countless pieces of birth and death!

It should be viewed as such.

It means that we should visualize like this, with this correct concept!