The title of the Diamond Sutra is explained, and the title of the Diamond Sutra is explained

The Diamond Sutra is the abbreviation of the Diamond Sutra.

1. Vajra: It does not refer to the ordinary diamonds in the world, but refers to the vajra treasure used by the Bodhisattva to decorate the hat, which can destroy everything without being spoiled by everything.

2. Prajna: Transliteration, which is different from the usual wisdom and refers specifically to the potential of cognitive practices that lead to liberation.

3. Polo sells rock honey: Sanskrit transliteration, also translated as "Paramita", which means "to the other side", simply translated as "degree", through "crossing", metaphorically using Prajna as a boat, crossing people from this shore of troubles to the other shore of liberation, in Sanskrit contains two meanings: 1. Complete a certain thing, referring to the result; 2. The process and method of doing something from the beginning to the goal.

Fourth, the scriptures: Sanskrit pronunciation is "Shutara", translated as "sutra", the original meaning is the line, the metaphor of the calendar with jujube gatherers will be the words of the coming into a book, just like the beads are connected with a thread, consistent, passed down to this day.

To sum up, the "Vajra Prajna Jackfruit Sutra" means "the book of methods for the liberation of sentient beings with the Vajra-like Prajna."

The Diamond Sutra solves the problem: the world is not the world, it is the world of names - the world (the essence - the essence - the appearance - the truth) is not the world that we see in our eyes with the form and color, the world of all kinds and thousands of colors, (but the formless and formless truth - the reality - "emptiness", which is the essence of the world that we see in our eyes with the form and color, the essence of the world with all kinds of colors - the essence - the appearance - the truth) is the world of names. The others and so on.

The "emptiness" interpretation of the Diamond Sutra says: Shakyamuni Buddha did not hesitate to sacrifice his life to feed the tiger in order to save and liberate all sentient beings from suffering, cut the flesh to save the pigeon, and to give the eye to the eye, and to give the hand to the ,......And compassion without self - completely sacrificing everything in oneself for the suffering of saving sentient beings - completely forgetting everything about oneself in order to save the suffering of sentient beings - as a result of "selflessness" - because there is no self, the human appearance that exists in opposition to me does not exist, there is no white in one place, and the black that exists in opposition to white does not exist - the self and the human aspect do not exist, and the sentient beings that are related to and corresponding to the self and the human form do not exist - the self and the human aspect do not exist - the self and the human aspect do not exist - the self and the human appearance. The appearance of all beings does not exist, and the longevity of life that is related to and corresponding to the self, the human appearance, and the living beings Immortality - the appearance of immortality - the appearance of the longevity does not exist - the appearance of the self, the appearance of people, the appearance of all beings, and the appearance of the long-lived person do not exist, and further downward, all the aspects related to and corresponding to the self, the appearance of people, the appearance of sentient beings, and the longevity of the living person will also cease to exist - away from the appearances - "emptiness" without appearance - away from the appearance of the Buddhas - "empty" without appearance and become a Buddha. Compassion is the first level here, and only with compassion is to be willing to give and sacrifice all the ....... of being willing to give and sacrifice oneself from the suffering of others, all beings

Only by developing and accumulating in this way for a long time, from quantitative change to qualitative change, can we be compassionate to selflessness and selflessness, and further can we have no appearance - no sentient beings - no longevity - no all aspects - being away from all aspects - "emptiness" - becoming a Buddha, and ...... selflessness, nobody, sentient beings, and lifeless- Staying away from all phases – being "empty" without phases – becoming a Buddha is the second floor, and don't put the cart before the horse.

Go and see Nan Huaijin's "What the Diamond Sutra Says" as an introductory.

The former said that the covenant realm was clear and there was no dwelling, and the latter said that the covenant heart was clear and undwelling. The two weeks before and after are explained in terms of state and mind, and the main theme of the Diamond Sutra is non-dwelling, indicating that the two weeks before and after are not diametrically opposed.

The Diamond Sutra has commentaries in India by the Enlightened Scholars (Asanga, Sela). Introduced to China, there are annotations on the Three Treatises, Tiantai, Xianshou, and Weizhi;However, Chinese Buddhism is heavily influenced by the Mahayana lineage of true idealism, and each sect ostensibly expounds the Diamond Sutra, but in fact expounds the permanent Buddha nature and the Nyorai Tibet.

In the environment of the convergence of the three religions, since the Ming and Qing dynasties, the three religions and nine streams have all commented on the "Diamond Sutra", which is a mixture of strong truth theory and Confucianism and Taoism. Influenced by Esoteric Buddhism, the Diamond Sutra was attached with mantras to form a recitation ritual. In addition, there are also various bizarre psychic records among the people.

The Prajna classic "Diamond Sutra" has been normalized, Confucianized, and superstitious, and it has become particularly popular in China.

The ideological focus of the Diamond Sutra.

1. Focus on "no phase": For example, "all phases are false, and if you see all the phases that are not the same, you will see them as they are". "There is no self, people are like people, all beings are like each other, and those who live together; There is no phase and there is no illegal phase".

If you are separated from all appearances, you will be called Buddhas." "In everything correspondingly, it is known, it is seen, it is believed, and it does not give birth to the Dharma." "Do not take the appearance, such as not moving".

"Non-appearance" is the same as the "non-receiving samadhi" of the original prajna, "being samadhi and not being able to get along" is called "detachment from the phase". The Diamond Sutra says "no phase" instead of "emptiness", maintaining the ancient style of primitive prajna.

2. Bodhisattva behavior that focuses on "selflessness": For example, "If a bodhisattva has the appearance of self, people, sentient beings, and longevity, he is not a bodhisattva." "There is no Dharma called a Bodhisattva, which is why the Buddha said that all Dharma has no self, no one, no sentient beings, and no longevity."

If a bodhisattva is a person who has attained the dharma of selflessness, then he is really a bodhisattva." "If there are people who know that all dharmas have no self and attain forbearance, this bodhisattva will win the merits obtained by the previous bodhisattva."

Those who are accustomed to the emptiness of the Mahayana self-dharma may not understand the bodhisattva's emphasis on "selflessness". And the ancient legend of Prajna is to realize the reality of "selflessness". "Primordial Prajna" clarifies that the bodhisattva (me) and the prajna (dharma) cannot attain (emptiness) and that the principle is the same.

However, the Diamond Sutra not only says that there is no self, but also that there is no form, and there is no law.

3. Bodhisattva behavior that focuses on "altruism": In the original meaning of Prajna, bodhisattva behavior is more important than self. The non-retreating bodhisattvas of "Zhongpin Prajna" "repay paramita", "repay the five divine powers", "achieve sentient beings", and "solemn land".

The Diamond Sutra focuses on the Bodhisattva's "receiving", "saving sentient beings", and "solemn land", which is in line with the emphasis on altruism in the "Zhongpin Prajna".

Fourth, focus on the Buddha's understanding: for example, "if you see all the appearances that are not the appearance, then you see the Buddha", "if you are separated from all the appearances, you will be called the Buddhas" The Buddha is separated from all appearances. "If you come and you should not see you with all things", "You should not look at you with 32 aspects", "If you see me with color and ask me with your voice, you are walking in an evil way, and you can't see you as you are" Buddha cannot be seen in color and sound.

If you come, you have nowhere to come from, and you have nowhere to go" The Buddha cannot be seen from the majesty. For example, if you say the Dharma, in fact, "there is no definite law to say", "if there is nothing to say", "if a person says something to say, it is slandering the Buddha". The Buddha saves all sentient beings, but in fact, "there are no sentient beings who come to save them."

If one can know the minds of all sentient beings, in fact, "all minds are non-minds, they are called minds."

5. Equal emphasis on Buddha and Dharma: Early Buddhism regarded the relics stupas as Buddhas, and from the lower grade to the upper grade, Prajna would rather take the Prajna Sutra than the Relic Stupa (heavy Dharma). And the "Diamond Sutra" is the emphasis on the Dharma and the Buddha (pagoda) (the same as the "Lotus Sutra"), as said:

If it is a sutra or even a four-verse verse, etc., you should know that here, all the worldly celestial beings and asuras should be offered, such as pagodas and temples";

If there is such a ...... everywhereWhen you know that this place is a tower, you should respectfully surround it and scatter it with all kinds of incense." This is very close to Dharmaguptaka Buddhism.