Prince Zhaoming studied the Diamond Sutra and divided it into thirty-two grades
The following is the praise I found for you
Happy research!
First, there are reasons for the Dharma conference. As the sutra says, when the Buddha was eating, he put on his clothes and held his alms bowl and went to the great city of Savatthi to beg for food. In his city, he begged one after another. Returning to the original place, after finishing the meal, he collected his clothes and bowl, washed his feet, and sat down. This shows that when the Buddha Sakyamuni lived and taught in this sutra, his conduct was extremely ordinary and nothing unusual. Just like ordinary people, they dress, eat, wash their feet and sit down. It's not that Yun Sheng's feet show a round light at the top.
Secondly, please share the merits. Just as the Buddha was seated in his seat, the elder Subhuti (whose name is translated in Huayan, another meaning is good appearance) stood up from the crowd and asked about the Dharma. Question: The Tathagata is good at protecting and remembering Bodhisattvas, and is good at giving instructions to Bodhisattvas. If there are good men and women who are determined to seek the supreme and perfect enlightenment, how should they live in this state of pure and righteous faith, and how should they subdue all their delusional thoughts and troubles. The Buddha's answers recorded in this sutra are extremely interesting and ingenious, but Subhuti's question is repeated: The Tathagata is good at protecting and remembering Bodhisattvas, and is good at giving instructions to Bodhisattvas. This is how you should live. This subdues his heart. Chu Wu added many explanations. The elder Subhuti kept nagging and continued: "Only!" World Honored One, may I be happy to hear it. Fang leads to several subsequent scriptures, which are explained horizontally and vertically, and they are said about all living beings. In fact, the entire focus of this sutra lies in the three words of good and protective thoughts. Regardless of whether they are saints or ordinary people, as long as they can protect the purity of their original intention, they will achieve enlightenment in their initial intention. If you carefully protect this pure mindfulness, then the length of your writing will become nothing more than words.
Third, the authentic Mahayana tradition. Just because ordinary sentient beings cannot protect their good thoughts well, people who practice Buddhism cannot let go of the image of me and the Buddha who realizes Nirvana, and I am saving others. It is the same as ordinary people in the world, the appearance of human beings, the appearance of self, the appearance of sentient beings, and the appearance of living beings. They cannot let go of everything, and they are all serious illnesses. If we let go of all the supermundane phenomena in this world, wouldn't we be a carefree ordinary person, carefree, happy and worry-free, walking like the Buddhas?
Fourth, there is no abiding in the wonderful practice. Therefore, after the Buddha put down the four characteristics, he said that a Bodhisattva should have no abode in the Dharma and should practice giving, making his mind feel like empty space. The so-called charity means internally giving away all the conditions and giving to all sentient beings, and externally giving away body, mind and property to benefit all living beings. The merit is high for eternity, and the appearance of merit will never remain. Virtue is the best in heaven and earth, but there is no virtue. This is true charity.
Fifth, be truthful and understand your opinions truthfully. At this point it is said again that one cannot meet the Tathagata physically. Therefore, the Buddha said: All appearances are false. If you see that all forms are non-identical, you will see the Tathagata. Those who speak helplessly speak earnestly, and those who listen with disdain are worthy of sighing.
Sixth, true faith and hope have a share. Therefore, I have repeatedly warned you that if you know that my Dharma is like a raft, the Dharma should be given up, let alone illegal. It can generate confidence and take it as a reality. Sincerity is the most precious thing.
Seventh, there is no point in saying anything. Then it is explained that there is no fixed method, which is called "Anuttara Samyak Sambodhi". There is no fixed method that the Tathagata can explain. So what? All saints and sages are differentiated by the unconditioned dharma.
Eighth, birth birth according to law. Therefore, it is proposed that the merit of adhering to the sutras and teachings has no inherent nature to be grasped, and its breadth is like empty space. Therefore, it is said that the so-called Buddha Dharma is not Buddha Dharma, but is called Buddha Dharma.
Ninth, one phase has no phase. Not only meritorious deeds, but also like an illusion. Even if the four fruition sravakas are heard, they cannot be perfected with intention. But by understanding the purpose of no form, no attachment, and no wish, the purpose of all sutras and teachings can be instantly released.
Tenth, the solemn pure land. But a pure mind should be born in this way, as the sutra says: The one who adorns the Buddha land is not solemn, but is called solemn. It can be said to be extremely clear and clear.
Eleventh, inaction wins points. At this point, it is reiterated that inaction brings blessings. Everything that is done is just a matter of dust in the world. Why not feel relieved right now!
Twelfth, respect the orthodox points. The meaning is like the name of the product, no need to mention it.
Thirteenth, receive and uphold the Dharma in accordance with the law. Knowing that prajna is ignorant and the dharma body has no form, then you can subdue the demonic army in the mirror and perform great Buddhist deeds in dreams.
Fourteenth, separation and tranquility. So he reiterated the mysterious purpose and said: Those who are separated from all appearances are called Buddhas. He also said: Get rid of all appearances and develop the mind of Anuttara-samyak-sambodhi. Reality is right and wrong. The Dharma obtained by the Tathagata has no reality or illusion.
Fifteenth, the merits of holding the sutras. The meaning is like the name of the product, no need to mention it.
Sixteenth, it can purify karmic obstacles. The meaning is like the name of the product, no need to mention it.
Seventeenth, after all, there is no self. The sutra says: The Tathagata means that all dharmas are as they should be. The Tathagata has attained Anuttarasamyaksambodhi, so there is neither reality nor emptiness in it. This is why the Tathagata says that all dharma is Buddhist dharma. If a Bodhisattva understands the selfless Dharma, the Tathagata says that he is truly a Bodhisattva. After all, people still need to have no self-image in order to be consistent with Buddhism.
Eighteenth, one body and the same outlook. The scripture says: Why? The Tathagata says that all minds are non-minds and are called minds. The past cannot be grasped, the present cannot be grasped, and the future cannot be grasped.
Nineteenth, the Dharma Realm is unified and divided. It is most important not to seek Buddhism with the intention of seeking merit in the world.
Twenty, separation from color and separation. The Sutra says: The Tathagata says that all characteristics are complete, that is, they are not complete. This is called all characteristics are complete.
Twenty-one, don’t just say what you say. The scripture says: The one who preaches the Dharma cannot explain it. This is called Dharma.
Twenty-two, no points can be scored. The sutra says: Even if there is no less Dharma that can be obtained, this is called Anuttarasamyaksambodhi.
Twenty-three, purify your mind and do good deeds. The meaning is like the name of the product, no need to mention it.
Twenty-fourth, Fuzhi has no score. The meaning is like the name of the product, no need to mention it.
Twenty-fifth, nothing can be transformed into anything. The meaning is like the name of the product, no need to mention it.
Twenty-sixth, the Dharmakaya is not divided. The Sutra says: If you see me with my form and seek me with my voice, you will follow the wrong path and will not be able to see the Tathagata.
Twenty-seventh, there is no breaking and no destruction. The Sutra says: Those who have the mind of Anuttara-samyak-sambodhi will eliminate the signs of annihilation without saying anything about the Dharma.
Twenty-eight, do not accept or be greedy. The sutra says: One should not be greedy for the merits made by Bodhisattva, that is why it is said that one does not receive merits.
Twenty-nine, majestic silence. The Sutra says: If someone says that the Tathagata comes and goes, sits and lies down, this person does not understand the meaning of what I mean. Why, the Tathagata has nowhere to come from and nowhere to go, so it is called Tathagata.
Thirty, a reasonable division. The scripture says: If the world really exists, it is a combination. But ordinary people are greedy for their own things.
Thirty-one, knowledge and seeing are not differentiated. The meaning is like the name of the product, no need to mention it.
Thirty-two, should be transformed into non-true points. The Sutra says: How can you speak for people without taking into account the appearance, and remain motionless? He also said: All conditioned dharmas are like bubbles in a dream, like dew or lightning, and should be viewed as such.