Jīngāng jīng zhèngyǎn 金剛經正眼
The Correct Eye on the Diamond Sūtra by 大韶 Dàsháo (筆記)
About the work
A one-juan late-Míng (Chóngzhēn-era) Vajracchedikā commentary by the Chán monk Qiānsōng Dàsháo 千松大韶 (DILA A000065), abbot of the Qiānsōng Chányuàn 千松禪院 on Mt. Biàn 弁山 (Húzhōu, Zhèjiāng). The catalog credit-line bǐjì 筆記 (“note-record”) indicates the work originated as written notes from oral teaching, not as a formal commentary; this fits the cluster of three Qiānsōng works (千松筆記 X65 no. 1287; 楞嚴經擊節 X11 no. 292; the present Zhèngyǎn) which collectively present Dàsháo’s Chán teaching at the Qiānsōng monastery. The title’s zhèngyǎn 正眼 (“correct eye”) is the Chán technical term for the awakened seeing-organ — the same usage in Zhèngfǎyǎnzàng 正法眼藏 — and signals the polemical claim that the apparatus collected here is the correct Chán reading of the sūtra over against the scholastic Yogācāra readings. Preserved in Xùzàngjīng X25 no. 477. notBefore set conservatively to 1610 (Dàsháo’s earlier active period); notAfter = 1630 (the dated Chóngzhēn gēngwǔ 崇禎庚午 autumn-eighth-month preface composed at Biànshān Qiānsōng Chányuàn). Catalog dynasty 明.
Abstract
Note on author’s name. The catalog meta gives the author as 大韻 (with 韻 yùn); DILA’s primary head-form is 大韶 (with 韶 sháo; A000065 gives 大韻 as a secondary form). The source text itself signs as 千松 (Qiānsōng — the toponymic sobriquet rather than the dharma-name). The form 大韶 is followed here in frontmatter and wikilink.
The preface lays out the doctrinal program: the Vajracchedikā is read as Śākyamuni’s tōngshēn tǔlù, chèdǐ xiānfān 通身吐露，徹底掀翻 (“disclosing his entire body, overturning to the very bottom”), pointing directly to the present mind, and demonstrating that zhòngshēng rìyòng yǔ fó píngděng 眾生日用與佛平等 (“sentient beings’ daily use is equal to the Buddha’s”). The polemical edge is sharply Chán: the sūtra is fēi sīliáng fēnbié zhī suǒ néng dào 非思量分別之所能到 (“not what discursive thought can reach”); the reader who attempts to grasp it conceptually is mocked as dǎnluò húnjīng 膽落魂驚 (“gallbladder dropping, soul terrified”). The body sets out the sūtra’s preparing the assembly to see its own běndì fēngguāng 本地風光 (“native-ground wind-and-light”) — the standard Chán metaphor for unborn nature. The teaching combines vigorous Línjì-style dialectical idiom with quotations from Mahāyāna ontology (the equality of fánxīn 凡心 and fóxīn 佛心, shìfǎ 世法 and fófǎ 佛法). Closing thrust: 釋迦老子四十九年。未嘗曾說一字 (“Old Śākyamuni in his forty-nine years never spoke a single word”) — the Chán reduction of the entire sūtra-corpus to silent transmission.
Translations and research
No substantial dedicated secondary literature located.
Other points of interest
The work is one of three Qiānsōng productions that entered the Xùzàngjīng, providing a small corpus of late-Míng / early-Chóngzhēn Chán teaching from Mt. Biàn — a regional monastic centre relatively under-studied compared to the more famous Yúnqī (Hángzhōu), Hānshān (Cáoxī), Zǐbǎi (Jìngshān), and Wǔtáishān seats of the same period.