Chinese
大正藏第 25 册 No. 1510a 金刚般若论 No. 1510 金刚般若论卷上 无著菩萨造 隋南印度三藏达磨笈多译 出生佛法无与等， 显了法界最第一， 金刚难坏句义聚， 一切圣人不能入。 此小金刚波罗蜜， 以如是名显势力， 智者所说教及义， 闻已转为我等说。 归命彼类及此辈， 皆以正心而顶礼， 我应精勤立彼义， 解释相续为自他。 成立七种义句已，此般若波罗蜜即得成立。七义句者：一、种性不断，二、发起行相，三、行所住处，四、对治，五、不失，六、地，七、立名。此等七义句，于《般若波罗蜜经》中成立，故名义句。于中，前六义句显示菩萨所作究竟，第七义句显示成立此法门故，应如是知。 此般若波罗蜜，为佛种不断故，流行于世。为显此当得佛种不断义故，上座须菩提最初说言“希有，世尊！云何如来以第一善摄，摄受所有菩萨摩诃萨也”如是等。于中，善摄者，谓已熟菩萨，于佛证正觉转法轮时，以五种义中菩萨法而建立故。付嘱者，彼已得摄受菩萨等，于佛般涅槃时，亦以彼五义如是建立故。此善摄、付嘱二种，显示种性不断。 发起行相者，如经云“何菩萨应住” 现代汉语译本 大正藏第二十五册，编号1510a，《金刚般若论》 编号 1510 《金刚般若论》卷上 无著（Asanga）菩萨造 隋朝南印度三藏达磨笈多（Dharmagupta）译 出生佛法无与等， 显了法界最第一， 金刚难坏句义聚， 一切圣人不能入。 此小金刚波罗蜜（Vajracchedika Prajnaparamita）， 以如是名显势力， 智者所说教及义， 闻已转为我等说。 归命彼类及此辈， 皆以正心而顶礼， 我应精勤立彼义， 解释相续为自他。 成立七种义句后，此《般若波罗蜜》（Prajnaparamita）即得成立。七义句者：一、种性不断，二、发起行相，三、行所住处，四、对治，五、不失，六、地，七、立名。此等七义句，于《般若波罗蜜经》（Prajnaparamita Sutra）中成立，故名义句。于中，前六义句显示菩萨（Bodhisattva）所作究竟，第七义句显示成立此法门故，应如是知。 此《般若波罗蜜》，为佛种不断故，流行于世。为显此当得佛种不断义故，上座须菩提（Subhuti）最初说言‘希有，世尊（Bhagavan）！云何如来（Tathagata）以第一善摄，摄受所有菩萨摩诃萨（Bodhisattva-Mahasattva）也’如是等。于中，善摄者，谓已熟菩萨，于佛证正觉转法轮时，以五种义中菩萨法而建立故。付嘱者，彼已得摄受菩萨等，于佛般涅槃（Parinirvana）时，亦以彼五义如是建立故。此善摄、付嘱二种，显示种性不断。 发起行相者，如经云‘何菩萨应住’
English
English version T25 No. 1510a The Diamond Prajna Sutra No. 1510 The Diamond Prajna Sutra, Volume 1 Composed by Bodhisattva Asanga (无著菩萨) Translated by Dharmagupta (达磨笈多), Tripitaka Master from South India of the Sui Dynasty Born from the Buddha-dharma, unparalleled, Manifesting the Dharma realm, the most supreme, The adamantine, indestructible collection of phrases and meanings, That all sages cannot penetrate. This small Diamond Prajnaparamita (金刚波罗蜜), Manifests its power with such a name, The teachings and meanings spoken by the wise, Having heard, transform and speak for us. Taking refuge in those classes and these generations, All with upright minds prostrate and pay homage, I shall diligently establish those meanings, Explaining the continuity for self and others. Having established the seven types of meaning-sentences, this Prajnaparamita (般若波罗蜜) is then established. The seven meaning-sentences are: 1. unbroken lineage, 2. arising aspect of practice, 3. the dwelling place of practice, 4. antidote, 5. non-loss, 6. ground, 7. establishing the name. These seven meaning-sentences are established in the Prajnaparamita Sutra (般若波罗蜜经), hence they are called meaning-sentences. Among them, the first six meaning-sentences reveal the ultimate deeds of a Bodhisattva (菩萨), and the seventh meaning-sentence reveals the establishment of this Dharma gate; thus, it should be known. This Prajnaparamita is prevalent in the world because the Buddha-seed is unbroken. To reveal the meaning of the unbroken Buddha-seed, the Venerable Subhuti (须菩提) initially said, 'Rare it is, World Honored One (世尊)! How does the Tathagata (如来) with the foremost skillful means, gather and receive all the Bodhisattva-Mahasattvas (菩萨摩诃萨)?' and so on. Among them, 'skillful gathering' refers to the established Bodhisattvas who are mature, at the time when the Buddha attained perfect enlightenment and turned the wheel of Dharma, established through the five meanings of the Bodhisattva Dharma. 'Entrustment' refers to those Bodhisattvas who have been gathered and received, at the time of the Buddha's Parinirvana (般涅槃), also established in the same way through those five meanings. These two, 'skillful gathering' and 'entrustment,' reveal the unbroken lineage. The arising aspect of practice is as the Sutra says, 'How should a Bodhisattva abide?' --------------------------------------------------------------------------------
Chinese
如是等。彼应住者，谓欲愿故。应修行者，谓相应三摩钵帝故。应降伏心者，谓折伏散乱故。于中，欲者，正求也；愿者，为所求故作心思念也。相应三摩钵帝者，无分别三摩提也。折伏散乱者，若彼三摩钵帝心散，制令还住也。第一者显示摄道，第二者显示成就道，第三者显示不失道。 行所住处者，谓彼发起行相所住处也。此复有十八种应知，所谓：一、发心，二、波罗蜜相应行，三、欲得色身，四、欲得法身，五、于修道得胜中无慢，六、不离佛出时，七、愿净佛土，八、成熟众生，九、远离随顺外论散乱，十、色及众生身抟取中观破相应行，十一、供养给侍如来，十二、远离利养及疲乏热恼故不起精进及退失等，十三、忍苦，十四、离寂静味，十五于、证道时远离喜动，十六、求教授，十七、证道，十八、上求佛地。是为十八种住处。于中，菩萨应如是住，为灭度一切众生故，发心已于波罗蜜等中相应修行；为得如来色身及法身故，发生乐欲应远离证道中障碍心；既离慢等喜动等心已，为证道故，应求教诫，然后得彼证道；自此已上，皆求佛地。此等如是次第相续。 于中，为发心故，经言“此菩萨应生如是心”等。 为波罗蜜相应行故，经言“菩萨不住于物，应行布施”等。 为 现代汉语译本：如是等等。彼应安住之处，是因为有希求和愿望的缘故。应修行的内容，是因为与相应的“三摩钵帝”（Samapatti，等至）相应的缘故。应降伏其心的对象，是因为要折伏散乱的缘故。其中，“欲”指的是正确的追求；“愿”指的是为了所追求的目标而进行思考和意念。相应的“三摩钵帝”指的是无分别的“三摩提”（Samadhi，禅定）。折伏散乱指的是，如果他的“三摩钵帝”之心散乱，就制止它，使它回到专注的状态。第一点显示了如何摄取正道，第二点显示了如何成就正道，第三点显示了如何不失去正道。 关于“行所住处”，指的是发起修行之相所安住的地方。这又有十八种应该了解，分别是：一、发菩提心，二、与“波罗蜜”（Paramita，波罗蜜多）相应的修行，三、希望获得色身，四、希望获得法身，五、在修道获得殊胜成就时不生骄慢，六、不离开有佛出世的时代，七、愿望清净佛土，八、成熟众生，九、远离随顺外道邪说的散乱，十、在对色蕴和众生之身的执取中，以中观之见破除相应的修行，十一、供养和侍奉“如来”（Tathagata，佛），十二、因为远离利养以及疲乏热恼的缘故，不生起懈怠，不退失精进等等，十三、忍受痛苦，十四、远离寂静的滋味，十五、在证道时远离喜悦和躁动，十六、寻求教授，十七、证得正道，十八、向上寻求佛地。这就是十八种安住之处。其中，菩萨应该这样安住：为了灭度一切众生，发起菩提心之后，在“波罗蜜”等等之中相应地修行；为了获得“如来”的色身和法身，生起强烈的愿望，应该远离证道中的障碍；既然已经远离了骄慢等等以及喜悦躁动等等的心，为了证得正道，就应该寻求教诫，然后才能证得正道；从证得正道之后，都是为了寻求佛地。这些都是如此次第相续的。 其中，为了发起菩提心，经中说“此菩萨应生如是心”等等。 为了与“波罗蜜”相应的修行，经中说“菩萨不住于物，应行布施”等等。 为了
English
English version: Thus and so forth. That which one should abide in is because of desire and aspiration. That which one should practice is because of corresponding to the 'Samapatti' (absorption). That which one should subdue the mind is because of subduing distraction. Among these, 'desire' refers to correct seeking; 'aspiration' refers to thinking and contemplating for the sake of what is sought. Corresponding 'Samapatti' refers to non-discriminating 'Samadhi' (concentration). Subduing distraction refers to, if the mind in 'Samapatti' is scattered, restraining it and causing it to return to focus. The first point shows how to gather the path, the second shows how to accomplish the path, and the third shows how not to lose the path. Regarding 'the place where conduct abides', it refers to the place where the aspect of initiating conduct abides. This again has eighteen kinds that should be known, namely: 1. Generating the Bodhi-mind, 2. Practicing in accordance with the 'Paramitas' (perfections), 3. Desiring to obtain the Rupakaya (form body), 4. Desiring to obtain the Dharmakaya (dharma body), 5. Not being arrogant in gaining superiority in cultivation, 6. Not departing from the time when a Buddha appears, 7. Aspiring to purify the Buddha-land, 8. Maturing sentient beings, 9. Staying away from distractions that follow external doctrines, 10. In grasping at the aggregates of form and the bodies of sentient beings, practicing in accordance with breaking through with the view of the Middle Way, 11. Making offerings and serving the 'Tathagata' (Buddha), 12. Because of staying away from profit and offerings, and from fatigue and vexation, not giving rise to laziness and not regressing in diligence, etc., 13. Enduring suffering, 14. Staying away from the taste of tranquility, 15. When realizing the path, staying away from joy and agitation, 16. Seeking instruction, 17. Realizing the path, 18. Seeking the Buddha-ground above. These are the eighteen places of abiding. Among these, a Bodhisattva should abide in this way: for the sake of liberating all sentient beings, after generating the Bodhi-mind, practicing in accordance with the 'Paramitas' etc.; for the sake of obtaining the Rupakaya and Dharmakaya of the 'Tathagata', generating strong desire, one should stay away from obstacles in realizing the path; since one has stayed away from arrogance etc. and from joy and agitation etc., for the sake of realizing the path, one should seek instruction, and then one can realize the path; from realizing the path onwards, all is for the sake of seeking the Buddha-ground. These are all in such a sequential order. Among these, for the sake of generating the Bodhi-mind, the sutra says 'This Bodhisattva should generate such a mind' etc. For the sake of practicing in accordance with the 'Paramitas', the sutra says 'A Bodhisattva does not abide in things, and should practice giving' etc. For the sake of --------------------------------------------------------------------------------
Chinese
欲得色身故，经言“须菩提！于意云何？应以相具足见如来不”如是等。 法身复有二种，谓言说法身、证得法身。此证得法身亦有二种，谓智相、福相。言说法身者，谓修多罗等。为欲得此法身故，经言“世尊！颇有众生，于未来世”如是等。于不颠倒义想是为实想，应知如言执义，彼非实想。为欲得智相法身故，经言“有法如来正觉阿耨多罗三藐三菩提耶”如是等。为欲得福相法身故，经言“若此三千大千世界”如是等。 为修道得胜中无慢故，经言“须嚧多阿般那颇作是念”如是等。 为不离佛出时故，经言“有法如来于然灯所”如是等。 为愿净佛土故，经言“须菩提！若有如是言：‘我成就庄严国土。’”如是等。 为成熟众生故，经言“须菩提！譬如有丈夫”如是等。 为远离随顺外论散乱故，经言“须菩提！于意云何？若恒伽河所有沙，复有尔许恒伽河”如是等。 为色及众生身抟取中观破相应行故，经言“须菩提！三千大千世界中所有地尘”如是等。 为供养给侍如来故，经言“须菩提！于意云何？应以三十二大丈夫相见如来、应、正遍觉不”如是等。 为远离利养疲乏热恼于精进若退若不发故，经言“须菩提！若女人，若丈夫，舍恒伽河 现代汉语译本：为了获得色身（Rupakaya，佛的化身），经中说：‘须菩提！你认为如何？可以用具足各种相好来见如来吗？’等等。 法身（Dharmakaya，佛的法性之身）又有两种，即言说法身和证得法身。这证得法身也有两种，即智相和福相。言说法身，指的是修多罗（Sutra，经）等。为了获得这言说法身，经中说：‘世尊！颇有众生，于未来世’等等。对于不颠倒的意义产生正确的想法，这才是真正的想法，应该知道像执着于言辞的意义，那不是真正的想法。为了获得智相法身，经中说：‘有法如来正觉阿耨多罗三藐三菩提耶（Anuttara-samyak-sambodhi，无上正等正觉）’等等。为了获得福相法身，经中说：‘若此三千大千世界’等等。 为了在修道中获得殊胜而不产生傲慢，经中说：‘须嚧多（Srota-apanna，入流者）阿般那（Arhat，阿罗汉）颇作是念’等等。 为了不离开佛出世的时代，经中说：‘有法如来于然灯所’等等。 为了发愿清净佛土，经中说：‘须菩提！若有如是言：‘我成就庄严国土。’’等等。 为了成熟众生，经中说：‘须菩提！譬如有丈夫’等等。 为了远离随顺外道邪说的散乱，经中说：‘须菩提！你认为如何？如果恒河中的沙子那么多，又有像那些沙子一样多的恒河’等等。 为了在色和众生之身的执着中，以中观的智慧破除相应的行为，经中说：‘须菩提！三千大千世界中所有的土地尘埃’等等。 为了供养侍奉如来，经中说：‘须菩提！你认为如何？应该以三十二大丈夫相见如来、应、正遍觉（Tathagata，如来）吗？’等等。 为了远离因利养而产生的疲惫和热恼，以及对于精进的退却或不发起，经中说：‘须菩提！若女人，若丈夫，舍恒伽河’
English
English version: For the sake of obtaining the Rupakaya (Form Body of the Buddha), the Sutra says, 'Subhuti! What do you think? Can the Tathagata (Thus Come One) be seen by means of the perfection of characteristics?' and so on. The Dharmakaya (Dharma Body of the Buddha) also has two aspects: the Dharmakaya of teaching and the Dharmakaya of attainment. This Dharmakaya of attainment also has two aspects: the aspect of wisdom and the aspect of merit. The Dharmakaya of teaching refers to the Sutras and so on. For the sake of obtaining this Dharmakaya of teaching, the Sutra says, 'World Honored One! Are there beings in the future world' and so on. To have correct thoughts about the meaning that is not inverted is to have true thoughts. One should know that clinging to the meaning of words is not true thought. For the sake of obtaining the Dharmakaya of the aspect of wisdom, the Sutra says, 'Is there a Dharma by which the Tathagata has rightly awakened to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?' and so on. For the sake of obtaining the Dharmakaya of the aspect of merit, the Sutra says, 'If this three-thousand great thousand world' and so on. For the sake of not being arrogant in the attainment of superiority in cultivation, the Sutra says, 'Srota-apanna (Stream-enterer), Arhat (Worthy One) might have this thought' and so on. For the sake of not being apart from the time when the Buddha appears in the world, the Sutra says, 'Is there a Dharma by which the Tathagata at Dipankara's place' and so on. For the sake of vowing to purify the Buddha-land, the Sutra says, 'Subhuti! If someone says, 'I accomplish the adornment of Buddha-lands.'' and so on. For the sake of maturing sentient beings, the Sutra says, 'Subhuti! Suppose there is a man' and so on. For the sake of being far away from the distractions of following externalist doctrines, the Sutra says, 'Subhuti! What do you think? If there were as many sands in the Ganges River as there are Ganges Rivers' and so on. For the sake of breaking through the corresponding actions in the grasping of form and the body of sentient beings with the wisdom of the Middle Way, the Sutra says, 'Subhuti! All the dust particles of the lands in the three-thousand great thousand world' and so on. For the sake of making offerings and serving the Tathagata, the Sutra says, 'Subhuti! What do you think? Should the Tathagata, Arhat, Samyak-sambuddha (Perfectly Enlightened One) be seen by means of the thirty-two marks of a great man?' and so on. For the sake of being far away from the fatigue and vexation arising from profit and offerings, and from retreating or not generating vigor in diligence, the Sutra says, 'Subhuti! If a woman or a man were to give up the Ganges River' --------------------------------------------------------------------------------