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大正藏第 25 册 No. 1510b 金刚般若波罗蜜经论 ◎金刚般若波罗蜜经论卷上(亦名金刚能断般若) 无著菩萨造 隋南天竺三藏法师达摩岌多译 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。 论曰： 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，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，上座须菩提最初经云：“白佛言：‘希有，世尊！如来、应供、正遍知，善护念诸菩萨，善付嘱诸菩萨。’”如是等。 二发起行相者，如经“云何菩萨大乘中，发阿耨多罗三藐三菩提心”如是等。 三行所住处者，谓彼发起行相所住处也。此复有十八种应知： 一、发心。经言“诸菩萨生如 现代汉语译本 大正藏第 25 册 No. 1510b 金刚般若波罗蜜经论 ◎金刚般若波罗蜜经论卷上(亦名金刚能断般若) 无著菩萨造 隋南天竺三藏法师达摩岌多译 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（Pāramitā，到彼岸）， 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。 论曰： 成立七种义句已，此般若波罗蜜（Pāramitā，到彼岸）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，于般若波罗蜜（Pāramitā，到彼岸）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（Pāramitā，到彼岸），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（Subhūti）最初经云：‘白佛言：‘希有，世尊！如来（Tathāgata）、应供（Arhat）、正遍知（Samyak-saṃbuddha），善护念诸菩萨（Bodhisattva），善付嘱诸菩萨（Bodhisattva）。’’如是等。 二发起行相者，如经‘云何菩萨（Bodhisattva）大乘中，发阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）’如是等。 三行所住处者，谓彼发起行相所住处也。此复有十八种应知： 一、发心。经言‘诸菩萨（Bodhisattva）生如
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English version T25 No. 1510b Treatise on the Diamond Prajñāpāramitā Sūtra ◎ Treatise on the Diamond Prajñāpāramitā Sūtra, Volume 1 (also known as the Diamond Cutter Prajñā) By Bodhisattva Asaṅga Translated by Tripiṭaka Master Dharmagupta from South India of the Sui Dynasty Born of the Buddha-dharma, without equal, Revealing the Dharma-realm as the foremost; The diamond-like, indestructible collection of phrases and meanings, That all sages cannot enter. This small Diamond Pāramitā (Pāramitā, Perfection of Wisdom, 'to the other shore'), Manifests its power with such a name; The teachings and meanings spoken by the wise, Having heard, may they be turned to benefit us. Taking refuge in those and these, All with upright minds, we bow in reverence; I shall diligently establish those meanings, Explaining the continuity for self and others. Treatise: Having established the seven types of meaning-sentences, this Prajñāpāramitā (Pāramitā, Perfection of Wisdom, 'to the other shore') is then established. The seven meaning-sentences are: 1. unbroken lineage, 2. the aspect of initiating practice, 3. the dwelling place of practice, 4. the antidote, 5. non-loss, 6. ground, 7. establishing the name. These seven meanings are established in the Prajñāpāramitā (Pāramitā, Perfection of Wisdom, 'to the other shore') Sūtra, hence they are called meaning-sentences. Among them, the first six meaning-sentences reveal the ultimate achievement of the Bodhisattva's actions, and the seventh meaning-sentence reveals the establishment of this Dharma-gate; thus, it should be understood. This Prajñāpāramitā (Pāramitā, Perfection of Wisdom, 'to the other shore') is prevalent in the world for the sake of the unbroken Buddha-seed. To reveal the meaning of the unbroken Buddha-seed, the elder Subhūti (Subhūti) initially said in the Sūtra: 'The Buddha said: ‘Rare, World-Honored One! The Tathāgata (Tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Samyak-saṃbuddha), well protects and remembers all Bodhisattvas (Bodhisattva), well entrusts all Bodhisattvas (Bodhisattva).’’’ Thus, and so on. The second is the aspect of initiating practice, as in the Sūtra: ‘How does a Bodhisattva (Bodhisattva) in the Mahāyāna generate the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, unsurpassed, complete and perfect enlightenment)?’ Thus, and so on. The third is the dwelling place of practice, which refers to the dwelling place of the aspect of initiating practice. This again has eighteen types that should be known: 1. Generating the mind. The Sūtra says, ‘When Bodhisattvas (Bodhisattva) are born, such as’ --------------------------------------------------------------------------------
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是心，所有一切众生”如是等。二、波罗蜜相应行。经言“不住于事，行于布施”如是等。三、欲得色身。经言“须菩提！于意云何？可以相成就见如来不”如是等。四、欲得法身。经言“须菩提白佛言：‘世尊！颇有众生于未来世’”如是等。五、于修道得胜中无慢。经言“须陀洹能作是念”如是等。六、不离佛出时。经言“于意云何？如来昔在然灯佛所”如是等。七、愿净佛土。经言“须菩提！若菩萨作是言：‘我庄严佛国土。’”如是等。八、成熟众生。经言“须菩提！譬如有人，身如须弥山王”如是等。九、远离随顺外论散乱。经言“须菩提！于意云何？如恒河中所有沙数”如是等。十、色及众生身抟取中观破相应行。经言“须菩提！于意云何？三千大千世界所有微尘”如是等。十一、供养给侍如来。经言“须菩提！于意云何？可以三十二大人相见如来不”如是等。十二、远离利养及疲乏、热恼故不起精进及退失等。经言“须菩提！若善男子、善女人，以恒河沙等身”如是等。十三、忍苦。经言“如来说忍波罗蜜”如是等。十四、离寂静味。经言“须菩提！若善男子、善女人，能于此法门受持、读诵、修行”如是等。十五、于证道时远离喜动。经言“世尊！云何菩萨发阿耨多罗三藐三菩提心”如是等。十六、 现代汉语译本 一、是心，所有一切众生’如是等：指的是菩提心，涵盖一切众生。 二、波罗蜜相应行：经文说‘不住于事，行于布施’如是等：指的是以般若智慧为指导，行布施等六波罗蜜（Pāramitā，到达彼岸的方法）。 三、欲得色身：经文说‘须菩提（Subhūti，佛陀的弟子）！于意云何？可以相成就见如来（Tathāgata，如来）不’如是等：指的是不应执着于佛陀的色相。 四、欲得法身：经文说‘须菩提白佛言：‘世尊（Lokajyestha，佛陀的尊称）！颇有众生于未来世’如是等：指的是应追求佛陀的法身，即真理的体现。 五、于修道得胜中无慢：经文说‘须陀洹（Srotaāpanna，入流者）能作是念’如是等：指的是即使证得初果，也不应生起骄慢之心。 六、不离佛出时：经文说‘于意云何？如来昔在然灯佛（Dīpankara，过去佛之一）所’如是等：指的是要珍惜佛法住世的时期，努力修行。 七、愿净佛土：经文说‘须菩提！若菩萨（Bodhisattva，菩萨）作是言：‘我庄严佛国土。’’如是等：指的是菩萨应发愿庄严清净的佛国净土。 八、成熟众生：经文说‘须菩提！譬如有人，身如须弥山王（Sumeru，佛教宇宙观中的圣山）’如是等：指的是菩萨应以各种方式帮助众生成熟，最终解脱。 九、远离随顺外论散乱：经文说‘须菩提！于意云何？如恒河（Ganges）中所有沙数’如是等：指的是要远离外道的邪说，避免心神散乱。 十、色及众生身抟取中观破相应行：经文说‘须菩提！于意云何？三千大千世界所有微尘’如是等：指的是要以中观的智慧，破除对色相和众生身的执着。 十一、供养给侍如来：经文说‘须菩提！于意云何？可以三十二大人相见如来不’如是等：指的是不应执着于如来的三十二相，而应以法供养。 十二、远离利养及疲乏、热恼故不起精进及退失等：经文说‘须菩提！若善男子、善女人，以恒河沙等身’如是等：指的是要远离名利，克服懈怠，精进修行。 十三、忍苦：经文说‘如来说忍波罗蜜’如是等：指的是要修习忍辱波罗蜜，忍受各种苦难。 十四、离寂静味：经文说‘须菩提！若善男子、善女人，能于此法门受持、读诵、修行’如是等：指的是不应贪恋寂静的禅定，而应积极入世度化众生。 十五、于证道时远离喜动：经文说‘世尊！云何菩萨发阿耨多罗三藐三菩提心（Anuttarā-samyak-sambodhi，无上正等正觉）’如是等：指的是即使证得菩提，也不应过于欣喜激动。 十六、
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English version 1. 'It is the mind, all sentient beings' and so on: This refers to the Bodhi mind, encompassing all sentient beings. 2. Practice corresponding to Pāramitā (perfection): The scripture says 'Not dwelling on things, practicing giving' and so on: This refers to practicing the six Pāramitās (methods to reach the other shore), such as giving, guided by Prajna (wisdom). 3. Desiring to obtain the Rūpakāya (form body): The scripture says 'Subhūti (Buddha's disciple)! What do you think? Can the Tathāgata (Thus Come One) be seen by the accomplishment of characteristics?' and so on: This refers to not being attached to the physical form of the Buddha. 4. Desiring to obtain the Dharmakāya (dharma body): The scripture says 'Subhūti said to the Buddha: 'World Honored One (Lokajyestha, a title for the Buddha)! Are there sentient beings in the future world' and so on: This refers to pursuing the Dharmakāya of the Buddha, which is the embodiment of truth. 5. No arrogance in achieving victory in cultivation: The scripture says 'A Srotaāpanna (stream-enterer) can have this thought' and so on: This refers to not developing arrogance even after attaining the first fruit of Arhatship. 6. Not being separated from the time when the Buddha appears: The scripture says 'What do you think? The Tathāgata was formerly with Dīpankara Buddha (a past Buddha)' and so on: This refers to cherishing the time when the Buddha's teachings are present in the world and striving to cultivate. 7. Vowing to purify the Buddha land: The scripture says 'Subhūti! If a Bodhisattva (enlightenment being) says: 'I adorn the Buddha land.'' and so on: This refers to a Bodhisattva making a vow to adorn a pure Buddha land. 8. Maturing sentient beings: The scripture says 'Subhūti! For example, if a person's body is like Mount Sumeru (the sacred mountain in Buddhist cosmology)' and so on: This refers to a Bodhisattva helping sentient beings mature in various ways, ultimately leading to liberation. 9. Staying away from following external theories and distractions: The scripture says 'Subhūti! What do you think? The number of sands in the Ganges (river)' and so on: This refers to staying away from heretical teachings and avoiding mental distractions. 10. Corresponding practice of contemplating emptiness to break through attachment to form and the body of sentient beings: The scripture says 'Subhūti! What do you think? The dust particles in the three thousand great thousand worlds' and so on: This refers to using the wisdom of Madhyamaka (the Middle Way) to break through attachment to form and the body of sentient beings. 11. Making offerings and serving the Tathāgata: The scripture says 'Subhūti! What do you think? Can the Tathāgata be seen by the thirty-two major marks?' and so on: This refers to not being attached to the thirty-two marks of the Tathāgata, but rather making offerings through the Dharma. 12. Staying away from profit and offerings, and not generating diligence or regressing due to fatigue and vexation: The scripture says 'Subhūti! If a good man or good woman uses bodies equal to the sands of the Ganges' and so on: This refers to staying away from fame and fortune, overcoming laziness, and diligently cultivating. 13. Enduring suffering: The scripture says 'The Tathāgata speaks of the Pāramitā of endurance' and so on: This refers to cultivating the Pāramitā of patience and enduring various sufferings. 14. Separating from the taste of tranquility: The scripture says 'Subhūti! If a good man or good woman can receive, uphold, read, recite, and practice this Dharma teaching' and so on: This refers to not being attached to the tranquility of meditation, but rather actively entering the world to liberate sentient beings. 15. Staying away from joy and excitement when attaining enlightenment: The scripture says 'World Honored One! How does a Bodhisattva generate the mind of Anuttarā-samyak-sambodhi (unexcelled complete enlightenment)' and so on: This refers to not being overly joyful or excited even after attaining Bodhi (enlightenment). 16. --------------------------------------------------------------------------------
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求教授。经言“于意云何？如来于然灯佛所，有法得阿耨多罗三藐三菩提”如是等。十七、证道。经言“譬如有人，其身妙大”如是等。十八、上求佛地。经言“须菩提！若菩萨作是言：‘我庄严佛国土。’是不名菩萨”如是等。 彼住处等，略为八种亦得满足：一、摄住处，二、波罗蜜净住处，三、欲住处，四、离障碍住处，五、净心住处，六、究竟住处，七、广大住处，八、甚深住处。于中，摄住处者，谓发心。波罗蜜净住处者，谓波罗蜜相应行。欲住处者，谓欲得色身、法身。离障碍住处者，谓余十二种。净心住处者，谓证道。究竟住处者，谓上求佛地。广大及甚深住处者，通一切住处。于初住处中，若说“菩萨应生如是心：‘所有众生’”如是等，此为广大。又复说言“若菩萨有众生相”如是等，此为甚深。于第二住处中，若说“菩萨不住于事，行于布施”如是等，此为甚深。若复说言“彼所有福聚，不可思量”如是等，此为广大。如是于余住处中，广大、甚深等随所相应应知。已说住处。 四、对治者，彼如是相应行相行诸住处时，有二种对治应知：一、邪行，二、共见正行。此中，见者，谓分别也。于初住处中，若说“菩萨应生如是心：‘所有众生’”等，此是邪行对治——生如是心，是菩 现代汉语译本： 求教授。经文说：‘你的意思如何？如来在燃灯佛（Dipamkara Buddha）那里，有获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的法吗？’等等。十七、证道。经文说：‘譬如有人，他的身体非常高大’等等。十八、上求佛地。经文说：‘须菩提（Subhuti）！如果菩萨这样说：‘我庄严佛国土。’这不名为菩萨’等等。 菩萨的住处等，略分为八种也可以满足：一、摄住处，二、波罗蜜净住处，三、欲住处，四、离障碍住处，五、净心住处，六、究竟住处，七、广大住处，八、甚深住处。其中，摄住处指的是发菩提心。波罗蜜净住处指的是与波罗蜜（Paramita，到彼岸）相应的修行。欲住处指的是希望获得色身、法身。离障碍住处指的是其余十二种。净心住处指的是证悟佛道。究竟住处指的是上求佛地。广大和甚深住处，通用于一切住处。在最初的住处中，如果说‘菩萨应当生起这样的心：‘所有众生’等等，这是广大。又说‘如果菩萨有众生相’等等，这是甚深。在第二住处中，如果说‘菩萨不住于事相，而行布施’等等，这是甚深。如果又说‘他所有的福德聚集，不可思量’等等，这是广大。像这样，在其余的住处中，广大、甚深等，应当根据相应的情况来理解。以上已经说明了住处。 四、对治方面，菩萨像这样相应地修行，安住于各种住处时，有两种对治应当了解：一、邪行，二、共见正行。这里，‘见’指的是分别。在最初的住处中，如果说‘菩萨应当生起这样的心：‘所有众生’等等，这是对治邪行——生起这样的心，是菩