Chinese
大正藏第 25 册 No. 1511 金刚般若波罗蜜经论 No. 1511 [No. 1513; cf. Nos. 1512, 1514] 金刚般若波罗蜜经论卷上 天亲菩萨造 元魏天竺三藏菩提流支译 法门句义及次第， 世间不解离明慧， 大智通达教我等， 归命无量功德身。 应当敬彼如是尊， 头面礼足而顶戴， 以能荷佛难胜事， 摄受众生利益故。 “如是我闻：一时婆伽婆在舍婆提城祇树给孤独园，与大比丘众千二百五十人俱。尔时世尊！食时着衣持钵，入舍婆提大城乞食。于其城中次第乞食已，还至本处饭食讫，收衣钵洗足已，如常敷座结加趺坐，端身而住正念不动。 “尔时诸比丘来诣佛所。到已，顶礼佛足，右绕三匝，退坐一面。 “尔时慧命须菩提在大众中，即从坐起，偏袒右肩右膝着地，向佛合掌恭敬而立，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。’” 论曰：善护念者，依根熟菩萨说。善付嘱者，依根未熟菩萨说。云何善护念诸菩萨？云何善付嘱诸菩萨？偈言： 巧护义应知， 加彼身同行， 不退得未得， 是名善付嘱。 云何加彼 现代汉语译本 大正藏第 25 册 No. 1511 金刚般若波罗蜜经论 No. 1511 [No. 1513; cf. Nos. 1512, 1514] 金刚般若波罗蜜经论卷上 天亲菩萨造 元魏天竺三藏菩提流支译 法门的句义和次第，世间的人不理解远离明慧的道理， 大智慧者通达这些，教导我们，归命于具有无量功德的佛身。 我们应当尊敬这样的佛，以头面礼拜佛足，并且顶戴， 因为佛能够承担难以完成的事业，摄受众生，使他们得到利益。 ‘如是我闻：一时，婆伽婆（Bhagavan，世尊）在舍婆提城（Śrāvastī，古印度城市名）的祇树给孤独园（Jetavana-anāthapindika-ārāma，祇陀园林，给孤独长者所建），与一千二百五十位大比丘众在一起。那时，世尊到了吃饭的时候，穿上袈裟，拿着钵，进入舍婆提大城乞食。在城中依次乞食完毕后，回到原来的地方。吃完饭后，收拾好衣钵，洗完脚，像往常一样铺好座位，结跏趺坐，端正身体，保持正念不动。’ ‘那时，各位比丘来到佛所在的地方。到达后，顶礼佛足，右绕佛三圈，然后退到一边坐下。’ ‘那时，慧命须菩提（Subhūti，佛陀的弟子）在大众中，立即从座位上站起来，袒露右肩，右膝着地，向佛合掌，恭敬地站立，对佛说：“希有啊，世尊！如来、应供、正遍知（Tathāgata-arhat-samyak-saṃbuddha，佛的称号）善于护念诸位菩萨，善于付嘱诸位菩萨。”’ 论曰：善于护念，是针对根器成熟的菩萨说的。善于付嘱，是针对根器尚未成熟的菩萨说的。怎样才是善于护念诸位菩萨？怎样才是善于付嘱诸位菩萨？用偈语来说： 巧妙地护持其义应当知晓，加上与他们身同行， 使不退转，得到未曾得到的，这叫做善于付嘱。 怎样加上他们？
English
English version The Treatise on the Diamond Prajñāpāramitā Sūtra, Volume 25, No. 1511 of the Taishō Tripiṭaka No. 1511 [No. 1513; cf. Nos. 1512, 1514] Treatise on the Diamond Prajñāpāramitā Sūtra, Volume 1 Composed by Bodhisattva Vasubandhu (Tianqin Pusa) Translated by Bodhiruci, Tripiṭaka Master from India during the Yuan Wei Dynasty The meaning and sequence of the Dharma's phrases, the world does not understand the separation from clear wisdom, Great wisdom penetrates these, teaching us, we take refuge in the Buddha's body, which possesses immeasurable merits. We should respect such a Buddha, bowing our heads and faces to His feet, and placing them on our heads, Because the Buddha can undertake difficult tasks, embracing sentient beings and benefiting them. 'Thus I have heard: At one time, the Bhagavan (Bhagavan, World-Honored One) was in the Jetavana-anāthapindika-ārāma (Jetavana Garden, built by Anathapindika) in the city of Śrāvastī (Śrāvastī, an ancient Indian city), together with a gathering of one thousand two hundred and fifty great Bhikṣus. At that time, the World-Honored One, when it was time for the meal, put on his robe, carried his bowl, and entered the great city of Śrāvastī to beg for food. After begging for food in the city in the proper order, he returned to his original place. After finishing the meal, he put away his robe and bowl, washed his feet, and, as usual, spread out his seat, sat in the lotus position, straightened his body, and remained with right mindfulness, unmoving.' 'At that time, the Bhikṣus came to the place where the Buddha was. Having arrived, they bowed at the Buddha's feet, circumambulated him three times to the right, and then sat down to one side.' 'At that time, the Venerable Subhūti (Subhūti, a disciple of the Buddha), in the midst of the assembly, immediately rose from his seat, bared his right shoulder, knelt on his right knee, faced the Buddha with palms joined in reverence, and said to the Buddha: 'It is rare, World-Honored One! The Tathāgata-arhat-samyak-saṃbuddha (Tathāgata-arhat-samyak-saṃbuddha, titles of the Buddha) is skilled at protecting and mindful of the Bodhisattvas, and skilled at entrusting the Bodhisattvas.'" The Treatise says: 'Skilled at protecting and being mindful' refers to Bodhisattvas whose roots are mature. 'Skilled at entrusting' refers to Bodhisattvas whose roots are not yet mature. How is one skilled at protecting and being mindful of the Bodhisattvas? How is one skilled at entrusting the Bodhisattvas? The verse says: Skillfully protecting its meaning should be known, adding to them being together in body, So that they do not regress, obtaining what has not yet been obtained, this is called skillful entrusting. How to add to them? --------------------------------------------------------------------------------
Chinese
身同行？谓于菩萨身中与智慧力，令成就佛法故。又彼菩萨摄取众生，与教化力，是名善护念应知。云何不退得未得？谓于得未得功德中惧其退失付授智者。又得不退者，不舍大乘故；未得不退者，于大乘中欲令胜进故，是名善付嘱应知。 经曰：“‘世尊！云何菩萨大乘中发阿耨多罗三藐三菩提心，应云何住？云何修行？云何降伏其心？’ “尔时佛告须菩提：‘善哉，善哉！须菩提！如汝所说，如来善护念诸菩萨，善付嘱诸菩萨。汝今谛听，当为汝说。如菩萨大乘中发阿耨多罗三藐三菩提心，应如是住、如是修行、如是降伏其心。’须菩提白佛言：‘世尊！如是，愿乐欲闻。’佛告须菩提：‘诸菩萨生如是心：所有一切众生众生所摄，若卵生、若胎生、若湿生、若化生，若有色、若无色、若有想、若无想、若非有想非无想，所有众生界众生所摄，我皆令入无余涅槃而灭度之。如是灭度无量无边众生，实无众生得灭度者。何以故？须菩提！若菩萨有众生相，即非菩萨。何以故非？须菩提！若菩萨起众生相、人相、寿者相，则不名菩萨。’” 论曰：云何菩萨大乘中住？问答示现此义。偈言： 广大第一常， 其心不颠倒， 利益深心住， 此乘功德满。 此偈说何等义？若菩萨 现代汉语译本 什么是‘身同行’？是指菩萨以智慧力加持自身，使其成就佛法。此外，菩萨摄取众生，并赋予他们教化的力量，这被称为‘善护念’，应当知晓。什么是不退转的‘得未得’？是指在已获得和未获得的功德中，担心退失而将其托付给有智慧的人。已经获得不退转的人，是因为不舍弃大乘；尚未获得不退转的人，是因为希望在大乘中更加精进，这被称为‘善付嘱’，应当知晓。 经文说：‘世尊！菩萨在大乘中发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心），应当如何安住？应当如何修行？应当如何降伏其心？’ ‘这时，佛告诉须菩提（Subhuti）：‘好啊，好啊！须菩提！正如你所说，如来善于护念诸菩萨，善于付嘱诸菩萨。你现在仔细听，我将为你解说。菩萨在大乘中发起阿耨多罗三藐三菩提心，应当这样安住、这样修行、这样降伏其心。’须菩提对佛说：‘世尊！是的，我非常乐意听闻。’佛告诉须菩提：‘诸位菩萨应当生起这样的心：所有一切众生，包括卵生、胎生、湿生、化生，有色的、无色的，有想的、无想的、非有想非无想，所有众生界所包含的众生，我都令他们进入无余涅槃（nirvana，寂灭）而灭度。像这样灭度无量无边的众生，实际上没有一个众生真正被灭度。为什么呢？须菩提！如果菩萨有众生相，就不是菩萨。为什么不是呢？须菩提！如果菩萨生起众生相、人相、寿者相，那就不能称为菩萨。’ 论中说：菩萨如何安住于大乘之中？通过问答来揭示这个意义。偈颂说： 广大第一常， 其心不颠倒， 利益深心住， 此乘功德满。 这首偈颂说明了什么意义？如果菩萨
English
English version What is ‘body-together-conduct’? It refers to the Bodhisattva's body being empowered by the power of wisdom, enabling them to accomplish the Buddha-dharma. Furthermore, when that Bodhisattva gathers sentient beings and gives them the power of teaching, this is called ‘well-protected-mindfulness,’ it should be known. What is the non-retrogressive ‘obtained-not-yet-obtained’? It refers to entrusting to the wise those merits that have been obtained and not yet obtained, fearing their loss. Those who have obtained non-retrogression do so because they do not abandon the Mahayana; those who have not yet obtained non-retrogression do so because they desire to advance further in the Mahayana; this is called ‘well-entrusted-charge,’ it should be known. The sutra says: ‘World Honored One! How should a Bodhisattva, having generated the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment) in the Mahayana, abide? How should they practice? How should they subdue their mind?’ ‘At that time, the Buddha told Subhuti (Subhuti): ‘Excellent, excellent! Subhuti! As you have said, the Tathagata is skilled at protecting and mindful of all Bodhisattvas, and skilled at entrusting and charging all Bodhisattvas. Now listen carefully, and I will explain it to you. A Bodhisattva, having generated the mind of Anuttara-samyak-sambodhi in the Mahayana, should abide in this way, practice in this way, and subdue their mind in this way.’ Subhuti said to the Buddha: ‘World Honored One! Yes, I am eager to hear.’ The Buddha told Subhuti: ‘All Bodhisattvas should generate such a mind: all sentient beings, including those born from eggs, born from wombs, born from moisture, born from transformation, those with form, those without form, those with thought, those without thought, those neither with thought nor without thought, all sentient beings contained within the realm of sentient beings, I will lead them all into Nirvana without remainder (nirvana, extinction) and cause them to be liberated. In this way, liberating immeasurable and boundless sentient beings, in reality, there is not a single sentient being who is truly liberated. Why is that? Subhuti! If a Bodhisattva has the appearance of sentient beings, then they are not a Bodhisattva. Why are they not? Subhuti! If a Bodhisattva gives rise to the appearance of sentient beings, the appearance of persons, the appearance of a life-span, then they cannot be called a Bodhisattva.’ The treatise says: How does a Bodhisattva abide in the Mahayana? This meaning is revealed through questions and answers. The verse says: Vast, supreme, and constant, Their mind is not inverted, Dwelling in the profound mind of benefit, The merits of this vehicle are complete. What meaning does this verse explain? If a Bodhisattva --------------------------------------------------------------------------------
Chinese
有四种深利益菩提心，此是菩萨大乘住处。何以故？此深心功德满足，是故四种深利益摄取心生，能住大乘中。何等为四种心？一、广；二、第一；三、常；四、不颠倒。 云何广心利益？如经“诸菩萨生如是心，所有一切众生众生所摄，乃至所有众生界众生所摄”故。 云何第一心利益？如经“我皆令住无余涅槃而灭度之”故。 云何常心利益？如经“如是灭度无量无边众生，实无众生得灭度者。何以故？须菩提！若菩萨有众生相即非菩萨”故。此义云何？菩萨取一切众生犹如我身。以此义故，菩萨自身灭度，无异众生得灭度者。若菩萨于众生起众生想，不生我想者，则不应得菩萨名。如是取众生如我身，常不舍离，是名常心利益。 云何不颠倒心利益？如经“何以故非？须菩提！若菩萨起众生相、人相、寿者相，则不名菩萨”故。此示现远离依止身见众生等相故。 论曰：自此以下，说菩萨如大乘中住修行。此事应知。 经曰：“‘复次须菩提！菩萨不住于事行于布施，无所住行于布施：不住色布施，不住声香味触法布施。须菩提！菩萨应如是布施，不住于相想。何以故？若菩萨不住相布施，其福德聚不可思量。须菩提！于汝意云何？东方虚空可思量不？’须菩提言：‘不 现代汉语译本：有四种深刻利益的菩提心，这是菩萨安住于大乘之处。为什么呢？因为这种深刻的菩提心功德圆满，所以这四种深刻利益能摄取菩提心的生起，使菩萨能安住于大乘之中。哪四种心呢？第一是广大心，第二是第一心，第三是常心，第四是不颠倒心。 什么是广大心的利益呢？就像经文所说：‘诸菩萨生起这样的心，所有一切众生，以及众生所包含的一切，乃至所有众生界所包含的一切众生’。 什么是第一心的利益呢？就像经文所说：‘我都要让他们进入无余涅槃而得到解脱。’ 什么是常心的利益呢？就像经文所说：‘这样灭度无量无边的众生，实际上没有众生真正得到灭度。为什么呢？须菩提（Subhuti）！如果菩萨有众生相，那就不是菩萨了。’这其中的含义是什么呢？菩萨看待一切众生就像看待自己的身体一样。因为这个原因，菩萨自身的灭度，和众生得到灭度没有什么不同。如果菩萨对于众生生起众生之想，而不生起我之想，那么就不应该得到菩萨的名称。像这样看待众生如同自己的身体，常常不舍离，这叫做常心的利益。 什么是不颠倒心的利益呢？就像经文所说：‘为什么不是呢？须菩提（Subhuti）！如果菩萨生起众生相、人相、寿者相，那就不叫做菩萨。’这显示了远离依止身见、众生等等的相。 论曰：从这里以下，说明菩萨如何安住于大乘中修行。这件事应该知晓。 经文说：‘再者，须菩提（Subhuti）！菩萨不执著于事物而行布施，不执著任何事物而行布施：不执著于色布施，不执著于声香味触法布施。须菩提（Subhuti）！菩萨应该这样布施，不执著于任何相。为什么呢？如果菩萨不执著于相而布施，那么他的福德积聚是不可思量的。须菩提（Subhuti）！你认为怎么样？东方的虚空可以思量吗？’须菩提（Subhuti）回答说：‘不能。’