Chinese
大正藏第 33 册 No. 1700 金刚般若经赞述 No. 1700 [cf. No. 235] 刊行金刚般若经赞述序 般若六百卷。以金刚为精髓所谓深妙玄约。群圣犹迷。非虚言也。在昔无著禀偈于弥勒。天亲受旨乎贤兄。二论之出世。譬之犹双悬日月烛照幽冥也。及法之东渐也。翻译注疏。其类寔繁。传说我三藏法师是常啼菩萨之后身。信乎其执破骨出髓之夙志。忘躯殉法。委运祈通。其译诸经。托终于此法。以大呈嘉瑞及其上迁也。亦诵真文以逝。其有大因缘于般若。而独得其宗旨者。可以见已。而于本经。最注意焉。是以疏主受旨。特述三注。曰玄记。曰赞述。曰会释。而其直就经文为释者。独赞述为然。然人徒知有此书。而莫之或目也。况能研索之乎。越前艺公尝有叹于此。欲上梓行世。搜索四方。得五本焉。既已参互校订之矣。念我兴福更有善本。癸酉之夏。来谋之余。余嘉其志。出一本相示。盖学头所历传。艺公大喜持去。至于季秋。再来告其仇对卒业。乞余题语。余深惧以鄙言冠祖典。不逊之罪。不可逃也。固辞不敢。乙亥之夏刻竣。复持至求予必一言。以证考订无私。予感其笃志。且喜法之弘传也。乃忘僣越。略叙来由。以塞其责云。 文化十二 现代汉语译本： 《金刚般若经赞述》刊行序 六百卷般若经，以《金刚经》为精髓，可谓深奥玄妙，即使众多圣贤也难以完全领悟，这并非虚言。从前，无著菩萨从弥勒菩萨处领受偈颂，世亲菩萨接受其兄长的旨意。这两部论著的问世，就像日月悬空，照亮幽暗。等到佛法东传，翻译和注释的著作非常繁多。传说我的三藏法师是常啼菩萨的后身，相信他怀有破骨出髓的宿愿，忘却自身，献身于佛法，委身命运，祈求通达。他所翻译的众多经典，最终都寄托于此法，以大呈吉祥的征兆，直到他圆寂升天，也是诵读真言而逝。由此可见，他与般若法门有极大的因缘，并且独自领悟了其中的宗旨。因此，他对《金刚经》最为关注。所以，疏主接受旨意，特别撰写了三部注释，分别是《玄记》、《赞述》和《会释》。而其中直接针对经文进行解释的，只有《赞述》。然而，人们只知道有这本书，却很少有人见过它，更不用说深入研究了。前艺公曾经对此感到叹息，想要刊印此书流传于世，于是四处搜寻，得到了五个版本。他已经将这些版本互相参照校订过了。考虑到我兴福寺还有更好的版本，癸酉年夏天，他来与我商议。我赞赏他的志向，拿出一个版本给他看。这版本是学头所历代相传的。艺公非常高兴地拿走了。到了季秋，他再次来告诉我校对工作已经完成，请求我题写序言。我深怕用浅薄的言语来给祖师的经典作序，这种不逊的罪过是无法逃避的，所以坚决推辞了。乙亥年夏天，刻印完成，他又拿着书来，一定要我写一句，以证明他的校订没有偏私。我被他的诚心所感动，并且也高兴佛法能够弘扬传播，于是就忘记了僭越，简略地叙述了事情的来由，以此来满足他的要求。 文化十二年
English
English version: Preface to the Publication of the Commentary on the Vajra Prajna Sutra The six hundred fascicles of the Prajna Sutra take the Vajra Sutra as their essence, which can be described as profound and subtle. Even the multitude of sages find it difficult to fully comprehend, and this is not an exaggeration. In the past, Bodhisattva Asanga received verses from Bodhisattva Maitreya, and Vasubandhu accepted the instructions of his elder brother. The appearance of these two treatises is like the sun and moon hanging in the sky, illuminating the darkness. When the Dharma spread eastward, the translated and annotated works were numerous. It is said that my Tripitaka Master was the reincarnation of Bodhisattva Sadāprarudita (Constant Weeping), and I believe that he had the past aspiration of breaking bones to extract marrow, forgetting himself, dedicating himself to the Dharma, entrusting himself to fate, and praying for understanding. The many scriptures he translated ultimately relied on this Dharma, presenting auspicious signs until his passing and ascension, when he recited true words as he departed. From this, it can be seen that he had a great affinity with the Prajna Dharma and uniquely understood its essence. Therefore, he paid the most attention to the Vajra Sutra. Thus, the author of the commentary, receiving instructions, specially wrote three commentaries: the 'Mystical Notes' (Xuan Ji), the 'Eulogy and Commentary' (Zan Shu), and the 'Comprehensive Explanation' (Hui Shi). Among them, only the 'Eulogy and Commentary' directly explains the sutra text. However, people only know of this book's existence but have rarely seen it, let alone studied it in depth. Former Yi Gong once lamented this and wanted to publish the book to circulate it in the world, so he searched everywhere and obtained five versions. He had already cross-referenced and collated these versions. Considering that my Xingfu Temple had a better version, in the summer of Guiyou year, he came to discuss it with me. I appreciated his ambition and showed him a version. This version had been passed down through generations by the head monk. Yi Gong happily took it away. In the late autumn, he came again to tell me that the collation work had been completed and requested me to write a preface. I was deeply afraid of using shallow words to preface the classics of the patriarchs, a transgression that could not be escaped, so I firmly declined. In the summer of Yihai year, the printing was completed, and he brought the book again, insisting that I write a sentence to prove that his collation was impartial. I was moved by his sincerity and also happy that the Dharma could be propagated and spread, so I forgot my presumption and briefly narrated the origin of the matter to fulfill his request. Culture 12 --------------------------------------------------------------------------------
Chinese
年岁在乙亥夏五日兴福别室大僧都训映谨识 刻金刚般若经赞述序 我曹众生。从无始际。汩溺于生死海中。头出头没。靡有出期。大圣世尊。悯之宣畅摩诃衍法。于中演说破有之教者。摩诃般若经。四处十六会说。而此金刚般若者。其第二处第九会说。实是觉海之要津。入道之宝户也。是以支那日本诸大德。疏此经者。僧肇净影等无虑数十家。本朝镂梓行世者亦颇多矣。唯大唐慈恩窥基法师。有疏二卷。东域录中称赞述者。传本邦以来。盖千有余年。而未梓行于世学者憾之。岂非缺乎。余同国社友丹山子法讳顺艺者。天资聪敏。好学甚笃。游学本黉。有年于兹。慨此典未现流于世。探其善本。刻苦校雠。颇延岁月。旁加邦读。付诸剞劂氏。将上木令余作序。余虽不敏。曷不喜此典流后代布海内乎。且兹经。天台宗祖智者大师。有疏一卷华严宗祖至相大师。有疏二卷。三论宗祖吉藏法师。有疏四卷。今此书。即法相宗祖基法师之所撰。则四家大乘师之疏。得此而恰完矣。窃思。我社诸子。依此经疏研寻。则一乘三乘教义。性相二宗法门。坐而得之。是余深所冀也。丹山子此举。亦兹意耳。因不耻鄙拙。聊述开刻之事缘。以辩其简端云尔。 维岁文化十年癸酉仲冬闰月越州香月院释深厉志于京兆高仓 现代汉语译本：时在乙亥年夏季五月，兴福寺别院大僧都训映恭敬地记录。 《金刚般若经赞述序》 我们这些众生，从无始以来，沉溺于生死苦海之中，头出头没，没有脱离之期。大圣世尊（Buddha，对佛的尊称），怜悯我们，宣扬广大的摩诃衍法（Mahayana，大乘佛法），其中演说破除有相之教义的，就是《摩诃般若经》（Mahaprajnaparamita Sutra）。此经在四个地方，举行了十六次法会宣讲。而这部《金刚般若经》（Vajracchedika Prajnaparamita Sutra），是第二次法会的第九次宣讲。实在是觉悟之海的重要渡口，进入佛道的珍贵门户啊！因此，支那（China，中国的古称）、日本的诸位大德（Great virtuous monks，对有高尚品德的僧人的尊称），注释这部经的，像僧肇（Sengzhao）、净影（Jingying）等，不下数十家。本朝（指日本）雕版印刷流传于世的也很多了。只有大唐（Tang Dynasty，中国唐朝）慈恩寺窥基法师（Kuiji，玄奘的弟子）所著的疏（commentary，对佛经的注释）二卷，在《东域录》（Dongyu Lu，佛教目录）中被称为《赞述》（Zanshu），传入本国以来，大概有一千多年了，却未曾付梓刊行于世，学者们都引以为憾，这难道不是一种缺憾吗？我和国社的朋友丹山子（Tanzanshi），法名顺艺（Shun'gei），天资聪敏，非常好学，在本黉（指学校）游学多年。他感慨这部经典未能流传于世，于是探寻其善本，刻苦地进行校对，花费了不少岁月，并参考了日本的读法，交付给雕刻工匠，将要刻在木板上，让我为之作序。我虽然不敏，但怎能不为此经典流传后代、遍布海内而感到高兴呢？况且这部经，天台宗（Tiantai school，佛教宗派）的祖师智者大师（Zhiyi），有疏一卷；华严宗（Huayan school，佛教宗派）的祖师至相大师（Zhixiang），有疏二卷；三论宗（Sanlun school，佛教宗派）的祖师吉藏法师（Jizang），有疏四卷。现在这本书，就是法相宗（Faxiang school，佛教宗派）的祖师窥基法师所撰写的，那么四家大乘（Mahayana，大乘佛教）宗师的疏，得到这本书就恰好完整了。我私下认为，我们社团的诸位同仁，依据这部经疏进行研习，那么一乘（Ekayana，佛教教义）三乘（Triyana，佛教教义）的教义，性宗（Xingzong，佛教宗派）相宗（Xiangzong，佛教宗派）的法门，就可以坐着而得到，这是我深深期望的。丹山子此举，也是这个意思吧。因此我不顾自己的鄙陋，姑且叙述开刻的缘由，以说明其简要之处。 时在文化十年（1813年）癸酉年仲冬闰月，越州（Etsushu）香月院（Kogetsuin）的释深厉志于京兆（Kyoto）高仓（Takakura）。
English
English version: Respectfully recorded by the Great Abbot Kun'ei of the Bekke (separate residence) of Kofuku-ji Temple on the fifth day of the fifth month of summer in the year of Otsu-gai. Preface to the Carving of the Vajracchedika Prajnaparamita Sutra We sentient beings, from beginningless time, are drowning in the sea of birth and death, emerging and submerging, with no hope of escape. The Great Sage, the World-Honored One (Buddha, a title of respect for the Buddha), took pity on us and proclaimed the vast Mahayana Dharma (Mahayana Buddhism), among which he expounded the teaching of breaking through the existence of phenomena, which is the Mahaprajnaparamita Sutra. This sutra was preached in sixteen assemblies at four locations. And this Vajracchedika Prajnaparamita Sutra is the ninth preaching of the second assembly. It is truly an important ferry to the sea of enlightenment, a precious gateway to entering the path! Therefore, the great virtuous monks (Great virtuous monks, a title of respect for monks with high virtue) of China and Japan who have annotated this sutra, such as Sengzhao and Jingying, number no less than several dozen. There are also many printed and circulated in this dynasty (referring to Japan). Only the commentary in two volumes by Dharma Master Kuiji (Kuiji, a disciple of Xuanzang) of Ci'en Temple of the Great Tang Dynasty (Tang Dynasty, a Chinese dynasty), called 'Zanshu' (Praise and Explanation) in the Dongyu Lu (Dongyu Lu, a Buddhist catalog), has been transmitted to this country for over a thousand years, but has not been printed and published, which scholars regret. Is this not a deficiency? My friend Tanzanshi (Tanzanshi) of the national society, with the Dharma name Shun'gei (Shun'gei), is intelligent by nature and very fond of learning. He has been studying at this school (referring to the school) for many years. He laments that this classic has not been circulated in the world, so he sought out its good version, painstakingly proofread it, and spent many years, and also referred to the Japanese reading method, and handed it over to the carving craftsmen, and is about to carve it on wooden boards, and asked me to write a preface for it. Although I am not talented, how can I not be happy that this classic will be passed down to future generations and spread throughout the world? Moreover, this sutra has a commentary in one volume by the Patriarch Zhiyi (Zhiyi) of the Tiantai school (Tiantai school, a Buddhist school), a commentary in two volumes by the Patriarch Zhixiang (Zhixiang) of the Huayan school (Huayan school, a Buddhist school), and a commentary in four volumes by Dharma Master Jizang (Jizang) of the Sanlun school (Sanlun school, a Buddhist school). Now this book is written by Dharma Master Kuiji, the Patriarch of the Faxiang school (Faxiang school, a Buddhist school), so the commentaries of the four Mahayana (Mahayana Buddhism) masters are complete with this book. I privately think that if the members of our society study this sutra and commentary, then the teachings of the Ekayana (Ekayana, a Buddhist doctrine) and Triyana (Triyana, a Buddhist doctrine), and the Dharma gates of the Xingzong (Xingzong, a Buddhist school) and Xiangzong (Xiangzong, a Buddhist school) schools, can be obtained while sitting, which is what I deeply hope for. Tanzanshi's action is also for this purpose. Therefore, disregarding my own humble abilities, I will briefly describe the reasons for the opening of the carving, in order to explain its essentials. In the intercalary month of the mid-winter of the tenth year of Bunka (1813), the year of Mizunoto-Tori, the monk Shin of Kogetsuin (Kogetsuin) in Etsushu (Etsushu) made a vow at Takakura (Takakura) in Kyoto (Kyoto). -------------------------------------------------------------------------------- 学寮 校订例言六则
Chinese
─斯书。余所索得凡六本。其三是南都古本。而兴福寺学头历传本。又其最可据者。故今以此为主。以参订余本。其涉两可者。则并存之。又虽可疑。而诸本皆同者。则姑从原文。不敢臆断。且揭注之上方。更俟善本。 ─本经新翻未容润饰。故此疏就什译以解之。盖以其译在初流传最广耳。然有什本所阙一二以余本补之者。今圈其右方而注之于格上。 ─此疏所牒经文。每举其首尾略去中间。今就现藏补填全文。以便捡阅。 ─本经诸家所刊行有数本。今直就大藏。抽出本经仇之。于疏所牒。挍其同异。大藏。又参订宋本明本丽本焉。并揭注之上方。如疏中所引二论。文又有不同前三本者。非其所正释。故不烦加挍注。观者当自捡知之。 ─余所得六本。皆略有国训。而莫全备者。今请典寿律匠捡阅之。参订合议。悉附邦读。以便初学。更见古点本可依者。当是正之。 ─凡上梓者。必借书手。而往往不免脱谬。今余不自揣书之拙。亲写缮完。以授剞劂。虽缺于观美。庶不致误人。 文化十年癸酉冬十月丹山野衲顺艺(志道)谨识 金刚般若经赞述卷上 大乘 基撰 一彰因起二明年主三释本文。初中有二。一明经因起 现代汉语译本 学寮 校订例言六则 —这本书，我搜集到的共有六个版本。其中三个是南都古本，还有兴福寺学头历代相传的版本，这都是最可靠的版本。因此现在以兴福寺学头历传本为主，来参照校订其他的版本。对于那些模棱两可的地方，就将不同的说法并存。另外，即使有些地方可疑，但如果所有版本都相同，那就姑且按照原文，不敢随意臆断。并且将这些情况标注在上方，等待找到更好的版本再做修改。 —这部经是新翻译的，还没有经过润色，所以用鸠摩罗什的译本（鸠摩罗什，Kumārajīva）来解释它。因为他的译本是最早流传也最广泛的。然而，有些鸠摩罗什译本缺失的内容，就用其他的版本来补充，现在用圈圈在右边标出，并标注在格子上。 —这部疏所引用的经文，每次只列出开头和结尾，省略中间部分。现在就根据现有的藏本补全所有的经文，方便查阅。 —这部经各家刊行的版本有好几种。现在直接从大藏经中提取这部经来校对。对于疏中引用的经文，校对其相同和不同的地方。大藏经，又参照校订宋本、明本和丽本。并将这些情况标注在上方。如果疏中引用的《二论》的文字，又和前面三种版本不同，因为那不是疏要着重解释的地方，所以就不再加以校注。读者应该自己去查阅了解。 —我得到的六个版本，都略有一些国语的训读，但没有一个是完全的。现在请典寿律匠来查阅，参照讨论，全部按照邦读来标注，方便初学者。如果发现古点本有可以依据的地方，就应当改正。 —凡是付梓印刷的书，必定要借用书手来抄写，但往往免不了有脱漏错误。现在我不自量力，亲自书写完成，然后交给工匠雕刻。虽然缺少美观，但或许可以避免误导他人。 文化十年癸酉冬十月丹山野衲顺艺(志道) 金刚般若经赞述卷上 大乘 基撰 一、彰显因由；二、标明经主；三、解释本文。最初的部分分为两点：一、说明经的缘起。