English
English version Study Hut Six Introductory Notes on Collation —This book, I have collected a total of six versions. Three of them are ancient Nanjing versions, and there is also a version passed down through generations by the head monks of Xingfu Temple, which is the most reliable. Therefore, I am now using this version as the main one, to collate and revise the other versions. For those ambiguous places, I will preserve the different interpretations. In addition, even if some places are doubtful, but if all versions are the same, then I will tentatively follow the original text and dare not make arbitrary judgments. And I will mark these situations above, waiting to find a better version to modify. —This sutra is newly translated and has not been polished, so I am using Kumārajīva's translation (Kumārajīva) to explain it. This is because his translation was the earliest and most widely circulated. However, some content missing from Kumārajīva's translation is supplemented with other versions, now marked with circles on the right and noted on the grid. —The sutra text quoted in this commentary only lists the beginning and the end each time, omitting the middle part. Now, according to the existing Tripitaka, I will complete all the sutra texts to facilitate reference. —There are several versions of this sutra published by various schools. Now I directly extract this sutra from the Great Treasury of Sutras (Da zang jing) to proofread it. For the sutra texts quoted in the commentary, I collate their similarities and differences. The Great Treasury of Sutras, and also refer to and collate the Song, Ming, and Korean versions. And I will mark these situations above. If the text of the Two Treatises quoted in the commentary is also different from the previous three versions, because that is not the place where the commentary focuses on explaining, I will not add any notes. Readers should check and understand it themselves. —The six versions I obtained all have some annotations in the vernacular, but none of them are complete. Now I ask the Vinaya master Dianshou to review, refer to, and discuss, and mark them all according to the vernacular reading to facilitate beginners. If it is found that the ancient annotated version has a reliable basis, it should be corrected. —Whenever a book is printed, it is necessary to borrow a scribe to copy it, but omissions and errors are often unavoidable. Now I do not overestimate myself, but personally write and complete it, and then hand it over to the craftsmen for engraving. Although it lacks beauty, it may avoid misleading others. Written respectfully by Danshan Yena Shunyi (Zhidao) in the tenth month of the winter of the tenth year of Bunka (1813) Commentary on the Diamond Prajna Sutra, Volume 1 Written by Dachen Ji 1. Manifesting the cause; 2. Indicating the master of the sutra; 3. Explaining the text. The initial part is divided into two points: 1. Explaining the origin of the sutra. --------------------------------------------------------------------------------
Chinese
即谓空有二因。乃有阿僧伽佛去世后九百年。上请慈尊为开中道说。瑜伽十七地中边分别论等并弥勒所谈。并如广章说。有少差异如别纸。二明论因起者。摄大乘云有二种藏。一声闻藏二菩萨藏。于中有三谓素怛览阿毗达磨毗奈耶。谓华严般若等名菩萨藏中素怛览。解深密阿毗达磨经名阿毗达磨藏。毗奈耶瞿沙经名第三藏。然上诸经唯依梵本各有多颂。以渐隐没卷轴便小。或此方翻者偏略。所以渐约也。即阿毗达磨经中有摄大乘品佛当加持菩萨所说佛去世后九百余年。无著菩萨撮集诸经统摄其义。为二万七千颂名对法论。后有其资名浮陀僧诃此名觉师子。造六万三千颂释。与前师造两本别行。后有菩萨名安慧糅为一部。故称为杂集。即瑜伽十支中之一支也。谓三十唯识等各为一支。故如迦旃延三百年后造发智论。而后有六足诸论等。 金刚般若波罗蜜经 姚秦三藏法师鸠摩罗什译。 二明年主者。一明经二明论。经者然此般若上代已来总有五译。出其年代具如玄记。然三藏贞观十九年初从西至。最初翻译其论也。对法为先。至贞观二十三年三藏随驾玉华。先帝乖和频崇功德。共藏译论遍度五人。更问良因藏令弘赞。遂制般若之序名三藏圣教序。其时太子亦制显扬论序当许杂翻经论并赞幽灵。既有违 和不暇广制也。于时帝问藏云。更有何善而可修耶。藏报云。可执笔以缀般若。帝既许之。藏便译出其夜五更三点翻译即了。帝索读之即遣所司写一万本。既不重缀词句遂疏。后欲重译无由改采前布也。当尔积代梵本文并付三藏。藏讨诸本龟资梵文即罗什译同昆仑之本与真谛翻等。然经文舛异随文乃知真谬。题名不同。三藏独名能断。即先所译。无著论本亦名能断。何意然也。彼意说金刚有三义。一所破义。无著论本云。正见行邪见行。解云正邪虽异还作是同。故行该两种见。即喻金刚虽一能所有殊。虽曰金刚亦有物能破之。故如白羊角即破金刚也。二能摧义。无著云一者细是智因故二牢者不可坏故。解云闻思两慧能伏染故。渐生修慧故名能摧称为智因也。二牢者即谓修慧。既是定心正能破障故名牢也。或修慧中有有漏无漏二别。以分细牢。或就无漏中有折伏道断惑道。二分亦行。然烦恼障通理事两观伏以欣上厌下伏故。所知障唯理观伏可知也。又约无间解脱亦分细牢者。至佛果位解脱道中名断者三种断中断性断类名断。而非断用及断体。以非所断不名为断体。已断非正断故不名为能断也。三者阔狭义。无著论云如彩画金刚形两头宽而腰狭。解云地前佛果喻宽十地喻狭以地地之中各修一行为首故。或七地已前分是宽皆 随义准之。应知今若所破名金刚。金刚之般若能破摧名金刚。金刚即般若也。然经云般剌若者因中慧言萨筏若者此云一切智是果中智也。言般剌慎若者断惑慧。即此中所标故云能断也。论者然今唐国有三本流行于世。一谓世亲所制翻或两卷或三卷成。二无著所造或一卷或两卷成。三金刚仙所造。即谓南地吴人非真圣教也。此或十一卷或十三卷成也。若唯学有以非空妄想之心更长。唯学空而非有。真智无因而不生起。灭妄想于空门起真心于有府。有空双镜说教有二种。一谓随机如四谛二空等理。二谓显理而如说无相实相等。佛以一音等。华严云如来一语中演出无边契经海等。法华唯明摄入以彰一乘。胜鬘通据出生及摄入也。然法华云若人行五波罗蜜。不及受持听闻法华者。约菩提涅槃总名一乘。故牛车喻于菩提。经云吾为汝等造作此车。故应当等心各各与之。故胜鬘云行六波罗蜜不及手捉经者。彼据真如为乘也。如彼经文具显其相也。 如是我闻一时佛在舍卫国祇树给孤独园。 第三判本文者。此经始终有其三分。初文前由致分。次尔时须菩提即从座起下发请广说分。后佛说是经已下喜悟修行分。前中有二。初明通由致。次尔时世尊下别由致。前中有五。一为令生信总显已闻。说如是我闻。二说者听者共相 会遇时分无别总说一时。三化必有主。主若胜法可尊故标于佛。四化必有处要托胜处说妙法。故言舍卫国祇树给孤独园。五明教所被机。谓千二百五十人俱据实亦有菩萨众如婆伽婆说。亦有八部众如下流通分说。今此略故但举声闻也。余文可知。言说处者谓筏苏显轻呼度旧云五天竺者讹也。今释显度者此云月氏。此五国中多有贤哲。如月照暝能除炎热故以为名也。旧云月支等者并非也。其舍卫国者讹也。应云室罗筏悉底布罗。此云丰德城谓丰多闻丰欲境丰解脱故。此城之主即是钵剌摩那侍特王此云胜军。即谓中印土之都城之名也。国名憍萨罗为别恒河南憍萨罗故以城名标别也。其南憍萨罗国城无有别名号。即以国为名故。祇树者即谓誓多太子之林。誓多者此云战胜也。给孤独园者谓须达多。于太子处所买得也。今合标彼故双举之。广说缘起如余疏陈。 与大比丘众千二百五十人俱。 述曰。此第五彰教所被机也。谓佛共兼会名之为与。龙树释云。一者同处丰德城。二者同时同此说听究竟一时故。三者同心共取一味法故。四者同见同证一解脱理故五者同戒各具别解脱戒故。六者同解脱三乘同坐解脱床故。具如是义总名为与。大者有五义一名称大。大众大人所知识故。二位次大。皆住圣果非凡位故。三功德大 现代汉语译本： 会遇的时间、地点没有差别，总的来说都是一时。（三化：指佛、法、僧三宝的教化）必然有其主导者。主导者如果胜过其他法则，就可以被尊重，所以标明是佛。（四化：指佛陀教化的四个方面，即时间、地点、人物和教法）必然有其处所，要依托殊胜的处所来说微妙的佛法。所以说是舍卫国（Śrāvastī，古印度城市名）祇树给孤独园（Jetavana Anāthapiṇḍika-ārāma，又称祇园精舍）。（五明：指声明、工巧明、医方明、因明、内明，是佛教徒应学习的五种学问）教化所覆盖的对象，指的是一千二百五十人，他们都证得了真实的果位，实际上也有菩萨众，就像《婆伽婆》（Bhagavān，佛的称号）所说的那样。也有天龙八部众，如下面的流通分所说。现在这里为了简略，只举了声闻（Śrāvaka，听闻佛陀教诲而证悟的弟子）众。其余的文义可以类推得知。所说的地点，指的是筏苏显（Vasudhānya），显是轻声发音。度（旧译为五天竺）的说法是错误的。现在解释显度，显度在这里指的是月氏（Yuèzhī，古代西域国名）。这五个国家中有很多贤哲，就像月亮照亮黑夜，能够消除炎热，所以用这个来命名。旧译为月支等等，都是不对的。所说的舍卫国也是错误的。应该说是室罗筏悉底布罗（Śrāvastī-pura），这里的意思是丰德城，指的是丰饶多闻、丰饶欲境、丰饶解脱。这座城的城主就是钵剌摩那侍特王（Prasenajit），这里的意思是胜军。指的是中印度都城的名称。国名叫憍萨罗（Kosala），是为了区别恒河南边的憍萨罗国，所以用城名来加以区别。南憍萨罗国没有其他的城名，就用国名来作为名称。祇树，指的是誓多（Jeta）太子之林。誓多的意思是战胜。给孤独园，指的是须达多（Sudatta）从太子那里买来的。现在合在一起标明，所以一起举出。详细的缘起就像其他的疏文中陈述的那样。 ‘与大比丘众千二百五十人俱。’ 述曰：这第五点彰显了教化所覆盖的对象。佛与大众共同集会，称为‘与’。龙树（Nāgārjuna，佛教中观学派创始人）解释说：一是同在丰德城，二是同时同地听闻佛法，最终一时究竟，三是同心共取一味法，四是同见同证一解脱理，五是同戒，各自具有别解脱戒，六是同解脱，三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）同坐解脱床。具备这样的意义，总称为‘与’。‘大’有五种含义：一是名称大，大众和大人都知道；二是位次大，都住在圣果的位次，不是凡夫的位次；三是功德大。
English
English version: The time and place of the meeting are not different, generally speaking, it is all at one time. The three transformations (referring to the teachings of the Three Jewels: Buddha, Dharma, and Sangha) must have a leader. If the leader surpasses other laws, they can be respected, hence the designation of Buddha. The four transformations (referring to the four aspects of the Buddha's teachings: time, place, people, and teachings) must have a location, relying on a superior place to expound the wonderful Dharma. Therefore, it is said to be Śrāvastī (an ancient Indian city), Jetavana Anāthapiṇḍika-ārāma (also known as Jetavana Monastery). The objects covered by the five enlightenments (referring to the five types of knowledge that Buddhists should learn: grammar, crafts, medicine, logic, and inner knowledge) refer to one thousand two hundred and fifty people, all of whom have attained the true fruit. In reality, there are also Bodhisattvas, as mentioned by Bhagavan (an epithet of the Buddha). There are also the Eight Divisions of gods and dragons, as mentioned in the distribution section below. Here, for the sake of brevity, only the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) are mentioned. The remaining meanings can be inferred. The mentioned location refers to Vasudhānya, with 'dhānya' pronounced softly. The old translation of 'Du' (as five regions of India) is incorrect. Now, explaining 'Vasudhānya', it refers to the Yuezhi (an ancient kingdom in Central Asia). Among these five countries, there are many wise individuals, like the moon illuminating the night and eliminating heat, hence the name. The old translations like 'Yuezhi' are incorrect. The mentioned Śrāvastī is also incorrect. It should be Śrāvastī-pura, meaning the City of Abundant Virtue, referring to abundance of learning, abundance of desires, and abundance of liberation. The ruler of this city is Prasenajit, meaning Victorious Army. It refers to the name of the capital city in Central India. The kingdom is named Kosala, to distinguish it from the Kosala south of the Ganges River, hence the use of the city name for distinction. The southern Kosala kingdom has no other city name, so it uses the kingdom name as its name. Jetavana refers to the grove of Prince Jeta. Jeta means victory. Anāthapiṇḍika-ārāma refers to Sudatta, who bought it from the prince. Now, they are mentioned together, so they are both listed. The detailed origins are described in other commentaries. 'With the great Bhikṣu Sangha of one thousand two hundred and fifty people.' Commentary: This fifth point highlights the objects covered by the teachings. The Buddha gathering together with the assembly is called 'with'. Nāgārjuna (founder of the Madhyamaka school of Buddhism) explains: First, being in the same city of Abundant Virtue; second, hearing the Dharma at the same time and place, ultimately reaching completion at one time; third, sharing the same mind and taking the same flavor of Dharma; fourth, sharing the same view and realizing the same principle of liberation; fifth, sharing the same precepts, each possessing individual precepts of liberation; sixth, sharing the same liberation, the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) sitting on the same bed of liberation. Possessing such meanings is collectively called 'with'. 'Great' has five meanings: First, great in name, known by the masses and great people; second, great in position, all dwelling in the position of holy fruit, not the position of ordinary people; third, great in merit. --------------------------------------------------------------------------------
Chinese
。或诸漏尽证智断故。四修行大。求大菩提修广业故。五徒众大千二百五十人故。龙树释云。如有七宝处金为最大。乃至无好物处铁锄为最大。如是有三宝时佛为最大。乃至于末后时破戒僧为最大。故经云瞻博迦华虽萎萃犹胜诸华鲜洁时。破戒恶行诸比丘犹胜外道持戒者故。今言大者且对有学也。比丘者此有五义。一怖魔。创心出家四魔怖故。二乞士。以乞自活齐自他故。三净命。离五邪命正三业故。五邪命者一为利养故而现希奇。如坐行人念数珠等。二为利养故自说己德。三为利养故占相吉凶。四为利养故高声现威。五为得利养故说先所得以动人心。四持戒性。威仪曾不缺故。五破恶。修道获果断烦恼故。僧伽名众。证理法事二俱和故。千二百五十人者佛初成道初一时中度五人俱邻等第二时度耶舍等五十人。第三时度舍利子等一百人。第四时度目犍连等一百人。第五时度优楼频螺迦叶等五百人。第六时度迦耶迦叶等二百九十五人。第七时度那提迦叶等二百人。如是总有千二百五十人。此举常随徒众也。准下亦有比丘尼众等今此略故也。然阿含经唯为发趣求声闻乘说。般若空教唯为发趣求大乘者说。故下云为大乘者说为最上乘者说也。涅槃法华解深密等通为发趣一切乘者说谓说有为无为名之为有。我及我所说为空。故 现代汉语译本 或因诸漏已尽，证得智慧而断除烦恼的缘故，称为‘大’。 四、修行广大。为了求得大菩提，修习广大的善业的缘故，称为‘大’。 五、徒众众多，有一千二百五十人的缘故，称为‘大’。 龙树（Nagarjuna）解释说：‘如果在一个有七宝的地方，黄金最为尊贵。乃至在没有好东西的地方，铁锄头也最为尊贵。同样，在有佛、法、僧三宝的时候，佛最为尊贵。乃至在末法时期，破戒的比丘也比外道更为尊贵。’所以经中说：‘瞻博迦花（Champaka，一种香花）即使凋谢枯萎，也胜过鲜艳洁净的各种花朵。破戒恶行的比丘，也胜过持戒的外道。’ 现在所说的‘大’，是相对于有学（尚未证果的修行人）而言的。 比丘（Bhikkhu）这个词有五种含义：一、怖魔（terrifying Mara）。初发心出家时，四魔感到恐惧的缘故。二、乞士（beggar）。以乞食为生，资养自己和他人。三、净命（pure livelihood）。远离五种邪命，端正身、口、意三业的缘故。五种邪命是：一、为了获得利养，而显现稀奇古怪的行为，如在行人面前拨弄念珠等。二、为了获得利养，而自我吹嘘功德。三、为了获得利养，而占卜吉凶。四、为了获得利养，而高声炫耀威势。五、为了获得利养，而宣扬自己先前的所得，以打动人心。四、持戒性（observing precepts）。威仪从不缺少的缘故。五、破恶（destroying evil）。修道证果，断除烦恼的缘故。 僧伽（Sangha）名为‘众’。证悟真理和法事两方面都和谐的缘故。 一千二百五十人，是佛陀最初成道时，第一次度化了五人，即俱邻（Kaundinya）等；第二次度化了耶舍（Yasa）等五十人；第三次度化了舍利子（Sariputra）等一百人；第四次度化了目犍连（Maudgalyayana）等一百人；第五次度化了优楼频螺迦叶（Uruvilva-Kasyapa）等五百人；第六次度化了迦耶迦叶（Gaya-Kasyapa）等二百九十五人；第七次度化了那提迦叶（Nadi-Kasyapa）等二百人。这样总共有千二百五十人。这里列举的是常随的徒众。按照下文，也有比丘尼众等，这里省略了。然而，《阿含经》（Agama Sutras）只是为了引导趣向求声闻乘（Sravakayana）的人而说的。《般若经》（Prajna Sutras）的空性教义，只是为了引导趣向求大乘（Mahayana）的人而说的。所以下文说，是为大乘根器的人说，是为最上乘根器的人说。《涅槃经》（Nirvana Sutra）、《法华经》（Lotus Sutra）、《解深密经》（Samdhinirmocana Sutra）等，是通用于引导趣向一切乘的人而说的，即说有为法和无为法名为‘有’，说我和我所拥有之物为空性。