English
English version: Due to generating shame and remorse. This is the first reason. World Honored One, if someone hears this sutra and their mind is purified by faith, then they will generate the real and corresponding wisdom. It should be known that this person has achieved the foremost rare merit. Commentary: This is the second passage. It refers to those who hear the sutra and generate faith, who will certainly attain non-discriminating wisdom in the future. Eliminating false discriminations and realizing the emptiness of both persons and dharmas is called generating the real aspect. Because of this, even sacrificing many lives is not as good as upholding this sutra. This is because sacrificing the body only leads to continuous cycles of birth and death, not to the pursuit of wisdom and the path to Bodhi. World Honored One, this real aspect is the non-aspect, therefore the Tathagata calls it the real aspect. Commentary: This is the third passage, intended to dispel doubts and remove illness. This real aspect refers to taking non-aspect as the aspect. That is, the non-aspect refers to not being the aspect of differences clung to by false discriminations. Calling it the real aspect means that there is no false aspect, therefore it is called the real aspect. Because some people, upon hearing the term 'real aspect,' think it refers to the aspect clung to by false discriminations, this passage clarifies that it is not so. World Honored One, it is not difficult for me to hear, believe, understand, and uphold such a sutra now. But if in the future, in the last five hundred years of the Dharma-ending age, there are beings who hear, believe, understand, and uphold this sutra, then those people will be the foremost rare. Commentary: This is the fourth passage, intended to encourage and inspire faith. It is also the third reason given by Asanga (Wuzhu), to cause Bodhisattvas to feel shame and remorse. It says that even in the evil age of the Dharma-ending period, there are beings who can generate the real aspect, how much more so should the great Bodhisattvas of the present, upon hearing the Prajna, diligently cultivate it? It is said that it is rare for evil people to believe and understand, but it is not worth praising Bodhisattvas for upholding it. Therefore, this passage exists. In this passage, first Subhuti (Shanxian) asks, then the Tathagata answers. There are three parts to the question. First, the question is stated, then it is explained, and finally, it is concluded. This is the first part. Why is that? Because this person has no concept of a self, a person, a living being, or a life span. Commentary: This is the second explanation, which has two parts. Vasubandhu (Shīqīn) says that first, the emptiness of what is grasped is explained, and then the emptiness of what grasps is explained. Zi Yun believes that this only speaks of the emptiness of dharmas. Asanga (Wuzhu) believes that first, the emptiness of persons is explained, and then the emptiness of dharmas is explained, because attachment to self is abandoned. This is the first part. -------------------------------------------------------------------------------- 。
Chinese
所以者何“我相即是非相人相众生相寿者相”即是非相。 述曰。此第二明法空也。 何以故离一切诸相则名诸佛。 述曰。此第三结也。谓若有分别即有业生死起。既除分别之相妄想生死都无则名诸佛也。此意云。纵舍多身命非证理之因。若暂听经便是离相之福。谓因受持听闻故当证二无我理。既是胜因故多舍命之福也。 金刚般若经赞述卷上◎ 大正藏第 33 册 No. 1700 金刚般若经赞述 金刚般若经赞述卷下 大乘 基撰 佛告须菩提“如是如是若复有人得闻是经不惊不怖不畏当知是人”甚为希有。 述曰。此第二佛答。初标次释。此初也。世亲意云。惊谓惊恐。谓有众生恐此经典非正道行故。怖者谓怖惧。依般若修学不能断疑故。畏者谓由惊怖故毕竟不肯修学也。若有远离彼处者名为不惊不怖不畏也。无著云。谓声闻乘中世尊说有法及有空。于听闻此经时闻法无有故惊。闻空无有故怖。思量时于二不有理中不能相应故畏。更有别释。为三种无自性故应知。谓相生第一义等无自性故。解云谓于遍计所执无体相故名不惊。于依他起无自然生性故名不怖。于圆成实中无彼所执人法故不畏也。 何以故须菩提如来说第一波罗蜜即 所以是什么呢？‘我相（Atman-samjna，对自我的执着）即是非相，人相（Pudgala-samjna，对个体的执着），众生相（Sattva-samjna，对众生的执着），寿者相（Ayus-samjna，对寿命的执着）’，即是非相。 述曰：这是第二点，阐明法空（Dharma-sunyata，诸法皆空）的道理。 为什么呢？离开一切诸相，就名为诸佛（Buddhas）。 述曰：这是第三点，总结。意思是说，如果有所分别，就会有业和生死的产生。既然除去了分别之相，妄想和生死都消失了，就名为诸佛。此意是说，纵然舍弃众多的身命，也不是证得真理的原因。如果能暂时听闻此经，便是离相的福德。因为受持听闻的缘故，应当证得二无我（Dvatma-sunyata，人无我和法无我）的道理。既然是殊胜的因，所以比舍弃生命的福德更大。 《金刚般若经赞述》卷上 《大正藏》第33册 No. 1700 《金刚般若经赞述》 《金刚般若经赞述》卷下 大乘 基 撰 佛（Buddha）告诉须菩提（Subhuti）：‘如是如是，如果又有人听闻此经，不惊、不怖、不畏，应当知道这个人’甚为稀有。 述曰：这是第二，佛的回答。先标示，后解释。这是第一点。世亲（Vasubandhu）的意思是说，惊，是指惊恐。说的是有些众生恐怕此经典不是正道而行。怖，是指怖惧。因为依般若（Prajna，智慧）修学，不能断除疑惑。畏，是指由于惊怖的缘故，最终不肯修学。如果有人远离这些，就名为不惊、不怖、不畏。无著（Asanga）说，在声闻乘（Sravakayana）中，世尊（Bhagavan）说有法和有空。在听闻此经时，听到法无所有而惊，听到空无所有而怖。思量时，对于二不有的道理不能相应而畏。还有别的解释，是为了三种无自性（Trisvabhava-nihsvabhavata）的缘故应当知道。说的是相生、第一义等无自性。解释说，对于遍计所执（Parikalpita，遍计所执性）没有体相的缘故，名为不惊。对于依他起（Paratantra，依他起性）没有自然生性的缘故，名为不怖。在圆成实（Parinispanna，圆成实性）中没有那些所执的人法，所以不畏惧。 为什么呢？须菩提，如来（Tathagata）说第一波罗蜜（Paramita，到彼岸）即
English
What is the reason? 'The characteristic of self (Atman-samjna, the perception of a self) is the characteristic of non-self, the characteristic of person (Pudgala-samjna, the perception of an individual), the characteristic of sentient beings (Sattva-samjna, the perception of beings), the characteristic of a life span (Ayus-samjna, the perception of a life span)' are all characteristics of non-self. Commentary: This is the second point, clarifying the principle of the emptiness of dharmas (Dharma-sunyata, the emptiness of all phenomena). Why? Because to be apart from all characteristics is called all Buddhas (Buddhas). Commentary: This is the third point, the conclusion. It means that if there are discriminations, then there will be karma and the arising of birth and death. Since the characteristics of discrimination are removed, and delusions and birth and death all disappear, then one is called all Buddhas. The meaning here is that even sacrificing many lives is not the cause of realizing the truth. If one can temporarily listen to this sutra, it is the merit of being apart from characteristics. Because of receiving, upholding, and listening, one should realize the principle of the two non-selves (Dvatma-sunyata, the emptiness of self and the emptiness of phenomena). Since it is a superior cause, it is greater than the merit of sacrificing lives. Commentary on the Diamond Prajna Sutra, Volume 1 Taisho Tripitaka, Volume 33, No. 1700, Commentary on the Diamond Prajna Sutra Commentary on the Diamond Prajna Sutra, Volume 2 Written by the Mahayana master, Ji The Buddha (Buddha) told Subhuti (Subhuti): 'So it is, so it is. If someone hears this sutra and is not alarmed, not frightened, not afraid, you should know that this person' is extremely rare. Commentary: This is the second, the Buddha's answer. First, it is indicated, then explained. This is the first point. Vasubandhu's (Vasubandhu) meaning is that 'alarmed' refers to being frightened. It means that some sentient beings are afraid that this sutra is not the right path to follow. 'Frightened' refers to being fearful because, relying on Prajna (Prajna, wisdom) practice, one cannot cut off doubts. 'Afraid' refers to ultimately not being willing to practice due to alarm and fear. If someone is far away from these, they are called not alarmed, not frightened, not afraid. Asanga (Asanga) said that in the Sravakayana (Sravakayana), the Bhagavan (Bhagavan) said that there are dharmas and there is emptiness. When hearing this sutra, one is alarmed when hearing that dharmas are non-existent, and frightened when hearing that emptiness is non-existent. When contemplating, one is afraid because one cannot correspond to the principle of the two non-existences. There is another explanation, which should be understood for the sake of the three non-natures (Trisvabhava-nihsvabhavata). It refers to the non-self-nature of dependent origination, ultimate meaning, etc. The explanation is that one is called not alarmed because there is no substance or characteristic in the completely conceptualized (Parikalpita, the nature of complete conceptualization). One is called not frightened because there is no naturally arising nature in the dependent arising (Paratantra, the nature of dependent arising). In the perfectly accomplished (Parinispanna, the nature of perfect accomplishment), there are no persons or dharmas that are clung to, so one is not afraid. Why? Subhuti, the Tathagata (Tathagata) said that the first Paramita (Paramita, to the other shore) is -------------------------------------------------------------------------------- 非第一波罗蜜是名第一波罗蜜。
Chinese
述曰。此第二赞释胜也。世亲云。如来说第一波罗蜜者。谓十方诸佛同说赞能为大因故名为第一。显此经胜余经也。非第一波罗蜜者。谓非余人所得也。无分别智证无我理。唯十方佛得余人不得。故是名第一波罗蜜者唯佛所得也。无著释云。第一波罗蜜者。谓般若于余五中最胜故也。 须菩提忍辱波罗蜜如来说非忍辱波罗蜜。 述曰。世亲云。上来大文第二段竟。自下第三段文第四校量。于中初释疑。次正校量。释疑中有三。一者于前舍身命以生疑。谓有疑曰。向说彼身苦以彼舍身苦身而果报福是劣。若尔依此法门受持演说诸菩萨行苦行。彼苦行亦是苦果。云何此法门不成苦果。此意云。前说舍身命苦还得苦果身得福即劣。若尔者菩萨为此法门故行诸苦行亦感苦身果。何福即胜。谓如萨陀波仑菩萨。于昙无竭菩萨所。求般若波罗蜜故打骨出髓而行供养。是苦得福应少。今答意。若为慧行而舍身得福即多。若虽舍身不行慧行求菩提者。生死因故其福下劣也。就此文中大文有四。一者正破前疑。二者指事以显。三者菩萨应离一切已下引初地菩萨为示无住理。四者菩萨为利益下劝益众生住二空理。此初也。忍辱波罗蜜者。谓十方佛同得故或求慧行之忍辱也。如来说非者。 现代汉语译本 非第一波罗蜜，是名为第一波罗蜜。 述曰：这是第二重赞叹解释其殊胜之处。世亲菩萨说：‘如来说的第一波罗蜜，是指十方诸佛共同称赞，能够作为伟大的因缘，所以名为第一。’这显示此经胜过其他经典。‘非第一波罗蜜’，是指不是其他人所能得到的。因为无分别智证悟无我之理，只有十方诸佛才能证得，其他人无法证得。所以，‘是名为第一波罗蜜’，唯有佛才能得到。无著菩萨解释说：‘第一波罗蜜，是指般若在其余五种波罗蜜中最殊胜。’ 须菩提，忍辱波罗蜜（Kshanti Paramita，忍耐和宽容的完美），如来说非忍辱波罗蜜。 述曰：世亲菩萨说：‘上面一大段文字，第二部分结束。从下面开始是第三段文字，第四次校量。’其中，首先是解释疑惑，其次是正式校量。解释疑惑中有三点：第一点是对于前面舍身命产生疑问。有人怀疑说：‘前面说那个身体是苦的，因为舍弃身体的痛苦而得到的果报福德是低劣的。如果这样，依照此法门受持演说，诸菩萨行苦行，那么他们的苦行也是苦果。为什么此法门不能成就苦果呢？’这个意思是说，前面说舍弃身命的痛苦，却得到苦果之身，得到的福报就很低劣。如果这样，菩萨为了这个法门而行各种苦行，也会感得痛苦的身体作为果报，那么什么福报才是殊胜的呢？比如萨陀波仑菩萨（Sadāprarudita Bodhisattva），在昙无竭菩萨（Dharmodgata Bodhisattva）那里，为了求般若波罗蜜（Prajna Paramita，智慧的完美）的缘故，敲打骨头，取出骨髓来进行供养。这样的苦行得到的福报应该很少。’现在回答的意思是，如果为了智慧而舍身，得到的福报就很多。如果虽然舍身，却不行智慧之行来求菩提（Bodhi，觉悟），那么因为是生死之因，所以他的福报就低劣。’就这段文字中，大的方面有四点：第一点是正面破除前面的疑惑；第二点是指示事例来显明；第三点是‘菩萨应离一切’以下，引用初地菩萨来显示无住之理；第四点是‘菩萨为利益’以下，劝勉利益众生安住于二空之理。这是第一点。‘忍辱波罗蜜’，是指十方诸佛共同证得，或者是指求慧行之忍辱。‘如来说非’，是指...