Chinese
大正藏第 33 册 No. 1701 金刚般若经疏论纂要 No. 1701 [cf. No. 235] 金刚般若经疏论纂要(并序上) 京大兴福寺沙门宗密述 长水沙门子璇治定 镜心本净像色元空。梦识无初物境成有。由是惑业袭习报应纶轮。尘沙劫波莫之遏绝。故我满净觉者。现相人中先说生灭因缘。令悟苦集灭道。既除我执未达法空。欲尽病根方谈般若。心境齐泯即是真心。垢净双亡一切清净。三千瑞焕十六会。彰今之所传即第九分。句偈隐略旨趣深微。慧彻三空檀含万行。住一十八处密示阶差。断二十七疑潜通血脉。不先遣遣曷契如如。故虽策修始终无相。由斯教理皆密行果俱玄。致使口讽牛毛心通麟角。或配入名相着事乖宗。或但云一真望源迷派。其余胸谈臆注不足论矣。河沙珍宝三时身命喻所不及。岂徒然哉。且天亲无著师补处尊。后学何疑或添或弃。故今所述不攻异端。疏是论文。乳非城内纂要名意及经题目。次下即释无烦预云。 稽首牟尼大觉尊 能开般若三空句 发起流通诸上士 冥资所述契群机 将释此经。未入文前悬叙义门。略开四段。第一辩教起因缘。第二明经宗体。第三分别处会。第四释通文义。初中二。初总论诸 教。谓酬因酬请显理度生也。若据佛本意。则唯为一大事因缘故出现于世。欲令众生开佛知见等。后别显此经五。一为对治我法二执故。由此二执起烦恼所知二障。由烦恼障障心心不解脱。造业受生轮转五道。由所知障障慧慧不解脱。不了自心。不达诸法性相纵出三界亦滞二乘。不得成佛故名障也。二执若除二障随断。为除二执故说此经。二为遮断种现二疑故。遮未起种子之疑。断现起现行之疑。即经中答所问已。便蹑迹节节断疑。乃至经终二十七段。三为转灭轻重二业故。转重业令轻受。灭轻业令不受。因为显示福慧二因故。佛成正觉未说般若之前。众生由无妙慧。施等住相皆成有漏或滞二乘。故谈般若显示妙慧。为法身因。五度为应身因。若无般若。则施等五非波罗蜜。不名佛因。故须福慧二严方成两足尊矣。五为发明真应二果故。未闻般若之前。但言色相是佛。不知应化唯真之影。不如实见真身应身。故此发明二果。令知由前二因证得。第二明经宗体二。初宗。统论佛教因缘为宗。别显此经。则实相般若观照般若不一不二。以为其宗。以即理之智观照诸相故。如金刚能断一切。即智之理是为实相故。如金刚坚牢难坏。万行之中一一不得昧此。是故合之以为经宗二体。文字般若即是经体。文字即含声名句文。文字 教，指的是酬报因果、酬谢邀请，从而彰显真理、度化众生。如果依据佛陀的本意，那么佛陀仅仅是为了一个重大因缘才出现于世，那就是为了让众生开启佛的知见等等。后面特别阐明此经的五种作用： 一、为了对治我执和法执这两种执着。由于这两种执着，产生了烦恼障和所知障这两种障碍。由于烦恼障，障碍了心，使心不得解脱，从而造业受生，在五道中轮回。由于所知障，障碍了智慧，使智慧不得解脱，不能明了自心，不能通达诸法的体性和现象，即使跳出三界，也滞留在二乘境界，不能成就佛果，所以称为障碍。如果去除我执和法执这两种执着，那么烦恼障和所知障这两种障碍也随之断除。为了去除这两种执着，所以宣说此经。 二、为了遮断种子和现行这两种疑惑。遮止未生起的种子之疑，断除现已生起的现行之疑。也就是在经文中回答所提出的问题之后，便顺着问题的线索，一节一节地断除疑惑，直到经文结束，共有二十七段。 三、为了转变和消灭轻重两种业力。将重业转变为轻受，消灭轻业使之不受报。因为要显示福德和智慧这两种成佛的因。 四、因为要显示福慧二因故。佛陀成就正觉之后，在未宣说般若之前，众生由于没有妙慧，布施等行为执着于表相，都成为有漏之业，或者滞留在二乘境界。所以宣讲般若，显示妙慧，作为法身之因，以五度作为应身之因。如果没有般若，那么布施等五度就不是波罗蜜，不能称为成佛之因。所以必须福慧双修，才能成就福慧两足尊。 五、为了阐明真身和应身这两种果报。在未听闻般若之前，人们只说色相是佛，不知道应化之身只是真身之影，不能如实地见到真身和应身。所以在此阐明真身和应身这两种果报，使人们知道这两种果报是由前面的两种因所证得的。 第二，阐明经的宗旨和体性。首先说宗旨。总的来说，佛教以因缘为宗旨。特别阐明此经，则以实相般若（Reality Prajna）、观照般若（Contemplation Prajna）不一不二，作为它的宗旨。因为用即理之智来观照诸相。如同金刚能断一切，即是智慧之理，是为实相。如同金刚坚牢难坏。万行之中，每一行都不能昧于此理。所以将它们合起来作为经的宗旨。 二体，文字般若（Verbal Prajna）即是经的体性。文字包含声、名、句、文。文字
English
‘Teaching’ refers to rewarding causes and responding to invitations, thereby revealing truth and delivering sentient beings. According to the Buddha's original intention, the Buddha appeared in the world solely for a great cause and condition, which is to enable sentient beings to open up the Buddha's knowledge and vision, etc. Later, this sutra's five functions are specifically clarified: 1. To counteract the two attachments of self-attachment and dharma-attachment. Due to these two attachments, the two obstacles of affliction-obstacle and knowledge-obstacle arise. Due to the affliction-obstacle, the mind is obstructed and cannot be liberated, thus creating karma and being reborn, and revolving in the five paths. Due to the knowledge-obstacle, wisdom is obstructed and cannot be liberated, unable to understand one's own mind, unable to comprehend the nature and phenomena of all dharmas, even if one transcends the Three Realms, one is still stuck in the Two Vehicles, unable to achieve Buddhahood, hence it is called an obstacle. If these two attachments are removed, then these two obstacles of affliction-obstacle and knowledge-obstacle will be eliminated accordingly. To remove these two attachments, this sutra is taught. 2. To prevent and cut off the two doubts of seed and manifestation. To prevent the doubt of seeds that have not yet arisen, and to cut off the doubt of manifestations that have already arisen. That is, after answering the questions raised in the sutra, follow the clues of the questions, section by section, to cut off doubts, until the end of the sutra, there are twenty-seven sections in total. 3. To transform and eliminate the two karmic forces of light and heavy. To transform heavy karma into light suffering, and to eliminate light karma so that it is not received. Because it is necessary to show the two causes of merit and wisdom for attaining Buddhahood. 4. Because it is necessary to show the two causes of merit and wisdom. After the Buddha attained perfect enlightenment, before expounding Prajna, sentient beings, due to the lack of wonderful wisdom, giving and other behaviors are attached to appearances, and all become contaminated karma, or are stuck in the Two Vehicles. Therefore, expounding Prajna shows wonderful wisdom as the cause of the Dharmakaya (Dharmakaya), and the Five Perfections as the cause of the Response Body (Nirmanakaya). Without Prajna, then the Five Perfections such as giving are not Paramitas, and cannot be called the cause of Buddhahood. Therefore, both merit and wisdom must be cultivated in order to achieve the Two-Footed Venerable. 5. To clarify the two fruits of the True Body and the Response Body. Before hearing Prajna, people only say that form is the Buddha, and do not know that the Response Body is only a shadow of the True Body, and cannot truly see the True Body and the Response Body. Therefore, here, the two fruits of the True Body and the Response Body are clarified, so that people know that these two fruits are attained by the previous two causes. Secondly, clarify the purpose and nature of the sutra. First, the purpose. Generally speaking, Buddhism takes cause and condition as its purpose. Specifically clarifying this sutra, it takes Reality Prajna (实相般若), Contemplation Prajna (观照般若) as neither one nor two, as its purpose. Because the wisdom of principle is used to contemplate all phenomena. Just as the Vajra can cut off everything, that is the principle of wisdom, which is Reality Prajna. Just like the Vajra is strong and difficult to destroy. Among all practices, each practice must not be ignorant of this principle. Therefore, they are combined as the purpose of the sutra. The second substance, Verbal Prajna (文字般若) is the substance of the sutra. Words include sound, name, sentence, and text. Words --------------------------------------------------------------------------------
Chinese
性空即是般若。无别文字之体故。皆含摄理无不尽统为教体。第三分别处会二。初总明。佛说大部处会六百卷文。四处十六会说。一王舍城鹫峰山七会。山中四会。山顶三会。二给孤独园七会。三他化天宫摩尼宝藏殿一会。四王舍城竹林园白鹭池侧一会。此经则第二处第九会。第五百七十七卷。后别明传译。此卷时主前后六译。一后秦罗什。二后魏菩提流支。三陈朝真谛。四隋朝笈多。五唐初玄奘。六大周义净。上六人皆三藏。今所传者即罗什。弘始四年于长安草堂寺所译。天竺有无著菩萨。入日光定上升兜率。亲诣弥勒禀受八十行偈。又将此偈转授天亲。天亲作长行解释成三卷。论约断疑执以释。无著又造两卷论。约显行位以释。今科经唯约天亲释义。即兼无著。亦傍求余论。采集诸疏题云纂要。其在兹焉。第四释通文义二。初解题目。 金刚般若波罗蜜经 金刚者。梵云跋折罗。力士所执之杵是此宝也。金中最刚故名金刚。帝释有之。薄福者难见。极坚极利喻般若焉。无物可能坏之。而能碎坏万物。涅槃经云。譬如金刚无能坏者。而能碎坏一切诸物。无著云。金刚难坏。又云。金刚能断又云。金刚者细牢故。细者智因故。牢者不可坏故。皆以坚喻般若体。利喻般若用。又真谛记说六种金刚。一青色能消灾厄 现代汉语译本：性空就是般若（prajna，智慧）。因为没有其他文字的本体，所以都包含摄一切理，没有不统摄的，作为教法的本体。第三部分是分别处会，分为两部分。首先是总的说明。佛说的大部经典，处会有六百卷之多，在四个地方，十六个法会上宣说。一是王舍城（Rajagrha）鹫峰山（Gridhrakuta）七会。山中有四会，山顶有三会。二是给孤独园（Jetavana Vihara）七会。三是他化自在天宫（Paranirmitavasavartin）摩尼宝藏殿一会。四是王舍城竹林园（Veluvana）白鹭池侧一会。这部经是第二个地方的第九会，在第五百七十七卷。后面是分别说明传译。这一卷经在不同时期有六次翻译。一是后秦鸠摩罗什（Kumarajiva）。二是后魏菩提流支（Bodhiruci）。三是陈朝真谛（Paramartha）。四是隋朝笈多（Gupta）。五是唐初玄奘（Xuanzang）。六是大周义净（Yijing）。以上六人都是三藏法师。现在流传的是鸠摩罗什翻译的。弘始四年在长安草堂寺翻译。在天竺（India）有无著（Asanga）菩萨，进入日光定，上升到兜率天（Tushita Heaven），亲自到弥勒（Maitreya）那里接受八十行偈颂。又将这个偈颂转授给天亲（Vasubandhu）。天亲作长行解释，成为三卷的论。论主要通过断除疑惑和执着来解释。无著又造了两卷论，主要通过显现行位来解释。现在科经只根据天亲的解释，也兼顾无著的观点，也参考其他论著，收集各种疏解，题为《纂要》。大概情况就是这样。第四部分是解释经文的意义，分为两部分。首先是解释题目。 《金刚般若波罗蜜经》。金刚（vajra）是梵语跋折罗（vajra）的音译。是力士所执的杵，是珍贵的宝物。在金属中最坚硬，所以叫金刚。帝释天（Indra）拥有它，福薄的人难以见到。极其坚硬极其锋利，比喻般若。没有东西可以破坏它，而它能摧毁一切东西。《涅槃经》说，譬如金刚，没有东西能破坏它，而它能摧毁一切东西。无著说，金刚难以破坏。又说，金刚能断。又说，金刚是细致而牢固的。细致是因为它是智慧的因，牢固是因为它不可破坏。都用坚硬来比喻般若的本体，用锋利来比喻般若的作用。真谛的记录中说了六种金刚。一是青色金刚，能消除灾厄。
English
English version: Emptiness of nature is prajna (wisdom). Because there is no separate entity of words, it encompasses all principles, without exception, as the essence of the teachings. The third part is distinguishing the locations and assemblies, divided into two sections. First, a general explanation. The Buddha spoke the great collection of scriptures, with locations and assemblies totaling six hundred volumes, spoken in four locations and sixteen assemblies. One is Rajagrha (王舍城) on Gridhrakuta Mountain (鹫峰山), with seven assemblies. Four assemblies were in the mountain, and three on the mountain peak. Two is Jetavana Vihara (给孤独园), with seven assemblies. Three is Paranirmitavasavartin Heaven (他化自在天宫) in the Mani Treasure Palace, with one assembly. Four is Rajagrha in Veluvana (竹林园), beside the White Heron Pond, with one assembly. This sutra is the ninth assembly in the second location, in the five hundred and seventy-seventh volume. Following that is a separate explanation of the transmission and translation. This volume has had six translations at different times. One is Kumarajiva (鸠摩罗什) of the Later Qin dynasty. Two is Bodhiruci (菩提流支) of the Later Wei dynasty. Three is Paramartha (真谛) of the Chen dynasty. Four is Gupta (笈多) of the Sui dynasty. Five is Xuanzang (玄奘) of the early Tang dynasty. Six is Ijing (义净) of the Great Zhou dynasty. All six of these individuals were Tripitaka masters. The one currently circulating is the translation by Kumarajiva. It was translated in the fourth year of the Hongshi era at the Caotang Temple in Chang'an. In India (天竺) there was the Bodhisattva Asanga (无著), who entered the Sunlight Samadhi and ascended to Tushita Heaven (兜率天), personally receiving eighty lines of verses from Maitreya (弥勒). He then transmitted these verses to Vasubandhu (天亲). Vasubandhu wrote a commentary in prose, forming a three-volume treatise. The treatise mainly explains by resolving doubts and attachments. Asanga also composed a two-volume treatise, mainly explaining by revealing the stages of practice. The current classification of the sutra is based solely on Vasubandhu's explanation, while also considering Asanga's views, and consulting other treatises, collecting various commentaries, titled 'Essentials'. This is the general situation. The fourth part is explaining the meaning of the text, divided into two sections. First, explaining the title. 'The Diamond Sutra' (金刚般若波罗蜜经). Vajra (金刚) is the transliteration of the Sanskrit word 'vajra' (跋折罗). It is the club held by a strongman, a precious treasure. It is the hardest among metals, hence the name 'vajra'. Indra (帝释天) possesses it, and those with little merit find it difficult to see. It is extremely hard and extremely sharp, symbolizing prajna. Nothing can destroy it, but it can destroy everything. The Nirvana Sutra says, 'Like a vajra, nothing can destroy it, but it can destroy all things.' Asanga says, 'The vajra is difficult to destroy.' He also says, 'The vajra can cut.' He also says, 'The vajra is fine and firm.' Fine because it is the cause of wisdom, and firm because it is indestructible. Both use hardness to symbolize the essence of prajna, and sharpness to symbolize the function of prajna. The records of Paramartha mention six types of vajra. One is the blue vajra, which can eliminate disasters. --------------------------------------------------------------------------------