Chinese
大正藏第 33 册 No. 1703 金刚般若波罗蜜经注解 No. 1703 [cf. No. 235] 金刚般若波罗蜜经注解 姚秦三藏法师鸠摩罗什奉 诏译 大明天界善世禅寺住持(臣)僧(宗泐)演福讲寺住持(臣)僧(如玘)奉 诏同注 此经以喻法为名。实相为体。无住为宗。断疑为用。大乘为教相。 初释喻法名者。金刚喻也。般若法也。金中精刚至坚至利能碎万物。此经能断众生疑执。取以为喻。故大品般若十六分中。以此经名能断分。波罗蜜是梵语。华言到彼岸。众生在生死海中无有穷极。修此般若到涅槃彼岸。盖大乘菩萨达生死即涅槃。则非度而度。非到而到也。经者训法训常。梵语修多罗。此翻契经。谓契理契机故也。二辩实相体者。即一实相理也。经云若人得闻是经即生实相。三明无住为宗者。宗者要也。经云。应无所住。经中多以无住破着。故以无住为宗也。四论断疑为用者。由经力用能断妄执。故以断疑为用也。五判大乘为教相者。经云。为发最上乘者说。故以大乘为教相也。 此经乃姚秦三藏法师鸠摩罗什所译分三十二分者。相传为梁昭明太子所立。尤译本无。又与本论科节不同破碎经意故不取焉。今注一本天亲等论 现代汉语译本 大正藏第 33 册 No. 1703 金刚般若波罗蜜经注解 No. 1703 [cf. No. 235] 金刚般若波罗蜜经注解 姚秦三藏法师鸠摩罗什（Kumārajīva）奉 诏译 大明天界善世禅寺住持(臣)僧(宗泐)演福讲寺住持(臣)僧(如玘)奉 诏同注 此经以比喻（喻法）为名，以实相为本体，以无住为宗旨，以断除疑惑为作用，以大乘为教相。 首先解释‘喻法名’：‘金刚’是比喻，‘般若’是法。金中的精刚最为坚硬锋利，能够粉碎万物。此经能够断除众生的疑惑执着，所以用它来作比喻。因此，《大品般若经》十六分中，将此经命名为‘能断分’。‘波罗蜜’（Pāramitā）是梵语，翻译成汉语是‘到彼岸’。众生在生死苦海中没有穷尽，修习此般若能够到达涅槃的彼岸。这是因为大乘菩萨通达生死即是涅槃，所以不是度化而度化，不是到达而到达。‘经’，是训示法则和常理的意思，梵语是‘修多罗’（Sūtra），这里翻译为‘契经’，意思是契合真理，契合根机。其次辨明‘实相体’，就是一实相的道理。经中说，如果有人听闻此经，就能生出实相。再次阐明‘无住为宗’，‘宗’是关键。经中说：‘应无所住’。经中多次用无住所破除执着，所以用无住作为宗旨。然后论述‘断疑为用’，因为经的力量能够断除虚妄的执着，所以用断除疑惑作为作用。最后判定‘大乘为教相’，经中说：‘为发最上乘者说’，所以用大乘作为教相。 此经是姚秦三藏法师鸠摩罗什（Kumārajīva）所翻译，分为三十二分，相传是梁昭明太子所立。其他译本没有这种分法，而且与本论的科节不同，割裂了经文的意义，所以不采用。现在注释以天亲（Vasubandhu）等论为依据。
English
English version Tripitaka Volume 33 No. 1703 Annotation of the Diamond Prajna Paramita Sutra No. 1703 [cf. No. 235] Annotation of the Diamond Prajna Paramita Sutra Translated by Tripiṭaka Master Kumārajīva of Yao Qin Dynasty under Imperial Decree Annotated jointly by (Your Servant) Monk Zongle, Abbot of Shanshi Chan Temple of Great Ming Tianjie, and (Your Servant) Monk Ruqi, Abbot of Yanfu Lecture Temple, under Imperial Decree This sutra takes metaphor (teaching by analogy) as its name, reality as its substance, non-abiding as its tenet, severing doubts as its function, and Mahayana as its teaching characteristic. First, explaining the 'metaphorical name': 'Diamond' is a metaphor, 'Prajna' is the Dharma. The finest diamond is extremely hard and sharp, capable of shattering all things. This sutra can sever the doubts and attachments of sentient beings, so it is used as a metaphor. Therefore, in the sixteen sections of the 'Great Perfection of Wisdom Sutra', this sutra is named the 'Section on Severing'. 'Pāramitā' is a Sanskrit word, translated into Chinese as 'to the other shore'. Sentient beings are in the sea of birth and death without end. Cultivating this Prajna can reach the other shore of Nirvana. This is because Mahayana Bodhisattvas understand that birth and death are Nirvana, so it is not crossing over but crossing over, not arriving but arriving. 'Sutra' means to instruct in principles and norms; in Sanskrit, it is 'Sūtra', here translated as 'Matching Sutra', meaning it matches the truth and matches the capacity of beings. Second, clarifying the 'substance of reality': it is the principle of the one reality. The sutra says, 'If a person hears this sutra, they will give rise to reality'. Third, elucidating 'non-abiding as the tenet': 'Tenet' is the key. The sutra says, 'One should abide nowhere'. The sutra often uses non-abiding to break attachments, so non-abiding is taken as the tenet. Then, discussing 'severing doubts as the function': because the power of the sutra can sever false attachments, severing doubts is taken as the function. Finally, determining 'Mahayana as the teaching characteristic': the sutra says, 'Speaking for those who aspire to the highest vehicle', so Mahayana is taken as the teaching characteristic. This sutra was translated by Tripiṭaka Master Kumārajīva of the Yao Qin Dynasty and divided into thirty-two sections, traditionally attributed to Prince Zhaoming of Liang. Other translations do not have this division, and it differs from the sections of this treatise, fragmenting the meaning of the sutra, so it is not adopted. The current annotation is based on the treatises of Vasubandhu and others. --------------------------------------------------------------------------------
Chinese
。取其意而不尽用其语。以其语深难便初学故也。 如是我闻。一时佛在舍卫国祇树给孤独园。与大比丘众千二百五十人俱 如是者。指一经所闻法体也。我闻者。阿难谓如是之法我从佛而闻也。一时者。即如来说法机应和合时也。佛者觉也。佛是教主尊极名佛。舍卫者国名也。华言丰德。祇树给孤独园者。祇陀太子施树。给孤长者买园。共立精舍请佛而住。此说法处也。与大比丘众者。闻法之侣也。比丘者梵语也。华言乞士。上乞法以资慧命。下乞食以资色身。千二百五十人俱者。此诸弟子凡佛说法之处常随侍也。已上如是等六事。冠于诸经之首谓之通序。如来临灭度时阿难问佛。一切经前当安何语。佛言。当安。如是我闻等语。非但我法如是。三世诸佛法皆如是。 尔时世尊食时着衣持钵。入舍卫大城。乞食于其城中。次第乞已还至本处。饭食讫收衣钵。洗足已敷座而坐 此别序也。亦名发起序。以乞食为发起者。盖佛欲说无住相施故。先乞食以表发之。然佛以禅悦法喜为食。而行乞者示同凡僧。欲令折己慢幢生彼福德耳。尔时者当是时也。世尊者。世间所尊十号之一也。食时者。辰时也。着衣者服僧伽黎衣也。持钵者。持应量器也。次第乞者。佛心平等不择贫富也。本处者。给孤园也。洗足者。食 现代汉语译本： 取其意义，但不完全使用原文的语句。因为原文的语句深奥，不方便初学者理解。 如是我闻。（如是：指这部经所听闻的法体。我闻：阿难说，这样的法是我从佛那里听来的。）一时，佛在舍卫国祇树给孤独园。（舍卫国：国名，汉译为丰德。祇树给孤独园：祇陀太子布施树木，给孤长者购买园地，共同建立精舍，邀请佛陀居住。这里是说法的地方。）与大比丘众一千二百五十人在一起。（大比丘众：听法的同伴。比丘：梵语，汉译为乞士，向上乞求佛法以滋养智慧的生命，向下乞求食物以滋养色身。）这一千二百五十人，是佛陀无论在哪里说法都常随侍的弟子。以上‘如是’等六件事，放在每部经文的开头，称为通序。如来将要涅槃时，阿难问佛，一切经文前面应当安放什么语句。佛说：应当安放‘如是我闻’等语句。不只是我的佛法如此，过去、现在、未来三世诸佛的佛法都是如此。 当时，世尊在吃饭的时候，穿上衣服，拿着钵，进入舍卫大城。在城中乞食，按顺序乞讨完毕后，回到原来的地方。吃完饭，收拾好衣服和钵，洗完脚，铺好座位坐下。（这是别序，也叫发起序。以乞食作为发起的原因是，佛陀想要宣说不住相布施的道理，所以先乞食来表明发起。然而，佛陀以禅悦法喜为食物，却仍然乞食，是为了示同凡夫僧众，想要折服自己的傲慢，增长他们的福德。）当时：指那个时候。世尊：世间所尊敬的人，是佛的十种称号之一。食时：指辰时。着衣：穿上僧伽黎衣。持钵：拿着应量的食器。次第乞：佛陀的心平等，不选择贫富。本处：指给孤独园。洗足：洗脚。
English
English version: Taking its meaning but not entirely using its words, because the original words are profound and difficult for beginners to understand. Thus I have heard. At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in the country of Shravasti, with a large assembly of monks, twelve hundred and fifty in all. (Thus: refers to the Dharma body heard in this sutra. I have heard: Ananda said, 'This Dharma I heard from the Buddha.') At one time: the time when the Buddha's teaching opportunity and the audience were in harmony. Shravasti: the name of a country, translated into Chinese as 'Abundant Virtue'. Jeta Grove, Anathapindika's Park: Prince Jeta donated the trees, and Anathapindika bought the land to jointly establish a monastery, inviting the Buddha to reside there. This is the place where the Dharma was taught. With a large assembly of monks: companions who listen to the Dharma. Bhikshu: a Sanskrit term, translated into Chinese as 'beggar', begging for the Dharma above to nourish the wisdom-life, and begging for food below to nourish the physical body. These twelve hundred and fifty people were disciples who always attended the Buddha wherever he taught. The above six items, such as 'Thus', are placed at the beginning of each sutra and are called the 'common introduction'. When the Tathagata was about to enter Nirvana, Ananda asked the Buddha what words should be placed at the beginning of all sutras. The Buddha said: 'Thus I have heard' and other words should be placed. Not only is my Dharma like this, but the Dharma of all Buddhas in the past, present, and future is like this. At that time, the World Honored One, at mealtime, put on his robes, held his bowl, and entered the great city of Shravasti. He begged for food in the city, in due order, and then returned to his original place. After eating, he put away his robes and bowl, washed his feet, spread out his seat, and sat down. (This is the 'specific introduction', also called the 'initiating introduction'. The reason for using begging for food as the initiation is that the Buddha wanted to explain the principle of non-abiding giving, so he first begged for food to indicate the initiation. However, the Buddha takes the joy of meditation and Dharma as food, but still begs for food, in order to show similarity to ordinary monks, wanting to subdue his own arrogance and increase their merit.) At that time: refers to that time. World Honored One: one of the ten titles of the Buddha, respected by the world. Mealtime: refers to the time of Chen (7-9 am). Putting on robes: wearing the Sanghati robe. Holding the bowl: holding the appropriate measuring vessel. Begging in due order: the Buddha's mind is equal, not choosing between the poor and the rich. Original place: refers to Anathapindika's Park. Washing feet: washing feet. --------------------------------------------------------------------------------
Chinese
讫而洗足也。敷座而坐者。敷坐具而加趺也。 时长老须菩提在大众中。即从座起。偏袒右肩右膝着地。合掌恭敬而白佛言。希有世尊。如来善护念诸菩萨善付嘱诸菩萨 长老须菩提乃此经发起之人。称长老者。以其德长年老也梵语须菩提。华言空生。亦名善现。从座起至恭敬。乃请法之敬仪。希有者。赞佛之辞也。善护念者。为护念现在根熟菩萨。与智慧力令其成就自行。与教化力令其摄受众生也善付嘱者。为付嘱未来根未熟菩萨。已得大乘者令其不舍。未得大乘者令其胜进也。护念付嘱即希有事也。佛德之大。无过度生。然虽注意于般若度生。必待请问。故善现睹相知意。即首称叹希有。而后请问也。 世尊。善男子善女人发阿耨多罗三藐三菩提心。应云何住。云何降伏其心 此发问之端也。阿耨多罗三藐三菩提者。华言无上正等正觉也。问意以如来护念付嘱现在未来菩萨令成佛果。是菩萨虽发道心誓度众生求成佛道。未知其心云何安住大乘。云何降伏妄心。使至佛果不退失耶。 佛言。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。善男子善女人发阿耨多罗三藐三菩提心。应如是住如是降伏其心。唯然世尊。愿乐欲闻 善现既赞叹请问妙称佛心。故 现代汉语译本：洗完脚后，铺设座位然后坐下。'敷座而坐'指的是铺设坐具并结跏趺坐。 当时，长老须菩提（Subhuti，佛陀的十大弟子之一，解空第一）在大众中，立即从座位上站起来，袒露右肩，右膝着地，合掌恭敬地对佛说：'希有，世尊（Bhagavan，佛陀的称号之一，意为'有德'）！如来（Tathagata，佛陀的称号之一，意为'如实而来者'）善于护念诸菩萨，善于付嘱诸菩萨。'长老须菩提是这部经的发起人。被称为'长老'，是因为他德行高尚，年事已高。梵语'须菩提'，翻译成汉语是'空生'，也叫'善现'。从'从座起'到'恭敬'，是请法的恭敬礼仪。'希有'，是赞叹佛的辞语。'善护念'，是为了护念现在根基成熟的菩萨，给予智慧的力量使他们成就自身修行，给予教化的力量使他们摄受众生。'善付嘱'，是为了付嘱未来根基尚未成熟的菩萨，已经得到大乘佛法的人，使他们不舍弃；尚未得到大乘佛法的人，使他们更加精进。护念和付嘱就是希有的事情。佛的德行广大，没有不度化的众生。然而，即使佛注意用般若智慧来度化众生，也必须等待请问。所以善现观察到佛的意图，首先称赞'希有'，然后才请问。 '世尊，善男子善女人发阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心），应该如何安住？应该如何降伏其心？'这是发问的开端。'阿耨多罗三藐三菩提'，翻译成汉语是'无上正等正觉'。提问的意思是，如来护念和付嘱现在和未来的菩萨，使他们成就佛果。这些菩萨虽然发了道心，誓愿度化众生，求证佛道，但不知道他们的心应该如何安住于大乘佛法，应该如何降伏妄心，使他们达到佛果而不退失呢？ 佛说：'善哉，善哉！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。善男子善女人发阿耨多罗三藐三菩提心，应该这样安住，这样降伏其心。'须菩提回答说：'是的，世尊，我非常乐意听闻。'善现既然赞叹和请问，巧妙地契合了佛的心意。