Chinese
大正藏第 34 册 No. 1730 金刚三昧经论 No. 1730 [cf. No. 273] 金刚三昧经论卷上 新罗国沙门元晓述 此经略开四门分别。初述大意。次辨经宗。三释题名。四消文义。 第一述大意者。夫一心之源离有无而独净。三空之海融真俗而湛然。湛然融二而不一。独净离边而非中。非中而离边。故不有之法不即住无。不无之相不即住有。不一而融二。故非真之事未始为俗。非俗之理未始为真也。融二而不一。故真俗之性无所不立。染净之相莫不备焉。离边而非中。故有无之法无所不作。是非之义莫不周焉。尔乃无破而无不破。无立而无不立。可谓无理之至理。不然之大然矣。是谓斯经之大意也。良由不然之大然。故能说之语妙契环中。无理之至理。故所诠之宗超出方外。无所不破故名金刚三昧。无所不立故名摄大乘经。一切义宗无出是二。是故亦名无量义宗。且举一目以题其首。故言金刚三昧经也。 第二辨经宗者。此经宗要有开有合。合而言之。一味观行为要。开而说之。十重法门为宗。言观行者。观是横论。通于境智。行是竖望亘其因果。果谓五法圆满。因谓六行备足。智即本始两觉。境即真俗双泯。双泯而不灭两觉而无生。 现代汉语译本 大正藏第 34 册 No. 1730 《金刚三昧经论》 No. 1730 [cf. No. 273] 《金刚三昧经论》卷上 新罗国沙门元晓述 此经略开四门分别：初述大意，次辨经宗，三释题名，四消文义。 第一，叙述大意。所谓一心之源，远离有无而独自清净；三空之海，融合真俗而澄澈湛然。澄澈湛然，融合二者却非一；独自清净，远离边见而非中道。非中道而离边见，所以不执著于‘有’的法，也不立即停留在‘无’。不执著于‘无’的相，也不立即停留在‘有’。不一而融合二者，所以非真的事未曾是俗，非俗的理未曾是真。融合二者却非一，所以真俗的体性无所不立，染净的现象无不具备。远离边见而非中道，所以有无的法则无所不作，是非的意义无不周遍。因此，无所破而无所不破，无所立而无所不立，可谓无理的至理，不然的大然啊！这就是这部经的大意。正因为不然的大然，所以能说之语巧妙地契合环中；无理的至理，所以所诠释的宗旨超出于方外。无所不破，所以名为《金刚三昧》；无所不立，所以名为《摄大乘经》。一切义理和宗旨都未超出这两者。因此，也名为《无量义宗》。且举一个纲目来作为题目的开头，所以说《金刚三昧经》。 第二，辨明经的宗旨。这部经的宗旨，要有开有合。合而言之，一味观行（Ekayana，唯一途径的观行）为要。开而说之，十重法门为宗。说到观行，观是横向的论述，贯通于境（对象）和智（智慧）；行是纵向的期望，贯穿其因果。果是指五法圆满（五法：名、相、分别、正智、如如），因是指六行备足（六行：布施、持戒、忍辱、精进、禅定、般若）。智就是本觉（根本的觉悟）和始觉（开始的觉悟）两种觉悟。境就是真谛（真实）和俗谛（世俗）双双泯灭。双双泯灭而不灭，两觉而无生。
English
English version T. 34, No. 1730, The Treatise on the Vajra Samadhi Sutra No. 1730 [cf. No. 273] The Treatise on the Vajra Samadhi Sutra, Volume 1 Composed by the Shramana Wonhyo of Silla Kingdom This Sutra is roughly divided into four sections: first, stating the main idea; second, distinguishing the doctrine of the Sutra; third, explaining the title; and fourth, interpreting the text. First, stating the main idea. The source of the One Mind is uniquely pure, being apart from existence and non-existence. The sea of the Three Emptinesses is serenely still, harmonizing truth and convention. Serenely still, it harmonizes the two but is not one. Uniquely pure, it is apart from extremes and not the middle. Because it is not the middle and is apart from extremes, the dharma of 'existence' does not immediately dwell in 'non-existence.' The appearance of 'non-existence' does not immediately dwell in 'existence.' Not one but harmonizing the two, therefore, the affairs that are not true have never been conventional, and the principles that are not conventional have never been true. Harmonizing the two but not one, therefore, the nature of truth and convention is established in everything, and the appearances of defilement and purity are all complete. Apart from extremes and not the middle, therefore, the laws of existence and non-existence are enacted in everything, and the meanings of right and wrong are all pervasive. Therefore, there is nothing that is not broken while breaking nothing, and there is nothing that is not established while establishing nothing. It can be said to be the ultimate principle of no principle, the great suchness of non-suchness! This is the main idea of this Sutra. Precisely because of the great suchness of non-suchness, the words that can be spoken subtly accord with the center of the circle. Because of the ultimate principle of no principle, the doctrine that is explained transcends beyond the square. Because it breaks everything, it is named the 'Vajra Samadhi' (Diamond Samadhi). Because it establishes everything, it is named the 'Mahayana-samgraha Sutra' (Compendium of the Great Vehicle Sutra). All meanings and doctrines do not go beyond these two. Therefore, it is also named the 'Immeasurable Meanings Doctrine' (Wuliangyi zong). And taking one item to title its head, therefore, it is called the 'Vajra Samadhi Sutra'. Second, distinguishing the doctrine of the Sutra. The doctrine of this Sutra has opening and closing. Speaking in closing, the One Vehicle Contemplation and Practice (Ekayana) is essential. Speaking in opening, the Tenfold Dharma Gates are the doctrine. Speaking of contemplation and practice, contemplation is a horizontal discussion, penetrating the object (境, *jing*) and wisdom (智, *zhi*). Practice is a vertical expectation, spanning its cause and effect. The effect refers to the perfection of the Five Dharmas (五法:名,相,分別,正智,如如; *wu fa: ming, xiang, fenbie, zhengzhi, ruru* - name, form, discrimination, right knowledge, suchness), and the cause refers to the complete provision of the Six Practices (六行:布施,持戒,忍辱,精進,禪定,般若; *liu xing: bushi, chijie, renru, jingjin, chanding, banru* - giving, morality, patience, diligence, meditation, wisdom). Wisdom is the two awakenings of original enlightenment (本覺, *benjue*) and initial enlightenment (始覺, *shijue*). The object is the simultaneous extinction of truth (真諦, *zhendi*) and convention (俗諦, *sudi*). Simultaneously extinguished without being extinguished, two awakenings without arising. --------------------------------------------------------------------------------
Chinese
无生之行冥会无相。无相之法顺成本利。利既是本利而无得故不动实际。际既是实际而离性故真际亦空。诸佛如来于焉而藏。一切菩萨于中随入。如是名为入如来藏。是为六品之大意也。于此观门。从初信解乃至等觉。立为六行。六行满时。九识转显显无垢识为净法界。转余八识而成四智。五法既圆三身斯备。如是因果不离境智。境智无二。唯是一味。如是一味观行以为此经宗也。所以大乘法相无所不摄。无量义宗莫不入之。名不虚称斯之谓欤。合论一观略述如之。开说十门为其宗者。谓从一门增至十门。一门云何。一心中一念动。顺一实。修一行。入一乘。住一道。用一觉。觉一味。二门云何。不住二岸以遣二众。不着二我以离二边。通达二空不堕二乘。俱融二谛不违二入。三门者。自归三佛而受三戒。顺三大谛得三解脱。等觉三地。妙觉三身。入三空聚。灭三有心。四门者。修四正勤。入四神足。四大缘力。四仪常利。超出四禅。远离四谤。四弘地中四智流出。五门者。于五阴生具五十恶故植五根而养五力。涉五空海跋五等位。得五净法。度五道生。如是等也。云何六七八九等门。具修六度永除六入。行七觉分灭七义科。八识海澄。九识流净。始从十信乃至十地。百行备足。万德圆满。如是诸门为是经宗。皆在经 文。文处当说。然此后九门皆入一门。一门有九。不出一观。所以开不增一。合不减十。不增不减为其宗要也。 第三释题目者。此经之目有其三种。一名摄大乘经。二名金刚三昧。三名无量义宗。初后二名次门当释。今且先释中间一目。唯此一名在首题故。于中有二。先释金刚。后释三昧。初中亦二。先释后简。言金刚者。寄喻之称坚实为体穿破为功。金刚三昧当知亦尔。实际为体破穿为能。实际为体者证理穷源故。如下文言证法真实定故。破穿为能者有其二义。一破诸疑二穿诸定。破诸疑者起说断疑故。如下文言决定断疑悔故。穿诸定者。此定能令诸余三昧皆得有用。如穿宝珠。得有用故。如大品经言。云何名金刚三昧。住此三昧能破诸三昧。彼论释云。金刚三昧者譬如金刚无物不陷。此三昧亦如是。于诸法中无不通达。令诸三昧皆得有用。如砗磲码瑙琉璃唯金刚能穿入。案云。经言破诸三昧者破之言穿。论中穿入释经破故达诸三昧皆无自性。令彼三昧皆离自着。由是无碍得自在故。释名如是。次简别者。于中有二。先简定慧。问金刚般若金刚三昧皆名金刚。有何差别。解云。彼慧此定是为差别。又金刚般若通于因果。金刚三昧位在果地。又般若金刚具有三义。体坚用利形状宽狭。三昧金刚但取坚利。如是 现代汉语译本： 文。在何处应当宣说（此）文（义）？然而此后九门都归入一门。一门之中又有九（门）。（这）不出于一观。（因此）开（显）不增加一，合（摄）不减少十。不增不减是它的宗要。 第三，解释题目。此经的题目有三种：一名《摄大乘经》，二名《金刚三昧》，三名《无量义宗》。初名和后名在后面的章节中应当解释。现在先解释中间的一个题目。只因这个名字在首题的缘故。其中有两（部分）：先解释金刚，后解释三昧。初（解释金刚）中也有两（部分）：先解释，后简别。说“金刚”是借用比喻的称谓，坚实是它的本体，穿破是它的功用。金刚三昧应当知道也是这样。实际是它的本体，破穿是它的作用。实际是本体，是因为证得真理，穷尽根源的缘故。如下文所说：‘因为证得法真实定’的缘故。破穿是作用，有两种含义：一是破除各种疑惑，二是穿透各种禅定。破除各种疑惑，是因为发起（正）说，断除疑惑的缘故。如下文所说：‘决定断除疑惑和后悔’的缘故。穿透各种禅定，是因为此定能够使各种其余的三昧都得到作用。如同穿（透）宝珠，得到作用的缘故。如《大品经》所说：‘什么叫做金刚三昧？安住于此三昧，能够破除各种三昧。’彼论解释说：‘金刚三昧，譬如金刚，没有东西不能穿透。此三昧也是这样，对于各种法中没有不通达的，使各种三昧都得到作用。如同砗磲（chē qú，海中介壳虫的一种）、玛瑙（mǎ nǎo，一种玉石）、琉璃（liú lí，一种有色人造玻璃），只有金刚能够穿入。’案云：经文说‘破诸三昧’，破的意思是穿。论中用穿入来解释经文的破，（这是说）通达各种三昧都没有自性，使那些三昧都离开执着。由此没有障碍，得到自在的缘故。解释名称是这样。其次是简别。其中有两（部分）：先简别定和慧。问：金刚般若（jīn gāng bō rě，金刚智慧）、金刚三昧（jīn gāng sān mèi，金刚禅定）都叫做金刚，有什么差别？解答说：彼是慧，此是定，这是差别。又金刚般若通于因果，金刚三昧位在果地。又般若金刚具有三种含义：体坚、用利、形状宽狭。三昧金刚只取坚利。像这样。
English
English version: Text. Where should this text (meaning) be spoken? However, after this, the nine gates all enter into one gate. Within one gate, there are nine (gates). This does not go beyond one contemplation. Therefore, opening does not add one, and closing does not subtract ten. Not increasing and not decreasing is its essential principle. Third, explaining the title. This scripture has three titles: first, *Saṃgraha-mahāyāna-sūtra* (Compendium of the Great Vehicle Sutra); second, *Vajra-samādhi* (Diamond Samadhi); third, *Immeasurable Meaning School*. The first and last names should be explained in later chapters. Now, let's first explain the middle title. Only because this name is in the main title. There are two (parts) in it: first explain *Vajra* (Diamond), then explain *Samādhi* (Concentration). In the first (explaining *Vajra*), there are also two (parts): first explain, then differentiate. Saying '*Vajra*' is a borrowed metaphorical term, solidity is its essence, and piercing is its function. *Vajra-samādhi* should also be known to be like this. Reality is its essence, and breaking through is its function. Reality is the essence because it proves the truth and exhausts the source. As the following text says: 'Because it proves the truth of the Dharma.' Breaking through is the function, and it has two meanings: one is to break through all doubts, and the other is to penetrate all *samādhis*. Breaking through all doubts is because it initiates (correct) speech and cuts off doubts. As the following text says: 'Definitely cut off doubts and regrets.' Penetrating all *samādhis* is because this *samādhi* can make all other *samādhis* useful. Like piercing a precious pearl, it becomes useful. As the *Mahāprajñāpāramitā-sūtra* (Great Perfection of Wisdom Sutra) says: 'What is called *Vajra-samādhi*? Abiding in this *samādhi* can break through all *samādhis*.' The commentary explains: '*Vajra-samādhi* is like a *vajra* (diamond), nothing cannot be penetrated. This *samādhi* is also like this, in all dharmas, there is nothing that is not understood, making all *samādhis* useful. Like *Tridacna* (giant clam), agate, and *lapis lazuli*, only *vajra* can penetrate.' The note says: The sutra says 'break through all *samādhis*', breaking means piercing. The commentary uses penetration to explain the breaking in the sutra, (this means) understanding that all *samādhis* have no self-nature, so that those *samādhis* are free from attachment. Therefore, there is no obstacle and freedom is obtained. The explanation of the name is like this. Next is differentiation. There are two (parts) in it: first differentiate *samādhi* and *prajñā* (wisdom). Question: *Vajra-prajñā* (Diamond Wisdom) and *Vajra-samādhi* (Diamond Samadhi) are both called *Vajra*, what is the difference? The answer is: that is *prajñā*, this is *samādhi*, this is the difference. Also, *Vajra-prajñā* encompasses cause and effect, while *Vajra-samādhi* is located in the stage of fruition. Also, *prajñā-vajra* has three meanings: solid essence, sharp function, and wide or narrow shape. *Samādhi-vajra* only takes solidity and sharpness. Like this. --------------------------------------------------------------------------------
Chinese
差别。次别余定。此有三类。一金刚三昧。二金刚轮三昧。三如金刚三昧。大品经言。云何金刚轮三昧。住是三昧能持诸三昧分。云何如金刚三昧。住是三昧能贯达诸法亦不见达。彼论释言。问曰。三种三昧何以皆言金刚。答曰。初言金刚。中言金刚轮。后言如金刚。如金刚三昧。佛言。能贯穿诸法亦不见是穿。金刚三昧能通达诸三昧。金刚轮三昧能持诸三昧轮。是皆佛自说义。论者言。如金刚三昧者。能破一切烦恼结使无有遗余。譬如释提桓因手执金刚破阿修罗军。即是学人末后之心。从是心次第得三种菩提。声闻辟支佛佛无上菩提。金刚三昧者能破一切诸法入无余涅槃更不受有。譬如真金刚能破诸山令灭尽无余。金刚轮者。能破一切诸佛法无遮无碍。案云。此中破诸佛法者。犹如转轮圣王轮宝能破诸王无不伏故。是故与前二金刚别。前二金刚云何别者。有五差别。一者喻别。谓如金刚破军金刚破山故。二者法别。前破烦恼后破诸法故。三者位别。前在学位后在无学故。四者名别。前名如金刚三昧。余处名金刚喻定。后者直名金刚三昧。除如及喻。所以然者为显因果二定异故。因有功用果无功用。损之又损之以至无为故。又如金刚取其少分相似之义。但破烦恼不破余法故。言金刚者。显其全同金刚之利。一切色物无 现代汉语译本 差别，次别余定（差别，次第，其余的禅定）。此有三类：一、金刚三昧（Vajra Samadhi，如金刚般坚固的禅定）；二、金刚轮三昧（Vajra Wheel Samadhi，如金刚轮般转动的禅定）；三、如金刚三昧（Like Vajra Samadhi，类似于金刚的禅定）。 《大品经》（Mahaprajnaparamita Sutra）说：‘什么是金刚轮三昧？’安住于此三昧，能持一切三昧之分（部分）。‘什么是如金刚三昧？’安住于此三昧，能贯达诸法，亦不见有能贯达者。 彼论解释说：‘问：三种三昧，为何都称为金刚？’答：初称为金刚，中间称为金刚轮，最后称为如金刚。如金刚三昧，佛说能贯穿诸法，亦不见有穿透。金刚三昧能通达诸三昧，金刚轮三昧能持诸三昧轮。这些都是佛亲自说的含义。 论者说：‘如金刚三昧，能破一切烦恼结使，无有遗余。譬如释提桓因（Śakro devānam indraḥ，帝释天）手执金刚，破阿修罗（Asura，非天）军。即是学人（正在学习的人）末后之心，从是心次第得三种菩提（Bodhi，觉悟）：声闻（Śrāvaka，听闻佛法而悟道者）菩提、辟支佛（Pratyekabuddha，缘觉）菩提、佛无上菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）。’ 金刚三昧，能破一切诸法，入无余涅槃（nirvāṇa，寂灭），更不受有。譬如真金刚，能破诸山，令灭尽无余。金刚轮者，能破一切诸佛法，无遮无碍。案云：此中破诸佛法者，犹如转轮圣王（cakravartin，拥有轮宝的统治者）轮宝，能破诸王，无不伏故。是故与前二金刚别。 前二金刚如何区别？有五种差别：一者，喻别，谓如金刚破军，金刚破山故。二者，法别，前破烦恼，后破诸法故。三者，位别，前在学位，后在无学故。四者，名别，前名如金刚三昧，余处名金刚喻定。后者直名金刚三昧，除如及喻。所以如此，是为了显示因果二定不同。因有功用，果无功用，损之又损之以至无为故。又如金刚，取其少分相似之义，但破烦恼，不破余法故。言金刚者，显其全同金刚之利，一切色物无……