Chinese
大正藏第 85 册 No. 2736 金刚般若经依天亲菩萨论赞略释秦本义记卷上 No. 2736 [cf. No. 235] 金刚般若经依天亲菩萨论赞略释秦本义记 西京崇圣寺沙门知恩集 将释此经五门分别。一辨教因缘。二定经宗旨。三明处会。四叙翻译。五正释文义。第一辨教因缘者。于中有十。一为宣说菩萨行故。如经汝今谛听当为汝说。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等。二随顺诸佛法故。如经须菩提于意云何。如来有所说法不。须菩提言。世尊。如来无所说。解云。诸佛说同名为无说。三为对除我法执故。如经若当来世后五百岁。其有众生得闻是经信解受持。是人即为第一希有。何以故。此人无我相人相众生相寿者相。所以者何。我相即是非相人相众生相寿者相即是非相等。解云。此文初何以故对除我执。后所以者何对除法执也。四为遮断种现疑故。言种疑者谓遮彼未来。如经不可以身相得见如来。乃至下文莫作是念等。言现疑者为防其已起。如经佛告须菩提莫作是说等。五为发生比证信故。言比信者。如经当知是人不于一佛二佛三四五佛而种善根。已于无量千万佛所种诸善根。闻是章句。乃至一念生净信等者。言证信 现代汉语译本 大正藏第 85 册 No. 2736 《金刚般若经依天亲菩萨论赞略释秦本义记》卷上 No. 2736 [cf. No. 235] 《金刚般若经依天亲菩萨论赞略释秦本义记》 西京崇圣寺沙门知恩集 将要解释这部经，分为五个方面：一、辨明教化的因缘；二、确定经的宗旨；三、说明法会处所；四、叙述翻译情况；五、正式解释经文的意义。第一，辨明教化的因缘，其中有十个方面：一、为了宣说菩萨的修行。如经文所说：‘须菩提，仔细听着，我现在为你解说。善男子、善女人，发了阿耨多罗三藐三菩提心（无上正等正觉之心）的人，应该这样安住，这样降伏他们的心’等等。二、为了随顺诸佛的教法。如经文所说：‘须菩提，你认为怎么样？如来有所说法吗？’须菩提回答说：‘世尊，如来没有说法。’解释说：诸佛所说的，都同样可以称为‘无说’。三、为了对治去除我执和法执。如经文所说：‘如果将来末世后五百岁，有众生听闻这部经，能够相信、理解、接受、奉持，这个人就是第一稀有。为什么呢？因为这个人没有我相、人相、众生相、寿者相。什么缘故呢？我相就是非相，人相、众生相、寿者相就是非相’等等。解释说：这段经文开头‘为什么呢？’是为了对治去除我执，后面‘什么缘故呢？’是为了对治去除法执。四、为了遮断潜在的和已经产生的疑惑。所说的‘潜在的疑惑’，是指遮止那些未来可能产生的疑惑。如经文所说：‘不可以身相得见如来’，乃至下文‘不要这样认为’等等。所说的‘已经产生的疑惑’，是为了防止那些已经产生的疑惑。如经文所说：‘佛告诉须菩提，不要这样说’等等。五、为了引发通过比较和验证而产生的信心。所说的‘通过比较而产生的信心’，如经文所说：‘应当知道，这个人不是在一佛、二佛、三四五佛那里种下善根，而是在无量千万佛所种下各种善根，听闻这些章句，乃至一念生起清净的信心’等等。所说的‘验证的信心’
English
English version Taisho Tripitaka Volume 85, No. 2736, The Diamond Prajna Sutra with Treatise and Commentary by Vasubandhu, Briefly Explained, Qin Version, Volume 1 No. 2736 [cf. No. 235] The Diamond Prajna Sutra with Treatise and Commentary by Vasubandhu, Briefly Explained, Qin Version Collected by Shramana Zhien of Chongsheng Temple in Western Capital To explain this sutra, it will be divided into five aspects: First, to clarify the causes and conditions of the teachings; second, to determine the purpose of the sutra; third, to explain the location of the assembly; fourth, to narrate the translation; and fifth, to formally explain the meaning of the text. First, clarifying the causes and conditions of the teachings, there are ten aspects within this: First, for the purpose of expounding the practice of Bodhisattvas. As the sutra says, 'Subhuti, listen carefully, I will now explain it for you. Good men, good women, who have aroused the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and perfect enlightenment), should abide in this way, and subdue their minds in this way,' and so on. Second, to accord with the Buddhas' Dharma. As the sutra says, 'Subhuti, what do you think? Has the Tathagata spoken any Dharma?' Subhuti replied, 'World Honored One, the Tathagata has not spoken anything.' Explanation: What the Buddhas speak can all be called 'non-speaking.' Third, to counteract and eliminate the attachment to self and the attachment to Dharma. As the sutra says, 'If in the future, in the last five hundred years, there are beings who hear this sutra and are able to believe, understand, accept, and uphold it, these people are the most rare. Why? Because these people have no self-image (atma-samjna), person-image (pudgala-samjna), sentient being-image (sattva-samjna), or lifespan-image (ayu-samjna). What is the reason? The self-image is the non-image, and the person-image, sentient being-image, and lifespan-image are the non-image,' and so on. Explanation: The beginning of this passage, 'Why?' is to counteract and eliminate the attachment to self, and the latter part, 'What is the reason?' is to counteract and eliminate the attachment to Dharma. Fourth, to prevent potential and already arisen doubts. The so-called 'potential doubts' refer to preventing those doubts that may arise in the future. As the sutra says, 'One cannot see the Tathagata by means of physical characteristics,' and so on, down to 'Do not think in this way,' and so on. The so-called 'already arisen doubts' are to prevent those doubts that have already arisen. As the sutra says, 'The Buddha told Subhuti, do not say this,' and so on. Fifth, to generate faith through comparison and verification. The so-called 'faith through comparison,' as the sutra says, 'It should be known that these people have not planted good roots in one Buddha, two Buddhas, three, four, or five Buddhas, but have planted various good roots in immeasurable thousands of ten thousands of Buddhas, hearing these verses, and even generating pure faith in a single thought,' and so on. The so-called 'verified faith' --------------------------------------------------------------------------------
Chinese
者。如经何以故。是诸众生无复我相人相众生相寿者相。无法相亦无非法相等。六为成就自利利他故。言自利者。如经须菩提菩萨应离一切相发阿耨多罗三藐三菩提心。乃至佛说菩萨心不应住色布施等。言利他者。如经须菩提菩萨为利益一切众生应如是布施。乃至如来说一切众生即非众生等。七为转灭轻重业故。如经须菩提若善男子善女人。受持读诵此经。若为人轻贱。是人先世罪业。应堕恶道。以今世人轻贱故。先世罪业则为消灭。当得阿耨多罗三藐三菩提。八为解脱见修惑故。如经我于尔时无我相无人相众生相寿者相。乃至我于往昔节节支解时。若有我相人相众生相寿者相应生瞋恨等。九为显示福慧因故。如经善男子善女人。以满恒河沙等世界七宝布施。若复有人知一切法无我得成于忍。此菩萨胜前菩萨所得功德。解云。知一切法无我得成于忍者。即是智度名为慧因显法身故。此菩萨胜前菩萨所得功德者。即是五度名为福因生报化故。十为发明真应果故。如经若有人言如来若来若去若坐若卧。是人不解我所说义。何以故。如来者无所从来亦无所去故名如来。解云。若来若去等相明应身果。亦无所去等明真身也。 第二定经宗旨者。此经上明智慧。即以般若为宗。然般若不同有其三异。一实相。二观照。三文 字。如是三种义该诸慧。实相显般若之境。观照彰般若之体。文字即般若之诠。无诠不可以会旨故。文字得智慧之名。无境不可以标真故。实相同般若之位。是知相从而说慧包文理。克实而言宗唯观照。观照即此经之义。金刚有断割之功法喻相明宗斯在矣。然观照般若依庄严论以六义释。一以慧为性。以能正择诸法故。二以定为因。依定生故。三以解脱为果。于染污法得解脱故。四以命说为业。菩萨以智慧为命。以正说为业故。五以上首为相应。于一切法为上首故。六以三种为品。谓世间出世间大出世间故。 第三明处会者。依大般若经总有四处十六会说。言四处者。一在王舍城鹫峰山中。二在室罗筏城给孤独园。三在他化自在天摩尼宝藏殿。四在王舍城竹林园白鹭池侧。言十六会者。具如彼说。问。此经四处之中当何处说。十六会中于何会说。答。四处之中当在给孤独园说。十六会中第九说也。 第四叙翻译者。此经前后凡经六译。第一后秦时鸠摩罗什法师于长安译。文云舍卫国。第二后魏时三藏法师菩提流支于洛阳译。文云婆伽婆。并译天亲菩萨论三卷金刚仙记十卷。第三陈梁间真谛三藏于广州译。文云祇树林。并出本记四卷。第四隋大业中笈多三藏所译金刚能断。并译无著论两卷。第五大唐三藏玄 现代汉语译本：文字。像这样三种意义涵盖了各种智慧。实相（shíxiàng，指事物的真实面貌）显现了般若（bōrě，智慧）的境界。观照（guānzhào，用智慧观察）彰显了般若的本体。文字就是般若的诠释，没有诠释就无法领会宗旨，所以文字获得了智慧的名称。没有境界就无法标明真实，所以实相同于般若的地位。由此可知，相随从而说，智慧包含文理，切实而言，宗旨唯有观照。观照就是这部经的意义。《金刚经》具有断割的功用，法喻相互阐明，宗旨就在其中。然而，观照般若依据《庄严论》用六种意义来解释：一是以智慧为自性，因为能够正确选择诸法；二是以禅定为因，因为依禅定而生；三是以解脱为果，因为从染污法中得到解脱；四是以命说为事业，菩萨以智慧为生命，以正确的说法为事业；五是以上首为相应，因为对于一切法都是上首；六是以三种为品类，即世间、出世间、大出世间。 第三，说明说法的处所和集会。依据《大般若经》，总共有四处十六会说法。所说的四处是：一是在王舍城（Wángshèchéng）的鹫峰山（Jiùfēngshān）中；二是在室罗筏城（Shìluófáchéng）的给孤独园（Jìgūdúyuán）；三是在他化自在天（Tāhuàzìzàitiān）的摩尼宝藏殿（Móníbǎozàngdiàn）；四是在王舍城的竹林园（Zhúlínyuán）白鹭池（Báilùchí）侧。所说的十六会，详细情况如彼经所说。问：这部经在四处之中的哪个处所说的？在十六会中的哪个会说的？答：在四处之中应当是在给孤独园说的，在十六会中是第九会说的。 第四，叙述翻译者。这部经前后共有六次翻译。第一次是后秦（Hòuqín）时鸠摩罗什（Jiūmóluóshí）法师在长安（Cháng'ān）翻译的，经文中说的是舍卫国（Shèwèiguó）。第二次是后魏（Hòuwèi）时三藏法师菩提流支（Pútíliúzhī）在洛阳（Luòyáng）翻译的，经文中说的是婆伽婆（Póqiébó）。并且翻译了天亲（Tiānqīn）菩萨的论三卷和金刚仙（Jīngāngxiān）记十卷。第三次是陈梁（Chénliáng）间真谛（Zhēndì）三藏在广州（Guǎngzhōu）翻译的，经文中说的是祇树林（Qíshùlín）。并且翻译了本记四卷。第四次是隋（Suí）大业（Dàyè）年中笈多（Jíduō）三藏所翻译的《金刚能断》，并且翻译了无著（Wúzhe）论两卷。第五次是大唐（Dàtáng）三藏玄奘（Xuánzàng）
English
English version: Words. Thus, these three meanings encompass all kinds of wisdom. Reality (shíxiàng, the true nature of things) reveals the realm of Prajna (bōrě, wisdom). Contemplation (guānzhào, observing with wisdom) manifests the essence of Prajna. Words are the interpretation of Prajna; without interpretation, one cannot grasp the meaning, so words obtain the name of wisdom. Without a realm, one cannot mark the truth, so reality is equal to the position of Prajna. From this, we know that form follows and speaks, wisdom encompasses literature and reason, but in reality, the essence is only contemplation. Contemplation is the meaning of this Sutra. The Diamond Sutra has the function of cutting off, and the Dharma metaphors clarify each other, the essence lies within. However, contemplative Prajna, according to the Treatise on Ornamentation, is explained with six meanings: first, wisdom is its nature because it can correctly choose all Dharmas; second, Samadhi is its cause because it arises from Samadhi; third, liberation is its result because it is liberated from defiled Dharmas; fourth, life and speech are its activities, Bodhisattvas take wisdom as life and correct speech as activity; fifth, the foremost is its correspondence because it is the foremost for all Dharmas; sixth, the three are its categories, namely the mundane, the supramundane, and the great supramundane. Third, explaining the place and assembly of the teaching. According to the Great Prajna Sutra, there are a total of four places and sixteen assemblies for teaching. The four places are: one is in Vulture Peak Mountain (Jiùfēngshān) in Rajagriha (Wángshèchéng); two is in Jeta Grove (Jìgūdúyuán) in Sravasti (Shìluófáchéng); three is in the Mani Treasure Palace (Móníbǎozàngdiàn) in Paranirmitavasavartin Heaven (Tāhuàzìzàitiān); four is by the White Heron Pond (Báilùchí) in Bamboo Grove Garden (Zhúlínyuán) in Rajagriha. The sixteen assemblies are as described in that Sutra. Question: In which of the four places was this Sutra spoken? In which of the sixteen assemblies was it spoken? Answer: Among the four places, it should be spoken in Jeta Grove; among the sixteen assemblies, it was spoken in the ninth assembly. Fourth, narrating the translators. This Sutra has been translated six times. The first time was by the Dharma Master Kumarajiva (Jiūmóluóshí) in Chang'an (Cháng'ān) during the Later Qin (Hòuqín) Dynasty, and the Sutra mentions Sravasti (Shèwèiguó). The second time was by the Tripitaka Master Bodhiruci (Pútíliúzhī) in Luoyang (Luòyáng) during the Later Wei (Hòuwèi) Dynasty, and the Sutra mentions Bhagavan (Póqiébó). He also translated the three volumes of the Treatise by Bodhisattva Vasubandhu (Tiānqīn) and the ten volumes of the Record of Vajrasena (Jīngāngxiān). The third time was by the Tripitaka Master Paramartha (Zhēndì) in Guangzhou (Guǎngzhōu) during the Chen-Liang (Chénliáng) period, and the Sutra mentions Jeta Grove (Qíshùlín). He also translated the four volumes of the Original Record. The fourth time was by the Tripitaka Master Guptas in the Daye (Dàyè) era of the Sui (Suí) Dynasty, who translated the Diamond Cutter Sutra, and also translated the two volumes of the Treatise by Asanga (Wúzhe). The fifth time was by the Tripitaka Master Xuanzang (Xuánzàng) of the Great Tang (Dàtáng) Dynasty. --------------------------------------------------------------------------------
Chinese
奘法师所译名能断金刚。又有日照三藏功德施论两卷。第六周义净三藏所译。文云佛薄伽梵在名称大城。并重译天亲论三卷。如上诸本大况相同。于中文质遂成广略故。使读持之者偏仰秦经。义学之徒多从魏本。今所释之者。即当罗什法师所译秦本经也。 第五正释文义者。于中有二。一释经题目。二科文解义。初释题目者。经金刚者举能喻之宝也。金中之刚故名金刚。此宝殊胜体类众多。今略取其坚利二义。坚即就体利即就用。体坚故物不能坏。用利故能摧万物。般若者即所喻法也。梵音般若。此名净慧。亦云无相智。以三种智即名慧。如是智慧同彼金刚。波罗者梵语。此翻云岸。岸有二种。一此岸。二彼岸。蜜多者梵语。此云能到。亦云能离。即以三界生死为此岸。菩提涅槃为彼岸。二障烦恼为中流妙用般若为船筏故。发心者乘妙用船舍生死岸。度烦恼海登涅槃山。是故名为波罗蜜也。经者以贯穿摄持所义。即贯穿所应说义摄持所化众生。上之七字所诠。下之一字能诠。能诠所诠及法喻等。是故题曰金刚般若波罗蜜经。已上释题目讫。自此已下科断经文。 经。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 依道安法师经无大小例开三分。谓序正流通。今判此经亦为三分。初名序 现代汉语译本： 这是奘法师（玄奘法师）所翻译的，名为《能断金刚般若经》。另外还有日照三藏功德施所翻译的两卷本。第六周义净三藏也翻译过，经文中说佛薄伽梵（Bhagavan，世尊）在名称大城。并且重新翻译了天亲（Vasubandhu）的论著三卷。以上这些版本大致相同，只是在中文的文字表达上有所广略不同，因此使得读诵受持的人偏向于罗什（Kumārajīva）法师所翻译的秦经，而研究义理的人大多依据魏译本。现在我所解释的，就是罗什法师所翻译的秦本经。 第五，正式解释经文的意义。其中分为两部分：一是解释经的题目，二是分科解释经文。首先解释题目：《金刚经》是用能比喻的金刚宝来命名的。金中最坚硬的叫做金刚。这种宝物非常殊胜，种类繁多，现在只取其坚固和锐利两种含义。坚固是就其本体而言，锐利是就其作用而言。本体坚固，所以任何东西都不能损坏它；作用锐利，所以能够摧毁一切事物。般若（Prajna）是所要比喻的法。梵语是般若，这里翻译为净慧，也叫做无相智。用三种智慧来命名为慧。这样的智慧如同金刚。波罗（Pāra）是梵语，这里翻译为‘岸’。岸有两种：此岸和彼岸。蜜多（Mita）是梵语，这里翻译为‘能到’，也叫做‘能离’。就是以三界的生死为‘此岸’，菩提涅槃为‘彼岸’，二障烦恼为中间的河流，妙用般若为船筏。所以发心的人乘坐妙用的船，舍弃生死之岸，度过烦恼之海，登上涅槃之山。因此叫做波罗蜜（Pāramitā，到彼岸）。经，是用贯穿和摄持来表达意义。就是贯穿所应该说的义理，摄持所要教化的众生。上面的七个字是所诠释的内容，下面的一个字是能诠释的内容。能诠释的和所诠释的，以及法和比喻等等，所以题目叫做《金刚般若波罗蜜经》。以上是解释题目完毕。从这里开始分科断句解释经文。 经：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。依照道安法师的说法，经文没有大小之分，通常分为三分，即序分、正宗分和流通分。现在将此经也分为三分，首先是序分。