English
English version: This is translated by Tripitaka Master Xuanzang (奘法师), named 'The Diamond Sutra Capable of Cutting Through Afflictions' (能断金刚般若经). There are also two volumes translated by Rizhao Sanzang Gongdeshi (日照三藏功德施). The sixth week, Tripitaka Master Yijing (义净三藏) also translated it, stating in the text that the Buddha Bhagavan (佛薄伽梵, World Honored One) was in the great city of Name. Furthermore, he re-translated three volumes of Vasubandhu's (天亲) treatises. The above versions are roughly the same, only differing in the breadth and conciseness of the Chinese wording. Therefore, those who read and uphold the sutra tend to favor the Qin translation by Master Kumarajiva (罗什法师), while those who study the doctrine mostly follow the Wei version. What I am now explaining is the Qin version of the sutra translated by Master Kumarajiva. Fifth, the formal explanation of the meaning of the scripture. This is divided into two parts: first, explaining the title of the sutra; second, dividing and explaining the text. First, explaining the title: 'Diamond Sutra' (金刚经) is named using the diamond jewel as a metaphor for its capability. The hardest among metals is called diamond (金刚). This treasure is extremely superior and has many types. Now, we only take its two meanings of firmness and sharpness. Firmness refers to its substance, and sharpness refers to its function. Because its substance is firm, nothing can damage it; because its function is sharp, it can destroy all things. Prajna (般若) is the Dharma (法) to be metaphorized. Prajna in Sanskrit, here translated as pure wisdom, is also called the wisdom of no-form (无相智). Three types of wisdom are named as wisdom. Such wisdom is like a diamond. Pāra (波罗) is Sanskrit, here translated as 'shore' (岸). There are two types of shores: this shore and the other shore. Mita (蜜多) is Sanskrit, here translated as 'able to reach' (能到), also called 'able to leave' (能离). That is, taking the cycle of birth and death in the three realms as 'this shore,' Bodhi Nirvana as 'the other shore,' the two obstacles and afflictions as the middle stream, and the wonderful function of Prajna as the raft. Therefore, those who aspire embark on the raft of wonderful function, abandon the shore of birth and death, cross the sea of afflictions, and ascend the mountain of Nirvana. Therefore, it is called Pāramitā (波罗蜜, reaching the other shore). Sutra (经) is used to express meaning through connection and upholding. That is, connecting the meaning that should be spoken and upholding the sentient beings to be taught. The above seven characters are what is being explained, and the one character below is what can explain. What can explain and what is being explained, as well as the Dharma and metaphors, etc., therefore the title is called 'The Diamond Prajna Paramita Sutra' (金刚般若波罗蜜经). The above is the completion of explaining the title. From here onwards, dividing and explaining the text. Sutra: Thus have I heard. At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in the country of Shravasti, together with a great assembly of bhikshus, twelve hundred and fifty in all. According to Dharma Master Dao'an (道安法师), sutras are not divided by size, and are usually divided into three parts, namely the introduction, the main body, and the conclusion. Now, this sutra is also divided into three parts, the first being the introduction. --------------------------------------------------------------------------------
Chinese
分。时长老须菩提下至应作如是观。即正宗分。后佛说此经已下至信受奉行。是流通分。就初序分中复分为二。初名证信序分。后尔时世尊下名发起序。前证信序中。依真谛三藏般若记中开为七事。一如是者标所闻法。阿难云佛所说经如于诸法故名为如如。诸法言契理非谬称之为是。二我者辨能闻人。传法弟子阿难比丘五蕴假者称之为我。三闻者即亲承音言。谓耳根发识听受曰闻。四一时者明所闻法善合时机。谓说者听者共相会遇非前非后名曰一时。五佛者彰能说师。梵音佛陀。此名觉者。具真俗智自他觉满故名为佛。六在舍卫国等者。显说有处也。游化所居目之为在。舍卫国者此云闻物也。祇树者谓祇陀太子所施树也。此云战胜。即波斯匿王之太子也。给孤独园者。须达长者所买园也。此云善施。其人内慈外富。赈贫恤寡乡人美之号给孤独也。须达布金买园。祇陀施树共立精舍故。于此处双举二人之名。以辨伽蓝之目矣。故曰祇陀树给孤独园也。七与大比丘众等者。明非独闻也。与者共也大也胜也。此诸比丘皆是大阿罗汉。胜前有学故名为大。言比丘者此云乞士。清净活命故。众者四人已上和合名众。千二百五十人俱者。智度论云。优楼频螺迦叶并门徒五百人。伽耶迦叶那提迦叶并门徒各二百五十人。舍利弗目犍连 分。这时长老须菩提开始这样观察，这是正宗分。后面佛说此经已下至信受奉行，是流通分。就初序分中又分为二。开始名为证信序分，后面‘尔时世尊’下名为发起序。前面证信序中，依据真谛三藏《般若经》的记载，分为七事。一是‘如是’，标明所听闻的法。阿难说佛所说的经，如于诸法，所以名为‘如是’，诸法言语契合真理，没有谬误，称之为‘是’。二‘我’，辨别能听闻的人。传法弟子阿难比丘，五蕴假合，称之为‘我’。三‘闻’，就是亲自承受音言。谓耳根发识听受，叫做‘闻’。四‘一时’，说明所闻的法善于契合时机。谓说者听者共同相会，非前非后，名叫‘一时’。五‘佛’，彰显能说法的老师。梵语‘佛陀’（Buddha），这里的意思是觉者。具足真俗二智，自觉觉他圆满，所以名为‘佛’。六‘在舍卫国’等等，显示说法的处所。游化所居住的地方，称之为‘在’。舍卫国（Śrāvastī），这里的意思是‘闻物’。祇树（Jetavana）是指祇陀（Jetā）太子所施舍的树，这里的意思是‘战胜’，就是波斯匿王（Prasenajit）的太子。给孤独园（Anāthapiṇḍika-ārāma）是须达（Sudatta）长者所买的园，这里的意思是‘善施’。这个人内心慈悲，外在富有，救济贫困，怜悯孤寡，乡里人赞美他，号为给孤独。须达布金买园，祇陀施树，共同建立精舍，所以在这里并举二人的名字，来辨别伽蓝（saṃghārāma）的名称。所以说祇陀树给孤独园。七‘与大比丘众’等等，说明不是独自听闻。‘与’是共同，‘大’是殊胜。这些比丘都是大阿罗汉（mahā-arhat），胜过以前的有学之人，所以名为‘大’。说‘比丘’（bhikṣu），这里的意思是‘乞士’，清净地生活。‘众’是四人以上和合称为众。‘千二百五十人俱’，智度论说，优楼频螺迦叶（Uruvilvā-kāśyapa）和他的门徒五百人，伽耶迦叶（Gayā-kāśyapa）、那提迦叶（Nadī-kāśyapa）和他们的门徒各二百五十人，舍利弗（Śāriputra）、目犍连（Maudgalyāyana）。 现代汉语译本：分。这时长老须菩提开始这样观察，这是正宗分。后面佛说此经已下至信受奉行，是流通分。就初序分中又分为二。开始名为证信序分，后面‘尔时世尊’下名为发起序。前面证信序中，依据真谛三藏《般若经》的记载，分为七事。一是‘如是’，标明所听闻的法。阿难说佛所说的经，如于诸法，所以名为‘如是’，诸法言语契合真理，没有谬误，称之为‘是’。二‘我’，辨别能听闻的人。传法弟子阿难比丘，五蕴假合，称之为‘我’。三‘闻’，就是亲自承受音言。谓耳根发识听受，叫做‘闻’。四‘一时’，说明所闻的法善于契合时机。谓说者听者共同相会，非前非后，名叫‘一时’。五‘佛’，彰显能说法的老师。梵语‘佛陀’（Buddha），这里的意思是觉者。具足真俗二智，自觉觉他圆满，所以名为‘佛’。六‘在舍卫国’等等，显示说法的处所。游化所居住的地方，称之为‘在’。舍卫国（Śrāvastī），这里的意思是‘闻物’。祇树（Jetavana）是指祇陀（Jetā）太子所施舍的树，这里的意思是‘战胜’，就是波斯匿王（Prasenajit）的太子。给孤独园（Anāthapiṇḍika-ārāma）是须达（Sudatta）长者所买的园，这里的意思是‘善施’。这个人内心慈悲，外在富有，救济贫困，怜悯孤寡，乡里人赞美他，号为给孤独。须达布金买园，祇陀施树，共同建立精舍，所以在这里并举二人的名字，来辨别伽蓝（saṃghārāma）的名称。所以说祇陀树给孤独园。七‘与大比丘众’等等，说明不是独自听闻。‘与’是共同，‘大’是殊胜。这些比丘都是大阿罗汉（mahā-arhat），胜过以前的有学之人，所以名为‘大’。说‘比丘’（bhikṣu），这里的意思是‘乞士’，清净地生活。‘众’是四人以上和合称为众。‘千二百五十人俱’，智度论说，优楼频螺迦叶（Uruvilvā-kāśyapa）和他的门徒五百人，伽耶迦叶（Gayā-kāśyapa）、那提迦叶（Nadī-kāśyapa）和他们的门徒各二百五十人，舍利弗（Śāriputra）、目犍连（Maudgalyāyana）。
English
Section. At this time, the elder Subhuti began to contemplate in this way. This is the Proper Teaching Section. Later, from ‘The Buddha having spoken this sutra’ down to ‘believing, accepting, and upholding it,’ is the Transmission Section. The Initial Section is further divided into two parts. The first is called the Credential Preface, and the latter, following ‘At that time, the World Honored One,’ is called the Introductory Preface. In the Credential Preface, according to the records of Paramārtha Tripiṭaka in the Prajñā Sutra, it is divided into seven aspects. First, ‘Thus I have heard’ indicates the Dharma that was heard. Ananda said that the sutras spoken by the Buddha are like all dharmas, hence the name ‘Thus.’ The words of all dharmas are in accordance with the truth and without error, and are called ‘Thus.’ Second, ‘I’ identifies the person who heard it. The Dharma-transmitting disciple Ananda Bhikshu, a temporary aggregation of the five skandhas, is called ‘I.’ Third, ‘heard’ means personally receiving the sound and words. It means that the ear-root generates consciousness to listen and receive, which is called ‘heard.’ Fourth, ‘at one time’ indicates that the Dharma heard is well-suited to the occasion. It means that the speaker and the listener meet together, neither before nor after, and it is called ‘at one time.’ Fifth, ‘Buddha’ manifests the teacher who can speak the Dharma. The Sanskrit word ‘Buddha’ (Buddha) means the enlightened one. Possessing both true and conventional wisdom, being self-aware and making others aware, complete and full, is why it is called ‘Buddha.’ Sixth, ‘in Śrāvastī’ etc., shows the place where the Dharma was spoken. The place where one travels and dwells is called ‘in.’ Śrāvastī (Śrāvastī) here means ‘hearing things.’ Jetavana (Jetavana) refers to the trees donated by Prince Jeta (Jetā), which means ‘victorious.’ He was the prince of King Prasenajit (Prasenajit). Anāthapiṇḍika-ārāma (Anāthapiṇḍika-ārāma) is the garden bought by the elder Sudatta (Sudatta), which means ‘good giver.’ This person is compassionate internally and wealthy externally, relieving the poor and pitying the widowed and orphaned. The villagers praised him and called him Anāthapiṇḍika. Sudatta spread gold to buy the garden, and Jeta donated the trees, jointly establishing the monastery. Therefore, the names of the two people are mentioned together here to distinguish the name of the saṃghārāma (saṃghārāma). Therefore, it is said that it is Jetavana of Jeta and the Anāthapiṇḍika-ārāma. Seventh, ‘with a large assembly of bhikshus’ etc., indicates that it was not heard alone. ‘With’ means together, ‘large’ means superior. These bhikshus are all great arhats (mahā-arhat), surpassing those who were previously still learning, so they are called ‘great.’ Saying ‘bhikshu’ (bhikṣu) here means ‘beggar,’ living a pure life. ‘Assembly’ means a gathering of four or more people. ‘Together with twelve hundred and fifty people,’ the Mahāprajñāpāramitāśāstra says that Uruvilvā-kāśyapa (Uruvilvā-kāśyapa) and his five hundred disciples, Gayā-kāśyapa (Gayā-kāśyapa), Nadī-kāśyapa (Nadī-kāśyapa) and their two hundred and fifty disciples each, Śāriputra (Śāriputra), and Maudgalyāyana (Maudgalyāyana). --------------------------------------------------------------------------------
Chinese
并门徒共二百五十人。此等多是应化声闻。常随逐佛。是故经中往往别列。俱者同处同时之义。即是阿难或是如来。与诸比丘及四部众同在给孤独园时也。 经。尔时世尊食时着衣持钵入舍卫国大城乞食于其城中次第乞已还至本处 自下明第三发起序也。发起之义多种不同。广如诸经。而今此经偏明智慧故。以戒定而为发起。发起序中文分为三。初示以戒化明三昧有因。后示以定摄明智慧为果。此文初也。文中有七句。第一尔时世尊者明化主也。成实论云。具上九号故曰世尊。食时者第二明化晨也。寅卯所营未辨巳午饭食已终辰时行乞故曰食时。着衣持钵者。第三明化仪也。言着衣者入王宫聚落僧伽梨等是也。亦云降伏外道衣。持钵者即持菩提树下四天王所献石钵。如是四钵佛神力故。按之为一名应量器。世尊为破裸形外道故。所以着衣。为破手捧食故。所以持钵。入舍卫大城者。第四明化处也。准西域记。园在城南五六里。今自外适内名之为入。智度论云。此城纵广十二由旬。居家九亿故名为大。乞食者第五明化事也。依转女身经云。如来化身全段金刚无生熟二藏。今示有乞食者。有众多利益生彼福田也。如大迦叶舍富从贫益贫不益富。须菩提舍贫从富益富不益贫。佛等利益故次第行乞也。还至本处者第七明 化终也。如来食处有二。一者受请在白衣家。二者不受乞食事讫还所住。今却至祇园义当第二。总以知足故乞不过量故知时故还至本处也。 经。饭食讫收衣钵者。第二示以定摄明智慧为果也。文中有三。一并资缘。二清净业。三正明入定。此文初也。外化必资于衣钵故。先明着持衣内静要并于资缘故今收置。 经。洗足已者。第二清身业也。仙记云。如来行时地神化花以承其足。离地四指为众生故。途行示污足故。教入定示清身业也。 经。敷座而坐者。第三正明入定方便。先敷座具。即尼师檀此云敷具也。言而坐者正明入定也。已上明序分讫。 经。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 自下第二明正宗分也。此中人多粗判分为二周。初明地前。后第二云何下明其地上。今详文理将为不然断疑中论自释云。自此已下明一切修多罗示现断生疑心。既云一切明知非别。今就正宗之中文分为四。一善现申请。二如来赞许。三善现乐闻。四如来正答。此文初也。文复有三。一标列请人。二赞佛化德。三正宣请词。此文初也。所言时者问法时也。言长老者是尊之称也。谓有长者老年之德。言须菩提者请法人也。须菩提声含三义。谓生时室空现空善相父母问师唯善唯吉故名善吉 现代汉语译本 化缘结束了。如来进食的地方有两种：一是接受邀请在在家居士家，二是未受邀请，乞食完毕后返回住所。现在返回祇园精舍，属于第二种情况。总而言之，因为知足，所以乞食不过量；因为知道时间，所以返回原来的地方。 经文：‘饭食讫收衣钵者’，第二是表明以禅定摄持，智慧为果。经文中有三部分：一是具备资缘，二是清净身业，三是正式说明入定。这段经文是第一部分。对外教化必须依靠衣钵，所以先说明穿戴和持有衣钵。内在的清净要与资缘并重，所以现在收好放置。 经文：‘洗足已者’，第二是清净身业。仙人记述说：如来行走时，地神幻化出花朵来承托他的脚，离地四指是为了众生。在路上行走是为了示现脚被沾污，教导进入禅定是为了示现清净身业。 经文：‘敷座而坐者’，第三是正式说明入定的方便。先铺设座位，也就是尼师檀（nishidana），这里翻译为敷具。‘而坐者’，正式说明进入禅定。以上说明了序分完毕。 经文：‘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’，下面第二部分说明正宗分。这里多数人粗略地分为两周：开始说明地前，之后‘云何’（yunhe）下面说明地上。现在详细分析经文的道理，将作为不断除疑惑的论述，自己解释说：从这里开始说明一切修多罗（sutras），示现断除众生的疑心。既然说一切，就明确知道不是分别。现在就正宗分中的经文分为四部分：一、善现（Subhuti）申请，二、如来赞许，三、善现乐于听闻，四、如来正式回答。这段经文是第一部分。经文又有三部分：一、标明陈述请求的人，二、赞叹佛陀的教化功德，三、正式宣说请求的言辞。这段经文是第一部分。所说的‘时’，是请法的时机。所说的‘长老’，是尊称。指有长者的年龄和德行。所说的‘须菩提’（Subhuti），是请法的人。须菩提这个名字包含三重含义：出生时，房间空无一物，显现空相和善相，父母问卜，都说是善和吉祥，所以名叫善吉。