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大正藏第 85 册 No. 2741 金刚般若经疏 No. 2741 [cf. No. 235] 金刚般若经疏 名为究竟□□□□□□□□□相乖违。亦违究竟一实中道□佛说三种究竟。犹豫多端。若为证会。又依深密佛自会释诸说空教。唯依遍计说诸法空。如□可宁破相宗中三性俱遣。余一一义有多妨碍□举可知不能繁广。当知瑜伽补处宣说乃□解释一切诸经。勿谓但释深密等教故。彼论释□□□云。此论殊胜。若莲华犹如宝藏如大海。具□诸□广大义。善释其文无有遗。又云。今说此论所因云何。谓诸有情。无始时来。于一切法处中实相无知。疑惑颠倒僻执。乃至□□□□□随其所宜方便为说种种妙法处□□相令诸有情知一切如是如是空故非有。如是如是有故非空。□□□法非空非有。远离疑惑颠倒僻执修行灭障证三菩提证寂灭乐。佛涅槃后。魔事纷起部执竞起多著有见。龙猛菩萨证极喜地。采集众义无相空教造中论等。究畅真要除彼有见。暨提婆等诸大论师。造百论等弘阐大义。由是众生后着无见。无著菩萨位登初地。证法光定得大神通。□□慈尊请说此论。理无不穷。事无不尽。文无不释。义无不谕。疑无不遣。执无不破。行无不修。果无不证。正为菩萨令□诸乘境行 现代汉语译本： 《金刚般若经疏》 名为究竟，[此处文字缺失]，相乖违。也违背究竟一实中道。[此处文字缺失]佛说三种究竟，犹豫不决，如何才能证得领会？又依据《深密解脱经》，佛亲自解释各种关于空性的教义，只依据遍计所执说诸法皆空。如[此处文字缺失]可宁破相宗中三性俱遣。其余每一条义理都有诸多妨碍。[此处文字缺失]举例可知，不能繁琐广泛地说明。应当知道《瑜伽师地论》是弥勒菩萨宣说，乃[此处文字缺失]解释一切诸经。不要认为只是解释《深密解脱经》等教义。因为那部论典解释[此处文字缺失]说：‘这部论典殊胜，像莲花一样，犹如宝藏，像大海一样，具[此处文字缺失]诸[此处文字缺失]广大义，善于解释经文没有遗漏。’又说：‘现在说这部论典的原因是什么？因为众生从无始以来，对于一切法处中实相无知，疑惑颠倒，产生偏执，乃至[此处文字缺失]随其所宜，方便为说种种妙法处[此处文字缺失]相，令诸有情知道一切如是如是空故非有，如是如是有故非空。[此处文字缺失]法非空非有，远离疑惑颠倒偏执，修行灭障，证得三菩提，证得寂灭之乐。’佛陀涅槃后，魔事纷纷兴起，部派执着竞相出现，大多执着于有见。龙树菩萨证得极喜地（菩萨初地），采集各种义理，阐述无相空教，造《中论》等，彻底阐明真要，去除他们的有见。等到提婆等各位大论师，造《百论》等，弘扬阐述大义。由于这样，众生后来又执着于无见。无著菩萨位登初地，证得法光定，得到大神通。[此处文字缺失]慈尊请说这部论典，道理没有不穷尽的，事情没有不完备的，文字没有不解释的，义理没有不晓谕的，疑惑没有不消除的，执着没有不破除的，修行没有不修习的，果报没有不证得的。正是为了菩萨，令[此处文字缺失]诸乘境行
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English version: The Commentary on the Diamond Prajna Sutra Named ultimate, [missing text here], contradicting each other. It also contradicts the ultimate one reality, the Middle Way. [Missing text here] The Buddha speaks of three ultimates, causing hesitation and uncertainty. How can one attain realization and understanding? Furthermore, based on the *Samdhinirmocana Sutra* (Deep Secret Sutra), the Buddha himself explains various doctrines on emptiness, relying solely on the parikalpita (completely conceptual) to say that all dharmas are empty. Like [missing text here], Ke Ning refutes the three natures in the phá xiàng (destroying appearances) school, dismissing all three. Each of the remaining meanings has many obstacles. [Missing text here] Examples can be given, but it is impossible to explain them extensively and broadly. It should be known that the *Yogacarabhumi-sastra* (Treatise on the Stages of Yoga Practice) is proclaimed by Maitreya Bodhisattva, and it [missing text here] explains all sutras. Do not think that it only explains the teachings of the *Samdhinirmocana Sutra* and others. Because that treatise explains [missing text here] saying: 'This treatise is excellent, like a lotus flower, like a treasure trove, like a great ocean, possessing [missing text here] all [missing text here] vast meanings, skillfully explaining the sutra without omission.' It also says: 'What is the reason for explaining this treatise now? Because sentient beings, from beginningless time, are ignorant of the true nature of all dharmas, having doubts, inversions, and biases, even to the point of [missing text here] according to what is appropriate, expediently speaking various wonderful dharma [missing text here] aspects, causing sentient beings to know that all is thus, thus empty, therefore non-existent; thus, thus existent, therefore not empty. [missing text here] Dharma is neither empty nor existent, far from doubts, inversions, and biases, cultivating to extinguish obstacles, attaining the three *bodhis* (enlightenments), attaining the bliss of *nirvana* (extinction).' After the Buddha's *nirvana*, demonic affairs arose in abundance, sectarian attachments competed, and many clung to views of existence. Nagarjuna Bodhisattva attained the *pramudita-bhumi* (the first bhumi, the stage of joy), collecting various meanings, expounding the doctrine of non-appearance and emptiness, creating the *Mulamadhyamakakarika* (Fundamental Verses on the Middle Way) and others, thoroughly elucidating the true essentials, removing their views of existence. Then, Deva and other great masters created the *Sata-sastra* (One Hundred Treatises) and others, propagating and elucidating the great meaning. Because of this, sentient beings later clung to views of non-existence. Asanga Bodhisattva attained the first *bhumi* (stage), realized the Dharma Light Samadhi, and obtained great supernatural powers. [missing text here] Maitreya requested to speak this treatise, the principles are without exhaustion, the matters are without incompleteness, the words are without un-explanation, the meanings are without un-illumination, the doubts are without un-removal, the attachments are without un-destruction, the practices are without un-cultivation, the fruits are without un-attainment. It is precisely for the sake of Bodhisattvas, causing [missing text here] the realms and practices of all vehicles. --------------------------------------------------------------------------------
Chinese
果等。皆得善巧勤修大乘证大菩提。广为有情常无倒说。兼为余乘令依自法修自分行得自果证。如是略说此论所由。故知通释一切圣教。除空有见起。处中行宁说瑜伽唯法相宗。问。岂不诸经多说法相或多破相或复融会宁不分宗。答。准言诸教无此三义。但说定判如是如是经之与论破彼宗摄即为不可皆□。是故是故应说大乘妙理随何等经皆有法相破□□会□有偏明一义多处理实此三不相舍离。以辨法体除执会通义皆遍故。问。若尔何故于大乘中中宗边宗。清辨护法无相法相诸宗各别。答。但由释者制作不同。随能释意说宗有异。非是佛语堕诸边故。先别立宗。由此应说。于大乘中宗分有二。一胜义皆空如应理圆实宗即是龙猛菩萨。下至清辨论师。依无相教说胜义中。一切皆空世俗是有。掌珍颂云。真证有为空。如幻缘生故。无为无有实。不起似空花。乃至不立三性唯识等。后宗即是慈是如来。乃至护法菩萨。依深密等显了言教说胜义谛非空非不空。辨中边论慈尊颂曰。虚妄分别有。于此二都无。此中唯有空。于彼亦有此。故说一切法。非空非不空。有无及有故。是即契中道。三性之中。遍计性无。依圆是有故二乘别。问。所言胜义及世俗谛。其相如何。答。还依二宗所说有异。且胜空宗胜义谛一切教都空。世俗谛中可 现代汉语译本 果等，都能善于巧妙地勤奋修习大乘，证得大菩提（伟大的觉悟）。广泛地为有情众生恒常无误地说法。同时也为其他乘（声闻乘、缘觉乘）的修行者，让他们依据自己的法门修习各自的行持，证得各自的果位。像这样简略地说，就是这部论的由来。所以可知，这部论是用来通盘解释一切圣教，去除执着于空或有的偏见，采取中道的修行方式，因此说它是瑜伽唯识法相宗（Yogācāra-Vijñānavāda）。 问：难道不是很多经典都在说法相，或者破斥法相，或者融合会通，难道不应该分宗吗？ 答：按照诸教的说法，没有这三种意义。只是说确定判断，像这样像这样的经和论，破斥那个宗派的摄属，就是不可以的。所以，所以应该说大乘的微妙道理，无论什么经典，都有法相、破斥、会通，有的偏重阐明一种意义，有的多方面处理实际情况，这三者不能相互舍弃，因为辨别法体，去除执着，会通意义，都是普遍存在的。问：如果这样，为什么在大乘中，有中观宗（Madhyamaka）和瑜伽行唯识宗（Yogācāra），清辨（Bhāvaviveka）和护法（Dharmapāla），无相和法相，各个宗派有所区别？ 答：只是因为解释者的制作不同，随着能够解释的意图，所说的宗派有所差异，不是佛语堕入各种边见。先分别建立宗派。因此应该说，在大乘中，宗派的区分有两种。一是胜义皆空，如应理圆实宗，就是龙猛（Nāgārjuna）菩萨，下至清辨论师。依据无相教，说胜义中一切皆空，世俗是有。掌珍颂说：‘真证有为空，如幻缘生故，无为无有实，不起似空花。’乃至不建立三性唯识等。 后一宗就是慈氏（Maitreya）如来，乃至护法菩萨。依据《深密解脱经》（Saṃdhinirmocana Sūtra）等显了的言教，说胜义谛非空非不空。《辨中边论》（Madhyāntavibhāga-bhāṣya）中慈尊说：‘虚妄分别有，于此二都无，此中唯有空，于彼亦有此，故说一切法，非空非不空，有无及有故，是即契中道。’三性之中，遍计所执性（Parikalpita）无，依他起性（Paratantra）和圆成实性（Pariniṣpanna）是有，所以与二乘有所区别。 问：所说的胜义谛（Paramārtha-satya）和世俗谛（Saṃvṛti-satya），它们的相状如何？ 答：还是依据两个宗派所说的有所不同。且说胜义空宗，胜义谛一切教都空，世俗谛中可以...
English
English version Fruits, etc., can skillfully and diligently cultivate the Mahāyāna, attain the Great Bodhi (Great Enlightenment), extensively and constantly teach sentient beings without error, and also enable practitioners of other vehicles (Śrāvakayāna, Pratyekabuddhayāna) to cultivate their respective practices according to their own Dharma and attain their respective fruits. Briefly speaking, this is the origin of this treatise. Therefore, it can be known that this treatise is used to comprehensively explain all the sacred teachings, remove the prejudices of clinging to emptiness or existence, and adopt the middle way of practice. Therefore, it is said to be the Yogācāra-Vijñānavāda. Question: Aren't many scriptures talking about Dharmalakṣaṇa (characteristics of phenomena), or refuting Dharmalakṣaṇa, or integrating and harmonizing them? Shouldn't they be divided into different schools? Answer: According to the teachings, there are no these three meanings. It just says to determine and judge, like this and like this sutra and treatise, refuting the affiliation of that school, that is not allowed. Therefore, therefore, it should be said that the subtle principles of Mahāyāna, no matter what scripture, have Dharmalakṣaṇa, refutation, and integration. Some emphasize clarifying one meaning, and some deal with the actual situation in many ways. These three cannot be abandoned from each other, because distinguishing the nature of Dharma, removing attachments, and integrating meanings are all universal. Question: If so, why are there distinctions between the Madhyamaka and Yogācāra schools in Mahāyāna, Bhāvaviveka and Dharmapāla, Asaṃskṛta and Dharmalakṣaṇa? Answer: It is only because the productions of the interpreters are different. According to the intention of the interpreter, the said schools are different, not that the Buddha's words fall into various biases. First, establish the schools separately. Therefore, it should be said that in Mahāyāna, there are two types of school divisions. One is that ultimate reality is emptiness, such as the Yīnglǐ Yuánshí school, which is Nāgārjuna Bodhisattva, down to Bhāvaviveka. According to the Asaṃskṛta teaching, it is said that everything is empty in ultimate reality, and the mundane is existent. The Palm Treasure Gatha says: 'True proof of existence is empty, because it arises from illusory conditions, Asaṃskṛta has no reality, and does not arise like empty flowers.' And does not establish the three natures, Vijñānavāda, etc. The latter school is Maitreya Buddha, and even Dharmapāla Bodhisattva. According to the explicit teachings of the Saṃdhinirmocana Sūtra and others, it is said that the ultimate truth is neither empty nor not empty. In the Madhyāntavibhāga-bhāṣya, Maitreya says: 'Discrimination exists, but neither of these two exists, only emptiness exists in this, and this also exists in that, so it is said that all dharmas are neither empty nor not empty, existence and non-existence and existence, that is in accordance with the middle way.' Among the three natures, the Parikalpita is non-existent, the Paratantra and Pariniṣpanna are existent, so it is different from the two vehicles. Question: What are the characteristics of the Paramārtha-satya and Saṃvṛti-satya? Answer: It still depends on what the two schools say. Let's talk about the Śūnyatā school, the ultimate truth is empty in all teachings, and in the mundane truth, it can be... --------------------------------------------------------------------------------
Chinese
有色心修断等法。如经说云。凡所有相皆是虚妄。此世俗谛诸相非相。则见如来此胜义谛四生三界所有众生是世俗谛。实无众生得灭度者是胜义谛。应理宗说真俗二谛二义不同。一依人辨谛。二约法辨谛。二种二谛俱通空有。且依人者。涅槃经云。上智所知名胜义。中智所知名世俗。二智所知皆通有。故知二谛空有俱通。言依法者。法有胜劣互相形待而为真俗。此有四重。一虚实二谛。瓶军林等虚为世俗蕴处界等实为胜义 二理事二谛。蕴等事法粗为世俗四谛道理细为胜义。三浅深二谛。四谛安立浅为世俗二空真如深为胜义。四诠旨二谛。二空真如带诠世俗一真法界之诠胜义。总有五法。初军林等俗而非真。后一真法界真而非俗。中间三法亦真亦俗互相形故。广如唯识第九显扬第六大论等说。然初一种世间共执以为实有我法性故。空而非有。余之四法通。是依他圆成性故。有而非空故。说二谛体通空有。非如前说。胜义皆空。既知二宗所说二谛。次应徴问。空有所由胜空者曰大经说云。设有一法过盘者我亦说为如幻如化。般若心云。色即是空空即是色。受相行识亦复如是。此经亦云。般若波罗蜜。即非般若波罗蜜。乃至无法可说等。准此等教。诸法皆空。又五蕴云。法若有体自可能生。既藉众缘。明知非有。如结手巾 现代汉语译本 有生起色欲之心时，应修习断除色欲的方法。正如经文所说：‘凡所有相，皆是虚妄。’这指的是世俗谛中的诸相，它们并非实相；能见到如来，这指的是胜义谛。四生（胎生、卵生、湿生、化生）三界（欲界、色界、无色界）中的所有众生，是世俗谛；实际上没有众生能够得到灭度，这是胜义谛。应理宗认为，真谛和俗谛的含义不同，可以从两个方面来区分：一是依据人来辨别真谛和俗谛，二是依据法来辨别真谛和俗谛。这两种二谛都包含空和有。先说依据人来辨别，如《涅槃经》所说：‘上等智慧的人所知的是胜义谛，中等智慧的人所知的是世俗谛。’两种智慧所知都包含有，因此可知二谛都包含空和有。再说依据法来辨别，法有殊胜和低劣之分，互相比较而成为真谛和俗谛。这有四重含义：一是虚实二谛，瓶子、军队、树林等虚假的事物是世俗谛，蕴、处、界等真实的事物是胜义谛；二是理事二谛，蕴等事法粗略的是世俗谛，四谛的道理精细的是胜义谛；三是浅深二谛，安立四谛是浅显的世俗谛，二空真如是深奥的胜义谛；四是诠旨二谛，二空真如带有诠释的是世俗谛，一真法界的诠释是胜义谛。总共有五种法，最初的军队、树林等是俗而不是真，最后的一真法界是真而不是俗，中间的三种法亦真亦俗，因为互相比较的缘故。详细内容可参考《唯识》第九、《显扬》第六、《大论》等。然而，最初的一种，世间普遍执着认为是实有的我法自性，所以是空而不是有。其余的四种法都通达，因为是依他起性和圆成实性的缘故，是有而不是空。因此说二谛的本体包含空和有，而不是像前面所说，胜义谛都是空。既然知道了两个宗派所说的二谛，接下来应该提问：空和有从何而来？认为胜义谛是空的一方说，《大经》说：‘即使有一法超过涅槃，我也说它是如幻如化。’《般若心经》说：‘色即是空，空即是色，受、想、行、识也是如此。’此经也说：‘般若波罗蜜，即非般若波罗蜜，乃至没有法可以述说等等。’根据这些经文，诸法都是空。又五蕴说：‘法如果自身有体性，自然能够产生。’既然是依靠众缘，明显知道不是实有。比如打结手巾。