English
English version: Question: What should later learners follow? Answer: The meaning can be definite or indefinite. The reason for not making a definite interpretation is that too many explanations will deviate from the original meaning to be determined. Even the Buddha does not make a definitive conclusion, who dares to make a reckless conclusion? Question: Secrets are difficult to know, as you said. Sentient beings in this land like to hear about Buddha-nature (Buddha-dhatu), why doesn't the Tathagata (Tathāgata) make a clear explanation? Answer: Who said that sentient beings always like to hear about 'existence'? In fact, there are two kinds of Buddhas and sentient beings themselves: The first kind, upon hearing about Buddha-nature, are delighted and think they have a reliance, thus they advance bravely and diligently. If they hear about no-nature (Nairatmya), they will feel that there is nothing to rely on, and their minds will become lazy. The second kind, if they hear that a part is no-nature, they will worry about falling into this condition, thus they will work harder to cultivate merits. If they hear that all sentient beings have Buddha-nature, they will become lazy because of this. Because the teachings are not fixed for different aptitudes. I tell you clearly, you should diligently accumulate practice and vows, and personally meet the Buddha, and you will naturally understand. The above explains that the aptitudes are different, and the scriptures are used to adapt to people of different aptitudes. If according to the initial explanation, there are no other different arguments. People of the five natures need to be distinguished. In terms of the main target, it is only for people of the Mahayana (Mahāyāna) aptitude. The Sutra says: 'It is said for the sake of expounding the Great Vehicle.' That is, other scriptures say: 'It is said for the Bodhisattvas (Bodhisattva) to cultivate the Six Paramitas (Paramita), so as to attain all-knowing wisdom.' If from the perspective of taking care of both, it is applicable to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayana) and those without Buddha-nature. The fourfold assembly and the Eight Classes of beings mentioned below are not distinguished. The Great Prajna Sutra says: 'The Prajna Paramita (Prajñāpāramitā) can distinguish the stages of the Hearers (Śrāvaka) and Solitary Buddhas (Pratyekabuddha).' That is, the sentence 'if you are brave and diligent' quoted earlier also includes people of the Two Vehicles. The vast heart of the Bodhisattva below is to liberate all sentient beings in the Three Realms and Four Births. Asanga (Asanga) Bodhisattva asked: 'Why make a vow for this unattainable meaning?' The answer is: 'Because it is taken by sentient beings, there is no fault.' You will understand naturally below. Fifth, according to the text for the correct explanation, it is divided into two parts: first explain the title, and then explain the text. Explaining the title, the Qin, Wei, and Liang translations are all titled 'Vajra Prajna'. The two translations of the Tang Dynasty are both called 'Can Duan Jin'. The Sui Dynasty translation was named 'Vajra Duan Ge' according to the treatises. The first two translations are relatively simple, and the latter three translations are more complete. The whole includes the function, only the names of Dharma (Dharma) and metaphor are marked, and the whole and function are manifested, and the reasons for cutting off are also stated. Although the details are different, there is no contradiction in meaning. Explain separately first, and then explain together. The Sanskrit is Vajra, which is translated here as diamond, which is the most superior of treasures. There are many kinds of entities. The Zhengli Lun says that the Empe -------------------------------------------------------------------------------- 释有宝名为金刚。不为余众生见。真谛记云。有六种宝。皆名金刚。一青多。能除一切灾厄。二黄色。能随人所须出种种物。三赤色。能令人游行空中。四白色。能出水清浊水。五空色。能出火。六碧色。能消诸毒。上释喻体。次举义用。先依诸教后据此论诸教如涅槃第二十四广赞金刚三昧。譬如金刚所拟之处无不碎坏。而是金刚无有折损。又云。如诸宝中金刚最胜。依梁摄论。天亲菩萨释金刚定四义为喻。一能破烦恼。二能引无余功德。三坚实不可破。四利用通达一切法定既如是。准智亦然。对法论第十二释金刚定四义。一无间非世间行所间缺故。二坚固能坏一切障非所坏故。三一味无分别性纯一味故。四遍满缘一切法共相真如为境界故。金刚亦四。一体无间隙非沙石所难。二可知。三纯一类不变不异。四遍满世界如金刚轮金刚山金刚座金刚杵等。总揽诸文。金刚十义。一最胜。二难见。三除灾。四坚实。五称求。六能引。七利用。八无间。九一味。十遍满。此经文义亦有十种。最上第一希有法故。义及果报不思议故。罪业障恼为消灭故。能破坚执非彼故。利生严土得菩提故。能生诸佛集善法故。通达无我智见净故。非相心之所杂故。诸法如义体无为故。福惠如空叵思量故。对前喻十如。次配释。此虽义具非本论意 { "translations": [ "现代汉语译本", "释有宝名为金刚（Vajra，一种宝物）。不为其他众生所见。真谛的记载说，有六种宝物，都名为金刚。第一种是青色金刚，能消除一切灾厄。第二种是黄色金刚，能随人的需求变出各种物品。第三种是赤色金刚，能令人在空中飞行。第四种是白色金刚，能变出清水或浊水。第五种是空色金刚，能变出火。第六种是碧色金刚，能消除各种毒素。以上解释了金刚的本体，接下来阐述它的作用。先依据各种经典，然后根据此论著。各种经典，例如《涅槃经》第二十四品，广泛赞叹金刚三昧（Vajra Samadhi，金刚定）。譬如金刚所接触之处，没有不被摧毁的，而金刚本身却不会有任何折损。《涅槃经》又说，如同各种宝物中金刚最为殊胜。依据梁朝的《摄大乘论》，天亲菩萨（Vasubandhu）用四种含义来比喻金刚定：一、能破除烦恼；二、能引生无余的功德；三、坚固不可摧毁；四、作用通达一切法。既然如此，那么智慧也是这样。对法论第十二品解释金刚定的四种含义：一、无间断，因为不是世俗的修行所能间断的；二、坚固，能摧毁一切障碍，不会被摧毁；三、一味，没有分别的性质，纯一的味道；四、遍满，以缘一切法的共相真如（Tathata，如如）为境界。金刚也有四种含义：一、本体没有间隙，不会被沙石所阻碍；二、可以被认知；三、纯一的种类，不变异；四、遍满世界，如金刚轮（Vajra wheel），金刚山（Vajra mountain），金刚座（Vajra seat），金刚杵（Vajra pestle）等。总括各种文献，金刚有十种含义：一、最殊胜；二、难以见到；三、消除灾难；四、坚固；五、满足需求；六、能引生；七、作用；八、无间断；九、一味；十、遍满。此经文的含义也有十种：因为是最上第一希有的法；因为意义和果报不可思议；因为罪业的障碍被消除；因为能破除坚固的执着；因为利益众生，庄严国土，获得菩提（Bodhi，觉悟）；因为能生出诸佛，聚集善法；因为通达无我的智慧，见解清净；因为不是有相的心所能混杂的；因为诸法如义，本体是无为的；因为福德和智慧如虚空般不可思量。对应前面的十种比喻，然后进行解释。虽然意义具备，但不是本论的本意。" ], "english_translations": [ "English version", 'The treasure named Vajra (diamond scepter). It is not seen by other beings. The record of Paramārtha says that there are six kinds of treasures, all named Vajra. The first is blue, which can eliminate all disasters. The second is yellow, which can produce various things according to people\'s needs. The third is red, which can make people fly in the air. The fourth is white, which can produce clear or turbid water. The fifth is space-colored, which can produce fire. The sixth is emerald green, which can eliminate all poisons. The above explains the substance of Vajra, and then elaborates on its function. First, based on various scriptures, and then based on this treatise. Various scriptures, such as the twenty-fourth chapter of the Nirvana Sutra, widely praise the Vajra Samadhi (diamond concentration). For example, wherever the Vajra touches, nothing is not destroyed, but the Vajra itself is not damaged. It also says, like Vajra is the most superior among all treasures. According to the Liang Dynasty\'s Compendium of the Mahayana, Vasubandhu (Bodhisattva) used four meanings to compare Vajra Samadhi: 1. It can break through afflictions; 2. It can generate unsurpassed merits; 3. It is firm and indestructible; 4. Its function penetrates all dharmas. Since this is the case, so is wisdom. The twelfth chapter of the Abhidharma-samuccaya explains the four meanings of Vajra Samadhi: 1. Uninterrupted, because it cannot be interrupted by worldly practices; 2. Firm, it can destroy all obstacles and cannot be destroyed; 3. One taste, without the nature of discrimination, a pure taste; 4. Pervasive, taking the common characteristic of all dharmas, Suchness (Tathata), as its realm. Vajra also has four meanings: 1. The substance has no gaps and is not hindered by sand and stones; 2. It can be known; 3. A pure kind, unchanging; 4. Pervasive throughout the world, such as the Vajra wheel, Vajra mountain, Vajra seat, Vajra pestle, etc. Summarizing various documents, Vajra has ten meanings: 1. Most superior; 2. Difficult to see; 3. Eliminates disasters; 4. Firm; 5. Fulfills needs; 6. Can generate; 7. Function; 8. Uninterrupted; 9. One taste; 10. Pervasive. The meaning of this scripture also has ten aspects: because it is the most supreme and rare Dharma; because the meaning and retribution are inconceivable; because the obstacles of sins are eliminated; because it can break through firm attachments; because it benefits sentient beings, adorns the land, and attains Bodhi (enlightenment); because it can generate all Buddhas and gather good dharmas; because it penetrates the wisdom of no-self, and the view is pure; because it cannot be mixed with the mind of form; because all dharmas are as they are, and the substance is unconditioned; because blessings and wisdom are as immeasurable as the void. Corresponding to the previous ten metaphors, and then explaining. Although the meaning is complete, it is not the original intention of this treatise.' ] } --------------------------------------------------------------------------------
Chinese
。本论四义。一细二牢三能断四相似。初三共义观照实相遍在诸教。后一不共文字般若。唯在此经论。先标云金刚能断者。此名有二义相应应知。如说入正见行入邪见行。然释此文法说不同。慈恩解云。二义相应者。此显金刚通能所治。如说已下是举例释正见谓正定聚。邪见谓邪定聚。行善恶行能入彼聚名彼二行。或泛指言。如说善恶二人行善恶行。此行入正见聚类。此行入邪见聚类。邪正难殊俱名见行。今者能治三惠所治二障。染善虽殊俱名金刚。如涅槃经云。金刚极坚万物不能坏。除白羊角及以龟甲意。以土障随其所应凡夫二乘所不能断。唯发大菩提心三惠方能折伏。或断折或断。此以所断喻于金刚。如入邪见行。又如玉石性极坚牢非物所坏。唯有金刚能摧破之。二障亦尔。非凡夫俗智二乘真智之所摧坏。二乘不断惑障习故。大乘三惠如彼金刚方能伏断。究竟断位金刚修惠故。经唯说金刚喻定。此即能断喻金刚。如入正见行故言二义。一所破义。二能破义。若唯能破邪正二见喻不相应。然论文略不解出所治金刚。于能断中庵含方显。河南又释。金刚但喻三惠及教所以。然者涅槃经喻如金刚极坚无能摧坏除龟甲等。彼经亦尔。唯除阐提不能令立菩提之因。既羊角等以喻阐提明非所断名为金刚。而言二义者。一证真如 本论有四种含义：一是细微，二是坚固，三是能断，四是相似。前三种含义是共通的，观照实相遍在于各种教义之中。后一种含义是不共通的，是文字般若，唯有在此经论中才有。首先标明‘金刚能断’，这个名称有能治与所治两种含义，应当知晓。如同说进入正见之行，进入邪见之行。然而解释这段文字的方法各不相同。慈恩的解释是，‘两种含义相应’，这表明金刚通指能治和所治。‘如说已下’是举例解释，正见指正定聚，邪见指邪定聚。行善恶之行能够进入那些聚类，称为那两种行。或者泛指而言，如同说善恶二人行善恶之行。这种行进入正见聚类，那种行进入邪见聚类。邪正难以区分，都称为见行。现在，能治的三慧（闻慧、思慧、修慧）所治的二障（烦恼障、所知障），染污和善良虽然不同，都称为金刚。如同《涅槃经》所说，‘金刚极其坚硬，万物不能破坏，除了白羊角以及龟甲’。意思是说，以土障（烦恼障）随其所应，凡夫和二乘（声闻乘、缘觉乘）所不能断，唯有发起大菩提心的三慧才能折伏，或者断折，或者断除。这是以所断来比喻金刚，如同进入邪见之行。又如同玉石，性质极其坚牢，没有东西可以破坏，唯有金刚能够摧毁它。二障也是如此，不是凡夫的世俗智慧和二乘的真智所能摧毁的。二乘不能断除惑障的习气，大乘的三慧如同金刚，才能伏断。究竟断除的地位是金刚修慧的缘故。经中只说金刚比喻禅定，这就是能断比喻金刚，如同进入正见之行，所以说有两种含义：一是所破义，二是能破义。如果只有能破邪正二见，这个比喻就不相应。然而论文简略，没有解释出所治的金刚，在能断中才包含显现。河南的解释又是，金刚只是比喻三慧以及教法的原因。然而《涅槃经》比喻如同金刚极其坚硬，没有东西能够摧毁，除了龟甲等。那部经也是如此，唯有除了阐提（断善根的人）不能令其建立菩提之因。既然羊角等用来比喻阐提，表明不是所断，称为金刚。而言两种含义，一是证真如（证悟真如本性）。 本論有四種含義：一是細微，二是堅固，三是能斷，四是相似。前三種含義是共通的，觀照實相遍在於各種教義之中。後一種含義是不共通的，是文字般若，唯有在此經論中才有。首先標明‘金剛能斷’，這個名稱有能治與所治兩種含義，應當知曉。如同說進入正見之行，進入邪見之行。然而解釋這段文字的方法各不相同。慈恩的解釋是，‘兩種含義相應’，這表明金剛通指能治和所治。‘如說已下’是舉例解釋，正見指正定聚，邪見指邪定聚。行善惡之行能夠進入那些聚類，稱為那兩種行。或者泛指而言，如同說善惡二人行善惡之行。這種行進入正見聚類，那種行進入邪見聚類。邪正難以區分，都稱為見行。現在，能治的三慧（聞慧、思慧、修慧）所治的二障（煩惱障、所知障），染污和善良雖然不同，都稱為金剛。如同《涅槃經》所說，‘金剛極其堅硬，萬物不能破壞，除了白羊角以及龜甲’。意思是說，以土障（煩惱障）隨其所應，凡夫和二乘（聲聞乘、緣覺乘）所不能斷，唯有發起大菩提心的三慧才能折伏，或者斷折，或者斷除。這是以所斷來比喻金剛，如同進入邪見之行。又如同玉石，性質極其堅牢，沒有東西可以破壞，唯有金剛能夠摧毀它。二障也是如此，不是凡夫的世俗智慧和二乘的真智所能摧毀的。二乘不能斷除惑障的習氣，大乘的三慧如同金剛，才能伏斷。究竟斷除的地位是金剛修慧的緣故。經中只說金剛比喻禪定，這就是能斷比喻金剛，如同進入正見之行，所以說有兩種含義：一是所破義，二是能破義。如果只有能破邪正二見，這個比喻就不相應。然而論文簡略，沒有解釋出所治的金剛，在能斷中才包含顯現。河南的解釋又是，金剛只是比喻三慧以及教法的原因。然而《涅槃經》比喻如同金剛極其堅硬，沒有東西能夠摧毀，除了龜甲等。那部經也是如此，唯有除了闡提（斷善根的人）不能令其建立菩提之因。既然羊角等用來比喻闡提，表明不是所斷，稱為金剛。而言兩種含義，一是證真如（證悟真如本性）。