English
This treatise has four meanings: first, subtlety; second, firmness; third, the ability to cut off; and fourth, similarity. The first three meanings are common, and contemplating the true nature of reality pervades all teachings. The last meaning is uncommon, it is the Prajna (wisdom) of words, and it exists only in this sutra and treatise. First, it is stated that 'Vajra (diamond) can cut off', this name has two corresponding meanings, which should be known. It is like saying entering the path of right view, entering the path of wrong view. However, the methods of interpreting this text are different. Ci En's explanation is, 'two meanings correspond', this shows that Vajra generally refers to both what can cure and what can be cured. 'As said below' is an example explanation, right view refers to the right concentration group, wrong view refers to the wrong concentration group. Practicing good and evil deeds can enter those groups, which are called those two practices. Or generally speaking, it is like saying two people, good and evil, practice good and evil deeds. This practice enters the right view group, that practice enters the wrong view group. It is difficult to distinguish between right and wrong, both are called view practices. Now, the three wisdoms (hearing wisdom, thinking wisdom, cultivating wisdom) that can cure and the two obstacles (affliction obstacle, knowledge obstacle) that are cured, although defilement and goodness are different, are both called Vajra. As the Nirvana Sutra says, 'Vajra is extremely hard, and nothing can destroy it, except for white sheep horns and turtle shells'. It means that the earth obstacle (affliction obstacle) as appropriate, ordinary people and the two vehicles (Sravaka vehicle, Pratyekabuddha vehicle) cannot cut it off, only the three wisdoms that generate great Bodhicitta (awakening mind) can subdue, either cut off or eliminate. This is using what is cut off to compare to Vajra, like entering the path of wrong view. It is also like jade, its nature is extremely firm, and nothing can destroy it, only Vajra can destroy it. The two obstacles are also like this, they cannot be destroyed by the worldly wisdom of ordinary people and the true wisdom of the two vehicles. The two vehicles cannot cut off the habits of delusion obstacles, the three wisdoms of Mahayana (great vehicle) are like Vajra, and can subdue and cut off. The ultimate position of cutting off is due to Vajra cultivation wisdom. The sutra only says that Vajra is a metaphor for Samadhi (meditative absorption), this is the ability to cut off is a metaphor for Vajra, like entering the path of right view, so it is said that there are two meanings: one is the meaning of what is to be broken, and the other is the meaning of what can be broken. If there is only the ability to break right and wrong views, this metaphor is not appropriate. However, the thesis is brief and does not explain the Vajra that is to be cured, which is contained and revealed in the ability to cut off. Henan's explanation is also that Vajra is only a metaphor for the three wisdoms and the reason for the teachings. However, the Nirvana Sutra compares it to Vajra being extremely hard, and nothing can destroy it, except for turtle shells, etc. That sutra is also like this, only except for Icchantikas (those who have cut off their roots of goodness) cannot make them establish the cause of Bodhi (awakening). Since sheep horns, etc. are used to compare to Icchantikas, it shows that it is not what is to be cut off, and is called Vajra. And it is said that there are two meanings, one is to realize Suchness (realize the true nature of reality). --------------------------------------------------------------------------------
Chinese
理如入正见行。二断诸惑如入邪见行。此金刚智能破大乘有善根人。根熟之者。二重障惑不能除。彼断善根人身中或故。又有释云。准此论初金刚难坏句义聚明非所断。虽有别处说烦恼难断犹若金刚。此处说其可断不合以金刚为喻。如说阐提难化以燋谷为喻。若说阐提可治即不用此喻。而言二义相应者。金刚能断坚不坚物名为二义。演曰。初释为胜。顺论文故。正以金刚喻能断智。兼喻所断显智功能。十论经第二云。云何破相续如金刚烦恼理有多途。喻亦何定。如说虚空以喻佛性亦有以喻二障粗重。如正理门。通理智举障难断。从若金刚以表智能殊胜超绝非喻所喻。谁要今观烦恼坚硬起观行耶。若尔涅槃经白羊等喻不相应。当云何通。答。涅槃文意非释此经。今借彼喻以显金刚。是彼二物所对所碍而喻所治非谓涅槃障喻金刚。上解金刚通能所断。论下别释。唯就能断乃有四义。如前所引论云。细者智因故。牢者不可坏故。隋朝讳坚故翻为细邪坚密义智因即种子不可坏。即现行智起惑除明暗不并故不可坏。又释智能证如了因性故名为智因。以无间隙非世间行所相杂故。名之细密。又以细妙非二业等粗所缘故。亦名细密。言不可坏者。显所治障性坚难坏。若依此释论中四义通能所断。论又云能断者般若波罗蜜中闻思修。所 现代汉语译本 理如进入正见之行（正确的见解和行为）。断除各种迷惑，就像进入邪见之行（错误的见解和行为）。这种金刚般的智慧能够摧破大乘中有善根的人的烦恼。对于那些根基已经成熟的人来说，两种深重的障碍和迷惑是无法去除的。他们断绝善根，可能是因为自身的原因，也可能是因为其他原因。还有一种解释说，根据本论最初‘金刚难坏’这句话的含义，金刚并非所要断除的对象。虽然在其他地方有说烦恼难以断除，就像金刚一样。但这里说烦恼是可以断除的，不适合用金刚来比喻。就像说一阐提（断善根的人）难以教化，用焦谷来比喻一样。如果说一阐提是可以被教化的，那就不会用这个比喻了。如果说这两种含义是相应的，那么金刚既能断除坚硬的东西，也能断除不坚硬的东西，这就是所谓的两种含义。演法师说，第一种解释更好，因为它更符合论文的本意。用金刚来比喻能够断除烦恼的智慧，同时也比喻了所要断除的烦恼，从而彰显了智慧的功能。《十论经》第二卷说：‘如何破除相续不断的烦恼，就像金刚一样，烦恼的道理有很多种途径。’比喻又有什么确定的呢？就像用虚空来比喻佛性，也有用虚空来比喻两种障碍的粗重。就像《正理门》一样，贯通了理智，揭示了障碍难以断除。用‘若金刚’来表示智能的殊胜超绝，不是比喻所能比喻的。谁要现在观察烦恼的坚硬程度，然后才开始修行呢？如果这样的话，《涅槃经》中用白羊等来比喻就不相应了，应该如何解释呢？回答说，《涅槃经》的文意不是解释这部经的，现在借用它的比喻来彰显金刚。金刚是那两种东西所对治和阻碍的对象，所以用来比喻所要对治的烦恼，而不是说涅槃的障碍比喻金刚。上面的解释说金刚既能代表能断除的智慧，也能代表所要断除的烦恼。下面的论述分别解释，只有就能够断除烦恼的智慧而言，才有四种含义。就像前面引用的论述所说：‘细者是智慧的原因，牢者是不可破坏的。’因为隋朝避讳‘坚’字，所以翻译成‘细’。‘邪坚密义智因’就是种子，‘不可坏’就是现行的智慧。智慧生起，烦恼消除，光明和黑暗不能并存，所以是不可破坏的。还有一种解释说，智能能够证明如如的了因性，所以称为智慧的原因。因为它没有间隙，不与世间的行为相混杂，所以称为细密。又因为它细妙，不是二业等粗糙的东西所能缘取的，所以也称为细密。‘不可坏’，是显示所要对治的障碍的性质坚固难以破坏。如果按照这种解释，论中的四种含义既能代表能断除的智慧，也能代表所要断除的烦恼。论中又说，能够断除烦恼的是般若波罗蜜中的闻、思、修。
English
English version Reasoning is like entering the path of right view and practice. Severing all delusions is like entering the path of wrong view and practice. This diamond-like wisdom can destroy the afflictions of those with good roots in Mahayana. For those whose roots are mature, the two heavy layers of obstacles and delusions cannot be removed. They sever their good roots, perhaps due to their own reasons, or perhaps due to other reasons. There is also an explanation that, according to the meaning of the initial phrase 'diamond indestructible' in this treatise, diamond is not what is to be severed. Although it is said elsewhere that afflictions are difficult to sever, like a diamond, here it is said that afflictions can be severed, so it is not appropriate to use diamond as a metaphor. It's like saying that an icchantika (one who has severed their good roots) is difficult to teach, using scorched grains as a metaphor. If it is said that an icchantika can be cured, then this metaphor would not be used. If it is said that these two meanings are corresponding, then diamond can sever both hard things and non-hard things, which is what is called two meanings. Dharma Master Yan said that the first explanation is better because it is more in line with the intention of the treatise. Using diamond to metaphorize the wisdom that can sever afflictions, and also metaphorizing the afflictions to be severed, thereby highlighting the function of wisdom. The second volume of the *Ten Treatises Sutra* says: 'How to destroy the continuous stream of afflictions, like a diamond, the reasoning of afflictions has many paths.' What metaphor is certain? It's like using emptiness to metaphorize Buddha-nature, and also using emptiness to metaphorize the grossness of the two obstacles. Just like the *Nyaya-mukha*, it connects reason and wisdom, revealing that obstacles are difficult to sever. Using 'like a diamond' to express the supreme and unsurpassed nature of intelligence, which cannot be metaphorized by any metaphor. Who wants to observe the hardness of afflictions now, and then begin to practice? If so, the metaphors of white sheep, etc. in the *Nirvana Sutra* would not be corresponding, how should it be explained? The answer is that the meaning of the *Nirvana Sutra* is not to explain this sutra, now borrowing its metaphor to highlight the diamond. Diamond is what those two things are opposed to and obstructed by, so it is used to metaphorize the afflictions to be treated, not saying that the obstacles of Nirvana metaphorize diamond. The above explanation says that diamond can represent both the wisdom that can sever and the afflictions to be severed. The following discussion explains separately, only in terms of the wisdom that can sever afflictions, there are four meanings. Just like the previously quoted discussion said: 'The subtle is the cause of wisdom, the firm is indestructible.' Because the Sui Dynasty avoided the word 'firm', it was translated as 'subtle'. 'Evil firm secret meaning wisdom cause' is the seed, 'indestructible' is the current wisdom. When wisdom arises, afflictions are eliminated, light and darkness cannot coexist, so it is indestructible. There is also an explanation that intelligence can prove the suchness of the causal nature, so it is called the cause of wisdom. Because it has no gaps and is not mixed with worldly actions, it is called subtle. Also because it is subtle and wonderful, it cannot be grasped by coarse things such as the two karmas, so it is also called subtle. 'Indestructible' is to show that the nature of the obstacles to be treated is firm and difficult to destroy. If according to this explanation, the four meanings in the treatise can represent both the wisdom that can sever and the afflictions to be severed. The treatise also says that what can sever afflictions is the hearing, thinking, and cultivation in Prajnaparamita. --------------------------------------------------------------------------------
Chinese
断如金刚断处而断故。此以智金刚可断二障如玉石等名为断处。即举所断以显能断。别作二障喻金刚解者。此举能断以显所断。犹若金刚。谓闻思修所断之障。乃如金刚处而断。然准论意即释题名金刚能断般若。以初标云金刚能断者。后又结云是名金刚能断。释中亦尔。先释金刚后释能断。此顺西域语。若言能断金刚。则顺此语皆不相违。总以能诠之教所诠理智。及所断障喻于金刚。论释第四义云。又如画金刚形。初后阔中则狭。如是般若波罗蜜中狭者谓净心地。初后阔者谓信行地如来地。此显示不共义也。演曰。依此经教文字般若初后广明中间即狭。不同余经名不共义。是故此经独名金刚。亦即余分不同。所以一如画金刚神膊跨则阔在腰则狭。有动位故喻令进趣。二如画金刚杵。两头阔中腰狭极坚胜故。令知深妙。问。何故广明信行佛地略净心耶。答。此经意令发心修行佛种不断。广谈果德劝彼欣乐。而能发心。地前初修者退转故。广示行相令其进入。初地已去自证得故。非退转故。不假多陈故。初后广中间略说。又从凡位绍继佛种。爰至佛果不断义成。中间可知。何烦广说。故经文义阔狭不同。虽如来地释者。即是十地位收。然经不明十地。何相还指佛果所有功德名如来地。故作是释。至下当知。问。胜天王般若 现代汉语译本 断如金刚断处而断故：这是说用智慧金刚可以斩断二障，就像用金刚断玉石一样，这里用所断之物来显示能断之智。如果将二障比喻为金刚，这则是用能断之物来显示所断之障，就像金刚一样。所谓闻、思、修所要断除的障碍，就像用金刚来斩断一样。然而，根据论的意义，这实际上是在解释题名‘金刚能断般若’。因为一开始就标明‘金刚能断’，后面又总结说‘是名金刚能断’。解释中也是如此，先解释‘金刚’，后解释‘能断’，这是顺应西域的语言习惯。如果说‘能断金刚’，则顺应此地的语言习惯，两者并不矛盾。总而言之，用能诠释的教义、所诠释的理智以及所断除的障碍来比喻金刚。 论释第四义说：‘又如画金刚形，初后阔中则狭。如是般若波罗蜜中狭者谓净心地。初后阔者谓信行地如来地。’这显示了不共之义。演曰：依据此经教文字般若，初后广明，中间则狭，不同于其他经典，这被称为不共之义。因此，此经独名为金刚，也即与其他部分不同。所以，一如画金刚神，膊跨则阔，在腰则狭，有动位，所以用它来比喻令人进取。二如画金刚杵，两头阔，中间腰狭，极其坚胜，所以令人知晓深妙。 问：为什么广明信行佛地，而略净心地呢？答：此经的用意在于使发心修行佛种不断，广泛谈论果德，劝导他们欣乐，从而能够发心。地前初修者容易退转，所以广泛展示修行之相，使他们进入。初地以后，自己能够证得，不会退转，所以不必多说。因此，初后广，中间略说。又从凡位绍继佛种，直到佛果，不断之义成就，中间可知，何必广说。所以经文的意义阔狭不同。虽然‘如来地’的解释，实际上是十地位所包含的，然而经文没有明确说明十地，用什么来指代佛果的所有功德，而称之为‘如来地’呢？所以这样解释，到下文自然会明白。问：胜天王般若...