English
English version ‘It cuts like a Vajra (diamond) because it cuts at the point of cutting.’ This means that the wisdom Vajra can cut through the two obscurations (two kinds of obstacles), just as a diamond can cut through jade and stone. Here, the object being cut is used to illustrate the ability to cut. If the two obscurations are compared to a Vajra, then the ability to cut is used to illustrate the object being cut, just like a Vajra. The obstacles to be cut through by hearing, thinking, and cultivating are like cutting with a Vajra. However, according to the meaning of the treatise, this is actually explaining the title ‘Vajra Cutter Perfection of Wisdom (Diamond Sutra)’. Because it initially states ‘Vajra Cutter’, and later concludes ‘it is named Vajra Cutter’. The explanation is also the same, first explaining ‘Vajra’, then explaining ‘Cutter’, which is in accordance with the language customs of the Western Regions (India). If it is said ‘Cutter Vajra’, then it is in accordance with the language customs here, and the two are not contradictory. In short, the teaching that can explain, the intellect that is explained, and the obstacles that are cut through are all used to compare to a Vajra. The treatise explains the fourth meaning: ‘Also, like drawing the shape of a Vajra, it is wide at the beginning and end, and narrow in the middle. Similarly, in the Perfection of Wisdom, the narrow part refers to the pure mind ground (淨心地). The wide parts refer to the ground of faith and practice (信行地) and the ground of the Tathagata (如来地).’ This shows the uncommon meaning. Yan (演曰) says: According to the teachings and words of this scripture, the beginning and end are widely explained, and the middle is narrow, which is different from other scriptures, and this is called the uncommon meaning. Therefore, this scripture is uniquely named Vajra, which is also different from other parts. Therefore, one is like drawing a Vajra deity, the shoulders and hips are wide, and the waist is narrow, with a dynamic position, so it is used to metaphorically encourage progress. Two is like drawing a Vajra scepter, the two ends are wide, the middle waist is narrow, and it is extremely strong and superior, so it makes people know the profound and subtle. Question: Why is the ground of faith and practice and the ground of the Buddha widely explained, while the pure mind ground is briefly explained? Answer: The intention of this scripture is to make the mind of aspiring to cultivate the Buddha seed unbroken, to widely discuss the merits of the fruit, and to encourage them to rejoice, so that they can develop the mind of aspiration. Those who initially cultivate before the ground are prone to regress, so the appearance of practice is widely displayed to make them enter. After the first ground, they can realize it themselves and will not regress, so there is no need to say more. Therefore, the beginning and end are wide, and the middle is briefly explained. Also, from the position of ordinary beings, inheriting the Buddha seed, until the fruit of Buddhahood, the meaning of unbroken is achieved, and the middle can be known, so why bother to explain it widely. Therefore, the meaning of the scripture is different in width and narrowness. Although the explanation of ‘Tathagata Ground’ is actually included in the ten grounds, the scripture does not explicitly state the ten grounds, what is used to refer to all the merits of the Buddha fruit and call it ‘Tathagata Ground’? So this is the explanation, and it will be understood later. Question: The Perfection of Wisdom of the Victorious Heavenly King... --------------------------------------------------------------------------------
Chinese
云。般若波罗蜜无无有一法可为譬喻。如何今说智喻金刚。答。彼显智胜超过万法无可全分相比况者。此约少分义用相似故。譬金刚诸有智者以喻解故。法借喻明徴。由显著举已见边证未见边和会一处合义平等。所有正说名之为喻。即以显了分显未显了分地。般若梵音此云智慧。总有五种文字。即是能诠教法观照惠体实相真性境界。即是空有二谛三无性等眷属者。相应四蕴性助伴五蕴性。随其所应即定道共二种戒故。然此般若名宽道故。理谚五种。就胜唯取实相观照。如宗中辨。释此智慧初别后通。言别相者。具足梵音应言般罗肾若此翻为惠。梵云若那此翻为智。体虽是同俱别境惠义用有异故得名殊。择法决断二种异故。即准大品涅槃经等。若字通目智慧二义此是智慧二字界故。般那两字是其字缘以般助若为慧。以那助若为智。由是诸经十度之智慧二别。胜天王般若云。菩萨具足般若具足阇那门能入众生诸根利钝得般若门分别句义。言通相者。由体同故。智处说慧慧处说智。一切无违。即说第六名智度等。问。题名般若何故行中乃明布施。答。约前引后即檀度收后净于前即智度摄。互举一种理实相似。又立名据胜修行约故。檀智二所举各别。言波罗者此云彼岸。法有四种。理教行果。但取于果菩提涅槃以为彼岸。教理 现代汉语译本 云：‘般若波罗蜜’（智慧到彼岸）没有一法可以比喻。为什么现在用金刚来比喻智慧？ 答：那是为了显示智慧殊胜，超越万法，没有可以完全相比的情况。这里只是取其少分意义和作用相似的缘故。用金刚来比喻，有智慧的人可以通过比喻来理解。佛法借助比喻来明确阐释，通过已知的方面来证明未知的方面，将两者融合在一起，使意义相等。所有正确的说法都称为比喻，即用显明的部分来显示未显明的部分。 ‘般若’是梵语，这里翻译为‘智慧’。总共有五种文字，即能诠释教法的观照、智慧的本体、实相真性的境界，以及空有二谛、三无性等眷属，相应于四蕴的性质，辅助五蕴的性质。根据情况，也包括定道和共二种戒。然而，这个‘般若’名称涵盖的范围很广，道理谚语有五种。就殊胜而言，只取实相观照，如宗派中所辨析的。解释这种智慧，先分别后统合。说分别相，完整地用梵语应该说‘般罗肾若’，这里翻译为‘惠’（恩惠）。梵语称‘若那’，这里翻译为‘智’（智慧）。本体虽然相同，但都是别境，‘惠’的意义和作用有所不同，所以名称不同。因为有选择佛法和决断两种不同。即依据《大品般若经》、《涅槃经》等。‘若’字通指智慧两种含义，这是智慧二字的界限。‘般’和‘那’两个字是其字缘，用‘般’来辅助‘若’为‘慧’，用‘那’来辅助‘若’为‘智’。因此，在各种经典中，十度的智慧有所区别。《胜天王般若经》说：‘菩萨具足般若，具足阇那门，能进入众生诸根的利钝，得到般若门，分别句义。’ 说统相，因为本体相同，所以在说‘智’的地方也说‘慧’，在说‘慧’的地方也说‘智’，一切都没有违背。即说第六度名为智度等。 问：题目名为‘般若’，为什么在修行中却阐明布施？ 答：这是以前面的引出后面的，即布施度（檀度）收摄后面的，使前面的清净，即智慧度（智度）摄取。互相举出一种，道理实际上相似。又因为立名是根据殊胜，修行是根据约定的缘故。布施和智慧二者所举出的各有区别。说‘波罗’，这里翻译为‘彼岸’。法有四种：理、教、行、果。但取果地的菩提（觉悟）和涅槃（寂灭）作为彼岸。教理
English
English version Question: ‘Prajnaparamita’ (Wisdom to the Other Shore) has no dharma that can be used as a metaphor. Why do you now use Vajra (diamond) as a metaphor for wisdom? Answer: That is to show the superiority of wisdom, surpassing all dharmas, with no situation that can be fully compared. Here, it is only taken because its partial meaning and function are similar. Using Vajra as a metaphor, those with wisdom can understand through the metaphor. The Buddha's teachings use metaphors to clearly explain, using the known aspects to prove the unknown aspects, merging the two together to make the meanings equal. All correct statements are called metaphors, that is, using the clear parts to show the unclear parts. ‘Prajna’ is a Sanskrit word, translated here as ‘wisdom’. There are a total of five types of characters, namely the contemplation that can explain the teachings, the essence of wisdom, the realm of true nature of reality, and the retinue such as the two truths of emptiness and existence, and the three non-natures, corresponding to the nature of the four aggregates, and assisting the nature of the five aggregates. Depending on the situation, it also includes the two types of precepts of Samadhi-path and common-path. However, the name ‘Prajna’ covers a wide range, and there are five types of reason and proverbs. In terms of superiority, only the contemplation of true reality is taken, as analyzed in the school. Explaining this wisdom, first separately and then unified. Speaking of the separate aspects, in full Sanskrit it should be ‘Parajnana’, translated here as ‘grace’. In Sanskrit it is called ‘Jnana’, translated here as ‘wisdom’. Although the essence is the same, they are all separate realms, and the meaning and function of ‘grace’ are different, so the names are different. Because there are two different types of selecting the Dharma and making decisions. That is, according to the ‘Mahaprajnaparamita Sutra’, ‘Nirvana Sutra’, etc. The word ‘jna’ generally refers to the two meanings of wisdom, which is the boundary between the two words of wisdom. The two words ‘pa’ and ‘na’ are the origin of the characters, using ‘pa’ to assist ‘jna’ as ‘grace’, and using ‘na’ to assist ‘jna’ as ‘wisdom’. Therefore, in various scriptures, the wisdom of the ten perfections is different. The ‘King of Glory Prajna Sutra’ says: ‘The Bodhisattva is complete with Prajna, complete with the Jnana gate, able to enter the sharpness and dullness of the roots of sentient beings, obtain the Prajna gate, and distinguish the meaning of the sentences.’ Speaking of the unified aspect, because the essence is the same, ‘wisdom’ is also said where ‘grace’ is said, and ‘grace’ is also said where ‘wisdom’ is said, and there is no contradiction. That is, the sixth perfection is called the Wisdom Perfection, etc. Question: The title is ‘Prajna’, why is generosity explained in practice? Answer: This is because the former leads to the latter, that is, the Perfection of Generosity (Dana Paramita) collects the latter, making the former pure, that is, the Perfection of Wisdom (Prajna Paramita) collects. Each of the two mentioned is actually similar in principle. Also, because the naming is based on superiority, and the practice is based on agreement. The two mentioned, generosity and wisdom, are different. Speaking of ‘Paramita’, it is translated here as ‘the other shore’. There are four types of Dharma: principle, teaching, practice, and result. But take the Bodhi (enlightenment) and Nirvana (extinction) of the result as the other shore. Teaching and principle --------------------------------------------------------------------------------
Chinese
通因果。行唯在因故。未起苦集为河深。现起集苦为此岸。六度为舟船。即以行人五蕴假者而为所度。蜜多者离义到义。由修施等。离生死达至彼岸。唯识第九。要七最胜之所摄受。方可建立波罗蜜多。一安住最胜。谓要安住菩萨种姓。二依止最胜。谓要依止大菩提心。三意乐最胜。谓要具行一切事业。五巧便最胜。谓要无相智所摄受。六回向最胜。谓要回向无上菩提。七清净最胜。谓要不为二障间杂。若非此七所摄受者。所行施等非到彼岸。由斯施等对波罗蜜多。一一皆应四句分别。辨中边论第二有十二最胜。是故皆得到彼岸名。对法论第十一有五义。解深密经由五因缘。此等相摄如别章辨。经者梵音修多罗。修姤路。皆讹也。正云素呾缆。乃因四义。衣綖席经。犹如瞿名仙陀婆等。今取经义亦取綖义。何者四分律云。如种种花置于案上风吹教。若以綖连持则不散失。众生根姓如案。佛说教义如花。若不连持邪见暴风或当飘散。今结集连缀佛语如綖贯花。如经持□。佛地论云。以佛圣教贯穿摄持。所应说义及所化生。如次可取綖经二义。然其经字即与此方经结名同。此方俗释经者。常也法也。古今不易为常。揩定是非为法。津道物理为经。佛教同之亦无有失。小乘论中杂心五义。谓涌泉等义如常所说。经虽在教。依 瑜伽论出经体中。通取所诠故。总言经通教及理。金刚般若波罗蜜多上通理教。由此对经□互相望总有四句。谓金刚波若波罗蜜多即经等持业。依主随应解释。解经文中。先科判后解释。依无著菩萨科释此经。有七义句十八住处。余二论释无别科判。真谛三藏正宗分中分四。一护念付嘱二住三修四断疑。兼序流通为其六分。菩提留支依金刚仙记判为十二分。一一广多既非论意。今是不取。然晋朝道安法师时(人称为宝印手菩萨)科判诸经八为三分序分正宗流通。后译佛地论。亲光菩萨释佛地论经。三分正同。是知妙理潜通慧心玄合弥天之称。岂虚也哉。言三分者。一教起因缘分。二圣教所说分。三德教奉行分。名虽少差义理无别。即德此判经文有三。始从如是至敷座而坐为序分。时长老须菩提在大众中至应作如是观为正宗。余名流。序分又二。初通序即如是等。后别序尔时世尊已下文是。然此二序有五对名。一通别对。诸经共有当部别缘故。二证信序发起序对。初传法者引证合住。后说法者别缘发起。三经后序经前序对。经后教置经前自有故。四阿难序如来序对。从请得名说方便故。五未来序现在序对。阿难后请当时缘起故。虽有多初二对名义理周尽。然各随胜以立二名。不尔证起岂不遍也。将释通序证信。先以三门 现代汉语译本 《瑜伽师地论》解释经典的主体内容时，为了概括其所诠释的内容，总的来说，‘经’涵盖了教义和义理。《金刚般若波罗蜜多经》（Vajra Prajñāpāramitā，金刚智慧到彼岸）既包含义理，也包含教义。因此，相对于‘经’而言，相互比较总共有四种情况。即《金刚般若波罗蜜多经》等同于‘经’，等持和行业。依据主语和从属关系进行相应的解释。 在解释经文时，首先进行科判，然后进行解释。依据无著（Asaṅga）菩萨对这部经进行科判和解释，有七个意义范畴和十八个住处。其他两部论著的解释没有特别的科判。真谛（Paramārtha）三藏在正宗分中分为四部分：一、护念付嘱；二、住；三、修；四、断疑。加上序分和流通分，总共六部分。菩提留支（Bodhiruci）依据金刚仙的记录，将经文分为十二部分。因为一一展开过于繁琐，不符合论著的本意，所以这里不采用。 然而，晋朝道安（Dào'ān）法师（人们称他为宝印手菩萨）科判诸经，分为三分：序分、正宗分、流通分。后来翻译的《佛地论》（Buddhabhūmi Sūtra）。亲光（Bandhuprabha）菩萨解释《佛地论经》，三分的划分完全相同。由此可知，精妙的义理暗合，智慧的心灵玄妙地契合，弥天（Mǐtiān）的称赞，难道是虚假的吗？ 所说的三分是：一、教起因缘分；二、圣教所说分；三、德教奉行分。名称虽然略有差异，但义理没有区别。因此，对经文的科判分为三部分：从‘如是’到‘敷座而坐’为序分；从‘时长老须菩提在大众中’到‘应作如是观’为正宗分；其余为流通分。 序分又分为两部分：初为通序，即‘如是’等；后为别序，即‘尔时世尊’以下的内容。然而，这两种序有五对名称：一、通序和别序的对比，因为诸经共有，而当部经有特别的因缘；二、证信序和发起序的对比，前者是传法者引证并合住，后者是说法者因特别的因缘而发起；三、经后序和经前序的对比，前者是经后教义的安置，后者是经前固有的；四、阿难（Ānanda）序和如来（Tathāgata）序的对比，前者是从请法而得名，说明方便；五、未来序和现在序的对比，前者是阿难后来请法，后者是当时因缘的生起。虽然有很多对名称，但最初的两对名称义理最为周全。然而，各自根据其优势来建立两个名称。否则，证信和发起岂不是普遍存在？ 将要解释通序证信，首先从三个方面入手。