English
English version: During the year Wuchen (1628), when I was taking the examination for Biejia at Yan Residence, I began reciting the Diamond Sutra (Vajracchedika Prajnaparamita Sutra). Now, thirty-five years have passed. My mouth recites it, but my heart does not understand. I want to use non-understanding to understand it. Initially, it was not that this could be understood and that could not be understood, nor was it that there was something that could be understood and something that could not be understood. I privately sighed at the meaning and flavor within it. Why is it so profound, yet ultimately there is no shallowness? How can there be profundity without manifestation? How can there be mystery without clarity? As large as the world, it is here; as small as a mote of dust, it is here. Clearly, it can be shown to others, yet clearly there is nothing that can be shown. As complex as the types of beings, it is here; as concise as the Four Marks (of self, person, sentient being, and lifespan), it is here. Indeed, there are connections, yet indeed there are no connections. The Dharma can be spoken, but the origin of the Dharma is no-Dharma, and even speaking is no-speaking. Beings can be liberated, but beings have no substantial self, and even liberation is not true liberation. Above, there is the Buddha's prediction of enlightenment, but there is no prediction; below, there is the acceptance and upholding by sentient beings, but there is no acceptance and upholding; in the middle, there is the expounding of the four-line verse, but there is no way to expound it. All forms are not established, returning to no-self; creation does not arise, dissolving into non-action. In short, there is no Dharma to abide in, so there is no mind to abide. Having a mind that abides and yet does not abide is the method of subduing without subduing. Therefore, the Buddha's protection and mindfulness are not insincere, but the coming, going, sitting, and lying down of sentient beings originally have no fixed form; the Buddha's entrustment is not without exhortation, but everything is like dreams, illusions, bubbles, and shadows—who is real? I have searched through various commentaries, but they are all merely assembling words, grasping meanings, searching chapters, and extracting sentences. Regarding these commentaries, I eliminate the verbose, correct the errors, clarify the obscure, and rectify the inverted. For those that echo each other, I smooth their language; for those that transform between emptiness and reality, I understand their intention. It can be said that I directly trace back to the assembly on Vulture Peak (where the Buddha taught), revealing face-to-face, receiving face-to-face. The World Honored One (Shakyamuni Buddha) speaks without speaking, Subhuti (Buddha's disciple) hears without hearing, and Ananda (Buddha's disciple) compiles the sutras when the Dharma assembly has not yet dispersed, and I try to capture the atmosphere of that day. What else can I do? If we use firmness and sharpness to compare to the Vajra (Diamond), I say that nothing is firmer than this mind, and nothing is sharper than this mind that believes in the Dharma. The light of the mind is the light of the Buddha; everyone has readily available Prajna (wisdom); proving the Buddha is not as good as proving the mind; everywhere there is a shortcut to the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom). As for non-name is name, which is the ultimate truth, and is difficult to describe, it is like saying: 'The sun rises in the west and sets in the east, the peach blossoms are snow-white, and the plum blossoms are red.' Why can't it be said like this? At the time, In the late spring of the Xin Chou year (1661) of the Shunzhi reign, Xu Changzhi, Father Jinzhou, wrote this in the Daye Hall. -------------------------------------------------------------------------------- No. 486 金刚经会解了义 三藏法师 鸠摩罗什 原译 兄 徐从治肩虞父 徐光治孟𤏩父 同订 无依道人徐昌治觐周父 纂 男 徐升贞 徐乾贞 徐拱枢 孙 徐颐贞 徐储元 同校 金刚般若波罗蜜经 金刚二字。显佛一片金刚心。能断疑也。以世间常情。不能知佛。及其日用行事。件件不与人同。未免见而生疑。即弟子中。亦疑佛所说法。难信难解。今幸空生。窥见世尊一班。忽生赞叹。故世尊因其疑而破之。乃披自己一片金刚心。令诸闻者。群疑顿断。抑且能断众生烦恼。故弥勒二十七疑断发无剩义。 佛说大般若经。六百卷。一十六会。此经第五百七十七卷。给孤独园。第九会。金刚。乃护法力士所执之瑶。极坚极利。无物不破。以坚喻般若体。以利喻般若用。 般若云慧。乃不动智光。虚明神照。即是人人共有的本觉真性。 波罗蜜。云到彼岸。见性得度。即是彼岸。未得度者。即是此岸。其实彼岸乃固有之地。即此心极尽处也。 众生业识。苦海茫茫。然海必从岸注。犹烦恼原以慧生。转无边烦恼。为无边智慧。方到彼岸。是到原无到。迷者自不悟耳(般若云智慧。破愚痴故。智慧与愚痴。俱无定体悟此心。即愚痴是智慧。迷此心。即智慧是愚痴)。 经。径也。到彼岸之径路也。经者。能贯能摄。贯穿所应说义。摄持所化众生。佛灭二千余年。正法不至散失。经之贯穿也。众生流浪六趣。遵教咸归正趣。经之摄持也。 ```json { "translations": [ "现代汉语译本", "第四百八十六号", "金刚经会解了义", "三藏法师 鸠摩罗什 原译", "兄 徐从治肩虞父 徐光治孟𤏩父 同订", "无依道人徐昌治觐周父 纂", "男 徐升贞 徐乾贞 徐拱枢", "孙 徐颐贞 徐储元 同校", "金刚般若波罗蜜经", "‘金刚’二字，彰显佛的一片金刚之心，能够断除疑惑。因为世间常情，不能了解佛，以及佛的日常行事，件件都与常人不同，难免见了就产生疑惑。即使是弟子中，也怀疑佛所说之法，难以相信难以理解。现在幸好须菩提（空生）窥见了世尊的一点端倪，忽然生出赞叹。所以世尊因为他的疑惑而破除它，乃是展示自己一片金刚之心，让所有听闻者，群体的疑惑顿时断除。而且还能断除众生的烦恼，所以弥勒菩萨说二十七疑断尽无余的意义。", "佛说《大般若经》，共六百卷，分为十六会。此经是第五百七十七卷，在给孤独园，属于第九会。‘金刚’，是护法力士所执持的珍宝，极其坚硬极其锋利，没有东西不能破除。用坚硬比喻般若的本体，用锋利比喻般若的作用。", "‘般若’，意思是智慧，是不动摇的智慧之光，虚空而明亮的神妙照耀，就是人人共有的本觉真性。", "‘波罗蜜’，意思是到达彼岸，见性而得度。见性得度就是彼岸，未得度者就是此岸。其实彼岸乃是固有的地方，就是此心达到极尽之处。", "众生的业识，像苦海一样茫茫无边。然而苦海必定从岸边注入，就像烦恼原本由智慧而生。转化无边的烦恼，成为无边的智慧，才能到达彼岸。是到达原本就没有到达的地方，迷惑的人自己不觉悟罢了（般若的意思是智慧，用来破除愚痴。智慧与愚痴，都没有固定的本体，领悟此心，那么愚痴就是智慧，迷惑此心，那么智慧就是愚痴）。", "‘经’，是路径的意思，是到达彼岸的路径。经，能够贯穿和摄持，贯穿所应该说的义理，摄持所要教化的众生。佛灭度两千多年（公元前544年左右），正法不至于散失，是经的贯穿作用。众生流浪于六道，遵循教导都能回归正道，是经的摄持作用。" ], "english_translations": [ "English version", "No. 486", "The Meaning of the Vajra Sutra with Commentary", "Translated by Tripitaka Master Kumarajiva", "Revised by Elder Brother Xu Congzhi Jian Yu Fu and Xu Guangzhi Meng 𤏩 Fu", "Compiled by Recluse Wuyi, Xu Changzhi Jin Zhou Fu", "Proofread by Sons Xu Shengzhen, Xu Qianzhen, Xu Gongshu and Grandsons Xu Yizhen, Xu Chuyuan", "The Diamond Prajna Paramita Sutra", "The two words ‘Vajra’ (Diamond) reveal the Buddha’s diamond-like mind, which can cut through doubts. Because worldly common sense cannot understand the Buddha, and the Buddha’s daily actions are all different from ordinary people, it is inevitable that doubts will arise upon seeing them. Even among the disciples, there are doubts about the Dharma spoken by the Buddha, finding it difficult to believe and understand. Now, fortunately, Subhuti (Kong Sheng) has glimpsed a bit of the World Honored One’s essence and suddenly expresses admiration. Therefore, the World Honored One dispels his doubts by revealing his own diamond-like mind, allowing all who hear it to have their collective doubts instantly cut off. Moreover, it can also cut off the afflictions of sentient beings, hence the meaning of Maitreya Bodhisattva’s saying that the twenty-seven doubts are completely eradicated without remainder.", "The Buddha spoke the Great Prajna Sutra, consisting of six hundred volumes, divided into sixteen assemblies. This sutra is the five hundred and seventy-seventh volume, located in Jetavana Vihara, belonging to the ninth assembly. ‘Vajra’ is a precious jewel held by Dharma-protecting warriors, extremely hard and extremely sharp, capable of breaking through anything. Hardness is used to symbolize the essence of Prajna, and sharpness is used to symbolize the function of Prajna.", "‘Prajna’ means wisdom, the unwavering light of wisdom, the empty and bright divine illumination, which is the inherent true nature that everyone possesses.", "‘Paramita’ means reaching the other shore, seeing one's nature and attaining liberation. Seeing one's nature and attaining liberation is the other shore; those who have not attained liberation are on this shore. In reality, the other shore is the inherent place, which is the ultimate state of this mind.", "The karmic consciousness of sentient beings is like a vast and boundless sea of suffering. However, the sea of suffering must flow from the shore, just as afflictions originally arise from wisdom. Transforming boundless afflictions into boundless wisdom is how one reaches the other shore. It is reaching a place that was never reached in the first place; those who are deluded are simply not aware of it (Prajna means wisdom, used to break through ignorance. Wisdom and ignorance do not have fixed entities; when one realizes this mind, then ignorance is wisdom; when one is deluded about this mind, then wisdom is ignorance).", "‘Sutra’ means path, the path to reach the other shore. A sutra can penetrate and gather, penetrating the meaning that should be spoken, and gathering the sentient beings that should be taught. More than two thousand years after the Buddha’s Parinirvana (approximately 544 BCE), the True Dharma has not been lost, which is the penetrating function of the sutra. Sentient beings wander in the six realms, but by following the teachings, they can all return to the right path, which is the gathering function of the sutra." ] } ``` -------------------------------------------------------------------------------- 释经分三分。初序分。二正宗分。三流通分。 ○法会因由分第一 法会因由指路途 修心道者满江湖 欲行千里从初步 踏着家山是丈夫 如是我闻一时佛在舍卫国祇树给孤独园。与大比丘众。千二百五十人俱。 尔时世尊食时。着衣持钵。 入舍卫大城乞食。 于其城中。次第乞已。 还至本处。饭食讫。收衣钵。洗足已敷座而坐。 此是佛住世说法仪式。如是。指经。我闻。阿难自称。我从佛闻也。一时者。师资会合之时。佛者。觉也。自觉。觉他也。舍卫国。波斯匿王所居。祇陀。太子之名。华言战胜。因王战胜邻国而生。故名。祇树太子所栽。太子舍此园。与须达长者。常给孤独贫人。内立精舍。请佛住此说法。所共闻者。有大比丘等。此名乞士。乞法于佛。乞食于人也。大者。人所敬仰。佛说妙谛。非大比丘不能顿悟也。众者。会聚和合。千二百五十人者。佛成道后。先度憍陈如五人。次度迦叶等千人。后度舍利佛目犍连等。二百五十人。悉来园中听法。俱者。主众咸在。则此经之得闻自佛更无疑矣。尔时者。将欲说经之时。世尊。乃十号之一。世出世间。福慧具足也。佛以日中食。食时。是将食之时。着衣。即金色僧伽梨。二十五条衣也。钵。即应量器。园在城外。自外入内。大城。处广人多也。行乞。折自傲。破他悭。次第。不分贫富也。原归园中饭食。置衣净钵。洗足。不令尘垢也。趺伽打坐。不令疲倦也。大圣行径。与凡人无异。其间多从容自在体态。 ```json { "translations": [ "现代汉语译本", "解释经典分为三个部分：首先是序分，其次是正宗分，最后是流通分。", "○ 法会因由分 第一", "法会因由指明了道路，修行佛法的人遍布天下。想要走千里路，要从最初一步开始；脚踏实地，安住当下，才是大丈夫所为。", "‘如是我闻’，像这样我阿难听闻，一时，佛陀在舍卫国（古代印度十六大国之一，国王为波斯匿王）的祇树给孤独园（祇陀太子和给孤独长者共同捐