[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金剛般若經疏](https://indike.org/pramana/in.bauddha.taisho.2741) › 1.6.1 # 金剛般若經疏 1.6.1 金剛般若經疏 1.6.1 - **Language:** Classical Chinese ### [1.6.1](https://indike.org/pramana/in.bauddha.taisho.2741.1.6.1) 第五依文正解者有二。 初釋題目後解經文。 釋經題者。 秦魏梁本俱題金剛般若。 唐國兩本同號能斷金。 隋朝所翻准彼論後乃名金剛斷割。 前二本略後三具足。 舉體攝用。 但標法喻之名體用雙彰。 兼陳斷之因。 廣略雖異義則無違。 初離釋後令釋。 梵云跋闍羅。 此云金剛。 寶中最勝。 體類多種。 正理論云。 帝釋有寶名為金剛。 不為餘眾生見。 真諦記云。 有六種寶。 皆名金剛。 一青多。 能除一切災厄。 二黃色。 能隨人所須出種種物。 三赤色。 能令人遊行空中。 四白色。 能出水清濁水。 五空色。 能出火。 六碧色。 能消諸毒。 上釋喻體。 次舉義用。 先依諸教後據此論諸教如涅槃第二十四廣讚金剛三昧。 譬如金剛所擬之處無不碎壞。 而是金剛無有折損。 又云。 如諸寶中金剛最勝。 依梁攝論。 天親菩薩釋金剛定四義為喻。 一能破煩惱。 二能引無餘功德。 三堅實不可破。 四利用通達一切法定既如是。 准智亦然。 對法論第十二釋金剛定四義。 一無間非世間行所間缺故。 二堅固能壞一切障非所壞故。 三一味無分別性純一味故。 四遍滿緣一切法共相真如為境界故。 金剛亦四。 一體無間隙非沙石所難。 二可知。 三純一類不變不異。 四遍滿世界如金剛輪金剛山金剛座金剛杵等。 總攬諸文。 金剛十義。 一最勝。 二難見。 三除災。 四堅實。 五稱求。 六能引。 七利用。 八無間。 九一味。 十遍滿。 此經文義亦有十種。 最上第一希有法故。 義及果報不思議故。 罪業障惱為消滅故。 能破堅執非彼故。 利生嚴土得菩提故。 能生諸佛集善法故。 通達無我智見淨故。 非相心之所雜故。 諸法如義體無為故。 福惠如空叵思量故。 對前喻十如。 次配釋。 此雖義具非本論意。 本論四義。 一細二牢三能斷四相似。 初三共義觀照實相遍在諸教。 後一不共文字般若。 唯在此經論。 先標云金剛能斷者。 此名有二義相應應知。 如說入正見行入邪見行。 然釋此文法說不同。 慈恩解云。 二義相應者。 此顯金剛通能所治。 如說已下是舉例釋正見謂正定聚。 邪見謂邪定聚。 行善惡行能入彼聚名彼二行。 或汎指言。 如說善惡二人行善惡行。 此行入正見聚類。 此行入邪見聚類。 邪正難殊俱名見行。 今者能治三惠所治二障。 染善雖殊俱名金剛。 如涅槃經云。 金剛極堅萬物不能壞。 除白羊角及以龜甲意。 以土障隨其所應凡夫二乘所不能斷。 唯發大菩提心三惠方能折伏。 或斷折或斷。 此以所斷喻於金剛。 如入邪見行。 又如玉石性極堅牢非物所壞。 唯有金剛能摧破之。 二障亦爾。 非凡夫俗智二乘真智之所摧壞。 二乘不斷惑障習故。 大乘三惠如彼金剛方能伏斷。 究竟斷位金剛修惠故。 經唯說金剛喻定。 此即能斷喻金剛。 如入正見行故言二義。 一所破義。 二能破義。 若唯能破邪正二見喻不相應。 然論文略不解出所治金剛。 於能斷中菴含方顯。 河南又釋。 金剛但喻三惠及教所以。 然者涅槃經喻如金剛極堅無能摧壞除龜甲等。 彼經亦爾。 唯除闡提不能令立菩提之因。 既羊角等以喻闡提明非所斷名為金剛。 而言二義者。 一證真如理如入正見行。 二斷諸惑如入邪見行。 此金剛智能破大乘有善根人。 根熟之者。 二重障惑不能除。 彼斷善根人身中或故。 又有釋云。 准此論初金剛難壞句義聚明非所斷。 雖有別處說煩惱難斷猶若金剛。 此處說其可斷不合以金剛為喻。 如說闡提難化以燋穀為喻。 若說闡提可治即不用此喻。 而言二義相應者。 金剛能斷堅不堅物名為二義。 演曰。 初釋為勝。 順論文故。 正以金剛喻能斷智。 兼喻所斷顯智功能。 十論經第二云。 云何破相續如金剛煩惱理有多途。 喻亦何定。 > Fifth, as for directly explaining \[the sūtra\] relying on the text, there are two parts: first, explaining the title, and then explaining the text of the sūtra. Regarding the explanation of the sūtra title: The translations of the Qin, Wei, and Liang all have the title \*Vajra-prajñā\*. The two versions of the Tang dynasty are both entitled \*Vajracchedikā\* \[Vessel That Can Cut Diamond / Vajra-Cutter\]. The translation made in the Sui dynasty, according to its treatise, was entitled \*Vajra-Cutter\* \[Vajracchedikā\]. The first two versions are abbreviated, whereas the latter three are complete. \[The former\] adduce the essence to subsume the function, merely presenting the names of the phenomenon and the simile; \[the latter\] illuminate both essence and function, concurrently setting forth the cause of cutting off. Although broad and abbreviated differ, their meaning does not conflict. First comes the separate explanation, followed by the combined explanation. In Sanskrit it is called \*vajra\*; here translated as \*jingang\* (diamond / adamantine). It is the most supreme among jewels, and its substance and types are manifold. The \*Nyāyānusāra\* says: "Śakra has a jewel named \*vajra\*, which cannot be seen by other sentient beings." The records of Paramārtha say: "There are six kinds of jewels, all named \*vajra\*: First, mostly blue, which can eliminate all disasters and perils; second, yellow, which can produce various things according to what people need; third, red, which can enable people to travel through the sky; fourth, white, which can produce water and purify turbid water; fifth, sky-coloured, which can produce fire; sixth, emerald green, which can neutralize all poisons." The above explains the substance of the simile. Next, we bring up the meaning and function. First relying on various teachings, and then based on this treatise: Among various teachings, as the twenty-fourth fascicle of the \*Mahāparinirvāṇa-sūtra\* extensively praises the vajra-samādhi: "Just as wherever a vajra is struck, nothing is not shattered and destroyed, yet the vajra itself suffers no damage"; and it also says: "Just as vajra is the most supreme among all jewels." According to the Liang translation of the \*Mahāyānasaṃgraha\*, Vasubandhu Bodhisattva explains the four meanings of the vajra-concentration as similes: First, it can destroy afflictions; second, it can induce remainingless merit; third, it is solid and indestructible; fourth, its sharp function penetrates all dharmas. Concentration being like this, by analogy wisdom is also the same. The twelfth fascicle of the \*Abhidharmasamuccayavyākhyā\* explains four meanings of the vajra-concentration: First, uninterrupted, because it is not interrupted or deficient due to worldly practice; second, firm, because it can destroy all obstacles and is not itself destroyed; third, of one taste, because its non-conceptual nature is purely of one taste; fourth, all-pervading, because it takes the common-characteristic tathatā of all dharmas as its cognitive sphere. Vajra also has four \[meanings\]: First, its substance is without gaps, not impeded by sand or stone; second, it is knowable; third, it is of one pure kind, unchanging and undifferentiated; fourth, it pervades the world, as in the vajra-wheel, vajra-mountains, vajra-seat, vajra-sceptre, and so forth. Comprehensively gathering the various texts, vajra has ten meanings: 1. Most supreme; 2. Difficult to see; 3. Eliminating disasters; 4. Solid; 5. Granting wishes; 6. Capable of leading \[to merit\]; 7. Sharp function; 8. Uninterrupted; 9. Of one taste; 10. All-pervading. The text and meaning of this sūtra also have ten kinds: Because it is the utmost, primary, and rare teaching; because its meaning and fruition are inconceivable; because sinful karma and obstructive afflictions are eradicated; because it can shatter firm attachments to what is not that; because it benefits sentient beings, adorns buddha-lands, and attains bodhi; because it can generate all buddhas and gather good dharmas; because it penetrates selflessness and its vision of wisdom is pure; because it is not mixed with conceptualized marks; because the meaning of 'thusness' of all dharmas is unconditioned in essence; because its merit and wisdom are like space and immeasurable. Corresponding to the preceding ten similes, they are matched and explained in sequence. Although these meanings are complete, they are not the intention of the root treatise. The root treatise has four meanings: 1. Subtle; 2. Firm; 3. Capable of cutting; 4. Similar. The first three are common meanings: contemplation of the true mark pervades all teachings. The last one is uncommon: the text-prajñā is unique to this sūtra and treatise. First, marking that it says 'vajra capable of cutting', one should know that this designation corresponds to two meanings, just as it is said of 'entering the practice of right view' and 'entering the practice of wrong view'. However, in explaining this text, doctrinal accounts differ. Ci'en explains: Corresponding to two meanings reveals that vajra extends to both that which counteracts and that which is counteracted. The phrase 'just as it is said' below is an explanation by giving an example. Right view refers to the group determined in correctness; wrong view refers to the group determined in falsehood. Practicing good or bad deeds capable of entering those groups is called those two practices. Or, pointing generally, it means: Just as it is said that two persons, good and bad, practice good and bad deeds, this practice enters the category of right views, and this practice enters the category of wrong views. Though right and wrong are distinct, both are called 'practices of view'. Here, the counteracting three wisdoms and the counteracted two obstacles, although defiled and wholesome differ, are both named vajra. Just as the \*Mahāparinirvāṇa-sūtra\* says: "A vajra is extremely firm, and ten thousand things cannot destroy it, except for a white ram's horn and a turtle's shell." The intention is that, corresponding to their states, the earthly obstacles cannot be cut off by ordinary beings and the two vehicles; only the three wisdoms that have aroused the great mind of bodhi can subdue them, either by subduing or cutting them off. This takes what is cut off as the simile of the vajra, like 'entering the practice of wrong view'. Furthermore, just as the nature of jade and stone is extremely solid and not destroyed by objects, and only a vajra can shatter it, the two obstacles are also like this: they are not shattered by the conventional wisdom of ordinary beings or the true wisdom of the two vehicles, because the two vehicles do not cut off the latent propensities of the afflictive obstacles. Only the three wisdoms of the Great Vehicle, like that vajra, can subdue and cut them off. Since at the stage of ultimate cutting off there is the cultivation-wisdom of vajra, the sūtra only speaks of vajra as a simile for concentration. This is taking that which can cut off as the simile of the vajra, like 'entering the practice of right view'. Hence it is said there are two meanings: first, the meaning of what is broken; second, the meaning of what can break. If it were only what can break, the simile of the two views, wrong and right, would not correspond. However, the text of the treatise is brief and does not explicitly bring out the counteracted vajra; it is only revealed by being contained within 'capable of cutting'. Henan explains again: Vajra is only a simile for the three wisdoms and the teaching. Why so? The simile of the \*Mahāparinirvāṇa-sūtra\* is that vajra is extremely firm and nothing can destroy it, except turtle shells, etc. That sūtra is also like this: only an icchantika is excepted, whose cause of bodhi cannot be established. Since the ram's horn and the like are used as similes for the icchantika, it is clear that what cannot be cut off is called vajra. And as for saying 'two meanings': first, realizing the principle of tathatā, like entering the practice of right view; second, cutting off all afflictions, like entering the practice of wrong view. This vajra-wisdom can break \[the obstacles of\] people of the Great Vehicle who possess roots of goodness and whose faculties are mature; it cannot remove the two heavy obstacles and afflictions in the bodies of those persons whose roots of goodness are cut off. There is yet another explanation saying: According to the phrase 'vajra is difficult to break' in the topic-collection at the beginning of this treatise, it is clear that it is not what is cut off. Although it is said in other places that afflictions are hard to cut off just like a vajra, here, saying that they can be cut off, it is inappropriate to use vajra as a simile. Just as an icchantika is said to be difficult to convert using the simile of scorched grain; if an icchantika were said to be treatable, this simile would not be used. And as for the correspondence to two meanings: vajra can cut both firm and non-firm objects, which is called the two meanings. The commentary \[by Yan\] says: The first explanation is superior, because it accords with the treatise's text. Primarily, it takes the vajra as a simile for the wisdom capable of cutting, and secondarily as a simile for what is cut off to reveal the function of wisdom. The second fascicle of the \*Daśacakra-sūtra\* says: "How can one break continuity like a vajra?" Afflictions have many pathways in principle; how could the simile be fixed? > — English (machine translation) (machine translation) - [Previous: 1.5](https://indike.org/pramana/in.bauddha.taisho.2741.1.5) - [Next: 1.6.2](https://indike.org/pramana/in.bauddha.taisho.2741.1.6.2) - [Up: 1.6](https://indike.org/pramana/in.bauddha.taisho.2741.1.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2741~en-mt.1.6.1) — English, machine translation ## Linked texts (1) - [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733.1.10.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2741.1.6.1](https://indike.org/pramana/in.bauddha.taisho.2741.1.6.1) · Pramāṇa