Vajra Prajna Sutra

Chapter 1

Mystery is ten heavy.Let me tell you the truth.How much is the Erming Department?Three distinguish opening and closing.Around four Ming.Five different classics.Six Debating Classical Questions.Interpreted by Qiming.The Eight Mings came true.Nine chapters and ten texts
问佛以种种因缘说摩诃般若。今有何等义故演说是经。答摩诃般若广为菩萨说菩萨行。此经为诸大人略说大法。如经云。佛告须菩提。此经为发大乘者说。为最上乘者说故。问曰云何为诸大人略说大法。答曰佛法无量。略说因果则总摄一切。因者所谓菩萨真实大愿真实大行。言大愿者如经。菩萨住般若心中欲遍度一切众生令入无余涅槃。而实无所度。言大行者如经。菩萨不住于法而行布施等一切诸行。而无所行。若不以般若心发愿则愿不成愿。若不以般若心修行则行不成行。是故菩萨欲修愿行要须般若。是名因义。所言果者。菩萨以行无所得因故得无所得果。无所得果即是如来实相法身。如经。不可以诸相得见如来。若见诸相非相则见如来无为法身。今欲为诸大人说此因果故说是经。复次为现在未来一切众生。真实分别利益功德故说此经。如经云。佛灭度后后五百岁。般若中能生一念净信。外为诸佛护念。内得无边功德。胜舍大千珍宝亦胜舍恒沙身命。复次为欲说第一义悉檀故说是经。第一义悉檀者所谓诸法实相。灭一切戏论过一切言语。亦无所过亦无所灭。譬如火炎四不可触的无所依止。如经。不可取不可说。谓不可取心行断。不可说言语灭。即是第一义悉檀。复次以大悲心受请说法。故说是经。如法华云。于三七日中思惟如是事。众生诸根钝着乐痴所盲。我宁不说法疾入于涅槃。尔时梵王稽首劝请。众生根性为上中下。愿开甘露门为演说法。是以如来便趣鹿苑说乎四谛。乃至祇园演于般若。问曰昔鹿苑说四谛可为梵王。今祇园演于般若。何阙受请。答曰梵王所请非止小法。如来受请本为大事。大事者所谓般若波罗蜜是。复次佛欲集诸法药愈难愈病。故说是经。所以者何。一切众生有二种病。一者身病。谓老病死。二者心病。谓贪嗔痴。自有生死已来不得般若药故。无人能治此病。佛以般若金刚摧破二病。故说是经复次欲增诸菩萨念佛三昧故说此经。一切众生虽欲念佛不识如来多堕邪观。如经。以色见我音声求我则堕邪道不能见法身。法身者以正法为身。故秤法身。故华严经云。正法性远离一切言语道一切趣非趣。悉皆寂灭相。正法性者则是实相。斯经盛明实相。即是盛明法身。故观身实相。观佛亦然。为斯观者名为正观。异斯观者名为邪观。复次欲显示中道拔二边见故说是经。如经。发三菩提心者。于法不说断灭相。菩提心者即是道心。道谓正道。发正道心。岂堕断常。若堕断常。即发断常心。是则不名发正道心。今欲令诸菩萨发正道心断常观息故说此经。复次欲说异法门异念处故。故说此经。昔说善门不善门记门无记门常无常苦乐等念处。今欲说非善门非不善门非记门非无记门非常非无常念处。如经。法尚应舍。何况非法。复次欲转众生深重鄣故说此经。下云。应堕恶道以受持经故。三恶道消灭当得三菩提。如是种种因缘。并是依经文及影龙树大论故说般若因缘。问曰为何等位人说是经耶。答曰有人言。般若是高位所行。我等凡夫岂预斯事。故望岸自绝。今谓不然。此人乃是无碍法中自作障碍。可不悲乎。若言般若必在高位。高位之人本自不堕恶道。何俟习行方得离耶。今经言。欲不堕恶道不生卑贱家。欲世世人天净土受乐乃至究竟大般涅槃。须学般若。此意乃明应堕恶道者行般若故不堕。故从薄地凡夫已上乃至十地已还。皆须学般若也。复次有婆薮盘豆弟子金刚仙论师。菩提流支之所传。述亦说般若缘起。所以说般若者为断众生十种障故。言十种障者。一无物相障。二有物相障。三非有似有相障。四谤相障。五一有相障。六异有相障。七实有相障。八异异相障。九如名义相障。十如义名相障。此之十障障于般若。八障般若一一障中皆对十障。所言无物相障者。众生久劫已来着我我所多滞有病。是以如来说一切法皆毕竟空。但禀教之徒闻毕竟空便起邪见。谓无因果则失二谛。此之断见障于般若。为此障故佛说斯经。如经。菩萨不住一切法行于布施等一切诸行。故以万行为因法身为果。所以虽毕竟空而因果无失也。所言有物相障者。前是断见。今是常见。禀教之徒既闻菩萨行因得果。便谓因是能感果能酬有能行之人所行之行。是则无见虽泯有念还生。故名为障。为是障故说般若治之。如经。若菩萨有我相人相则非菩萨。见有法相非法相亦非菩萨。虽复行施三事恒空。因果宛然而未曾感应。类如空中种树。亦同空里织罗。岂得闻有便起常见。所言非有似有相障者。禀教之徒闻上菩萨不著有无。而便生异见。若使有无皆不可得何得有万用不同。故如六尘异对四大互反。以有万用故知不无。问曰云何名为非有似有。答曰譬如阳炎非有似有。众生所见万用之有。此所见有非有似有故秤为障。云何治之。还以喻破。譬喻如阳炎虽复似有而实非有。所见之有亦本自非有。如经。一合相者则不可说但凡夫之人贪着其事。下梦幻泡影亦是破之言谤相障者。或者闻上第二有物相障法体是空。次闻第三万法用空。便谓生死涅槃众生佛性一切皆空。作此空见便谤佛性。所以者何。今辨空者生死虚妄。可得是空。佛性非妄。是故不空。是以经言。空者25有。不空者大般涅槃。此经下文云亦非无相。非无相者。正明佛性非是无性相。问曰涅槃可明佛性。般若何有此说。答曰涅槃明佛性。般若未明佛性。此是诃梨门人作如此说。今婆薮弟子明般若佛性乃是眼目异名。是故般若亦明佛性次第五第六一有相障异有相障者。此即一异相对。斯之一异。通内外两计备一切诸法如僧佉计一世师计异尼干子计亦一亦异若提子计非一非异。斯之四执皆障般若。又如学佛教之徒。或言二谛一体异体。或言相续假故一。实法灭故为异。如此定执亦障般若。云何治之。如下文说。如来说一合相则非一合相。亦应云。如来说异散相则非异散相。但凡夫贪着见一合相亦凡夫贪着见异散相。故诸佛菩萨检此一异。究竟无从名破一异。第七第八实有相障异异相障者。此之两障执教执相。以为一双。言教执者。上来六章事并皆空破除。惑者便云。如其无者佛何故说。以佛说故则知不无。由如色法。如其是无不应说色。以说色故则知非无。以执佛说言法实有故名为障。云何治之。如下文说。菩萨不应住色生心。不应住声香味触法生心。若有六尘云何不住。以不住故则知无六。如来虽说有六但假名字。云何执于假名便言实有。异异相障者。惑者云。若诸法但有假名无实体者。云何诸法各各有相。如见鹄知池见烟知火。名为标相颈细唇粗底平腹大。是瓶体相。角降垂壶。是为牛体相。既有此诸相。不应但有假名。作此执者即名为障。云何治之。如经云。离一切相即名诸佛。若实有相云何可离。以其离故则知无相。第九如名义相障。第十如义名相障。所言如名义相障者。惑者云。若诸法无有相者云何有名。以有名故则知有相。如以火名召火则得火来不得水至。以水名召水则得水来不亦得火至。故知有名以表于法则法体不无。作此谓者即秤为障。然此第九与第七障不同者。第七则执于佛教以生迷着。今则直寻相名言有物体所以为异。云何治之。如下经云。说微尘则非微尘。如聚微尘则成细色。如聚细色乃至成于世界。虽有世界之名而实无其体。乃至虽有微尘之名而实无其体。既无其体焉得有名。如肇公云。名无得物之功。物无应名之实。名无得物之功则非名。物无应名之实则非物。非名非物名物安在。第十如义名相障者。惑者言。若诸法无体。云何众生受用万法。既其受用则有万法之体。以有万法之体则有万法之名。以体证名故祥为障。云何治之。如下经说。一切有为法如梦幻泡影。内心外境悉无所有。云何言有法体以体证名耶。问曰此之十障般若治之。今为当用此释。为当不用。答曰若必言有。惑是能障。解是能灭。还是生灭观。义即是障也。便须破之。若言般若为能破障为所破。为见故破。不见故破。为独故破。为伴故破。如此检责即不见惑之可灭解之可生。此即非解非惑无生无灭。如此事了悟始名般若也

第二重明般若多少。问曰般若波罗蜜凡有几种。答曰备探南北遍捡经论。部数不同。第一有二种。出大智论。No.40一及99卷云。般若有二种。一共声闻说。二但为十地诸大菩萨说。下位之所不闻。今诸部般若多是共声闻说也。第二有三种。三种者释论No.60七卷云般若部云般若部傥有多有少有上中下。谓光赞放光道行也。旧云。光赞有五百卷。此土零落唯有十卷。或分为十二卷。有37品。即是上品。次放光为中品。道行为下品也。放光有二十卷。是古大品。道安法师所讲者。今新定本有27卷。或为24卷。对小品为大品。于前三部实应是中品也。道行即是小品。有十卷。即有新定本。有七卷。释论79卷云。般若义乃无边卷数有限。谓小品放光光赞既前列。余二同前。而以小品名代道行也。故知道行即是小品也。第三明四种般若者。长安睿法师小品序云。斯经正文凡有四种。多则十万偈。少则六百偈。此之大品犹是外国中品耳。随宜之言复何足计其多少。虽习四名而不列数。有人云。当以金刚足前三部以为四也。然金刚止有三百许偈。睿公云。少则六百偈。故知未必用金刚足之。次明五时般若者。出仁王经。初云释迦入大寂定众相谓言。大觉世尊前已为我等大众29年说摩诃般若波罗蜜金刚般若天王问波若光赞波若。今复放光斯作何事。既列四种于前。第五最后说仁王护国般若。又大悲比丘尼本愿经末记。或在仁王末记云。五时波若者是佛30年中通化三乘人也。第一佛在王舍城说大品般若。小品从中出。第二佛在舍卫祇洹精舍说金刚波若。本有八卷。淮南零落唯有格量功德一品。别为一卷存其本名亦云金刚。第三佛在祇洹说天王问波若。大本不来汉地。此土唯有须真天子问波若七卷。法才王子问波若三卷。四天王问波若一卷。并出其中。第四佛在王舍城说光赞般若。成具道行广净。此三部从光赞中出。第五佛在王舍城说护国波若。次流支三藏云波若应有八部。第一部有十万偈。第二部有二万五千偈。此之二部犹在外国。第三部有二万二千偈。即是大品。第四部有八千偈。即是小品。第五部有四千偈。第六部有二千五百偈。此之二部亦未传汉地。第七部有六百偈。即是文殊师利波若。第八部三百偈。即是此金刚波若。又言。有光赞大空道行等流支三藏云。此皆十万偈波若中一品。非是别部。今以释论验之。不同流支所说。释论云。波若部傥有多有少有上中下。云何言光赞道行非是别部耶。又大论第百卷云。如此中波若或有二万二千偈。大波若有十万偈。诸龙天宫有千亿万偈。以其寿命长远念力坚强故堪闻多说。人中寿命短促忆识力弱止有少许文字。若尔岂局在五时限现于八部耶

The third distinguishes opening and closing.I asked Yu Jing and said nothing.Why Boruo's parts are immeasurable.There are countless Buddhist scriptures.Those who come to Han are not worth mentioning.But today I only see Bo Ruo Duo, but I have not seen the rest of the scriptures.Now let's talk about Bo Ruo Duo.All sentient beings enter the Tao by Boruo.So what.All ordinary people who have not attained the Tao are dependent on something.Bo Ruozheng breaks the dependence of all living beings.Therefore, it is said that there is no law to rely on.Bo Ruo truly repented.All Mahayana scriptures identify true repentance according to Prajna.Such as Samantabhadra scriptures.All seas of karma arise from delusion.If you want to repent, sit upright and read the truth.The same goes for the great Nirvana.If you hear it, you will do nothing.The king's felony must be abolished.Ask all the scriptures and say that there is no way to get rid of serious crimes.Yun He alone said that all scriptures to eliminate crimes are based on Boruo.The answer to the Mahayana scriptures is that there is no support and no gain.But Po Ruodo's saying that there is no support and no gain is breaking the disease of all living beings.I have not been able to.To be like Nirvana is bright and impermanent.Fa Huaming will return the three to one.Huayan Guangming Bodhisattva has causal virtues.There is no basis for injustice.For the sake of righteousness, it is said in the scriptures that Xu Boruo is necessary for Taoism and crime elimination.Therefore, there are many different parts of Prajna.Whichever is more important.Sentient beings often have the disease of dependence.Therefore, the Tathagata often said that there is no way to get the law.Such as two nights through the clouds.From the night of enlightenment to the night of Nihuan, the Buddha often said Boruo.What are the five seasons and eight parts?Ask Prajna five o'clock as five parts.Why is Huayan Eight Meetings not eight divisions.The eight meetings are combined into one.Why not combine them into one at five o'clock.The answer is clear and theories are all similar.Those who are not here today.The meaning of Huayan Eight Meetings is complementary.As said before.Ten beliefs, ten residences, ten lines, ten directions, ten directions, and the sea of ​​big and small.This is the superficial and deep order of cause and effect complement each other.Therefore, they must be combined into one.The five-hour prajna is not a combination of shallow and deep stages.Therefore, each opened five
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