T85n2740_金剛般若義記

大正藏第 85 冊 No. 2740 金剛般若義記

No. 2740 [cf. No. 235]

金剛般若義記一卷上

然真宗虛寂。妙絕言像言。像既絕。豈容名數于其間者。但眾生居見聞之境。處視聽之域。自非垂影像之跡。布聲言之教。無以引之以歸宗。延之以入軼。是以大聖如來。將欲曜真儀于凈土。垂應形於娑婆。故能降神兜率。誕應王宮。降魔成道。處世垂化。形言之跡。自茲而興。但群生根有利鈍不同。心有廣狹之異致。使一味聖典無量軀分。教雖軀分。大判唯二。一曰大乘滿字法門。二曰小乘半字法門。大乘滿字法者。如來始從得道。終至泥曰。大行之徒。諸菩薩等。說華嚴。十地。大云。法鼓。摩訶般若。大集。涅槃。如是無量諸修多羅海。是等諸經。皆辨生法二空。無作四諦。說應大機。進成大行。運物中極故曰大乘滿字。言周義足。稱曰滿字。小乘半字教者。如來始欲鹿苑終至娑婆羅。為聲聞緣覺。小行之徒。說戒律毗曇。阿含雜藏。如是無量小乘契經。是等諸經。但明生空。及有作四諦說應小機。進成小行。運物未極。稱曰小乘。言局義隱。名為半字。故經云。如是苦等。我于彼經。竟不說之。今此經乃是大乘滿字所攝。就大乘滿字教中。如來一代。凡

【現代漢語翻譯】現代漢語譯本真如本性空寂，精妙之處無法用言語和形象來表達。既然言語和形象都無法觸及，又怎能容許名相概念存在於其中呢？然而，眾生居住在見聞覺知的境界里，處於視聽感受的範圍中，如果不是垂示影像的軌跡，宣揚音聲語言的教誨，就無法引導他們迴歸本源，接引他們進入超脫之境。因此，偉大的聖者如來，將要在凈土中展現真實的儀容，在娑婆世界垂示應化的形體，所以能夠從兜率天降臨，在王宮中誕生應世。降伏魔怨，成就道業，在世間垂示教化。形體和語言的軌跡，由此而興起。但是，眾生的根器有利鈍的不同，心量有廣狹的差異，使得同一味道的聖典，展現出無量的形態。教義雖然形態各異，但大致可以分為兩種：一是大乘滿字法門，二是小乘半字法門。大乘滿字法，是指如來從開始得道，直到涅槃，為那些修習大乘的人，如諸位菩薩等，所說的《華嚴經》、《十地經》、《大云經》、《法鼓經》、《摩訶般若經》、《大集經》、《涅槃經》等，像這樣無量諸多的修多羅海。這些經典，都闡明了眾生和諸法皆空的道理，以及無作四諦，是為適應大根器者而宣說的，使他們能夠進修成就大乘之行，運載眾生到達究竟的彼岸，所以稱為大乘滿字。言辭周全，義理充足，所以稱為滿字。小乘半字教，是指如來最初在鹿野苑，直到娑婆羅，為聲聞、緣覺這些修習小乘的人，所說的戒律、毗曇、《阿含經》、《雜藏》等，像這樣無量的小乘契經。這些經典，只闡明了眾生空，以及有作四諦，是為適應小根器者而宣說的，使他們能夠進修成就小乘之行，運載眾生尚未到達究竟的彼岸，所以稱為小乘。言辭侷限，義理隱晦，所以稱為半字。所以經中說：『像這樣的苦等，我于彼經，竟不說之。』現在這部《金剛般若經》，就是屬於大乘滿字所攝。在大乘滿字教中，如來一代的...

【English Translation】 English version The true nature is empty and still, its subtlety beyond words and images. Since words and images cannot reach it, how can names and concepts exist within it? However, sentient beings dwell in the realm of seeing and hearing, within the sphere of perception. If not for the traces of manifested forms and the teachings of spoken words, there would be no way to guide them back to the source, to lead them into transcendence. Therefore, the Great Sage Tathagata, intending to reveal his true form in the Pure Land and manifest responsive forms in the Saha world, was able to descend from Tushita Heaven and be born in the royal palace. He subdued demons, attained enlightenment, and taught and transformed the world. The traces of form and speech arose from this. However, sentient beings have different capacities, some sharp and some dull, and their minds have different scopes, some broad and some narrow, causing the same flavor of the sacred teachings to manifest in countless forms. Although the teachings have different forms, they can be broadly divided into two categories: one is the Mahayana full-word Dharma, and the other is the Hinayana half-word Dharma. The Mahayana full-word Dharma refers to the teachings that the Tathagata gave from the beginning of his enlightenment until his Nirvana, for those who practice the Great Vehicle, such as the Bodhisattvas, including the Avatamsaka Sutra (Huayan Jing), the Ten Bhumi Sutra (Shi Di Jing), the Great Cloud Sutra (Da Yun Jing), the Dharma Drum Sutra (Fa Gu Jing), the Maha Prajna Paramita Sutra (Mohe Bore Jing), the Great Collection Sutra (Da Ji Jing), the Nirvana Sutra (Niepan Jing), and countless other Sutra oceans. These sutras all elucidate the emptiness of beings and dharmas, as well as the uncreated Four Noble Truths, which are taught to suit those with great capacity, enabling them to advance and accomplish the Great Vehicle practice, carrying beings to the ultimate shore, hence it is called the Mahayana full-word. The words are complete, and the meaning is sufficient, so it is called 'full-word'. The Hinayana half-word teaching refers to the teachings that the Tathagata gave from the Deer Park to the Sal tree forest, for the Shravakas and Pratyekabuddhas who practice the Small Vehicle, including the Vinaya, the Abhidhamma, the Agamas (Ahan Jing), and the Miscellaneous Collection. These sutras only elucidate the emptiness of beings and the created Four Noble Truths, which are taught to suit those with small capacity, enabling them to advance and accomplish the Small Vehicle practice, carrying beings not yet to the ultimate shore, hence it is called the Small Vehicle. The words are limited, and the meaning is hidden, so it is called 'half-word'. Therefore, the sutra says: 'Such suffering, etc., I did not speak of in that sutra.' Now, this Diamond Sutra (Jin Gang Bore Jing) is included in the Mahayana full-word. Within the Mahayana full-word teaching, the Tathagata's entire...

說八部般若。利益當時。何者為八。初部十萬偈。第二部二萬五千偈。此之二部。猶在西國。此土所無。第三部一萬八千偈。此中名為大品般若。第四部八千偈。此中名為小品般若。第五部四千偈。第六部二千五百偈。此之二部。由在胡本。未曾幡譯。第七部六百偈。此中名為文殊般若。第八部三百偈。而此名金剛般若。然數雖有八。得名唯二。前之七部。同名摩訶般若。第八一部名金剛般若。然名既唯二。所以有八部者。此乃時會不同。廣略有以。故有八部之數。前七摩訶。對小彰大。以法為名。非無金剛之義。第八金剛。此乃寄喻明法。顯其治或之功。非無摩訶之義。且倚互彰名。又人王。光贊。大空。道行等。流支三藏云。此皆十萬偈般若中一品。非是別部。八部大宗。莫不皆名窮眾典之要義。盡萬法之剛。顯明常佛果。至極圓報。佛性正因。十地了因。二種智慧。顯性之解。解滿性顯。則證於常果。于菩薩所行。其德具足。若談其體。則古今清凈。離有離無。言語道斷。心行處滅。若辯其用。則無相未常不相。大用無方。曠周法界。此是八部大宗。今言金剛者。此借喻之名。然世間金剛。有其多義。金略明三種。一寶中最精。希有難得。若人得者。則除貧得福。二體性堅實。能壞萬物。不為萬物所俎。三隨寶

【現代漢語翻譯】現代漢語譯本講述八部《般若經》，利益當時的眾生。哪八部呢？第一部有十萬偈（梵文詩歌），第二部有二萬五千偈。這兩部經，仍然在西域，我們這裡沒有。第三部有一萬八千偈，這裡稱為《大品般若》。第四部有八千偈，這裡稱為《小品般若》。第五部有四千偈。第六部有二千五百偈。這兩部經，還在胡人的版本中，未曾翻譯過來。第七部有六百偈，這裡稱為《文殊般若》。第八部有三百偈，而這稱為《金剛般若》。雖然數量上有八部，但得名只有兩種。前面的七部，都名為《摩訶般若》（偉大的智慧）。第八部名為《金剛般若》（堅不可摧的智慧）。既然名稱只有兩種，為什麼會有八部呢？這是因為時機和場合不同，內容有詳有略的緣故，所以有八部之說。前面的七部《摩訶般若》，對照《小品般若》而彰顯其大，以法為名，並非沒有金剛的含義。第八部《金剛般若》，這是借用比喻來闡明佛法，彰顯其摧毀疑惑的功用，並非沒有摩訶的含義。而且是互相依靠來彰顯名稱。還有《人王般若》、《光贊般若》、《大空般若》、《道行般若》等。《流支三藏》（譯經師的名字）說，這些都是十萬偈《般若經》中的一個品，不是單獨的一部。八部大宗，無不窮盡一切經典的要義，窮盡萬法的綱領，顯明常住的佛果，達到最圓滿的報身，是佛性的正因，十地的了因，兩種智慧，顯現自性的解脫。解脫圓滿，自性顯現，就證得了常住的佛果。對於菩薩所修行的，其功德具足。如果談論它的本體，則是古今清凈，遠離有和無，言語的道路斷絕，心識的活動止息。如果辨別它的作用，則是無相卻無時無刻不在顯現，大用沒有固定的方向，廣闊地周遍法界。這就是八部大宗。現在說的《金剛般若》，這是借用比喻的名稱。然而世間的金剛，有很多含義。簡單說明三種：一是寶物中最精純的，稀有難得。如果有人得到它，就能消除貧困，得到福報。二是體性堅固，能夠摧毀萬物，不被萬物所摧毀。三是隨著寶物

【English Translation】 English version Speaking of the Eight Prajnas (wisdom sutras), they benefit beings at that time. What are the eight? The first has 100,000 gathas (verses), and the second has 25,000 gathas. These two are still in the Western Regions (Central Asia), not available in this land (China). The third has 18,000 gathas, and is known here as the 'Large Perfection of Wisdom' (Mahaprajnaparamita Sutra). The fourth has 8,000 gathas, and is known here as the 'Small Perfection of Wisdom' (Astasahasrika Prajnaparamita Sutra). The fifth has 4,000 gathas. The sixth has 2,500 gathas. These two are still in the barbarian (non-Chinese) versions and have not been translated. The seventh has 600 gathas, and is known here as the 'Manjushri Prajna' (Wisdom of Manjushri). The eighth has 300 gathas, and is called the 'Diamond Prajna' (Vajracchedika Prajnaparamita Sutra). Although there are eight in number, there are only two names. The first seven are all called 'Maha Prajna' (Great Wisdom). The eighth is called 'Diamond Prajna' (Diamond Wisdom). Since there are only two names, why are there eight parts? This is because the times and occasions are different, and the content varies in length and detail, hence the eight parts. The first seven 'Maha Prajnas' highlight their greatness in contrast to the 'Small Prajna', named after the Dharma (teachings), but not without the meaning of diamond. The eighth 'Diamond Prajna' uses metaphor to clarify the Dharma, highlighting its function of destroying doubts, but not without the meaning of Maha. Moreover, they rely on each other to highlight the names. There are also the 'King of Humans Prajna' (Ren Wang Prajna), 'Light Praise Prajna' (Guang Zan Prajna), 'Great Emptiness Prajna' (Da Kong Prajna), 'Path Practice Prajna' (Dao Xing Prajna), etc. The Tripitaka Master Lokaksema (translator's name) said that these are all chapters within the 100,000-gatha Prajna Sutra, not separate parts. The eight great doctrines all exhaust the essential meanings of all scriptures, exhaust the principles of all dharmas, reveal the eternal Buddha fruit, reach the most perfect reward body, are the direct cause of Buddha-nature, the enabling cause of the ten grounds (bhumi), and the two kinds of wisdom, revealing the liberation of inherent nature. When liberation is complete and inherent nature is revealed, one attains the eternal Buddha fruit. For what Bodhisattvas practice, its merits are complete. If we talk about its essence, it is pure from ancient times to the present, free from existence and non-existence, the path of language is cut off, and the activity of the mind ceases. If we distinguish its function, it is formless yet always manifesting, its great function has no fixed direction, and it widely pervades the Dharma realm. This is the eight great doctrines. Now, the 'Diamond Prajna' is a name borrowed from metaphor. However, worldly diamonds have many meanings. Briefly explain three: First, it is the most refined among treasures, rare and difficult to obtain. If someone obtains it, they can eliminate poverty and gain blessings. Second, its substance is firm and solid, capable of destroying all things, and not destroyed by all things. Third, following the treasure

住處。能辟毒氣。喻般若亦爾。明般若妙慧。萬行中主。若人得者。則離生死貧窮。證涅槃福樂之果。二明般若智慧。以此法性為體。能彌或盡原。不為煩或所俎。三明般若住處不為邪魔所繞有此相似。借之為況。故云金剛。般若者。是中國語音。此方云智慧。能照盡空原。窮監萬有。故云智慧。仍彼語音。稱曰般若。波羅蜜者。亦是西音。此方名度。亦言到彼岸。明大涅槃。清升累表。名為彼岸。若人修學般若。則能超度生死。到大涅槃。存彼語音。名波羅蜜。經者。中國名修多羅。此方名為本。明聖人言語。能與眾生。生善滅惡。修道之本又理教相望。互為本義。明理不自顯。由教故彰。若不得言。無以得證。故論云。果雖不住道。而道能為因。此明教為理本。然教不自發。由理故生。故論云。若不證者。則不能說。此明理為教本。具此二義。故名為本。今言經者。乃是此方五經之名。須其字當修多羅。非正相幡。所以得用經字。相須者。凡有三義。一說人相似。二常義是同。三所隨人情所貴。具此義故。以經代之。經者常也。雖復先賢后聖。代謝不同。而君子風禮始終常定。故名為常。明佛法亦爾。然三世諸佛。雖復隨滅去留。而教軌常定。故名為經。論者佛去世后。像連之中。北天笠有大乘開士。名和修槃陀

【現代漢語翻譯】現代漢語譯本：住處。能夠辟除毒氣。比喻般若（Prajna，智慧）也是如此。闡明般若的微妙智慧，是萬行之主。如果有人得到它，就能脫離生死貧窮，證得涅槃（Nirvana）福樂的果實。二、闡明般若智慧，以法性為本體，能夠彌補或窮盡本源，不被煩惱所侵擾。三、闡明般若的住處不被邪魔所圍繞，有此相似之處，藉此來比喻，所以說金剛。般若，是中國的語音，這裡稱為智慧，能夠照盡空源，窮盡監察萬有，所以稱為智慧。仍然按照梵語音譯，稱作般若。波羅蜜（Paramita），也是梵語音，這裡稱為度，也說是到達彼岸。闡明大涅槃，清凈昇華，超越累積的表象，名為彼岸。如果有人修學般若，就能超脫生死，到達大涅槃。保留梵語音譯，名為波羅蜜。經，中國稱為修多羅（Sutra），這裡稱為本。闡明聖人的言語，能夠使眾生生善滅惡，是修道的根本。又從理和教相互觀望，互為根本意義。闡明理不自己顯現，因為有教才彰顯。如果沒有言語，就無法證悟。所以《瑜伽師地論》說，果雖然不住于道，但道能夠作為因。這闡明教是理的根本。然而教不自己產生，因為有理才產生。所以《瑜伽師地論》說，如果不證悟，就不能說。這闡明理是教的根本。具備這兩種意義，所以稱為本。現在說的經，是中國的五經之名，需要用這個字來代替修多羅，並非完全相同，所以才用經字。相互需要，凡有三種意義。一是說人相似，二是常義相同，三是順應人情所看重。具備這些意義，所以用經來代替它。經，是常的意思。即使先賢后聖，時代交替不同，而君子的風範禮儀始終恒定不變，所以稱為常。闡明佛法也是如此，即使三世諸佛，隨著因緣滅度或住世，而教法軌則恒常不變，所以稱為經。論，是佛去世后，像法時期，北天竺有大乘開士，名叫和修槃陀（Vasubandhu）。

【English Translation】 English version: A dwelling place. It can ward off poisonous gases. It is analogous to Prajna (wisdom) as well. It elucidates that Prajna's wondrous wisdom is the master of all practices. If a person obtains it, they can be liberated from the poverty of birth and death, and attain the fruit of Nirvana (bliss and liberation). Secondly, it elucidates that Prajna's wisdom takes Dharma-nature as its essence, capable of compensating or exhausting the origin, and not being disturbed by afflictions. Thirdly, it elucidates that Prajna's dwelling place is not surrounded by evil demons; there is a similarity, which is used as an analogy, hence the term Vajra (diamond-like). Prajna is the Chinese transliteration of a Sanskrit word, which in this land is called wisdom. It can illuminate the source of emptiness and thoroughly observe all existence, hence it is called wisdom. Still following the Sanskrit transliteration, it is called Prajna. Paramita is also a Sanskrit word, which in this land is called 'crossing over,' or 'reaching the other shore.' It elucidates the Great Nirvana, pure ascension, surpassing accumulated appearances, and is called the other shore. If a person studies and practices Prajna, they can transcend birth and death and reach the Great Nirvana. Retaining the Sanskrit transliteration, it is called Paramita. Sutra, in Chinese, is called Sutra, and here it is called the 'root.' It elucidates the words of the sages, which can enable sentient beings to generate goodness and extinguish evil, and is the root of cultivating the path. Furthermore, from the perspective of principle and teaching, they mutually regard each other as the fundamental meaning. It elucidates that principle does not manifest itself, but is revealed through teaching. Without words, there is no way to attain realization. Therefore, the Yogacarabhumi-sastra says, 'Although the fruit does not abide in the path, the path can be the cause.' This elucidates that teaching is the root of principle. However, teaching does not arise by itself, but arises from principle. Therefore, the Yogacarabhumi-sastra says, 'If one is not enlightened, one cannot speak.' This elucidates that principle is the root of teaching. Possessing these two meanings, it is called the root. The Sutra now spoken of is the name of the Five Classics in China. It is necessary to use this character to replace Sutra, not being exactly the same, so the character Sutra is used. Mutually needed, there are three meanings. First, the people being spoken of are similar; second, the meaning of constancy is the same; third, it accords with what people value. Possessing these meanings, Sutra is used to replace it. Sutra means constancy. Even though the former sages and later sages have different eras, the demeanor and etiquette of the noble person are always constant, hence it is called constancy. It elucidates that the Buddha-dharma is also like this. Even though the Buddhas of the three times may pass away or remain, the teachings and rules are always constant, hence it is called Sutra. The Sastra is after the Buddha passed away, during the Image Age, in North India there was a Mahayana Bodhisattva named Vasubandhu.

。亦名婆藪豆。此方雲天方菩薩。亦名天親菩薩。付法藏中。是第二十人。實是高行大士。妙辯超群。遍見如來大小教意。常以此經文約義隱。理教玄密。恐末代眾生。尋此略文。取悟莫由。故能仰依聖典。圓制茲論。廣釋實相。敷宣玄要。欲今顯剛中舉大道再興。然無盡法燈。庚暉長夜。問答解釋。目之名論。故名此經。云金剛般若波羅蜜經　然聖人出世。正為利益眾生。但利道多途。化門非一。化意業冥加。與念增道。然能化有三為化眾生。亦有三種。一邪歸依。二未知法。三禪默眾生。邪歸依者。此人有心求出。但所憑非正。故曰邪歸依。如來為此眾生。故以身業神通。顯佛法勝事。轉彼邪心。回令入正。此是身業。益利邪歸眾生。未知者。此人敬信佛法。但於法未解。故以口業辨才。廣說三乘教門。修道方軌。令使得知。此是口業。教化未知法眾生。禪默者。此人唯樂獨靜。厭于憒鬧。宜以意業冥加。使增道位。此是業。利益禪默眾生。此泛舉三人。彰三業不同。若就一人始終。亦須三業。何者此人。雖有心求道。而不歸得方。故先示身業神通。令生正信。雖得正信。猶未知法。次以口業就法。令使得解。雖復生信得解。猶未得證。故以意業與念。令使得證。今此經乃是三業中。口業利益。為未知法眾生。轉

【現代漢語翻譯】現代漢語譯本：也叫婆藪豆（Vasubandhu，天親）。此方稱他為天方菩薩，也叫天親菩薩。在付法藏中，他是第二十位。實際上是德行高尚的大士，辯才超群，遍覽如來大小乘的教義。常常因為這部經文簡約隱晦，義理教法玄妙深奧，恐怕末世的眾生，尋著這簡略的文字，無法領悟，所以能夠仰仗聖典，圓滿地製作這部論著，廣泛地解釋實相，宣揚玄妙的要義，想要使金剛般若的大道再次興盛，燃起無盡的法燈，照亮漫漫長夜。用問答的方式來解釋，所以稱之為論。因此稱這部經為《金剛般若波羅蜜經》。

聖人出世，正是爲了利益眾生，但利益眾生的途徑很多，教化的門徑不止一種。有通過意業冥冥加持，使念力增長的途徑。能教化眾生的有三種方式，被教化的眾生也有三種：一是邪歸依者，二是未知法者，三是禪默者。邪歸依者，這種人有心求道，但所依靠的不是正道，所以說是邪歸依。如來爲了這種眾生，所以用身業神通，顯示佛法的殊勝之處，轉變他們的邪心，使他們歸入正道。這是身業，利益邪歸依的眾生。未知法者，這種人敬信佛法，但對佛法還不理解，所以用口業辯才，廣泛地宣說三乘的教門，修道的途徑，使他們能夠理解。這是口業，教化未知法的眾生。禪默者，這種人只喜歡獨自清靜，厭惡喧鬧，適宜用意業冥冥加持，使他們增長道業。這是意業，利益禪默的眾生。這裡泛泛地舉出三種人，彰顯身口意三業的不同。如果就一個人從始至終來說，也需要三業。為什麼呢？因為這個人雖然有心求道，但沒有找到正確的途徑，所以先示現身業神通，使他產生正信。雖然產生了正信，但仍然不理解佛法，所以再用口業講解佛法，使他能夠理解。雖然產生了信心，也理解了佛法，但仍然沒有證悟，所以用意業加持，使他能夠證悟。現在這部經是三業中，用口業來利益未知法的眾生，進行轉...

【English Translation】 English version: Also known as Vasubandhu (婆藪豆, meaning 'Heavenly Relative' or 'Wealth of Heaven'). In this land, he is called the Bodhisattva of Heavenly Direction, also known as Bodhisattva Vasubandhu. In the Lineage of Dharma Transmission, he is the twentieth person. In reality, he is a great being of high conduct, with outstanding eloquence, having thoroughly seen the meaning of the Tathagata's (如來) teachings, both Mahayana and Hinayana. He often found the text of this sutra concise and its meaning hidden, its principles and teachings profound and subtle, fearing that sentient beings of the degenerate age would seek enlightenment from this brief text without any means of understanding. Therefore, he was able to rely on the sacred scriptures to completely compose this treatise, extensively explaining the true nature of reality, and widely proclaiming the profound essentials, desiring to make the great path of the Vajra Prajna (金剛般若) flourish again, and to ignite the inexhaustible lamp of Dharma, illuminating the long night. Explaining through questions and answers, it is called a treatise. Therefore, this sutra is called the 'Vajra Prajna Paramita Sutra' (金剛般若波羅蜜經).

The appearance of a sage in the world is precisely for the benefit of sentient beings, but there are many paths to benefit them, and the gates of transformation are not singular. There are ways to secretly add to one's karma through mental activity, increasing the path of mindfulness. There are three ways to transform sentient beings, and there are also three kinds of sentient beings to be transformed: first, those who have taken refuge in wrong views (邪歸依); second, those who do not yet know the Dharma (未知法); and third, those who are in meditative silence (禪默). Those who have taken refuge in wrong views are those who have the intention to seek the Way, but what they rely on is not the right path, so it is called taking refuge in wrong views. For these sentient beings, the Tathagata (如來) uses the supernatural powers of his body to reveal the superior events of the Buddha Dharma, transforming their wrong views and causing them to enter the right path. This is bodily karma, benefiting sentient beings who have taken refuge in wrong views. Those who do not yet know the Dharma are those who respect and believe in the Buddha Dharma, but do not yet understand the Dharma, so they use the eloquence of their speech to widely explain the teachings of the Three Vehicles (三乘), the methods of cultivating the Way, so that they can understand. This is verbal karma, teaching and transforming sentient beings who do not yet know the Dharma. Those who are in meditative silence are those who only enjoy solitary quiet and are tired of noise, so it is appropriate to secretly add to their karma through mental activity, causing them to increase their attainment of the Way. This is mental karma, benefiting sentient beings who are in meditative silence. Here, three kinds of people are generally mentioned, highlighting the differences in the three karmas of body, speech, and mind. If one considers a person from beginning to end, all three karmas are needed. Why? Because although this person has the intention to seek the Way, they have not found the right path, so first, the supernatural powers of bodily karma are shown, causing them to generate right faith. Although they have generated right faith, they still do not understand the Dharma, so next, verbal karma is used to explain the Dharma, causing them to understand. Although they have generated faith and understood the Dharma, they still have not attained realization, so mental karma is used to add to their practice, causing them to attain realization. Now, this sutra is among the three karmas, using verbal karma to benefit sentient beings who do not yet know the Dharma, to transform...

法輪令使得知　如是已下。終盡奉行。是經之大體。若依此方舊解。不問廣略。皆為三分。謂序正流通。依外國法師。就此經中。分開為十二分。第一序分。第二護念付囑分。第三住分。第四如實修行分。第五如來非有為相分。第六信者分。第七校量分。第八顯性分。第九利益分。第十斷疑分。第十一不住道分。第十二流通分。若以三分相收。初明加其序。復帖流通。中間十分。還是正說。然十二分。釋名生起。具作疑情。至時當解。今略以義次。令文勢相連。所以十二分中。先明序者。但如來曠劫。積德證法在己。欲以己之所得。說示眾生。而眾生未知如來。得是不思議法。是故先假時托處。發起群機。藉此由致　下正說得起。是故第一。別明其序。序義已彰。宜應即說　但法須人請。若不請而說。則聞法之徒。不生難遭之相。是故須菩提將請先嘆。嘆如來善能護念付囑。二種菩薩即以嘆爲名。是故第二。次明護念付囑分。讚歎於前。即便請問住地方軌　如來依請而答。廣明住地法用。是故第三。次明住分。然住德雖滿。勝進宜行。若不更修萬行。則佛果路遙。無以速證。是故第四。次明如實修行分。然勝行既成。則因道圓備。但因不妄施。理招勝報。無相因成。無為果就。是故第五。次明如來非有為相分。然因深

【現代漢語翻譯】現代漢語譯本：『法輪令使得知，如是已下，終盡奉行』，這是這部經的大體綱要。如果按照此地的舊有解釋，不論詳略，都分為三分，即序分、正宗分、流通分。依照外國法師的觀點，這部經可以分為十二分：第一序分，第二護念付囑分，第三住分，第四如實修行分，第五如來非有為相分，第六信者分，第七校量分，第八顯性分，第九利益分，第十分斷疑分，第十一不住道分，第十二流通分。如果用三分來概括，開始是序分，結尾是流通分，中間十分是正宗分。然而，這十二分的釋名和生起，都包含著疑問，到時候會解釋。現在略微按照義理的順序，使文勢相連貫。所以十二分中，先說明序分，是因為如來（Tathagata，佛的稱號）經過曠劫積累功德，證得佛法，想要將自己所證得的佛法，開示給眾生。但是眾生不知道如來證得了這種不可思議的佛法，所以先借助時間地點，發起眾生的根機，憑藉這個原因，下面的正宗分才能開始。因此第一部分，特別說明序分。序分的意義已經彰顯，應該立即開始正說。但是佛法需要有人請法，如果不請法就說，那麼聽法的人就不會珍惜難得的機會。所以須菩提（Subhuti，佛陀的弟子）先讚歎，讚歎如來善於護念和付囑兩種菩薩，因此以讚歎為名。所以第二部分，接著說明護念付囑分。讚歎之後，就請問安住的方法和規範，如來根據請問而回答，詳細說明安住的方法和作用。因此第三部分，接著說明住分。雖然安住的功德已經圓滿，但應該繼續精進修行。如果不繼續修行萬行，那麼成佛的道路遙遠，無法迅速證得。因此第四部分，接著說明如實修行分。殊勝的修行已經成就，那麼因地的功德也圓滿具備。但是因地不虛妄，理應招感殊勝的果報，無相的因成就，無為的果才能成就。因此第五部分，接著說明如來非有為相分。因地深厚

【English Translation】 English version: 'The wheel of Dharma (法輪) causes understanding, thus from here onwards, to the very end, diligently practice.' This is the general outline of this Sutra. According to the old interpretations here, regardless of the details, it is divided into three parts: the Introduction Section (序分), the Main Section (正宗分), and the Conclusion Section (流通分). According to foreign Dharma masters, this Sutra can be divided into twelve sections: 1. Introduction Section (序分), 2. Protection and Entrustment Section (護念付囑分), 3. Abiding Section (住分), 4. Practicing in Accordance with Reality Section (如實修行分), 5. The Tathagata (如來, Buddha's title) is Not a Conditioned Phenomenon Section (如來非有為相分), 6. Believers Section (信者分), 7. Comparative Measurement Section (校量分), 8. Manifestation of Nature Section (顯性分), 9. Benefit Section (利益分), 10. Doubt Severance Section (斷疑分), 11. Non-Abiding in the Path Section (不住道分), 12. Circulation Section (流通分). If we summarize using the three sections, the beginning is the Introduction Section, the end is the Conclusion Section, and the middle ten sections are the Main Section. However, the explanation and arising of these twelve sections all contain doubts, which will be explained when the time comes. Now, briefly according to the order of meaning, to connect the flow of the text. Therefore, among the twelve sections, the Introduction Section is explained first because the Tathagata (如來) has accumulated merit over countless eons and attained the Dharma, wanting to reveal what he has attained to sentient beings. However, sentient beings do not know that the Tathagata has attained this inconceivable Dharma, so first, using time and place, arouse the potential of sentient beings, relying on this reason, the Main Section below can begin. Therefore, the first part specifically explains the Introduction Section. The meaning of the Introduction Section is already clear, so it should immediately begin the main discourse. However, the Dharma needs to be requested; if it is spoken without being requested, then those who listen to the Dharma will not cherish the rare opportunity. Therefore, Subhuti (須菩提, Buddha's disciple) first praises, praising the Tathagata's skill in protecting and entrusting two types of Bodhisattvas, hence it is named after the praise. Therefore, the second part then explains the Protection and Entrustment Section. After the praise, he asks about the method and norms of abiding, and the Tathagata answers according to the request, explaining in detail the method and function of abiding. Therefore, the third part then explains the Abiding Section. Although the merit of abiding is complete, one should continue to advance. If one does not continue to cultivate myriad practices, then the path to Buddhahood is far away and cannot be quickly attained. Therefore, the fourth part then explains the Practicing in Accordance with Reality Section. The supreme practice has been accomplished, then the merit of the causal ground is also fully equipped. However, the causal ground is not false, and should naturally attract supreme rewards; the cause of non-form is accomplished, and the fruit of non-action can be achieved. Therefore, the fifth part then explains the The Tathagata is Not a Conditioned Phenomenon Section. The causal ground is deep

果妙。聖不虛辨。第六信者分。既當機而說。必有信受深經。其福彌多。自非假近相比。無以顯持經福大。是故第七。次明校量勝分。然持經獲福。則能資發妙解。顯本真無證為已用。是故第八。次明顯性分。然性理既顯。則慧觀轉明。能令行人。近除罪障。當獲妙果。未成佛已來。人天勝報。莫不備受。故第九明利益分。然人天近報可何爾。而招菩提大果。寧可即得。自非備斷眾疑。無以可證。是故第十。次明斷疑分。然疑網既消。則能甄除生死。故與世同居。復能具大慈悲。鬧悼三有。不住涅槃。故次明第十一明不住道分。然上來所說。皆是利益當時。而如來大悲復欲以此勝法。澤沾遐代。是故第十二分。次明流通分。初明序分。言序者。說前由致。發起所說。目之為序。序有二種。一是證信。二是發起。證信序者。就所為作名。發起序者。當體為目。就二序中。解有三幡。一明立二序意。二釋二序名有與奪。三判二序經文通局。初明序意。凡言序者。與經作序。經既無二。何意序便有二。解云。經若唯一。序亦無殊。但今一經為二經。故須立二序。何者一經為二。然法出佛口。是佛所說經。轉付阿難。是阿難所傳經。但阿難所傳書之竹帛。利益未來。如來所說。利益現在。正以人有上下傳不同。益有現未二時之

異。以斯義故。一經為二。對此二經。須立二序。對現在如來說。須立發起序。對未來阿難傳。須立證信序。第二次辨二序名有與奪。然二序大意。都為生信。若無信器。法則不傳。是故如來。將欲說法。先現瑞相。發起凈信。以此發起。令物生信。即是證信序。然阿難所引。發起所傳。亦是發起序。若爾二序皆通。何意阿難經初。名證信序。如來經初。立發起序。釋云　佛是大聖。理合可信。故就序為名。名發起序。阿難是不足之人。恐未來不信。故就證信事為名。故名證信序。第三次解二序。經文前卻。如是我聞兩句。望現在如來經。一向無發起。望未來阿難經。一向是證信。一時已下。望如來現在。皆發起義。何以得知。然時處及八。是起說中要。故知有發起。爾時世尊已下。阿難引來。亦成證信義。但經初六句。是佛教阿難。置在一切經首。故判為證信序。爾時世尊已下。明發起事別。不同余經。故判為發起序也。就證信序中。有六句。一如是。二我聞。三一時。四婆伽婆　五住處。六同聞。然六句大意。皆為生信。亦得義兼表異外道阿陀為吉等證生信。所以先標如是者。若不先標法體在初。則信無所歸。是故先明如是。我聞者。出能聞人。既舉法在初。聞必有人。故次明我聞。一時者。明聞經時節。既有能

【現代漢語翻譯】現代漢語譯本：不同之處在於，因為這個原因，一部經分為兩部分。對於這兩部經，需要設立兩個序言。對於現在的如來說法，需要設立發起序；對於未來阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）傳誦，需要設立證信序。第二次辨別兩個序言的名稱，有給予和剝奪的含義。然而，兩個序言的大意都是爲了產生信心。如果沒有信心的容器，法則就無法傳播。因此，如來（Tathāgata，佛陀的稱號之一，意為『如實而來者』）將要說法時，先顯現瑞相，發起清凈的信心。通過這種發起，使眾生生起信心，這就是證信序。然而，阿難所引述的，發起所傳誦的，也是發起序。如果這樣，兩個序言都可以通用，為什麼阿難所傳的經文開頭，被稱為證信序，而如來說法的經文開頭，設立為發起序呢？解釋說：佛是大聖人，理應可以相信，所以就序言的性質來命名，稱為發起序。阿難是不完美的人，恐怕未來人們不相信，所以就驗證信心的事情來命名，故名證信序。第三次解釋兩個序言，經文的前後順序。『如是我聞』這兩句，對於現在的如來說法的經文來說，一向沒有發起的含義；對於未來阿難傳誦的經文來說，一向是證信的含義。『一時』以下的內容，對於如來現在說法來說，都是發起的含義。如何得知呢？因為時間、地點以及其他八事，是開始說法中的要點，所以知道有發起的含義。『爾時世尊』以下的內容，是阿難引述而來的，也成為證信的含義。但是經文開頭的六句，是佛陀教導阿難，放置在一切經文開頭的，所以判定為證信序。『爾時世尊』以下的內容，說明發起的事情不同於其他經文，所以判定為發起序。在證信序中，有六句：一、如是；二、我聞；三、一時；四、婆伽婆（Bhagavān，世尊）；五、住處；六、同聞。然而，這六句的大意，都是爲了產生信心，也可以兼表與外道阿陀為吉等驗證生信的不同。所以先標明『如是』的原因是，如果不先標明法體的存在，那麼信心就沒有歸屬。所以先說明『如是』。『我聞』，是指出能聽聞的人。既然已經提出了法，聽聞必定有人，所以接著說明『我聞』。『一時』，是說明聽聞經文的時間。

【English Translation】 English version: The difference lies in this reason: one sutra is divided into two. For these two sutras, two prefaces must be established. For the present Tathāgata (Tathāgata, one of the Buddha's titles, meaning 'one who has thus come') teaching, an introductory preface (arising preface) must be established; for the future Ānanda (Ānanda, one of the Buddha's ten principal disciples, known for his exceptional memory) transmission, a testimonial preface (certification of faith preface) must be established. The second distinction is the naming of the two prefaces, with meanings of giving and taking away. However, the main idea of both prefaces is to generate faith. If there is no vessel of faith, the Dharma cannot be transmitted. Therefore, when the Tathāgata is about to teach, he first manifests auspicious signs to arouse pure faith. Through this arousal, beings generate faith, which is the testimonial preface. However, what Ānanda quotes and transmits is also an introductory preface. If so, both prefaces are universal, why is the beginning of the sutra transmitted by Ānanda called the testimonial preface, while the beginning of the sutra taught by the Tathāgata is established as the introductory preface? The explanation is: the Buddha is a great sage, and it is reasonable to believe him, so the preface is named according to its nature, called the introductory preface. Ānanda is an imperfect person, and it is feared that people will not believe him in the future, so it is named according to the matter of verifying faith, hence the name testimonial preface. The third explanation concerns the two prefaces and the order of the sutra text. The two sentences 'Thus have I heard' always lack the meaning of introduction for the present Tathāgata's teaching; for the future Ānanda's transmission, it always has the meaning of testimonial. The content from 'At one time' onwards all has the meaning of introduction for the present Tathāgata's teaching. How do we know this? Because time, place, and the other eight matters are essential in the beginning of the teaching, so we know there is an introduction. The content from 'At that time, the World-Honored One' onwards, which is quoted by Ānanda, also becomes the meaning of testimonial. However, the first six sentences of the sutra are what the Buddha taught Ānanda to place at the beginning of all sutras, so it is judged as the testimonial preface. The content from 'At that time, the World-Honored One' onwards explains that the matter of introduction is different from other sutras, so it is judged as the introductory preface. In the testimonial preface, there are six sentences: 1. Thus; 2. I heard; 3. At one time; 4. Bhagavān (Bhagavān, the World-Honored One); 5. Abode; 6. Together heard. However, the main idea of these six sentences is to generate faith, and it can also express the difference between verifying faith with external paths such as Ātavika, etc. The reason for first stating 'Thus' is that if the essence of the Dharma is not stated first, then faith has no place to belong. Therefore, first explain 'Thus'. 'I heard' indicates the person who can hear. Since the Dharma has been presented, there must be someone who hears, so next explain 'I heard'. 'At one time' explains the time of hearing the sutra.

聞之人。聞必有時。故次明一時。婆伽婆者。辨能說人。難云聞有時。未知從誰而聞。故次明佛婆伽婆。雖辨說人。然說必有處。故次云在。舍婆提城。雖知處所。猶未知與誰共聞。故次云與大比丘眾。千二百五十人俱。文義相乘。皆為成信也。如是者。是信順之辭。然佛法大海。以信故入。以智故度。信者當言。是事如是。不信者當言。是事不如是。有信之人。入佛法中。多所利益。是故佛法初首。先唱如是。未期信相。釋論廣說。此但釋大意。猶未消文。今信如是者。解有二種。一就佛。二就理。就佛解者。明三世諸佛。所說不異。故名為如。以同說故。得名為是。正以諸佛同說。是故可信。就理者。明諸法實相。古今不異。故名為如。如說故。得名為是。既是如理之言。不增不減。決定可信。故言如是。□□我聞者。次解能聞人。應問是中言我者誰。又佛法無我。何故稱我。又復正應耳聞。何故言我聞。釋云。是中言我者。若就別傳。則是須菩提。若據通而言。是阿難云我聞。然如來所說。有三乘法藏。傳持法人。亦有三種。一名阿難陀。此方名歡喜。持小乘法藏。二名阿難陀拔陀。此方名歡喜賢。持中乘法藏。三名阿難陀婆伽羅。此方名歡喜海。持大乘法藏。三名雖殊。正是一人。如舍利□□□大女。汝於三

【現代漢語翻譯】現代漢語譯本：聽聞佛法的人，聽聞必定有一定的時間。因此接下來闡明『一時』（一段時間）。『婆伽婆』（Bhagavan，世尊）是指善於說法的人。可能會有人問，聽聞有一定的時間，但不知道是從誰那裡聽聞的？因此接下來闡明佛，即『婆伽婆』。即使知道『婆伽婆』善於說法，但說法必定有處所。因此接下來提到『在舍婆提城』（Śrāvastī，古印度城市）。即使知道處所，仍然不知道是和誰一起聽聞的。因此接下來提到『與大比丘眾，千二百五十人俱』。文句和意義相互配合，都是爲了成就信心。『如是』，是信順的言辭。然而佛法如大海，因為有信心才能進入，憑藉智慧才能度過。有信心的人應當說：『這件事是這樣的』，沒有信心的人應當說：『這件事不是這樣的』。有信心的人，進入佛法中，能獲得很多利益。因此佛法開始時，首先宣唱『如是』。至於信心的相狀，在釋論中有詳細的說明。這裡只是解釋大意，還沒有詳細地解釋文句。現在解釋『信如是』，有兩種解釋。一是就佛而言，二是就理而言。就佛而言，說明過去、現在、未來三世諸佛，所說沒有差異，所以稱為『如』。因為共同宣說，所以可以稱為『是』。正是因為諸佛共同宣說，所以值得相信。就理而言，說明諸法的實相，古今沒有差異，所以稱為『如』。如實宣說，所以可以稱為『是』。既然是符合真理的言語，不增加也不減少，一定可以相信，所以說『如是』。『我聞』，接下來解釋能聽聞的人。應該問這裡說的『我』是誰？而且佛法是無我的，為什麼稱『我』？而且本來應該用耳朵聽聞，為什麼說『我聞』？解釋說，這裡說的『我』，如果就個別傳承來說，就是須菩提（Subhūti）。如果就普遍而言，就是阿難（Ānanda）說『我聞』。然而如來所說，有三乘法藏，傳持佛法的人，也有三種。第一位名叫阿難陀（Ānanda），此方翻譯為歡喜，持小乘法藏。第二位名叫阿難陀拔陀（Ānanda-bhadra），此方翻譯為歡喜賢，持中乘法藏。第三位名叫阿難陀婆伽羅（Ānanda-bhāgara），此方翻譯為歡喜海，持大乘法藏。三個名字雖然不同，實際上是一個人，如同舍利……大女，你於三

【English Translation】 English version: The one who hears it, hearing must have a time. Therefore, it next explains 'at one time'. 'Bhagavan' (Bhagavan, The Blessed One) refers to the one who is skilled at speaking. It may be asked, hearing has a time, but from whom is it heard? Therefore, it next explains the Buddha, that is, 'Bhagavan'. Even if it is known that 'Bhagavan' is skilled at speaking, speaking must have a place. Therefore, it next mentions 'in the city of Śrāvastī' (Śrāvastī, an ancient Indian city). Even if the place is known, it is still not known with whom it is heard. Therefore, it next mentions 'with a great assembly of monks, one thousand two hundred and fifty people together'. The sentences and meanings complement each other, all to establish faith. 'Thus', is a word of faith and compliance. However, the Buddha-dharma is like a sea, one can enter it because of faith, and cross it with wisdom. Those who have faith should say: 'This matter is like this', those who do not have faith should say: 'This matter is not like this'. Those who have faith, entering the Buddha-dharma, can gain many benefits. Therefore, at the beginning of the Buddha-dharma, 'Thus' is proclaimed first. As for the appearance of faith, it is explained in detail in the commentaries. This only explains the general meaning, and has not yet explained the sentences in detail. Now explaining 'believing thus', there are two explanations. One is in terms of the Buddha, and the other is in terms of the principle. In terms of the Buddha, it explains that the Buddhas of the past, present, and future three times, what they say is not different, so it is called 'Thus'. Because they speak in common, it can be called 'is'. It is precisely because the Buddhas speak in common that it is worthy of belief. In terms of the principle, it explains that the true nature of all dharmas, ancient and modern, is not different, so it is called 'Thus'. Speaking truthfully, it can be called 'is'. Since it is a word that conforms to the truth, neither increasing nor decreasing, it must be believable, so it is said 'Thus'. 'I heard', next explains the one who can hear. It should be asked, who is the 'I' mentioned here? Moreover, the Buddha-dharma is without self, why call it 'I'? Moreover, one should originally hear with the ears, why say 'I heard'? The explanation is that the 'I' mentioned here, if in terms of individual transmission, is Subhūti (Subhūti). If in general terms, it is Ānanda (Ānanda) who says 'I heard'. However, what the Tathāgata said, there are the three vehicles of Dharma-treasure, and there are also three kinds of people who transmit and uphold the Dharma. The first is named Ānanda (Ānanda), which is translated as Joy in this land, holding the Dharma-treasure of the Small Vehicle. The second is named Ānanda-bhadra, which is translated as Joyful Sage in this land, holding the Dharma-treasure of the Middle Vehicle. The third is named Ānanda-bhāgara, which is translated as Joyful Sea in this land, holding the Dharma-treasure of the Great Vehicle. Although the three names are different, they are actually the same person, like Śāri... great daughter, you in the three

乘當何悉求。天日若以小乘化我。即為聲聞等。此亦如是。以法不同。故作三名。此義出阇王懺悔經。此三人中。前二人有親聞者。有傳聞故。千結集中。阿難升坐說偈云。佛初說法時。爾時我不見。如是展轉聞。佛游彼羅奈。為五比丘。說四諦之法輪。不得皆云親聞。第三阿難。得言常聞。故涅槃云。阿難多聞士。自然能解了。是常及無常。或云得覺性三昧。一切常聞。故知。是阿難稱我也。然一切諸經。皆總□□□□有別傳者。此經別傳。是須菩提。何以得知。下經中須菩提聞名請受。故知是也。又復依文殊結集中。明如來在此世間。外不至彼世界。諸佛集說法。即名諸佛集會經。亦名諸佛詻經。文殊后時。結集大乘。召諸菩薩。及大羅漢。無量無邊。各各稱某甲經。我從佛聞。須菩提云。金剛般若。我從佛聞。以此文證。故知是也。然佛法無我。何故稱我。釋云。理雖無我。而不壞假名。若不言我。則亦無聞。化道則絕。是故□□□我而得說我。如人以金易銅。賣買法爾。人無笑者世俗諦中假名說我。智者不怪也。聞者耳根不壞。聲在可聞境。意欲作聞相。因緣和合。應言耳聞。云何言我聞。釋云。雖無神主。而不無假名綰御。以別歸總。故稱我聞也。一時者。辨說經時節。如人王經中。明如來昔二十九年。說

【現代漢語翻譯】現代漢語譯本：為什麼要執著于小乘呢？如果諸天和太陽都用小乘來教化我，那我就成了聲聞之流了。這個道理也是一樣，因為教法不同，所以才有了三種不同的名稱。這個意義出自《阇王懺悔經》。這三個人中，前兩個人有親自聽聞佛法的，也有通過輾轉傳聞得知的。在千結集中，阿難升座說偈語道：『佛陀最初說法的時候，我當時沒有見到，只是這樣輾轉聽聞，佛陀在波羅奈為五比丘宣說了四諦的法輪。』不能都說是親自聽聞的。第三個阿難，可以說是一直聽聞佛法的。所以《涅槃經》中說：『阿難是多聞之士，自然能夠理解常與無常。』或者說得到了覺性三昧，一切都是常聞。因此可知，是阿難稱『我』。然而一切諸經，都是總括地……有特別傳授的。這部經的特別傳授者，是須菩提。為什麼知道呢？因為下文經中須菩提聽到經名后請求受持，所以知道是他。又根據文殊結集所說，如來在此世間，不曾到其他世界，諸佛聚集說法，就叫做諸佛**經，也叫做諸佛詻經。文殊後來結集大乘經典，召集諸菩薩和大阿羅漢，數量無量無邊，各自稱說『某甲經，我從佛陀那裡聽聞。』須菩提說：『金剛般若，我從佛陀那裡聽聞。』根據這段文字可以證明，這部經是須菩提傳的。然而佛法是無我的，為什麼稱『我』呢？解釋說：道理上雖然是無我的，但是不妨礙假名的存在。如果不說『我』，也就沒有聽聞，教化之路也就斷絕了。所以……說『我』而得以說『我』，就像人用金子換銅，買賣是自然而然的，沒有人會嘲笑。在世俗諦中，假名說『我』，智者不會覺得奇怪。聽者耳根沒有損壞，聲音在可聽的境界中，意識想要產生聽聞的相狀，因緣和合，應該說是耳朵聽聞。為什麼說是『我』聽聞呢？解釋說：雖然沒有神我的主宰，但是不缺少假名的統攝，以個別歸於總體，所以稱『我聞』。『一時』，是辨別說經的時間，如同《人王經》中說明如來過去二十九年，說……

【English Translation】 English version: Why cling to the Lesser Vehicle (Hinayana)? If the gods and the sun were to transform me with the Lesser Vehicle, I would become like a Shravaka (聲聞, Hearer). The same principle applies here. Because the teachings are different, there are three different names. This meaning comes from the 'King Ajatashatru Repentance Sutra' (阇王懺悔經). Among these three people, the first two have personally heard the Buddha's teachings, and some have heard them through hearsay. In the 'Thousand-Verse Collection' (千結集), Ananda (阿難) ascended the seat and spoke a verse, saying: 'When the Buddha first taught the Dharma, I did not see it at that time, but I heard it through such transmission that the Buddha preached the Dharma wheel of the Four Noble Truths (四諦) for the five Bhikkhus (比丘) in Varanasi (波羅奈).' It cannot all be said to be personally heard. The third, Ananda, can be said to have always heard the Dharma. Therefore, the 'Nirvana Sutra' (涅槃經) says: 'Ananda is a learned man, and he can naturally understand permanence and impermanence.' Or it is said that he has attained the Samadhi (三昧) of Awakened Nature, and everything is always heard. Therefore, it is known that it is Ananda who says 'I'. However, all the sutras are generally... there are special transmissions. The special transmitter of this sutra is Subhuti (須菩提). How do we know? Because in the following sutra, Subhuti asks to receive and uphold the name of the sutra, so we know it is him. Furthermore, according to the 'Manjushri Collection' (文殊結集), the Tathagata (如來) is in this world and has not gone to other worlds. When the Buddhas gather to preach the Dharma, it is called the 'Sutra of the Buddhas' (諸佛**經), also called the 'Elaka Sutra of the Buddhas' (諸佛詻經). Later, Manjushri (文殊) compiled the Mahayana (大乘) sutras, summoning all the Bodhisattvas (菩薩) and great Arhats (阿羅漢), countless in number, each saying 'Sutra of so-and-so, I heard it from the Buddha.' Subhuti said, 'The Diamond Prajna (金剛般若), I heard it from the Buddha.' According to this passage, it can be proved that this sutra was transmitted by Subhuti. However, the Buddha-dharma is without self (無我), so why is it called 'I'? The explanation is: although in principle there is no self, it does not hinder the existence of conventional designation (假名). If 'I' is not said, there will be no hearing, and the path of teaching will be cut off. Therefore... saying 'I' makes it possible to say 'I', just as people exchange gold for copper, and the transaction is natural, and no one will laugh. In conventional truth (世俗諦), the conventional designation says 'I', and wise people will not find it strange. The listener's ear faculty is not damaged, the sound is in the audible realm, and consciousness wants to produce the appearance of hearing. When conditions come together, it should be said that the ear hears. Why is it said that 'I' hear? The explanation is: although there is no divine self as the master, there is no lack of conventional designation to govern. By attributing the individual to the whole, it is called 'I heard'. 'At one time' (一時) is to distinguish the time of speaking the sutra, just as the 'Sutra of the Human King' (人王經) explains that the Tathagata spoke for twenty-nine years in the past...

摩訶般若。天王聞般若。光贊般若。金剛般若。以此文證。是知時節。而解者不以為定。未能□□□□以說此一部經竟。故總云一時也。婆伽婆者。是能說人。正以從佛邊聞。是故可信。然婆伽婆。是中國語音。諸佛無量名中。謂此名最勝。統合多義。或言解空義。復能分別諸法總相。或言有人名聲。或言能破煩惱。或言是大丈夫義。既眾多不可定釋。故存胡本。名婆伽婆也。在舍婆提城者。辨其住處。然法身無像。不假方土所居。或言如來常在。聖行中住。而言在舍婆城者何也。釋云。佛有二種。一父母生身。□□□□身佛。今就父母生身。隨化所居。故言在也。舍婆提者。是中國語音。昔兄弟二人。弟名舍婆。此云幼少。兄名婆提。此云不可害　於此處學仙道。後人于中立城。即因人以為名。弟略去婆。兄略去阿。故云舍婆提城也。釋論中。廣解住城因緣。如來所以多住二城。為報生身恩。多住舍婆提。為報法身恩。多住王舍城。又此二城。多有聰明利智。諸大論師。如來如師子王。又有邪見重病。如來如藥□□又此二城。恒常豐樂。又為護釋種弟子□□□□量因緣。是故在舍婆提城也。祇樹給孤獨園者。共其別處。但彼城是寬廣。有二精舍。一摩伽羅母堂。二祇陀精舍。故須曲指住處。祇者。是波斯𢴚王太子。

【現代漢語翻譯】現代漢語譯本摩訶般若（Maha Prajna，偉大的智慧）。天王聽聞般若（Prajna，智慧）。光贊般若（Prajna，智慧）。金剛般若（Vajra Prajna，金剛般的智慧）。用這些文字來證明，是知道時節因緣。但解釋的人不認為這是確定的，未能（原文缺失）說完這部經，所以總的說是『一時』。婆伽婆（Bhagavan）是能說法的人，正是因為從佛那裡聽聞，所以是可信的。然而，婆伽婆（Bhagavan）是中國的語音。諸佛無量的名號中，這個名字最為殊勝，統合了多種含義。或者說有解空義，又能分別諸法總相。或者說有人名聲，或者說能破煩惱，或者說是大丈夫義。既然眾多不可確定解釋，所以保留胡本，名為婆伽婆（Bhagavan）。在舍婆提城（Sravasti）是爲了辨別佛陀的住處。然而，法身無形無相，不需要憑藉方土所居。或者說如來常在聖行中住，而言在舍婆提城（Sravasti）是什麼原因呢？解釋說，佛有二種，一父母生身，（原文缺失）身佛。現在就父母生身，隨順教化所居，所以說『在』。舍婆提（Sravasti）是中國的語音。從前兄弟二人，弟弟名叫舍婆（Srava），這裡的意思是幼少。哥哥名叫婆提（Vasti），這裡的意思是不可害。他們在這裡學習仙道，後來人們在這裡建立城池，就因為人而命名。弟弟省略了『婆』，哥哥省略了『阿』，所以叫做舍婆提城（Sravasti）。釋論中，廣泛解釋了居住在城中的因緣。如來之所以多住在二城，是爲了報答生身之恩，多住在舍婆提（Sravasti），爲了報答法身之恩，多住在王舍城（Rajagrha）。又因為這兩個城，多有聰明利智的諸大論師，如來就像師子王。又有邪見重病，如來就像藥（原文缺失）。又因為這兩個城，恒常豐樂。又爲了護（原文缺失）量因緣，所以住在舍婆提城（Sravasti）。祇樹給孤獨園（Jetavana Anathapindika-arama）是爲了區分具體的地點。只是那座城寬廣，有兩座精舍，一是摩伽羅母堂，二是祇陀精舍，所以需要詳細指明住處。祇（Jetavana）是波斯匿王（Prasenajit）的太子。

【English Translation】 English version Maha Prajna (Great Wisdom). The Heavenly Kings heard the Prajna (Wisdom). Praising the Prajna (Wisdom). Vajra Prajna (Diamond Wisdom). Using these texts as evidence, it is known that it is due to the right timing and conditions. However, those who interpret it do not consider it definitive, and were unable to (original text missing) finish explaining this entire scripture, so it is generally referred to as 'at one time'. Bhagavan (The Blessed One) is the one who can speak the Dharma, and it is precisely because it is heard from the Buddha that it is credible. However, Bhagavan is a Chinese transliteration. Among the countless names of all Buddhas, this name is the most supreme, encompassing multiple meanings. It can be said to have the meaning of understanding emptiness, and it can also distinguish the general characteristics of all dharmas. It can also be said to be someone's reputation, or that it can break afflictions, or that it is the meaning of a great man. Since there are many interpretations that cannot be definitively determined, the original text is retained, and it is called Bhagavan. Being in the city of Sravasti is to identify the Buddha's residence. However, the Dharmakaya (Dharma Body) is formless and does not rely on a specific location. Or it is said that the Tathagata (Thus Come One) always dwells in holy conduct, so why is it said to be in the city of Sravasti? The explanation is that there are two types of Buddhas, one is born from parents, (original text missing) body Buddha. Now, based on the body born from parents, residing according to the teachings, therefore it is said to be 'in'. Sravasti is a Chinese transliteration. In the past, there were two brothers, the younger brother was named Srava, which means young. The elder brother was named Vasti, which means invincible. They studied the way of immortals here, and later people built a city here, naming it after them. The younger brother omitted 'Vasti', and the elder brother omitted 'A', so it is called the city of Sravasti. In the commentary, the reasons for residing in the city are extensively explained. The reason why the Tathagata often resides in two cities is to repay the kindness of the physical body, residing more in Sravasti, and to repay the kindness of the Dharmakaya, residing more in Rajagrha. Also, because these two cities have many intelligent and wise great masters, the Tathagata is like a lion king. There are also those with wrong views and serious illnesses, the Tathagata is like medicine (original text missing). Also, because these two cities are constantly prosperous and joyful. Also, in order to protect (original text missing) immeasurable causes and conditions, therefore residing in the city of Sravasti. The Jetavana Anathapindika-arama is to distinguish the specific location. It's just that the city is vast, with two monasteries, one is the Migara-mata-prasada, and the other is the Jetavana-vihara, so it is necessary to specify the residence in detail. Jetavana was the prince of King Prasenajit.

名祇陀。給孤獨者。是須達長者。此人好濟孤貧。因人即號給孤獨氏。但祇陀先有此園。須達后時。布金買得。因相爾歡□□□精舍。祇陀因樹為名。須達從園受稱。並存□□□□祇樹給孤獨園也。與大比丘者出□□□□□□具例諸眾中。但舉比丘。復不□□□□□□□□□□比丘者。是外國語音。此方無名□□□□□□□□□是出家名字。或言怖魔是人□□□□□□□□□唱言某長者子。今日出家。虛空□□□□□□□□魔王聞之。即大驚怖。故云怖□□□□□□□□月天女問舍利弗四種食法舍□□□□□□□□□歷星月因得食名為仰口□□□□□□□□□□而得利者名為下口。憐國聘使。通□□□□□□□□名為方口。和合湯藥行醫□□□□□□□□□□食名凈乞士。大者皆是無學□□□□□□□□□□大人恭敬。或言徒眾大。故名大比丘也。□□□□□□伽。此雲和合衆。四人已上。終至百千。同一□□□□□□□名和合眾。千二百五十人者。舉其大數□□□□□□□人有千眷屬。沙然道有二百五十弟子□□□□□□□度故云千二百五十人俱也。然是等諸□□□□□□以常隨佛者。釋云。為報佛恩。常隨□□□□□嚴徒眾。益佛德轉尊。又為聽法□□□□□□云無求。何故聽法。佛尚聽法堂□□□□□□□□釋

【現代漢語翻譯】名祇陀（Jeta，人名）。給孤獨者（Anathapindika，人名）。是須達長者（Sudatta，人名）。此人好濟孤貧，因此人們稱他為給孤獨氏。但祇陀先有此園，須達後來，用金子買得。因此互相欣喜，共同建立了精舍。祇陀因樹為名，須達從園受稱，並存名為祇樹給孤獨園。與大比丘者，是列舉諸眾中的一個例子。只舉比丘，是因為比丘是外國語音，此方沒有這個名稱。比丘是出家的名字，或者說是怖魔，是說有人唱言某長者子，今日出家，虛空中的魔王聽聞，即大驚怖，所以稱為怖魔。月天女問舍利弗（Sariputta，佛陀十大弟子之一）四種食法：看歷星月而得食，名為仰口食；諂媚而得利者，名為下口食；憐國聘使，通好往來，名為方口食；和合湯藥行醫而得食，名為凈乞士食。大者皆是無學，大人恭敬，或者說徒眾大，所以名為大比丘。僧伽（Sangha），此雲和合衆，四人以上，終至百千，同一事，名為和合眾。千二百五十人者，是舉其大數，有人有千眷屬，沙然道有二百五十弟子，一同被佛陀所度，所以說千二百五十人俱。然是等諸人，以常隨佛者，解釋說，是爲了報佛恩，常隨佛陀，莊嚴徒眾，增益佛陀的德行，轉為尊貴，又爲了聽法。云無求，何故聽法？佛尚且聽法堂，何況其他人呢？

【English Translation】 His name was Jeta. Anathapindika (meaning 'feeder of the destitute') was the name of the elder Sudatta. This person was fond of helping the orphaned and the poor, hence people called him Anathapindika. But Jeta owned the garden first, and Sudatta bought it later with gold. Therefore, they were mutually delighted and together established the monastery. Jeta named it after the trees, and Sudatta took the name from the garden, and together it was called Jetavana Anathapindika's Monastery. 'With great Bhikkhus' is an example from among all the assemblies. Only 'Bhikkhus' are mentioned because 'Bhikkhu' is a foreign term, and there is no such name in this land. 'Bhikkhu' is a name for one who has left home, or it is said to be 'frightening the demons,' meaning when someone proclaims that the son of a certain elder has left home today, the demon king in the sky hears it and is greatly frightened, hence it is called 'frightening the demons.' The Moon Goddess asked Sariputta (one of the ten great disciples of the Buddha) about four kinds of food: obtaining food by observing the calendar and stars is called 'looking-up-mouth' food; obtaining benefits through flattery is called 'looking-down-mouth' food; employing envoys to neighboring countries and maintaining good relations is called 'square-mouth' food; and obtaining food by compounding medicinal soups and practicing medicine is called 'pure beggar' food. The great ones are all beyond learning, respected by great people, or it is said that the assembly is large, hence they are called great Bhikkhus. Sangha means 'harmonious assembly,' from four people upwards, eventually reaching hundreds or thousands, doing the same thing, is called a harmonious assembly. 'One thousand two hundred and fifty people' is mentioning the large number, some people have a thousand family members, and Sarana had two hundred and fifty disciples, all of whom were liberated by the Buddha, hence it is said that one thousand two hundred and fifty people were together. These people constantly followed the Buddha to repay the Buddha's kindness, to adorn the assembly, to increase the Buddha's virtues, to become more venerable, and also to listen to the Dharma. It is said 'without seeking,' so why listen to the Dharma? Even the Buddha still listened in the Dharma hall, let alone others.

論說。上來六句。明證信□□□□□□□□□□□已下明發起序。但發起不□□□□□□□□□□地廣集有緣。或自時□□□□□□□□□□□□使物致疑。或入三昧□□□□□□□□□□□□□□食由緣升坐入。

【現代漢語翻譯】現代漢語譯本：論述。上面六句，闡明了證信（證明經典真實可信）的部分。以下闡明發起序（經文的發起因緣）。然而，發起並非無緣無故地廣泛聚集有緣之人，或者因為時節因緣，使人產生疑惑，或者進入三昧（禪定），飲食、因緣、升座等皆有其緣由。 English version: Treatise. The preceding six sentences clarify the section on establishing faith (proving the authenticity and trustworthiness of the scripture). The following clarifies the introductory sequence (the causes and conditions for the arising of the scripture). However, the arising is not without reason for widely gathering those with affinity, or because of seasonal causes and conditions, causing people to have doubts, or entering Samadhi (meditative absorption), eating, causes and conditions, ascending the seat, etc., all have their reasons.

【English Translation】 English version: Treatise. The preceding six sentences clarify the section on establishing faith (proving the authenticity and trustworthiness of the scripture). The following clarifies the introductory sequence (the causes and conditions for the arising of the scripture). However, the arising is not without reason for widely gathering those with affinity, or because of seasonal causes and conditions, causing people to have doubts, or entering Samadhi (meditative absorption), eating, causes and conditions, ascending the seat, etc., all have their reasons.