---
title: "金剛經註講 · 譯者"
description: "金刚经註讲由清代僧人释行敏著述。该书诞生于清朝佛教复兴的学术背景下，是作者对鸠摩罗什所译金刚经的深入注解与讲录。行敏法师在书中逐段阐释经文奥义，重点围绕般若性空、无住生心等核心思想展开，融合了唯识学与禅宗见解，旨在引导修行者破除执着、证悟实相。作为清代金刚经注疏的重要文献，此作不仅系统梳理了前代注疏精华，更以平实语言深化了般若经典的本土化解读，在汉传佛教义学研究和实践指导中具有承前启后的学术价值，为后世研习般若空观提供了重要依据。"
url: "https://rushiwowen.co/en/r/cmcwhyfur003wl704zcibxoi2"
---

姚秦三藏法師鳩摩羅什奉　詔譯

> Translated by the Tripitaka Master Kumārajīva of the Later Qin Dynasty, by Imperial Command.

姚秦，譯經時也。後秦姚氏建都長安，為別秦符氏，故稱姚秦。鳩摩羅什，譯經者之名也。什父名鳩摩羅炎，母名耆婆。祖居印土，家世相國。其父以聰明見稱，避位出家，遊學龜茲。龜茲王聞，以女迫而妻之，乃生什。什處胎日，母增慧辯，如舍利弗處胎相似。什生，母即學佛修行，得證初果。自年七歲，亦俱習佛乘，從師受經，日誦千偈。九歲，隨母到罽賓，依名德法師槃頭達多，習小乘經論。十二歲，其母携還，至月氏北山，有羅漢見而異之，謂其母曰：此子當善守之，如過三十五歲，不毀戒度人，不減毱多。若破戒者，止可才明㑺藝法師而已。又到沙勒國，見佛鉢，隨頂戴之。俄念鉢重，即不能勝，失聲下之。母問其故，即以唯心之義答之。乃還龜茲，名盖諸國。至於四明五圍諸論，陰陽星算等術，莫不窮微盡奧。從從卑摩羅義學十誦律，又從須利耶蘇摩咨稟大乘，乃知從前學小乘之非。如是專習大乘，廣求要義。有頃，什母預知龜茲運衰，辭往天竺，進證三果。臨行謂什曰：方等深教，當闡秦都。但於自身，乃有不利，奈何？什曰：菩薩之行，利物亡軀。果其大化得行，雖富爐鑊無恨。乃留住龜茲，止王新寺。後又到罽賓，為其師槃頭達多具說大乘妙義。達多感悟，反禮什為大乘師焉。自是道播西乾，聲流東震。當此土前秦符堅建元九年，異星現於西域分野。太史奏曰：當大德智人，入輔中國。堅曰：臣聞龜茲有羅什，襄陽有道安，得非此二人耶？於是先致道安，後遣驍騎將軍呂光率兵七萬伐龜茲，致什至西凉。光聞符堅為姚萇所弑，乃自據凉土，即三河王位。什亦留止。萇即位，亦聞師名，屢請，光不允。萇卒，子興立，復請，不允。光卒，子隆立。姚興伐凉，請什至長安，待以國師之禮，當宏始三年時也。因見舊譯經論卒多，不與梵本相應，乃集沙門八百餘人，所譯經論九十八部，凡三百九十餘卷。所譯此經，名金剛般若波羅蜜。什臨滅，集眾謂曰：自以暗昧，謬充翻譯。若所傳無謬，當使焚身之後，舌根不壞。後果如之。是知師舌興，如來廣長舌相，等無有異。所以此經六譯，而時所宗尚，皆宗秦本。今疏依之。

> During the Yao Qin era, the time of scripture translation. The Later Qin, founded by the Yao clan with its capital in Chang'an, was distinguished from the earlier Qin of the Fu clan, hence called Yao Qin. Kumarajiva is the name of the translator. His father was named Kumarayana, and his mother was named Jiva. His ancestors were from India, where the family held the position of prime minister for generations. His father was known for his intelligence and wisdom; he renounced his position to become a monk and traveled to Kucha to study. The king of Kucha heard of him and, compelling him, gave his daughter in marriage, and thus Kumarajiva was born. While in the womb, his mother’s wisdom and eloquence increased, similar to how Shariputra’s mother experienced during her pregnancy. After Kumarajiva was born, his mother began studying and practicing Buddhism, attaining the first stage of enlightenment. At the age of seven, he also began studying the Buddhist teachings, receiving scriptures from his teacher and reciting a thousand verses daily. At nine, he accompanied his mother to Kashmir, where he studied the scriptures and treatises of the Hinayana tradition under the renowned teacher Bandhudatta. At twelve, his mother brought him back, and on the way to the northern mountains of the Yuezhi, an arhat saw him and was amazed, saying to his mother: “You must protect this child well. If he does not break his precepts and continues to guide others after the age of thirty-five, he will be no less than Upagupta. But if he breaks his precepts, he will only be a skilled and eloquent teacher.” Later, they traveled to the kingdom of Shule, where he saw the Buddha’s alms bowl and placed it on his head. Suddenly, he felt the bowl was too heavy and could not bear it, dropping it with a cry. When his mother asked why, he explained it was due to the principle of mind-only. Returning to Kucha, his reputation spread across many kingdoms. He mastered the Four Vedas and the Five Sciences, as well as arts such as yin-yang divination and astrology, delving deeply into their subtleties. He studied the Ten Recitations Vinaya under Vimalaksha and learned the Mahayana teachings from Suryasoma, realizing the shortcomings of his earlier Hinayana studies. From then on, he focused exclusively on Mahayana, widely seeking its essential teachings. Not long after, his mother foresaw the decline of Kucha and left for India, where she attained the third stage of enlightenment. Before departing, she said to Kumarajiva: “The profound teachings of the Mahayana should be spread to the Qin capital. But for you personally, this may bring misfortune. What will you do?” Kumarajiva replied: “The practice of a bodhisattva is to benefit others, even at the cost of one’s life. If the great teachings can be propagated, I would have no regret even if I were burned in a furnace.” He remained in Kucha, staying at the King’s New Monastery. Later, he returned to Kashmir and explained the profound principles of Mahayana to his teacher Bandhudatta. Bandhudatta was deeply moved and even bowed to Kumarajiva as his Mahayana teacher. From then on, his teachings spread across the Western Regions, and his reputation reached the Eastern lands. During the ninth year of the Jianyuan era of Fu Jian of the Former Qin in this land, an unusual star appeared in the western sky. The court astrologer reported: “This indicates a great virtuous and wise person will come to assist the Middle Kingdom.” Fu Jian said: “I have heard that in Kucha there is Kumarajiva, and in Xiangyang there is Dao’an. Could it be these two?” Thus, he first invited Dao’an and later sent General Lü Guang with an army of 70,000 to attack Kucha and bring Kumarajiva to Xiliang. When Lü Guang heard that Fu Jian had been killed by Yao Chang, he seized control of Liangzhou and declared himself the King of Sanhe. Kumarajiva remained there. After Yao Chang ascended the throne, he also heard of Kumarajiva’s reputation and repeatedly requested his presence, but Lü Guang refused. After Yao Chang’s death, his son Yao Xing succeeded him and again requested Kumarajiva, but was refused. After Lü Guang’s death, his son Lü Long succeeded him. Yao Xing attacked Liang and invited Kumarajiva to Chang’an, treating him with the respect due to a national teacher. This was in the third year of the Hongshi era. Seeing that many of the previously translated scriptures did not correspond to the Sanskrit originals, he gathered over 800 monks and translated 98 scriptures and treatises, totaling 390 volumes. Among these translations is this scripture, titled the Diamond Sutra. Before his passing, Kumarajiva gathered the assembly and said: “I, with my limited understanding, have presumptuously undertaken translation work. If my translations are without error, may my tongue remain intact after my body is cremated.” Later, this indeed came to pass. Thus, it is known that his tongue manifested the same broad and long tongue mark as that of the Tathagata. Therefore, among the six translations of this scripture, the version from the Qin era is the most revered. This commentary is based on that version.