能斷金剛般若波羅蜜多經論頌一卷
Treatise on the Diamond Prajñāpāramitā Sūtra: Verses
無著菩薩造
Composed by Bodhisattva Asanga
唐三藏法師義淨奉 制譯
Translation by Tripitaka Master Yijing, by Imperial Command
勝利益應知， 於身并屬者，
得未得不退， 謂最勝付囑。
於心廣最勝， 至極無顛倒，
利益意樂處， 此乘功德滿。
六度皆名施， 由財無畏法，
此中一二三， 名修行不住。
為自身報恩， 果報皆不著，
為離於不起， 及離為餘行。
攝伏在三輪， 於相心除遣，
後後諸疑惑， 隨生皆悉除。
若將為集造， 妙相非勝相，
三相遷異故， 無此謂如來。
因與果甚深， 於彼惡時說，
此非無利益， 由三菩薩殊。
由於先佛所， 奉持於戒學，
并植善根故， 名具戒具德。
能斷於我想， 及以法想故，
此名為具慧， 二四殊成八。
別體相續起， 至壽盡而住，
更求於餘趣， 我想有四種。
皆無故非有， 有故不可說，
是言說因故， 法想有四種。
由彼信解力， 信故生實想，
不如言取故， 取為正說故。
佛了果非比， 由願智故知，
為求利敬者， 遮其自說故。
證不住於法， 為是隨順故，
猶如捨其筏， 是密意應知。
化體非真佛， 亦非說法者，
說法非二取， 所說離言詮。
自受為他說， 非無益集福，
福不持菩提， 彼二能持故。
得自性因故， 此餘者是生，
唯是佛法故， 能成最勝福。
不取自果故， 非可取可說，
解脫二障故， 說妙生無諍。
在然燈佛所， 言不取證法，
由斯證法成， 非所取所說。
智流唯識性， 國土非所執，
無形故勝故， 非嚴許嚴性。
譬如妙高山， 於受用無取，
非有漏性故， 亦非是因造。
為顯多差別， 及以成殊勝，
前後福不同， 更陳其喻說。
兩成尊重故， 由等流殊勝，
煩惱因性故， 由劣亦勝故。
彼果勝苦故， 難逢勝事故，
境岸非知故， 於餘不共故。
是甚深性故， 勝餘略詮故，
冑族高勝故， 望福福殊勝。
彼行堪忍時， 雖苦行善故，
彼德難量故， 由斯名勝事。
由無恚怒情， 不名為苦性，
有安樂大悲， 行時非苦果。
生心因不捨， 是故應堅求，
謂是得忍邊， 及此心方便。
應知正行者， 是利生因故，
於有情事相， 應知遍除遣。
彼事謂名聚， 最勝除其想，
諸世尊無比， 由真見相應。
果不住因位， 是得彼果因，
世尊實語故， 應知有四種。
立要說下乘， 及說大乘義，
由諸授記事， 皆無有差別。
不得彼順故， 是非實非妄，
如言而執者， 對彼故宣說。
常時諸處有， 於真性不獲，
由無知有住， 智無住得真。
無智猶如闇， 當閑智若明，
能對及所治， 得失現前故。
由如是正行， 獲如是福量，
於法正行者， 業用今當說。
於人有三種， 受持聞廣說，
義得由從他， 及已聞思故。
此謂熟內已， 餘成他有情，
由事時大性， 望福福殊勝。
非境性獨性， 能依是大人，
及難可得聞， 無上因增長。
若但持正法， 所依處成器，
蠲除諸業障， 速獲智通性。
世妙事圓滿， 異熟極尊貴，
於此法修行， 應知獲斯業。
由自身行時， 將已為菩薩，
說名為心障， 違於無住心。
授後時記故， 然燈行非勝，
菩薩彼行同， 非實由因造。
無彼相為相， 故顯非是妄，
由法是佛法， 皆非有為相。
謂以法身佛， 應知喻丈夫，
無障圓具身， 是遍滿性故，
及德體大故， 亦名為大身，
非有身是有， 說彼作非身。
不了於法界， 作度有情心，
及清淨土田， 此名為誑妄。
於菩薩眾生， 諸法無自性，
若解雖非聖， 名聖慧應知。
雖不見諸法， 此非無有眼，
佛能具五種， 由境虛妄故。
種種心流轉， 離於念處故，
彼無持常轉， 故說為虛妄。
應知是智持， 福乃非虛妄，
顯此福因故， 重陳其喻言。
謂於真法身， 無隨好圓滿，
亦非是具相， 非身性應知。
於法身無別， 非如來無二，
重言其具相， 由二體皆無。
如佛說亦無， 說二是所執，
由不離法界， 說亦無自性。
能說所說雖甚深， 然亦非無敬信者，
由非眾生非非生， 非聖聖性相應故。
少法無有故， 無上覺應知，
由法界不增， 清淨平等性。
及方便無上， 由漏性非法，
是故非善法， 由此名為善。
說法雖無記， 非不得應知，
由斯一法寶， 勝彼寶無量。
於諸算勢類， 因亦有差殊，
尋思於世間， 喻所不能及。
法界平等故， 佛不度眾生，
於諸名共聚， 不在法界外。
若起於法執， 與我執過同，
定執脫有情， 是無執妄執。
不應以色體， 唯如來法身，
勿彼轉輪王， 與如來齊等。
即具相果報， 圓滿福不許，
能招於法身， 由方便異性。
唯見色聞聲， 是人不知佛，
此真如法身， 非是識境界。
其福不失亡， 果報不斷絕，
得忍亦不斷， 以獲無垢故。
更論於福因， 為此陳其喻，
彼福無報故， 正取非越取。
彼福招化果， 作利有情事，
彼事由任運， 成佛現諸方。
去來等是化， 正覺常不動，
彼於法界處， 非一異應知。
微塵將作墨， 喻顯於法界，
此論造墨事， 為彰煩惱盡。
非聚非集性， 顯是非一性，
於彼總集性， 明其非異性。
不了但俗言， 諸凡愚妄執，
斷我法二種， 非證覺無故。
是故見無見， 無境虛妄執，
由此是細障， 如是知故斷。
由得二種智， 及定彼方除，
陳福明化身， 非無無盡福。
諸佛說法時， 不言身是化，
由不自言故， 是其真實說。
如來涅槃證， 非造亦不殊，
此集造有九， 以正智觀故。
見相及與識， 居處身受用，
過去并現存， 未至詳觀察。
由觀察相故， 受用及遷流，
於有為事中， 獲無垢自在。
The supreme benefit should be known — For oneself and for those connected with it, What is attained and not yet lost or regressed Is called the supreme entrustment.
In mind, it is vast and supreme, Utterly non-inverted and without limit, The place of beneficial intention — Here, the qualities of this vehicle are fulfilled.
All six perfections are called giving, Through wealth, fearlessness, and Dharma. Within these, one, two, or three Are called the practice of non-abiding.
For one’s own sake and to repay kindness, Attach to no results at all. To avoid non-arising and to depart from it, And to practice for the sake of others.
Restrain through the three spheres; In regard to appearances, remove the mind. All subsequent doubts that arise, One by one, are completely cleared.
If taken as something created and formed, A sublime appearance is not a supreme appearance. Because the three characteristics shift and change, The Tathāgata has none of this.
Cause and effect are profoundly deep, And proclaimed in an evil time. This is not without benefit, Due to the three distinctions of bodhisattvas.
Because in the presence of former buddhas, They upheld the discipline of precepts And planted wholesome roots, They are called possessed of precepts and qualities.
Able to cut off the idea of self, And also the idea of dharmas, This is called possessed of wisdom. From two and four, eight are formed.
Distinct entities arise in a sequence, And abide until life’s end. Then seeking other realms, There are four kinds of self-idea.
All are absent, therefore not existent; Because they exist, they cannot be spoken of. They are the cause of verbal expression; There are four kinds of dharma-idea.
Through the power of faith and understanding, Faith gives rise to true conception. Not taking words literally, One takes them as correct teachings.
The Buddha’s realization is not comparable; He knows through wish and wisdom. For those seeking profit and respect, He prevents them from speaking on their own.
Realization does not abide in dharmas; It is for the sake of following along. Like abandoning a raft, This should be known as the hidden meaning.
The transformed body is not the true buddha, Nor is it a teacher of Dharma. Teaching is not a dual grasping; What is taught transcends words.
Self-benefit and benefit for others, Not without merit. Merit does not sustain enlightenment; The two [wisdom and compassion] sustain it.
Because the cause is of self-nature, Whatever else is merely generated. Only because it is the buddha-dharma, It can accomplish supreme merit.
Because one does not grasp the result, It cannot be grasped or spoken. Free from two obstructions, Subhūti is said to be without dispute.
At the place of Dīpaṃkara Buddha, He said he did not grasp realization. Through this, realization is accomplished, And it is not grasped or spoken.
The stream of wisdom is only consciousness-nature; Lands are not objects of grasping. Formless and therefore supreme, Non-adornment is affirmed as adornment.
Like Mount Sumeru, With no grasping toward enjoyment. Not of the nature of defilement, Neither is it caused by creation.
To show many distinctions And to accomplish what is supreme, The merit before and after differs; The analogy is explained again.
Both become objects of respect; Through the supremacy of continuity, Because they are the cause of afflictions, And because the inferior is also superior.
That result surpasses suffering; Because it is hard to encounter a supreme event, Because the realm’s shore cannot be known, And because it is incomparable to others.
Because it is profoundly deep, And a brief expression surpassing others, Because the family lineage is high and supreme, Looking at merit, the merit is supreme.
When practicing patience, Though difficult, it is done with virtue. That virtue is immeasurable; Therefore, it is called a supreme deed.
Because there is no anger, It is not called suffering-nature. With the great compassion of happiness, When practicing, it is not a painful result.
Because the cause of generating mind is not abandoned, One should firmly seek it. This is called the limit of patience, And the method for this mind.
One should know that correct practice Is the cause of benefiting beings. Regarding the aspects of sentient beings’ events, One should completely remove them.
That event is called the collection of names; The supreme one removes conceptions of them. All world-honored ones are incomparable, Because they accord with true vision.
The result does not abide in the cause-position; It is the cause of attaining that result. The world-honored one speaks truthfully; One should know there are four kinds.
Establish to teach the lesser vehicle, And to teach the meaning of the greater vehicle. Through predictions and records, All are without distinction.
Because one does not obtain that conformity, It is neither real nor unreal. For those who grasp according to words, One speaks to them accordingly.
Always present in all places, But not obtained as true nature. Because of ignorance, there is abiding; With wisdom, no abiding attains truth.
No wisdom is like darkness; Know wisdom as like light. The remedy and what is cured, Gain and loss are present before you.
Through such correct practice, One obtains such a measure of merit. Now, regarding correct practice in Dharma, The activity should be explained.
For people, there are three kinds: Receiving and upholding, hearing, and widely teaching. Gaining meaning comes from others, And from one’s own hearing and reflection.
This is called maturing within oneself; The rest matures other sentient beings. Because of the vastness of the event and time, Looking at merit, the merit is supreme.
Not of the nature of an object, not solitary; What can rely is a great person, And it is rarely attained to hear; The unsurpassed cause increases.
If one merely upholds the true Dharma, The basis becomes a vessel. Removing all karmic obstructions, One quickly gains wisdom and superknowledges.
Worldly sublime events are complete; The ripening is extremely noble. In practicing this Dharma, Know that these results are attained.
When practicing oneself, Regarding oneself as a bodhisattva, This is called a mental obstruction, Opposing the mind of non-abiding.
Because future prediction is given, Dīpaṃkara’s practice was not supreme. The bodhisattva’s practice is the same; It is not real due to causation.
Having no mark as a mark, It shows it is not false. Because the Dharma is the buddha-dharma, None have the characteristic of formation.
Know the Dharma-body of the tathāgata As being like a great person. The unimpeded, complete body, Because it is pervasive nature, And because the substance of qualities is vast, It is also called the great body. Not that a body exists; It is said to be a non-body.
Not understanding the dharma-realm, One creates the mind to liberate beings And to purify the land; This is called deception.
Regarding bodhisattvas and sentient beings, All dharmas have no self-nature. If one understands, though not noble, One is known as noble in wisdom.
Though not seeing dharmas, This is not being without eyes. The buddha possesses five kinds, Because objects are illusory.
Various minds flow and turn, Departing from the abode of mindfulness. They have no support and constantly turn; Therefore, they are said to be illusory.
Know that wisdom supports, And merit is not illusory. To show this cause of merit, The analogy is stated again.
Regarding the true Dharma-body, There is no perfection of major and minor marks. Neither is there possession of features; It should be known as non-body nature.
In the Dharma-body there is no distinction; The Tathāgata is not two. The mention of features again, Because both entities are absent.
As the buddha also says there is none, Saying two is a thing grasped. Because it does not depart from the dharma-realm, Even speech has no self-nature.
Though what is taught and spoken is profoundly deep, There are still faithful ones, not none. Because beings are not beings, and not non-beings; The noble and non-noble nature correspond.
Because there is no smallest dharma, The unsurpassed enlightenment should be known. Because the dharma-realm does not increase, It is pure and equal.
And the method is unsurpassed, Because the nature of defilement is not Dharma. Therefore, it is not a good dharma; Because of this, it is called good.
Though teaching Dharma is neutral, One should know it is not without attainment. Through this one Dharma-treasure, It surpasses that measureless treasure.
Regarding all calculations, analogies, and types, Causes also have distinctions. Contemplating in the world, Analogies cannot compare.
Because the dharma-realm is equal, The buddha does not liberate beings. Regarding all names as collected, They are not outside the dharma-realm.
If one generates attachment to Dharma, It has the same fault as attachment to self. One who firmly clings to liberating beings Has a grasping false conception.
One should not regard the form-body As the only Tathāgata’s Dharma-body. Lest the wheel-turning king Be equated with the Tathāgata.
The reward of having features Is not permitted to be complete merit; It cannot bring the Dharma-body, Because the method is different nature.
Only seeing forms and hearing sounds, Such a person does not know the buddha. This true Suchness Dharma-body Is not the realm of consciousness.
That merit is not lost; Its result is not cut off. One who attains patience also is not cut off, Because one has obtained the stainless.
Further discussing the cause of merit, An analogy is stated for this. That merit has no result; Correct grasping is not beyond grasping.
That merit brings a transformed result, Doing actions that benefit beings. Those actions occur spontaneously; The buddha appears in all directions.
Coming, going, and so forth are manifestations; The rightly awakened one is always unmoving. In the dharma-realm, He should be known as neither one nor different.
Dust particles would be ground into ink To illustrate the dharma-realm. This discussion of grinding ink Is to reveal the exhaustion of afflictions.
Not a collection, not an aggregation nature, It shows it is not a single nature. Regarding that aggregate nature, It reveals its non-difference nature.
Not understood but merely worldly speech; Common fools falsely grasp. Cutting off self and dharmas, two kinds, Without realizing enlightenment, there is nothing.
Therefore, seeing is non-seeing; No object, false grasping. Because of this, it is a subtle obstacle; By knowing thus, it is cut off.
By attaining two kinds of wisdom, And through concentration, that is removed. Stating merit reveals the transformation body; Not without endless merit.
When buddhas teach Dharma, They do not say the body is a transformation. Because they do not speak of themselves so, It is their true teaching.
The Tathāgata realizes nirvāṇa; It is not created nor different. This creation has nine kinds, Observed with right wisdom.
Seeing, signs, and consciousness, Location, body, and enjoyment, The past and the present, And the future — observe in detail.
By observing signs, Enjoyment and change, In all conditioned phenomena, One attains stainless freedom.
能斷金剛般若波羅蜜多經論頌
Treatise on the Diamond Sutra Verses