金剛般若波羅蜜經Jingang — Vajracchedikā Prajñāpāramitā
《金剛般若・唯識解密》不是又一個《金剛經》的重譯本。原典一仍其舊——用姚秦三藏鳩摩羅什的譯本，逐字未改一字。漢地千百年來持誦、註解最廣的，正是這一本；昭明太子的三十二分依此而判，無著、世親的釋論所釋的經文骨架也與此相承。羅什本既已立為千年定本，便無須再譯一遍與之爭席。本書所作的，是一重讀法。
何以是這一重讀法？經中反覆出現的「是X——即非X——是名X」，向來有種種解會。本書取唯識之理為一面鏡，來照讀它：說「是X」，是緣起的依他起；說「即非X」，是遣去心外實有的遍計所執；說「是名X」，是於遣執之後所顯的圓成實。一句「即非」，便是一重三性的動轉、一次轉依的修證。
這樣讀，根據不在後人的附會，而在論本。為《金剛經》造論的無著、世親，正是瑜伽行派的開宗祖師；他們親手以唯識的科判與義理疏解此經——無著以「十八住」科判全經，世親以「二十七疑」斷其疑執。以唯識讀金剛，是順著祖師親造之論而讀，有古德為地，非橫生新解。本書所補的，正是這樣一重以古德論本為據、以唯識為鏡的讀法；它所依的不是現代學人的考訂，而是經與古德。
立此一書，有一分自知，也有一分分際。「鏡非經」——唯識只是讀經的一面鏡，不是說《金剛經》在講某一部唯識論。經文無「即非」處（如序分），便不強掛論本，只取唯識作鏡映照而已。古德於一經之下，天台、三論、唯識、華嚴禪四家各據宗義立疏，異讀並存而互不相廢；本書取唯識一脈，是擇一鏡而照，不是判一是而廢餘。凡考據層所陳古德異讀、東西異見，皆並列而不裁奪義理——本書之事，在忠實傳承經與古德的逐字之教，不在引一場是非之辯入此經。
願讀者循五層之讀本，由原典而白話、而義疏、而心要、而考據，各取所需，於這部能斷一切疑執的般若，得一分受用。
The Diamond Prajñā · Decoded Through Yogācāra is not one more retranslation of the Diamond Sutra. The root text is kept exactly as it stands — Kumārajīva's rendering (Later Qin), not one character altered. It is precisely this version that has been recited and commented upon most widely across the Chinese tradition for over a millennium; Prince Zhaoming's division into thirty-two sections follows it, and the textual frame on which Asaṅga and Vasubandhu built their treatises accords with it as well. Kumārajīva's text having stood as the received text for a thousand years, there is no need to translate it afresh to contend for its place. What this book offers is a reading.
Why this particular reading? The sutra's recurring formula — "X — is not X — is named X" — has been construed in many ways. This book takes the principle of Yogācāra (唯識, "consciousness-only") as a mirror in which to read it: to say "X is X" is the dependently-arisen (依他起, paratantra); to say "is not X" is to dispel the wholly-imagined, the grasping at things as real outside the mind (遍計所執, parikalpita); to say "is named X" is the perfectly-accomplished, the real disclosed once that grasping falls away (圓成實, pariniṣpanna). A single "is not" is one turning of the three natures, one act of the transformation of the basis (轉依, āśraya-parāvṛtti).
The ground for reading it so lies not in any later contrivance but in the treatises themselves. Asaṅga and Vasubandhu, who composed the śāstras on the Diamond Sutra, are the founding patriarchs of the Yogācāra school; with their own hands they expounded this sutra through Yogācāra's outlines and doctrine — Asaṅga structuring the whole by the "eighteen abidings," Vasubandhu by the "twenty-seven doubts." To read the Diamond through Yogācāra is to read along the very treatises the patriarchs composed: it stands on the ancient masters' ground, not on invented novelty. What this book supplies is exactly such a reading — grounded in the ancient masters' treatises, with Yogācāra as its mirror; resting not on modern scholarship but on scripture and the ancient masters.
To set down such a book is to hold both a measure of self-knowledge and a measure of restraint. "The mirror is not the sutra." Yogācāra is one mirror in which to read the sutra; it is not to claim that the Diamond Sutra teaches some one Yogācāra treatise. Where the text has no "is not" — as in the opening narrative — no treatise is forced upon it; there Yogācāra serves only as a mirror, nothing more. Beneath a single sutra the ancient masters — Tiantai, Sanlun, Yogācāra, Huayan-Chan — each raised a commentary on the ground of their own school, divergent readings standing side by side without abolishing one another; to take up the single Yogācāra line is to choose one mirror, not to judge one right and discard the rest. Wherever the apparatus presents the ancient masters' divergent readings, or East-West differences of view, they are set side by side without adjudicating the doctrine — for the work of this book is the faithful transmission of the word-for-word teaching of scripture and the ancient masters, not the importing of some contest of right and wrong into this sutra.
May the reader move through the five layers — source-text, vernacular, exposition, heart-essence, apparatus — taking from each what is needed, and from this prajñā that can cut through every doubt and clinging, gain a measure of benefit.
Shi Huijing · Zhiyue · jingang · Preface · Spring 2026
凡例Conventions
此卷之編纂體例，導讀已略陳其概，此處立為定則。所述底本、層次、考據諸目，皆有藏經與古德為據。
一、底本
原典用姚秦三藏鳩摩羅什譯《金剛般若波羅蜜經》（T08n0235，一卷）。此為漢地六譯之初出，文辭最簡淨，昭明三十二分之科判依之，無著、世親釋論所釋之經骨亦與之相承，故立為原典。原文逐字照錄，未改一字。餘五譯——菩提流支（T08n0236）、真諦（T08n0237）、達摩笈多（T08n0238）、玄奘〈能斷金剛分〉（T07n0220）、義淨（T08n0239）——於考據層〈異譯對勘〉一目逐分校讎。
二、五層讀法
每一分備五層讀本，由淺入深，讀者可循序、可擇取：
- 原典——羅什譯本逐字原文；全經連讀本立於卷首〈原典〉一檔，逐段又以「經曰」列於白話層。
- 白話——文言改寫為今語，忠實好讀；不加義理，不註梵文。
- 義疏——以唯識為鏡之義理開講，據考據層所載古德唯識讀法，平實重述，不出新義。
- 心要——一段登陸短文，攝一分之眼目。
- 考據——研究者層，九目體例，唯載經與古德之逐字徵引。
但求好讀者，循「原典→白話→心要」；欲入義理，加讀「義疏」；欲考其源，則入「考據」。
三、分科
全經依昭明太子三十二分為脊樑（§01–§32），兼採釋慧鏡〈第十七分〉前後二分之判。第十七分為全經樞紐：發心二問於此再現，教由眾生空轉入法空、煩惱障轉入所知障，故前後二半相摺，於考據層〈科判定位〉並陳昭明、§17二分、道安三分、無著十八住、世親二十七疑、吉藏、智顗、窺基諸家科位。
四、考據九目
考據層每分一套，列九目；各分有所重，不必等量：
- 科判定位——此分於昭明三十二分、§17二分、無著十八住、世親二十七疑諸科判之位。
- 異譯對勘——此分要句之六漢譯對照，附古德所傳梵讀（無徵則從闕），並標「異文所繫」。
- 即非・三性——此分「是X／即非X／是名X」逐句標：依他（是X）／遣遍計（即非X）／立圓成（是名X）；無即非處標其唯識義。此為本書之眼。
- 諸家異釋——唯識（無著・世親・窺基）、三論（吉藏）、天台（智顗）對此分之異讀，各逐字徵引並附出處。並陳古德異讀而不裁奪義理。
- 術語——此分新出關鍵詞：漢、古德所傳梵之羅馬字、唯識精確義、出處。
- 譬喻・修辭——此分喻體之喻依與所顯唯識義（如虛空、筏、六喻、福德較量）。
- 互讀——依唯識六部（百法→三十頌→二十論→辯中邊論→攝大乘論→成唯識論）及般若系互讀經之穩定徵引，系聯與本分義理實相關之作。
- 東西對觀——東西如何「觀」此分之並陳，凡西方視角皆明標（見第六則）。
- 校本定位——各譯本與古德之出處、源檔指向。
五、以唯識為鏡
本書以唯識之理為鏡照讀此經。根據在論本：為金剛經造論之無著、世親，正是瑜伽行派開宗祖師，親手以唯識科判與義理疏此經；以唯識讀金剛，是順祖師親造之論本而讀，有古德為地。
然「鏡非經」——唯識只是讀經之一面鏡，非謂金剛經在講某一部唯識論。經文無「即非」處（如序分），不強掛論本，唯取唯識作鏡映照而已。義疏層之開講據考據層所載古德唯識讀法，零新義理；標準唯識之說但作鏡，不作承衍之據。
六、東西對觀之放寬
考據九目第八〈東西對觀〉，是本書唯一放寬之目。此例之本意，在不以某現代權威裁奪「法義何在」；然承認東西如何「觀」此經，非裁奪義理，乃詮釋史與視角之事。金剛經既已行入西方哲學與佛學，此維度值得錄，故於此一目放寬，西方學說得入。其護欄有四：框為對觀之視角，與唯識・古德讀法並陳；明標西方視角，經與唯識讀法始終為主，西方為旁參；不以西哲量經；西方文獻屬研究者考索之事，不混入古德引據。此放寬唯金剛卷有之，餘卷不援。
七、引據規約
- 唯經與古德——考據、義疏、術語諸層之徵引，唯藏經（佛語）與古德（印度無著・世親；漢地智顗・吉藏・窺基・宗密）。不引現代學者，不以今人之說為據（〈東西對觀〉一目除外，且必明標西方視角）。
- 出處格式——藏經引文標 T 號＋大正頁欄行，如〔大正八・七五一上〕；跨行標範圍。古德「述曰」得指所釋經文之行。
- 梵文——梵字取古德所傳（玄奘・窺基・真諦・笈多之音寫義譯），非現代校訂本。IAST 但作發音輔助，非經文本身之據（見〈發音〉）。
- 內符——§N 表分次（§01–§32）；目一至目九表考據九目。
八、考據層體例
- 梵文（古德所傳）羅馬字僅作發音輔助。引據＝經與古德（目一至七、目九 校本定位），唯 原典逐字 入錄；不以未徵之說充數。
- 目八「東西對觀」為經放寬之一目：西方學說入此，明標西方視角、與唯識／經對觀而非裁奪義理；西方文獻屬研究者考索之事，不混入古德引據。羅馬字（梵）只活本層。
The Reader's Guide sketches this edition's method in outline; here it is set down as the standing rule. The base text, the reading-layers, and the registers of the apparatus all rest on the canon and the ancient masters.
I. Base Text
The root text is the Diamond Prajñāpāramitā Sūtra (金剛般若波羅蜜經) in the translation of Kumārajīva (姚秦, T08n0235, one fascicle). This is the earliest of the six Chinese versions; its wording is the plainest, Prince Zhaoming's thirty-two-division scheme follows it, and the scriptural frame commented by the treatises of Asaṅga and Vasubandhu accords with it — hence it stands as the root text. The original is reproduced character for character, with nothing altered. The other five versions — Bodhiruci (T08n0236), Paramārtha (T08n0237), Dharmagupta (T08n0238), Xuanzang's 〈能斷金剛分〉 (T07n0220), and Yijing (T08n0239) — are collated division by division in the §Collation of the Variant Translations register of the apparatus.
II. The Five Reading-Layers
Each division carries five reading-layers, from plain to deep; the reader may proceed in order or take what is needed:
- Source-Text (原典) — Kumārajīva's text, character for character; the whole sūtra stands as one continuous-reading file at the head of the volume, and passage by passage as the 經曰 blocks of the vernacular layer.
- Vernacular (白話) — the classical wording recast in modern Chinese, faithful and readable; no doctrine added, no Sanskrit annotated.
- Exposition (義疏) — a doctrinal reading with Yogācāra as a mirror, restating plainly the ancient masters' Yogācāra reading as recorded in the apparatus, introducing nothing new.
- Heart-Essence (心要) — a short landing piece holding the eye of the division.
- Apparatus (考據) — the researcher's layer, in the nine-register form, carrying only the character-for-character citations of canon and ancient masters.
For plain reading, follow Source-Text → Vernacular → Heart-Essence; to enter the doctrine, add the Exposition; to trace the sources, enter the Apparatus.
III. The Division Scheme
The whole sūtra follows Prince Zhaoming's thirty-two divisions as its spine (§01–§32), together with Shi Huijing's pivot reading of 〈Division Seventeen〉 as two halves. Division Seventeen is the whole sūtra's pivot: the two questions of arousing the mind recur here, and the teaching turns from the emptiness of beings to the emptiness of dharmas, from the affliction-obscuration to the obscuration-to-the-knowable; hence its two halves fold together. In the §Placement in the Sectioning Schemes register the schemes of Zhaoming, the §17 two-half reading, Dao'an's three-part scheme, Asaṅga's eighteen abodes, Vasubandhu's twenty-seven doubts, Jizang, Zhiyi, and Kuiji are set side by side.
IV. The Nine Apparatus Registers
The apparatus carries nine registers for each division; the registers are weighted by what each division stresses, not held to equal length:
- Placement in the Sectioning Schemes — the place of this division within Zhaoming's thirty-two, the §17 two halves, Asaṅga's eighteen abodes, Vasubandhu's twenty-seven doubts, and the rest.
- Collation of the Variant Translations — the key lines of this division across the six Chinese versions, with the Sanskrit reading as transmitted by the ancient masters (omitted where there is no attestation), and a note on what the variant turns on.
- “Is-Not” and the Three Natures — each 「是X／即非X／是名X」 marked line by line: other-dependent (是X) / negating the wholly-imagined (即非X) / establishing the perfectly-accomplished (是名X); where there is no "it-is-not," the Yogācāra sense is marked. This is the eye of the book.
- Variant Readings of the Ancient Masters — the divergent readings of Yogācāra (Asaṅga, Vasubandhu, Kuiji), Three-Treatise (Jizang), and Tiantai (Zhiyi) on this division, each cited verbatim with its locus. The ancient readings are set side by side and the meaning is not adjudicated.
- Terminology — the key terms newly arising in this division: Chinese, the Romanized Sanskrit as transmitted by the ancient masters, the precise Yogācāra sense, and the locus.
- Simile and Rhetoric — the vehicle, tenor, and disclosed Yogācāra sense of this division's figures (e.g. empty space, the raft, the six similes, the weighing of merit).
- Cross-Reading — by stable citation across the six Yogācāra texts (Baifa → Triṃśikā → Viṃśatikā → Madhyāntavibhāga → Mahāyānasaṃgraha → Cheng weishi lun) and the Prajñā sister scriptures, linking only the works genuinely bearing on this division's doctrine.
- East–West Observation — the readings of East and West on this division set side by side, with every Western perspective explicitly marked (see §VI).
- Manuscript Placement — the loci of the versions and the ancient masters, and the source-file pointers.
V. Yogācāra as a Mirror
This book reads the sūtra with Yogācāra as a mirror. The warrant lies in the treatises: those who composed treatises on the Diamond Sūtra — Asaṅga and Vasubandhu — are the founding patriarchs of the Yogācāra school, who annotated this sūtra by their own hand with Yogācāra's scheme and doctrine; to read the Diamond with Yogācāra is to read along the treatises the patriarchs composed, with the ancient masters as ground.
Yet "the mirror is not the sūtra" — Yogācāra is only one mirror for reading the scripture, not a claim that the Diamond Sūtra expounds some particular Yogācāra treatise. Where the text has no "it-is-not" (as in the opening), no treatise is forced upon it; Yogācāra serves only as a mirror to reflect it. The Exposition rests on the ancient masters' Yogācāra reading recorded in the apparatus, introducing nothing new; standard Yogācāra serves as a mirror, not as onward-transmission authority.
VI. The Relaxation in East–West Observation
The eighth register, §East–West Observation, is the one relaxed register in this book. The rule's intent is not to let any modern authority adjudicate "what the dharma means"; but to acknowledge how East and West view this sūtra is not to adjudicate the meaning — it is a matter of interpretive history and perspective. Since the Diamond Sūtra has entered Western philosophy and Buddhist studies, this dimension is worth recording; hence at this one register the rule is relaxed, and Western views may enter. Its guardrails are four: framed as a perspective in view, set side by side with the Yogācāra and ancient readings; the Western perspective explicitly marked, with the scriptural and Yogācāra readings always primary and the Western secondary; the sūtra not measured by Western philosophy; and the Western literature kept to the researcher's enquiry, not mixed into the ancient citations. This relaxation belongs to the Diamond volume alone and is not extended to the others.
VII. Citation Conventions
- Canon and ancient masters only — the citations of the apparatus, exposition, and term registers draw only on the canon (the Buddha's word) and the ancient masters (in India, Asaṅga and Vasubandhu; in China, Zhiyi, Jizang, Kuiji, and Zongmi). Modern scholars are not cited, and no contemporary view is taken as authority (with the sole exception of §East–West Observation, where the Western perspective is always explicitly marked).
- Locus format — canonical citations carry the T-number plus the Taishō page · register · line, e.g. 〔T08, 751a〕; ranges are marked across lines. An ancient master's 「述曰」 may point to the line of scripture it glosses.
- Sanskrit — Sanskrit is taken as transmitted by the ancient masters (the transliterations and renderings of Xuanzang, Kuiji, Paramārtha, and Dharmagupta), not from modern critical editions. IAST serves only as a pronunciation aid, not as authority for the scriptural wording (see §Pronunciation).
- Internal sigla — §N marks the division (§01–§32); registers one through nine mark the nine apparatus registers.
VIII. Apparatus-Layer Conventions
- Sanskrit (as transmitted by the ancient masters), in Roman script, serves only as a pronunciation aid. Authorities cited = scripture and the ancient masters (registers 1–7 and register 9, the manuscript placement); only verbatim source enters the record; nothing unattested is used as filler.
- Register 8, "East–West observation," is the one register relaxed for a sūtra: Western scholarship may enter here, clearly marked as a Western perspective, set beside the Yogācāra / scriptural reading rather than adjudicating the doctrine; Western literature is a matter for the researcher's own inquiry, not mixed into the ancient-master citations. Roman-script Sanskrit lives only in this layer.
Shi Huijing · Zhiyue · jingang · Conventions · Spring 2026
譯者Translator
釋慧鏡，漢傳唯識（法相）一系的譯者。所承法脈，遠溯玄奘三藏：他西行求法，親自從印度齎回梵筴，於那爛陀依止戒賢論師受學，歸而譯傳瑜伽行派之論藏；其弟子窺基（慈恩大師）為之作疏，奠定漢地唯識一宗。本書所循的，正是玄奘的譯傳與窺基的釋疏一脈——梵文取古德所傳之音寫義譯，不採後世重構之校本；義理據經與古德之論疏，不引現代學人之說。
譯者於指月之名下，譯注漢傳經論。所守者一，曰忠於典籍：凡譯、凡述、凡校，皆據藏經逐字之原文，不憑記憶，不出臆造；古德有異讀則並陳，經有異譯則對勘，存疑則明標其疑，不強為一說。一字之安，必有其據；非如此，不入於書。
本書於繕治之際，得人工智慧之輔助；其分際與揭露，統一說明於 waken.org/methodology，不於各書贅述。一切義理之判、術語之擇、經疏之釋，悉歸譯者裁定，文責在譯者。
Shi Huijing (釋慧鏡) is a translator working in the Han Yogācāra (法相, "dharma-characteristics") tradition. The lineage he follows reaches back to the Tripiṭaka master Xuanzang (玄奘): journeying west in search of the Dharma, he himself carried the Sanskrit manuscripts back from India, studied under Śīlabhadra at Nālandā, and on his return translated and transmitted the treatise-corpus of the Yogācāra school; his disciple Kuiji (窺基, the Cien master) composed commentaries upon those translations, establishing the Yogācāra school in China. It is precisely this line — Xuanzang's translations and Kuiji's commentaries — that this book follows: Sanskrit is taken as the ancient masters transmitted it, by their own transliteration and rendering, not from later reconstructed editions; doctrine rests on scripture and the ancient masters' treatises and commentaries, not on the views of modern scholars.
Under the Zhiyue (指月, "pointing at the moon") imprint, the translator renders and annotates Han-canon scriptures and treatises. One thing governs the work: fidelity to the canon. Every rendering, every exposition, every collation rests on the word-for-word text of the canon — never on memory, never on conjecture; where the ancient masters read divergently, the readings are set side by side; where the scripture has variant translations, they are collated; where a point is uncertain, the uncertainty is marked rather than forced to a single resolution. No word is settled without its ground; on no other terms does it enter the book.
In its preparation this book received the assistance of artificial intelligence; the bounds of that assistance and its disclosure are set out in one place at waken.org/methodology, and are not repeated in each volume. All determinations of doctrine, all choices of terminology, all exposition of scripture and commentary rest with the translator, who bears responsibility for the text.
Shi Huijing · Zhiyue · jingang · About the Translator · Spring 2026
題解On the title
本經之題，羅什本作《金剛般若波羅蜜經》。三字三義，合之成題：
- 金剛（vajra）——至堅至利之物。世間以金剛為堅中之堅、利中之利，故取以喻般若。
- 般若（prajñā）——智慧。非世間聰辯之知，乃照見實相、能遣妄執之慧。
- 波羅蜜（pāramitā）——到彼岸、度。謂此慧能度生死此岸而至涅槃彼岸，圓滿究竟。
合而言之，「金剛般若波羅蜜」者，以金剛之利為喻的般若度——以至堅至利之智慧，斷盡心中對「我、法」之執取，度生死而至彼岸。
題中「金剛般若」一語，自有一重可玩之義：是金剛（能斷之般若），抑是般若（能斷金剛之慧）？前者以金剛喻般若之利——般若如金剛，能斷一切；後者以金剛喻所斷之惑——惑堅如金剛，而般若能斷之。一喻而二讀，羅什本之題未為標明。
此一含糊，後出諸譯以「能斷」一語決之。隋達摩笈多譯題作《金剛能斷般若波羅蜜經》（T08n0238），唐玄奘於《大般若經》第九會立〈能斷金剛分〉（T07n0220，卷五七七），義淨譯作《佛說能斷金剛般若波羅蜜多經》（T08n0239）——「能斷」（chedikā）一語標出之後，題義遂明：能斷者般若，所斷者金剛——般若如利刃，能斷如金剛之堅惑。蓋梵題 Vajracchedikā（金剛-能斷），本是「以般若斷金剛（堅執）」之義；羅什省「能斷」而但存「金剛般若」，玄奘、義淨諸本則補足之，遂無前說之歧。古德音寫，玄奘三藏一系作「金剛能斷」，與羅什之「金剛」對舉，二者並為漢地千年共傳之證。〔梵羅馬字僅作發音輔助，vajra、prajñā、pāramitā、chedikā 之音義，據古德所傳音寫義譯，非取後世重構之本。〕
至於本書副題「唯識解密」，則別有所指：非謂經題之解，乃謂讀法之鏡——以唯識之理為一面鏡，照讀這部能斷金剛之般若；其詳具見〈前言〉與〈導讀〉。
In Kumārajīva's recension the sutra is titled Jingang bore boluomi jing (金剛般若波羅蜜經). Three terms, three senses, joined into one title:
- Vajra (金剛) — the hardest and sharpest of things. The world takes the diamond/thunderbolt as the hard among the hard, the keen among the keen; hence it is taken as the figure for prajñā.
- Prajñā (般若) — wisdom. Not the cleverness of worldly debate, but the wisdom that sees reality as it is and can dispel deluded clinging.
- Pāramitā (波羅蜜) — "gone beyond," crossing over. This wisdom can carry one across from the near shore of birth-and-death to the far shore of nirvāṇa, complete and ultimate.
Joined, "vajra-prajñā-pāramitā" is the perfection of wisdom figured by the diamond's keenness — wisdom hard and sharp enough to cut through all clinging to self and to dharmas, and so to cross from birth-and-death to the far shore.
The phrase "vajra-prajñā" itself carries an ambiguity worth weighing: is it the diamond (a prajñā that cuts), or the prajñā (a wisdom that cuts the diamond)? On the first, the diamond figures the keenness of prajñā — prajñā is like a diamond, able to cut all things; on the second, the diamond figures what is cut — delusion hard as a diamond, which prajñā is able to cut through. One figure, two readings, and Kumārajīva's title leaves it unmarked.
The later translations resolve this with the single word "cutting-capable." Dharmagupta's Sui rendering titles it Vajra-Cchedikā Prajñā-Pāramitā (《金剛能斷般若波羅蜜經》, T08n0238); Xuanzang, in the ninth assembly of the Mahāprajñāpāramitā, names it the "Cutting-Capable Diamond" section (〈能斷金剛分〉, T07n0220, fasc. 577); Yijing renders it ...Cutting-Capable Diamond Prajñāpāramitā Sutra (T08n0239). Once "cutting-capable" (chedikā) is made explicit, the sense of the title is settled: what cuts is prajñā; what is cut is the diamond — prajñā is the keen blade that severs delusion hard as a diamond. The Sanskrit title Vajracchedikā ("diamond-cutter") means just "cutting the diamond [of hard clinging] by prajñā"; Kumārajīva omitted "cutting-capable" and kept only "vajra-prajñā," while Xuanzang's and Yijing's recensions supply it in full, removing the earlier ambiguity. In the ancient masters' own transliteration, Xuanzang's line renders it "diamond, cutting-capable" (金剛能斷), set against Kumārajīva's "diamond" (金剛); both stand as witnesses transmitted across a thousand years in China. 〔The Romanized Sanskrit serves only as a pronunciation aid; the sound and sense of vajra, prajñā, pāramitā, and chedikā follow the ancient masters' transmitted transliteration and rendering, not later reconstructed editions.〕
As for this book's subtitle, "Decoded Through Yogācāra" (唯識解密): it points not to a gloss of the title but to the mirror of the reading — taking the principle of Yogācāra as a mirror in which to read this diamond-cutting prajñā. For the detail, see the Preface and the Reader's Guide.
Shi Huijing · Zhiyue · jingang · Title · Spring 2026
發音Pronunciation
本卷梵字一律用 IAST（國際梵文轉寫字母）。不諳其音亦無礙讀義；此表但助讀者識其發音。所載梵字皆取古德所傳——玄奘、窺基、真諦、笈多之音寫義譯，非現代學者之重構。IAST 但作發音輔助，非經文本身之據。
母音
| 字母 | 音值 |
|---|---|
| a | 短音，如「阿」之輕讀 |
| ā | 長音，如「啊」之曼讀 |
| i／ī | 短／長，如「衣」之短讀／長讀 |
| u／ū | 短／長，如「烏」之短讀／長讀 |
| ṛ | 成音之 r，約如「日」之輕捲 |
| e、o | 恆長音，如「欸」「喔」 |
子音之須留意者
| 字母 | 音值 |
|---|---|
| c | 如「之」之送氣（非 k 音） |
| ś | 顎音之 sh，如「西」之擦音 |
| ṣ | 捲舌之 sh，舌尖捲向上顎 |
| ñ | 顎鼻音，如「尼」 |
| ṅ | 舌根鼻音，如「嗯」之收尾 |
| ṭ ḍ ṇ | 捲舌之 t、d、n（舌捲向上顎） |
送氣音
kh gh ch jh ṭh ḍh th dh ph bh 為一音帶送氣之單聲。ph ＝ p 加送氣（如「潑」），非 f 音；故 bodhi（菩提）讀如「波—底」，bo-dhi 也。
變音
| 字母 | 音值 |
|---|---|
| ṃ | 隨韻鼻音（anusvāra），鼻化其前之母音 |
| ḥ | 止韻氣音（visarga），其前母音之一輕送氣回響 |
本經詞例（漢音寫對照）
| IAST | 漢（古德音寫・義譯） | 發音之約 |
|---|---|---|
| vajracchedikā | 金剛能斷（玄奘・笈多 題名所傳） | VUJ-ra-chché-di-kaa |
| prajñā | 般若 | PRUJ-nyaa |
| pāramitā | 波羅蜜（多） | PAA-ra-mi-taa |
| bhagavān | 薄伽梵（世尊） | BHU-ga-vaan |
| Śrāvastī | 室羅筏（城・舍衛國） | SHRAA-vus-tii |
| anuttarā-samyak-saṃbodhi | 阿耨多羅三藐三菩提（無上正等正覺） | a-NUT-ta-raa SUM-yuk sum-BO-dhi |
漢字
漢文以漢字呈現，行文中不轉寫；偶須讀音之助，用漢語拼音附聲調。
The Sanskrit throughout this volume uses IAST. A reader need not pronounce the terms to follow the meaning; this table only lets the diacritics be read accurately. The Sanskrit forms are taken as transmitted by the ancient masters — the transliterations and renderings of Xuanzang, Kuiji, Paramārtha, and Dharmagupta — not from a modern reconstruction. IAST serves only as a pronunciation aid, not as authority for the scriptural wording.
Vowels
| Letter | Value |
|---|---|
| a | short, as in cup |
| ā | long, as in father |
| i / ī | as in bit / machine |
| u / ū | as in put / rule |
| e, o | always long, as in they, go |
| ṛ | vocalic r, roughly ri in rip |
Consonants needing care
| Letter | Value |
|---|---|
| c | ch as in church (never k) |
| ś | palatal sh, as in ship |
| ṣ | retroflex sh, tongue curled back |
| ñ | ny as in canyon |
| ṅ | ng as in sing |
| ṭ ḍ ṇ | retroflex t, d, n (tongue curled to the palate) |
Aspirates
kh gh ch jh ṭh ḍh th dh ph bh are single sounds with an audible breath — ph is p + h (as in uphill), never f. So bodhi is bod-hi, not bo-dee.
Anusvāra and visarga
| Letter | Value |
|---|---|
| ṃ | anusvāra — nasalizes the preceding vowel |
| ḥ | visarga — a soft breathed echo of the preceding vowel |
Worked examples from this sūtra (with the masters' transliterations)
| IAST | Chinese (the masters' transliteration / rendering) | Pronunciation |
|---|---|---|
| vajracchedikā | 金剛能斷 (the title transmitted by Xuanzang and Dharmagupta) | VUJ-ra-chché-di-kaa |
| prajñā | 般若 | PRUJ-nyaa |
| pāramitā | 波羅蜜(多) | PAA-ra-mi-taa |
| bhagavān | 薄伽梵 (the World-Honored One) | BHU-ga-vaan |
| Śrāvastī | 室羅筏 (the city · Śrāvastī) | SHRAA-vus-tii |
| anuttarā-samyak-saṃbodhi | 阿耨多羅三藐三菩提 (unsurpassed, perfect, complete awakening) | a-NUT-ta-raa SUM-yuk sum-BO-dhi |
Chinese
Chinese is given in characters (Kumārajīva's text), not transliterated in the running prose. Where a reading aid is useful, Hanyu Pinyin with tone marks is used.
Shi Huijing · Zhiyue · jingang · Pronunciation · Spring 2026
略語Abbreviations
本卷考據層所用藏號、符號，列表於此。藏經引文一律標 T 號＋大正頁欄行。
藏經與電子佛典
| 略語 | 全稱 |
|---|---|
| T | 大正新脩大藏經；如 T08n0235 ＝ 大正藏第八冊第二三五號 |
| CBETA | 中華電子佛典協會（電子大正藏，逐字校之據） |
六種漢譯
| 藏號 | 經名 | 譯主・朝代 |
|---|---|---|
| T08n0235 | 金剛般若波羅蜜經（初出・原典） | 鳩摩羅什・後秦 |
| T08n0236 | 金剛般若波羅蜜經 | 菩提流支・元魏 |
| T08n0237 | 金剛般若波羅蜜經 | 真諦・陳 |
| T08n0238 | 金剛能斷般若波羅蜜經 | 達摩笈多・隋 |
| T07n0220h | 大般若經第九會〈能斷金剛分〉（卷五七七；h 為 CBETA 分檔號，藏經著錄號即 T07n0220） | 玄奘・唐 |
| T08n0239 | 佛說能斷金剛般若波羅蜜多經 | 義淨・唐 |
古德論疏
印度造論
| 藏號 | 論名 | 造・譯 |
|---|---|---|
| T25n1510 | 金剛般若論（十八住科判） | 無著造・達磨笈多譯 |
| T25n1511 | 金剛般若波羅蜜經論（二十七疑科判） | 世親造・菩提流支譯 |
| T25n1513 | 能斷金剛般若波羅蜜多經論釋 | 無著頌・世親釋・義淨譯 |
| T25n1514 | 能斷金剛般若波羅蜜多經論頌 | 無著頌・義淨譯 |
漢地註疏
| 藏號 | 疏名 | 撰主・宗 |
|---|---|---|
| T33n1698 | 金剛般若經疏 | 智顗・天台 |
| T33n1699 | 金剛般若疏 | 吉藏・三論 |
| T33n1700 | 金剛般若經贊述 | 窺基・唯識（慈恩） |
| T33n1701 | 金剛般若經疏論纂要 | 宗密述・子璿治定・華嚴禪 |
經錄（譯史）
| 藏號 | 錄名 | 撰主・朝代 |
|---|---|---|
| T55n2154 | 開元釋教錄 | 智昇・唐 |
| T55n2145 | 出三藏記集 | 僧祐・梁 |
出處與內符
| 符號 | 義 |
|---|---|
| 〔大正頁欄行〕 | 大正藏冊・頁・欄（上中下）・行；跨行標範圍 |
| §N | 分次（§01–§32，依昭明三十二分） |
| 目一–目九 | 考據九目（科判定位・異譯對勘・即非三性・諸家異釋・術語・譬喻修辭・互讀・東西對觀・校本定位） |
| IAST | 國際梵文轉寫字母（古德所傳・發音輔助） |
| 西方視角 | 〈東西對觀〉一目所標，與唯識・古德讀法並陳而不裁奪 |
The canon numbers and sigla used in the apparatus are tabulated here. Canonical citations carry the T-number plus the Taishō page · register · line.
Canon and Electronic Tripiṭaka
| Siglum | Full name |
|---|---|
| T | Taishō Shinshū Daizōkyō (大正新脩大藏經); e.g. T08n0235 = vol. 8, no. 235 |
| CBETA | Chinese Buddhist Electronic Text Association (electronic Taishō; the ground of character-for-character collation) |
The Six Chinese Translations
| Canon no. | Title | Translator · Dynasty |
|---|---|---|
| T08n0235 | 金剛般若波羅蜜經 (first translation · root text) | Kumārajīva · Later Qin |
| T08n0236 | 金剛般若波羅蜜經 | Bodhiruci · Northern Wei |
| T08n0237 | 金剛般若波羅蜜經 | Paramārtha · Chen |
| T08n0238 | 金剛能斷般若波羅蜜經 | Dharmagupta · Sui |
| T07n0220h | Great Prajñāpāramitā Sūtra, 9th assembly 〈能斷金剛分〉 (fasc. 577; "h" is CBETA's file siglum — the canon catalogue number is T07n0220) | Xuanzang · Tang |
| T08n0239 | 佛說能斷金剛般若波羅蜜多經 | Yijing · Tang |
The Ancient Masters' Treatises and Commentaries
Indian treatises
| Canon no. | Treatise | Author · Translator |
|---|---|---|
| T25n1510 | Treatise on the Diamond Prajñā (eighteen-abodes scheme) | Asaṅga · tr. Dharmagupta |
| T25n1511 | Treatise on the Diamond Prajñāpāramitā Sūtra (twenty-seven-doubts scheme) | Vasubandhu · tr. Bodhiruci |
| T25n1513 | Commentary on the Treatise on the Diamond-Cutting Prajñāpāramitā | Asaṅga (verses) · Vasubandhu (commentary) · tr. Yijing |
| T25n1514 | Verses on the Treatise on the Diamond-Cutting Prajñāpāramitā | Asaṅga (verses) · tr. Yijing |
Chinese commentaries
| Canon no. | Commentary | Author · School |
|---|---|---|
| T33n1698 | 金剛般若經疏 | Zhiyi · Tiantai |
| T33n1699 | 金剛般若疏 | Jizang · Three-Treatise |
| T33n1700 | 金剛般若經贊述 | Kuiji · Yogācāra (Ci'en) |
| T33n1701 | 金剛般若經疏論纂要 | Zongmi (expounded) · Zixuan (revised) · Huayan-Chan |
Catalogues (Translation History)
| Canon no. | Catalogue | Compiler · Dynasty |
|---|---|---|
| T55n2154 | Kaiyuan Catalogue of the Teaching (開元釋教錄) | Zhisheng · Tang |
| T55n2145 | Collection of Records on the Tripiṭaka (出三藏記集) | Sengyou · Liang |
Loci and Internal Sigla
| Siglum | Sense |
|---|---|
| 〔T08, 751a〕 | Taishō volume · page · register (a/b/c) · line; ranges marked across lines |
| §N | Division (§01–§32, by Zhaoming's thirty-two divisions) |
| registers 1–9 | the nine apparatus registers (Placement in the Sectioning Schemes · Collation of the Variant Translations · “Is-Not” and the Three Natures · Variant Readings of the Ancient Masters · Terminology · Simile and Rhetoric · Cross-Reading · East–West Observation · Manuscript Placement) |
| IAST | International Alphabet of Sanskrit Transliteration (as transmitted by the ancient masters · a pronunciation aid) |
| Western perspective | marked in §East–West Observation, set side by side with the Yogācāra and ancient readings, the meaning not adjudicated |
Shi Huijing · Zhiyue · jingang · Abbreviations · Spring 2026
書目Bibliography
本書徵引唯經與古德——藏經（佛語）· 印度古德論（瑜伽行派祖師親注）· 漢地古德疏（諸宗競釋）· 經錄（譯史著錄）· 般若系互讀之經。梵本唯據古德所傳（玄奘・義淨・笈多之音寫義譯），不取現代刊本。全卷考據層之逐字徵引，悉出於下列藏內典籍。
一、原典與異譯（藏經・漢地六譯）
| 藏經號 | 書名 | 譯主 | 朝代 |
|---|---|---|---|
| T08n0235（原典） | 金剛般若波羅蜜經 | 鳩摩羅什 譯 | 後秦（初出） |
| T08n0236 | 金剛般若波羅蜜經 | 菩提流支 譯 | 元魏 |
| T08n0237 | 金剛般若波羅蜜經 | 真諦 譯 | 陳 |
| T08n0238 | 金剛能斷般若波羅蜜經 | 達摩笈多 譯 | 隋（大業年中） |
| T07n0220h | 大般若波羅蜜多經・第九會〈能斷金剛分〉（卷五七七） | 玄奘 譯 | 唐 |
| T08n0239 | 佛說能斷金剛般若波羅蜜多經 | 義淨 譯 | 唐 |
二、印度古德論（瑜伽行派祖師親注）
| 藏經號 | 書名 | 撰者 | 譯主・朝代 |
|---|---|---|---|
| T25n1510 | 金剛般若論 | 無著菩薩 造 | 達磨笈多 譯・隋 |
| T25n1511 | 金剛般若波羅蜜經論 | 世親（天親）菩薩 造 | 菩提流支 譯・元魏 |
| T25n1512 | 金剛仙論 | 世親菩薩 造・金剛仙論師 釋 | 菩提流支 譯・元魏 |
| T25n1513 | 能斷金剛般若波羅蜜多經論釋 | 無著菩薩 造頌・世親菩薩 釋 | 義淨 譯・唐 |
| T25n1514 | 能斷金剛般若波羅蜜多經論頌 | 無著菩薩 造 | 義淨 譯・唐 |
三、漢地古德疏（諸宗競釋）
| 藏經號 | 書名 | 撰者・朝代 | 宗 |
|---|---|---|---|
| T33n1698 | 金剛般若經疏 | 智顗 說・隋 | 天台 |
| T33n1699 | 金剛般若疏 | 吉藏 撰・隋 | 三論 |
| T33n1700 | 金剛般若經贊述 | 窺基 撰・唐 | 唯識（慈恩） |
| T33n1701 | 金剛般若經疏論纂要 | 宗密 述・唐（宋 子璿 治定） | 華嚴・禪 |
四、經錄（譯史）
| 藏經號 | 書名 | 撰者・朝代 |
|---|---|---|
| T55n2154 | 開元釋教錄 | 智昇 撰・唐 |
| T55n2145 | 出三藏記集 | 僧祐 撰・梁 |
五、般若系互讀（經）
| 藏經號 | 書名 | 譯主・朝代 |
|---|---|---|
| T07n0220 | 大般若波羅蜜多經 | 玄奘 譯・唐 |
| T08n0251 | 般若波羅蜜多心經 | 玄奘 譯・唐 |
This volume cites only scripture and the ancient masters — the canon (Buddha-word), the Indian treatises of the ancient masters (the Yogācāra patriarchs' own annotation), the commentaries of the ancient Chinese masters (the contending schools), the scriptural catalogues (records of the transmission), and the cross-reading sūtras of the Prajñā corpus. The Sanskrit is taken only as transmitted by the ancient masters (the transliterations and renderings of Xuanzang, Yijing, and Gupta); no modern edition is drawn upon. The word-for-word citations throughout the volume's apparatus all derive from the canonical works listed below.
I. Source text and variant renderings (canon · six Han renderings)
| Taishō no. | Title | Translator | Dynasty |
|---|---|---|---|
| T08n0235 (source) | Jingang bore boluomi jing 金剛般若波羅蜜經 | Kumārajīva | Later Qin (first issued) |
| T08n0236 | Jingang bore boluomi jing 金剛般若波羅蜜經 | Bodhiruci | Northern Wei |
| T08n0237 | Jingang bore boluomi jing 金剛般若波羅蜜經 | Paramārtha | Chen |
| T08n0238 | Jingang nengduan bore boluomi jing 金剛能斷般若波羅蜜經 | Dharmagupta | Sui (Daye era) |
| T07n0220h | Da bore boluomiduo jing, Ninth Assembly, "Nengduan jingang fen" 大般若波羅蜜多經・第九會〈能斷金剛分〉 (fasc. 577) | Xuanzang | Tang |
| T08n0239 | Foshuo nengduan jingang bore boluomiduo jing 佛說能斷金剛般若波羅蜜多經 | Yijing | Tang |
II. Indian treatises of the ancient masters (the Yogācāra patriarchs' own annotation)
| Taishō no. | Title | Author | Translator · Dynasty |
|---|---|---|---|
| T25n1510 | Jingang bore lun 金剛般若論 | Asaṅga 無著 | Dharmagupta · Sui |
| T25n1511 | Jingang bore boluomi jing lun 金剛般若波羅蜜經論 | Vasubandhu (Tianqin) 世親（天親） | Bodhiruci · Northern Wei |
| T25n1512 | Jingang xian lun 金剛仙論 | Vasubandhu 世親, expounded by the master Jingangxian 金剛仙 | Bodhiruci · Northern Wei |
| T25n1513 | Nengduan jingang bore boluomiduo jing lun shi 能斷金剛般若波羅蜜多經論釋 | verses by Asaṅga 無著, commentary by Vasubandhu 世親 | Yijing · Tang |
| T25n1514 | Nengduan jingang bore boluomiduo jing lun song 能斷金剛般若波羅蜜多經論頌 | Asaṅga 無著 | Yijing · Tang |
III. Commentaries of the ancient Chinese masters (the contending schools)
| Taishō no. | Title | Author · Dynasty | School |
|---|---|---|---|
| T33n1698 | Jingang bore jing shu 金剛般若經疏 | Zhiyi 智顗, spoken · Sui | Tiantai |
| T33n1699 | Jingang bore shu 金剛般若疏 | Jizang 吉藏, composed · Sui | Sanlun |
| T33n1700 | Jingang bore jing zanshu 金剛般若經贊述 | Kuiji 窺基, composed · Tang | Yogācāra (Ci'en) |
| T33n1701 | Jingang bore jing shulun zuanyao 金剛般若經疏論纂要 | Zongmi 宗密, narrated · Tang (redacted by Zixuan 子璿 · Song) | Huayan · Chan |
IV. Scriptural catalogues (records of the transmission)
| Taishō no. | Title | Author · Dynasty |
|---|---|---|
| T55n2154 | Kaiyuan shijiao lu 開元釋教錄 | Zhisheng 智昇 · Tang |
| T55n2145 | Chu sanzang jiji 出三藏記集 | Sengyou 僧祐 · Liang |
V. Cross-reading within the Prajñā corpus (sūtra)
| Taishō no. | Title | Translator · Dynasty |
|---|---|---|
| T07n0220 | Da bore boluomiduo jing 大般若波羅蜜多經 | Xuanzang · Tang |
| T08n0251 | Bore boluomiduo xin jing 般若波羅蜜多心經 | Xuanzang · Tang |
Shi Huijing · Zhiyue · jingang · Bibliography · Spring 2026
引用Citation
本卷初版 v1（2026 春），公開於指月譯注庫。引用格式如下。
全卷
釋慧鏡譯註：《金剛般若・唯識解密》（以瑜伽觀讀原典金剛經），指月 漢傳經論譯注，2026 春，初版 v1。
單分
釋慧鏡譯註：〈分十七 究竟無我分〉，《金剛般若・唯識解密》，指月 漢傳經論譯注，2026 春，初版 v1。
單層
引單分之某一層者，於分名後標層次，如：
釋慧鏡譯註：〈分十七 究竟無我分・考據〉，《金剛般若・唯識解密》，指月 漢傳經論譯注，2026 春，初版 v1。
說明
- 叢書——指月 漢傳經論譯注（瑜伽行派・般若系譯注叢書之一）。
- 底本——羅什譯《金剛般若波羅蜜經》（T08n0235）。
- 版次——初版 v1（2026 春）。
- 網址——waken.org/translations/han/prajna/jingang/（引用可附）。
First edition v1 (Spring 2026), published in the Zhiyue translation repository. Citation formats follow.
Full volume
Shi Huijing 釋慧鏡, trans. and annot. The Diamond Prajñā · Decoded Through Yogācāra (金剛般若・唯識解密, reading the Diamond Sūtra through the Yogācāra view). Zhiyue · Han-canon Translations and Annotations, Spring 2026. First edition v1.
Single division
Shi Huijing 釋慧鏡, trans. and annot. "Division Seventeen: Ultimately, No Self" (分十七 究竟無我分). In The Diamond Prajñā · Decoded Through Yogācāra. Zhiyue · Han-canon Translations and Annotations, Spring 2026. First edition v1.
Single layer
To cite one layer of a division, name the layer after the division, e.g.:
Shi Huijing 釋慧鏡, trans. and annot. "Division Seventeen: Ultimately, No Self · Apparatus" (分十七 究竟無我分・考據). In The Diamond Prajñā · Decoded Through Yogācāra. Zhiyue · Han-canon Translations and Annotations, Spring 2026. First edition v1.
Notes
- Series — Zhiyue · Han-canon Translations and Annotations (指月 漢傳經論譯注), within its Yogācāra and Prajñā translation set.
- Base text — Kumārajīva's translation of the Diamond Prajñāpāramitā Sūtra (T08n0235).
- Edition — first edition v1 (Spring 2026).
- URL — waken.org/translations/han/prajna/jingang/
Shi Huijing · Zhiyue · jingang · Citation · Spring 2026
題署Colophon
| 項 | 值 |
|---|---|
| 經題 | 金剛般若波羅蜜經 |
| 論題 | 金剛般若・唯識解密 |
| 原典底本 | 鳩摩羅什譯《金剛般若波羅蜜經》· T08n0235 · 大正藏第 8 冊 |
| 體例 | 昭明三十二分 × 五層讀本（原典・白話・義疏・心要・考據） |
| 版次 | 初版 v1・2026 春 |
| 授權 | CC BY-NC-SA 4.0（姓名標示—非商業性—相同方式分享） |
| 叢書 | 指月 漢傳經論譯注 / han-canon-translations |
| 編碼 | UTF-8 · NFC · IAST 變音符 |
AI 揭露 本書製作之中，AI 輔助於一致性核校、平行文本對勘與格式整理；一切義理、術語與釋義之判斷，悉歸譯者。完整方法揭露集中於 waken.org/methodology。
金剛之利，斷盡疑執；以唯識為鏡，照見「即非」一句裡的三性動轉。願讀者循此入經，自證自知。
釋慧鏡 · 指月 · 金剛 · 版權 · 2026 春
| Item | Value |
|---|---|
| Sūtra title | Jingang bore boluomi jing 金剛般若波羅蜜經 |
| Volume title | The Diamond Prajñā · Decoded Through Yogācāra |
| Source text | Kumārajīva's Jingang bore boluomi jing · T08n0235 · Taishō vol. 8 |
| Format | Zhaoming's thirty-two divisions × five reading layers (Source-Text · Vernacular · Exposition · Heart-Essence · Apparatus) |
| Edition | First edition v1 · Spring 2026 |
| License | CC BY-NC-SA 4.0 (Attribution — NonCommercial — ShareAlike) |
| Series | Zhiyue · Han-canon Translations and Annotations / han-canon-translations |
| Encoding | UTF-8 · NFC · IAST diacritics |
AI disclosure — In the making of this volume, AI assisted with consistency checking, parallel-text collation, and formatting. All doctrinal, terminological, and exegetical decisions rest with the translator. The full method is disclosed centrally at waken.org/methodology.
The diamond's edge cuts every doubt and grasping clean; with Yogācāra as the mirror, one sees the turning of the three natures within a single phrase of "is-not." May the reader enter the sūtra along this path and know it for oneself.
Shi Huijing · Zhiyue · jingang · Colophon · Spring 2026
- 00導讀 《金剛般若・唯識解密》Reader's Guide *The Diamond Prajñā · Decoded Through Yogācāra*
- 01分一 法會因由分The Diamond Sūtra · Division 1, The Origin of the Dharma Assembly (Plain Reading)
- 02分二 善現啟請分The Diamond Sūtra · Division 2, Subhūti's Request (Plain Reading)
- 03分三 大乘正宗分The Diamond Sūtra · Division 3, The True Doctrine of the Great Vehicle (Plain Reading)
- 04分四 妙行無住分The Diamond Sūtra · Division 4, Wondrous Practice Without Abiding (Plain Reading)
- 05分五 如理實見分The Diamond Sūtra · Division 5, Seeing Truly, According to Principle (Plain Reading)
- 06分六 正信希有分The Diamond Sūtra · Division 6, Right Faith Is Rare (Plain Reading)
- 07分七 無得無說分The Diamond Sūtra · Division 7, Nothing Attained, Nothing Taught (Plain Reading)
- 08分八 依法出生分The Diamond Sūtra · Division 8, Born of the Dharma (Plain Reading)
- 09分九 一相無相分The Diamond Sūtra · Division 9, One Mark, No Mark (Plain Reading)
- 10分十 莊嚴淨土分The Diamond Sūtra · Division 10, Adorning the Pure Land (Plain Reading)
- 11分十一 無為福勝分The Diamond Sūtra · Division 11, The Unconditioned Surpasses in Merit (Plain Reading)
- 12分十二 尊重正教分The Diamond Sūtra · Division 12, Revering the True Teaching (Plain Reading)
- 13分十三 如法受持分The Diamond Sūtra · Division 13, Receiving and Keeping the Dharma As It Is (Plain Reading)
- 14分十四 離相寂滅分The Diamond Sūtra · Division 14, Beyond Marks, the Peace of Cessation (Plain Reading)
- 15分十五 持經功德分The Diamond Sūtra · Division 15, The Merit of Upholding the Sūtra (Plain Reading)
- 16分十六 能淨業障分The Diamond Sūtra · Division 16, The Power to Purify Karmic Hindrances (Plain Reading)
- 17分十七 究竟無我分The Diamond Sūtra · Division 17, Ultimately, No Self (Plain Reading)
- 18分十八 一體同觀分The Diamond Sūtra · Division 18, Seeing All as One Body (Plain Reading)
- 19分十九 法界通化分The Diamond Sūtra · Division 19, The Dharma-Realm Pervasively Transformed (Plain Reading)
- 20分二十 離色離相分The Diamond Sūtra · Division 20, Apart from Form, Apart from Marks (Plain Reading)
- 21分二十一 非說所說分The Diamond Sūtra · Division 21, The Speaking That Is No Speaking (Plain Reading)
- 22分二十二 無法可得分The Diamond Sūtra · Division 22, No Dharma Can Be Attained (Plain Reading)
- 23分二十三 淨心行善分The Diamond Sūtra · Division 23, A Pure Mind Practicing Good (Plain Reading)
- 24分二十四 福智無比分The Diamond Sūtra · Division 24, Merit and Wisdom Beyond Compare (Plain Reading)
- 25分二十五 化無所化分The Diamond Sūtra · Division 25, Transforming with Nothing Transformed (Plain Reading)
- 26分二十六 法身非相分The Diamond Sūtra · Division 26, The Dharma-Body Is Not a Form (Plain Reading)
- 27分二十七 無斷無滅分The Diamond Sūtra · Division 27, Neither Cut Off nor Annihilated (Plain Reading)
- 28分二十八 不受不貪分The Diamond Sūtra · Division 28, Not Receiving, Not Grasping (Plain Reading)
- 29分二十九 威儀寂靜分The Diamond Sūtra · Division 29, Deportment Serene and Still (Plain Reading)
- 30分三十 一合理相分The Diamond Sūtra · Division 30, The Mark of a Single Composite Whole (Plain Reading)
- 31分三十一 知見不生分The Diamond Sūtra · Division 31, Knowing and Seeing Do Not Arise (Plain Reading)
- 32分三十二 應化非真分The Diamond Sūtra · Division 32, Manifestation Is Not the Real (Plain Reading)