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金剛般若波羅蜜經  姚秦  鳩摩羅什  譯

「須菩提!若人言:『佛說我見、人見、眾生見、壽者見。』須菩提!於意云何?是人解我所說義不?」

「不也,世尊!是人不解如來所說義。何以故?世尊說我見、人見、眾生見、壽者見,即非我見、人見、眾生見、壽者見,是名我見、人見、眾生見、壽者見。」

「須菩提!發阿耨多羅三藐三菩提心者,於一切法,應如是知,如是見,如是信解,不生法相。須菩提!所言法相者,如來說即非法相,是名法相。」

能斷金剛般若波羅蜜多經  唐  玄奘  譯 

善現!若作是言:『如來宣說我見、有情見、命者見、士夫見、補特伽羅見、意生見、摩納婆見、作者見、受者見。』於汝意云何?如是所說為正語不?」

善現答言:「不也,世尊!不也,善逝!如是所說非為正語。所以者何?如來所說我見、有情見、命者見、士夫見、補特伽羅見、意生見、摩納婆見、作者見、受者見,即為非見,故名我見乃至受者見。」

佛告善現:「諸有發趣菩薩乘者,於一切法應如是知,應如是見,應如是信解,如是不住法想。何以故?善現!法想法想者,如來說為非想,是故如來說名法想法想。

佛說能斷金剛般若波羅蜜多經  唐  義淨  譯

「妙生!如有說云:佛說我見眾生見壽者見求趣見者,是為正說為不正耶?」

妙生言:「不爾,世尊!何以故?若有我見如來說者,即是非見,故名我見。」

「妙生!諸有發趣菩薩乘者,於一切法,應如是知,如是見,如是解。如是解者,乃至法想亦無所住。何以故?妙生!法想法想者,如來說為非想,故名法想法想。

金剛般若波羅蜜經  陳  真諦  譯 

「須菩提!若有人言:如來說我見眾生見壽者見受者見。須菩提!汝意云何?是人言說,為正語不?」

須菩提言:「不也,世尊!不也,修伽陀!何以故?如來所說我見眾生見壽者見受者見,即是非見,是故說我見眾生見壽者見受者見。」

「須菩提!若人行菩薩乘,如是應知應見應信,一切諸法;如是應修,為令法想不得生起。何以故?須菩提!是法想法想者,如來說即非想,故說法想。

Diamond Cutter  孔茲  英譯

And why? Because whosoever would say that the view of a self has been taught by the Tathagata, the view of a being, the view of a living soul, the view of a person, would he, Subhuti, be speaking right?

Subhuti replied: No indeed, O Lord, no indeed, O Well-Gone, he would not be speaking right. And why? That which has been taught by the Tathagata as 'view of self', as a no-view has that been taught by the Tathagata. Therefore is it called 'view of self'.

The Lord said: It is thus, Subhuti, that someone who has set out in the Bodhisattva-vehicle should know all dharmas, view them, be intent on them. And he should know, view and be intent on them in such a way that he does not set up the perception of a dharma. And why? 'Perception of dharma, perception of dharma, 'Subhuti, as no-perception has this been taught by the Tathagata. Therefore is it called 'perception of dharma'.

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