金 剛 經 導 讀

金剛般若波羅蜜經  姚秦  鳩摩羅什  譯

爾時，須菩提聞說是經，深解義趣，涕淚悲泣，而白佛言：「希有，世尊！佛說如是甚深經典，我從昔來所得慧眼，未曾得聞如是之經。世尊！若復有人得聞是經，信心清淨，即生實相，當知是人成就第一希有功德。世尊！是實相者，即是非相，是故如來說名實相。

世尊！我今得聞如是經典，信解受持不足為難，若當來世後五百歲，其有眾生，得聞是經，信解受持，是人即為第一希有。何以故？此人無我相、無人相、無眾生相、無壽者相。所以者何？我相，即是非相，人相、眾生相、壽者相，即是非相。何以故？離一切諸相，即名諸佛。」

佛告須菩提：「如是，如是！若復有人，得聞是經，不驚、不怖、不畏，當知是人，甚為希有。何以故？須菩提！如來說：第一波羅蜜即非第一波羅蜜，是名第一波羅蜜。

須菩提！忍辱波羅蜜，如來說非忍辱波羅蜜，是名忍辱波羅蜜。何以故？須菩提！如我昔為歌利王割截身體，我於爾時，無我相、無人相、無眾生相、無壽者相。何以故？我於往昔節節支解時，若有我相、人相、眾生相、壽者相，應生瞋恨。須菩提！又念過去於五百世，作忍辱仙人，於爾所世，無我相、無人相、無眾生相、無壽者相。

是故，須菩提！菩薩應離一切相，發阿耨多羅三藐三菩提心，不應住色生心，不應住聲、香、味、觸、法生心，應生無所住心。若心有住，則為非住。

是故佛說菩薩心，不應住色布施。須菩提！菩薩為利益一切眾生故，應如是布施。如來說一切諸相，即是非相；又說一切眾生，即非眾生。須菩提！如來是真語者、實語者、如語者、不誑語者、不異語者。

須菩提！如來所得法，此法無實無虛。須菩提！若菩薩心住於法，而行布施，如人入闇，即無所見；若菩薩心不住法，而行布施，如人有目，日光明照，見種種色。

須菩提！當來之世，若有善男子、善女人，能於此經受持讀誦，即為如來以佛智慧，悉知是人，悉見是人，皆得成就無量無邊功德。」

能斷金剛般若波羅蜜多經  唐  玄奘  譯 

爾時，具壽善現聞法威力悲泣墮淚，俛仰捫淚而白佛言：「甚奇希有！世尊！最極希有！善逝！如來今者所說法門，普為發趣最上乘者作諸義利，普為發趣最勝乘者作諸義利。世尊！我昔生智以來，未曾得聞如是法門。世尊！若諸有情聞說如是甚深經典生真實想，當知成就最勝希有。

何以故？世尊！諸真實想真實想者，如來說為非想，是故如來說名真實想真實想。世尊！我今聞說如是法門，領悟、信解未為希有。若諸有情於當來世，後時、後分、後五百歲，正法將滅時分轉時，當於如是甚深法門，領悟、信解、受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，當知成就最勝希有。何以故？世尊！彼諸有情無我想轉，無有情想、無命者想、無士夫想、無補特伽羅想、無意生想、無摩納婆想、無作者想、無受者想轉。

所以者何？世尊！諸我想即是非想，諸有情想、命者想、士夫想、補特伽羅想、意生想、摩納婆想、作者想、受者想即是非想。何以故？諸佛世尊離一切想。」

作是語已。爾時，世尊告具壽善現言：「如是，如是。善現！若諸有情聞說如是甚深經典，不驚、不懼、無有怖畏，當知成就最勝希有。

何以故？善現！如來說最勝波羅蜜多，謂般若波羅蜜多。善現！如來所說最勝波羅蜜多，無量諸佛世尊所共宣說，故名最勝波羅蜜多。如來說最勝波羅蜜多即非波羅蜜多，是故如來說名最勝波羅蜜多。

「復次，善現！如來說忍辱波羅蜜多即非波羅蜜多，是故如來說名忍辱波羅蜜多。

何以故？善現！我昔過去世曾為羯利王斷肢節肉，我於爾時都無我想、或有情想、或命者想、或士夫想、或補特伽羅想、或意生想、或摩納婆想、或作者想、或受者想，我於爾時都無有想亦非無想。

何以故？善現！我於爾時若有我想，即於爾時應有恚想；我於爾時若有有情想、命者想、士夫想、補特伽羅想、意生想、摩納婆想、作者想、受者想，即於爾時應有恚想。

何以故？善現！我憶過去五百生中，曾為自號忍辱仙人，我於爾時都無我想、無有情想、無命者想、無士夫想、無補特伽羅想、無意生想、無摩納婆想、無作者想、無受者想，我於爾時都無有想亦非無想。是故，善現！菩薩摩訶薩遠離一切想，應發阿耨多羅三藐三菩提心，不住於色應生其心，不住非色應生其心；不住聲、香、味、觸、法應生其心，不住非聲、香、味、觸、法應生其心，都無所住應生其心。

何以故？善現！諸有所住則為非住。是故如來說諸菩薩應無所住而行布施，不應住色、聲、香、味、觸、法而行布施。

「復次，善現！菩薩摩訶薩為諸有情作義利故，應當如是棄捨布施。
何以故？善現！諸有情想即是非想；一切有情，如來即說為非有情。善現！如來是實語者、諦語者、如語者、不異語者。

「復次，善現！如來現前等所證法、或所說法、或所思法，即於其中非諦非妄。

善現！譬如士夫入於暗室，都無所見，當知菩薩若墮於事，謂墮於事而行布施，亦復如是。

善現！譬如明眼士夫，過夜曉已，日光出時，見種種色，當知菩薩不墮於事，謂不墮事而行布施，亦復如是。

「復次，善現！若善男子或善女人於此法門受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，則為如來以其佛智悉知是人，則為如來以其佛眼悉見是人，則為如來悉覺是人，如是有情一切當生無量福聚。

佛說能斷金剛般若波羅蜜多經  唐  義淨  譯

「世尊！若復有人，聞說是經生實想者，當知是人最上希有。世尊！此實想者，即非實想，是故如來說名實想實想。世尊！我聞是經，心生信解，未為希有。若當來世，有聞是經，能受持者，是人則為第一希有。

何以故？彼人無我想眾生想壽者想更求趣想。所以者何？世尊！我想眾生想壽者想更求趣想，即是非想。

所以者何？諸佛世尊離諸想故。」

「妙生！如是如是！若復有人，得聞是經，不驚不怖不畏，當知是人第一希有。
何以故？妙生！此最勝波羅蜜多，是如來所說諸波羅蜜多。如來說者，即是無邊佛所宣說，是故名為最勝波羅蜜多。

「妙生！如來說忍辱波羅蜜多，即非忍辱波羅蜜多。

何以故？如我昔為羯陵伽王割截支體時，無我想眾生想壽者想更求趣想。我無是想，亦非無想。

所以者何？我有是想者，應生瞋恨。

妙生！又念過去於五百世，作忍辱僊人，我於爾時，無如是等想。是故應離諸想，發趣無上菩提之心，不應住色聲香味觸法，都無所住而生其心；不應住法，不應住非法，應生其心。

何以故？若有所住，即為非住。是故佛說菩薩應無所住而行布施。妙生！菩薩為利益一切眾生，應如是布施。

「此眾生想，即為非想；彼諸眾生，即非眾生。

何以故？諸佛如來離諸想故。妙生！如來是實語者，如語者，不誑語者，不異語者。

妙生！如來所證法及所說法，此即非實非妄。

妙生！若菩薩心，住於事而行布施，如人入闇，則無所見。若不住事而行布施，如人有目，日光明照，見種種色，是故菩薩不住於事應行其施。

妙生！若有善男子善女人。能於此經受持讀誦，為他演說，如是之人，佛以智眼悉知悉見，當生當攝無量福聚。

金剛般若波羅蜜經  陳  真諦  譯 

爾時淨命須菩提，由法利疾，即便悲泣。抆淚而言：「希有！世尊！希有！修伽陀！如此經典如來所說，我從昔來至得聖慧，未曾聞說如是經典。何以故？世尊說般若波羅蜜，即非般若波羅蜜，故說般若波羅蜜。世尊！當知是人，則與無上希有之法而共相應，聞說經時，能生實想。

世尊！是實想者，實非有想，是故如來說名實想，說名實想。世尊！此事於我非為希有。正說經時，我生信解。世尊！於未來世，若有眾生恭敬受持，為他正說，當知是人，則與無上希有之法而共相應。世尊！此人無復我想眾生想壽者想受者想。何以故？我想眾生想壽者想受者想，即是非想。

何以故？諸佛世尊，解脫諸想盡無餘故。」

說是言已。佛告須菩提：「如是，須菩提！如是。當知是人，則與無上希有之法而共相應。是人聞說此經，不驚不怖不畏。

何以故？須菩提！此法如來所說，是第一波羅蜜。此波羅蜜，如來所說，無量諸佛亦如是說，是故說名第一波羅蜜。

復次，須菩提！如來忍辱波羅蜜，即非波羅蜜。

何以故？須菩提！昔時我為迦陵伽王斬斫身體，骨肉離碎。我於爾時，無有我想眾生想壽者想受者想，無想，非無想。

何以故？須菩提！我於爾時，若有我想眾生想壽者想受者想，是時則應生瞋恨想。

「須菩提！我憶過去五百生中，作大仙人，名曰說忍。於爾生中，心無我想眾生想壽者想受者想。是故須菩提！菩薩摩訶薩捨離一切想，於無上菩提應發起心，不應生住色心，不應生住聲香味觸心，不應生住法心，不應生住非法心，不應生有所住心。

何以故？若心有住，則為非住。故如來說：菩薩無所住心應行布施。

復次，須菩提！菩薩應如是行施，為利益一切眾生。此眾生想，即是非想。如是一切眾生，如來說即非眾生。

何以故？諸佛世尊遠離一切想故。須菩提！如來說實、說諦、說如、說非虛妄。

復次，須菩提！是法如來所覺，是法如來所說，是法非實非虛。

「須菩提！譬如有人，在於盲暗，如是當知菩薩墮相，行墮相施。

須菩提！如人有目，夜已曉時，晝日光照，見種種色，如是當知菩薩不墮於相，行無相施。

復次，須菩提！於未來世，若有善男子善女人，受持讀誦，教他修行，為他正說如是經典，如來悉知是人，悉見是人，生長無量福德之聚。

Diamond Cutter  孔茲  英譯

Thereupon the impact of Dharma moved the Venerable Subhuti to tears. Having wiped away his tears, he thus spoke to the Lord: It is wonderful, O Lord, it is exceedingly wonderful, O Well-Gone, how well the Tathagata has taught this discourse on Dharma. Through it cognition has been produced in me. Not have I ever before heard such a discourse on Dharma. Most wonderfully blest will be those who, when this Sutra is being taught, will produce a true perception. And that which is true perception, that is indeed no perception.

Therefore the Tathagata teaches, 'true perception, true perceptions'. It is not difficult for me to accept and believe this discourse on Dharma when it is being taught. But those beings who will be in a future period, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine, and who, O Lord, will take up this discourse on Dharma, bear it in mind, recite it, study it, and illuminate it in full detail for others, these will be most wonderfully blest. In them, however, no perception of a self will take place, or of a being, a soul, or a person.

And why? That, O Lord, which is perception of self, that is indeed no perception. That which is perception of a being, a soul or a person, that is indeed no perception. And why? Because the Buddhas, the Lords have left all perceptions behind.

The Lord said: So it is, Subhuti. Most wonderfully blest will be those beings who, on hearing this Sutra, will not tremble, nor be frightened, or terrified.

And why? The Tathagata has taught this as the highest (parama-) perfection (paramita). And what the Tathagata teaches as the highest perfection, that also the innumerable (aparimana) Blessed Buddhas do teach. Therefore is it called the 'highest perfection'.

Moreover, Subhuti, the Tathagata's perfection of patience is really no perfection.

And why? Because, Subhuti, when the king of Kalinga cut my flesh from every limb, at that time I had no perception of a self, of a being, of a soul, or a person.

And why? If, Subhuti, at that time I had had a perception of self, I would also have had a perception of ill-will at that time. And so, if I had had a perception of a being, of a soul, or of a person. With my superknowledge I recall that in the past I have for five hundred births led the life of a sage devoted to patience. Then also have I had no perception of a self, a being, a soul, or a person.

Therefore then, Subhuti, the Bodhi-being, the great being, after he has got rid of all perceptions, should raise his thought to the utmost, right and perfect enlightenment. He should produce a thought which is unsupported by forms, sounds, smells, tastes, touchables, or mind-objects, unsupported by dharma, unsupported by no-dharma, unsupported by anything. And why?

All supports have actually no support. It is for this reason that the Tathagata teaches: By an unsupported Bodhisattva should a gift be given, not by one who is supported by forms, sounds, smells, tastes, touchables, or mind-objects.

And further, Subhuti, it is for the weal of all beings that a Bodhisattva should give gifts in this manner. And why? This perception of a being, Subhuti, that is just a non-perception. Those all-beings of whom the Tathagata has spoken, they are indeed no-beings.

And why? Because the Tathagata speaks in accordance with reality, speaks the truth, speaks of what is, not otherwise. A Tathagata does not speak falsely.

But nevertheless, Subhuti, with regard to that dharma which the Tathagata has fully known and demonstrated, on account of that there is neither truth nor fraud.

In darkness a man could not see anything. Just so should be viewed a Bodhisattva who has fallen among things, and who, fallen among things, renounces a gift.

A man with eyes would, when the night becomes light and the sun has arisen, see manifold forms. Just so should be viewed a Bodhisattva who has not fallen among things, and who, without having fallen among things, renounces a gift.

Furthermore, Subhuti, those sons and daughters of good family who will take up this discourse on Dharma, will bear it in mind, recite, study, and illuminate it in full detail for others, they have been known, Subhuti, by the Tathagata with his Buddha-cognition, they have been seen, Subhuti, by the Tathagata with his Buddha-eye, they have been fully known by the Tathagata. All these beings, Subhuti, will beget and acquire an immeasurable and incalculable heap of merit.