金 剛 經 導 讀

金剛般若波羅蜜經  姚秦  鳩摩羅什  譯

佛告須菩提：「於意云何？如來昔在燃燈佛所，於法有所得不？」

「不也，世尊！如來在燃燈佛所，於法實無所得。」

「須菩提！於意云何？菩薩莊嚴佛土不？」

「不也，世尊！何以故？莊嚴佛土者，即非莊嚴，是名莊嚴。」

「是故，須菩提！諸菩薩摩訶薩，應如是生清淨心，不應住色生心，不應住聲、香、味、觸、法生心，應無所住，而生其心。

須菩提！譬如有人，身如須彌山王，於意云何？是身為大不？」

須菩提言：「甚大，世尊！何以故？佛說非身，是名大身。」

能斷金剛般若波羅蜜多經  唐  玄奘  譯 

佛告善現：「於汝意云何？如來昔在然燈如來、應、正等覺所，頗於少法有所取不？」

善現答言：「不也，世尊！如來昔在然燈如來、應、正等覺所，都無少法而有所取。」

佛告善現：「若有菩薩作如是言：『我當成辦佛土功德莊嚴。』如是菩薩非真實語。何以故？善現！佛土功德莊嚴佛土功德莊嚴者，如來說非莊嚴，是故如來說名佛土功德莊嚴佛土功德莊嚴。

是故，善現！菩薩如是都無所住應生其心，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。」

佛告善現：「如有士夫具身大身，其色自體假使譬如妙高山王。善現！於汝意云何？彼之自體為廣大不？」善現答言：「彼之自體廣大！世尊！廣大！善逝！何以故？世尊！彼之自體，如來說非彼體故名自體，非以彼體故名自體。」

佛說能斷金剛般若波羅蜜多經  唐  義淨  譯

「妙生！於汝意云何？如來昔在然燈佛所，頗有少法是可取不？」
妙生言：「不爾，世尊！如來於然燈佛所，實無可取。」

「妙生！若有菩薩作如是語：『我當成就莊嚴國土者。』此為妄語。何以故？莊嚴佛土者，如來說非莊嚴，由此說為國土莊嚴。

是故，妙生！菩薩不住於事，不住隨處，不住色聲香味觸法，應生其心；應生不住事心，應生不住隨處心，應生不住色聲香味觸法心。

「妙生！譬如有人，身如妙高山王，於意云何？是身為大不？」妙生言：「甚大，世尊！何以故？彼之大身，如來說為非身。以彼非有，說名為身。」

金剛般若波羅蜜經  陳  真諦  譯 

佛告須菩提：「汝意云何？昔從然燈如來阿羅訶三藐三佛陀所，頗有一法，如來所取不？」

須菩提言：「不也，世尊！實無有法，昔從然燈如來阿羅訶三藐三佛陀所，如來所取。」

佛告須菩提：「若有菩薩作如是言：『我當莊嚴清淨佛土。』而此菩薩說虛妄言。何以故？須菩提！莊嚴佛土者，如來說非莊嚴，是故莊嚴清淨佛土。

須菩提！是故菩薩應生如是無住著心，不住色聲香味觸法生心，應無所住而生其心。

「須菩提！譬如有人體相勝大，如須彌山王。須菩提！汝意云何？如是體相為勝大不？」 須菩提言：「甚大，世尊！何以故？如來說非有，名為有身，此非是有，故說有身。」

Diamond Cutter  孔茲  英譯

The Lord asked: What do you think, Subhuti, is there any dharma which the Tathagata has learned from Dipankara, the Tathagata, the Arhat, the Fully Enlightened One?

Subhuti replied: Not so, O Lord, there is not.

The Lord said: If any Bodhisattva would say, 'I will create harmonious Buddhafields', he would speak falsely. And why? 'The harmonies of Buddhafields, the harmonies of Buddhafields', Subhuti, as no-harmonies have they been taught by the Tathagata. Therefore he spoke of 'harmonious Buddhafields'.

Therefore then, Subhuti, the Bodhisattva, the great being, should produce an unsupported thought, i.e. a thought which is nowhere supported, a thought unsupported by sights, sounds, smells, tastes, touchables or mind-objects.

Suppose, Subhuti, there were a man endowed with a body, a huge body, so that he had a personal existence like Sumeru, king of mountains. Would that, Subhuti, be a huge personal existence? Subhuti replied: Yes, huge, O Lord, huge, O Well-Gone, would his personal existence be. And why so? 'Personal existence, personal existence', as no-existence has that been taught by the Tathagata; for not, O Lord, is that existence or non-existence. Therefore is it called 'personal existence'.