金 剛 經 導 讀

金剛般若波羅蜜經  姚秦  鳩摩羅什  譯

須菩提白佛言：「世尊！頗有眾生，得聞如是言說章句，生實信不？」

佛告須菩提：「莫作是說。如來滅後，後五百歲，有持戒修福者，於此章句能生信心，以此為實，當知是人不於一佛二佛三四五佛而種善根，已於無量千萬佛所種諸善根，聞是章句，乃至一念生淨信者，須菩提！如來悉知悉見，是諸眾生得如是無量福德。

何以故？是諸眾生無復我相、人相、眾生相、壽者相。無法相，亦無非法相。何以故？是諸眾生若心取相，則為著我、人、眾生、壽者。

若取法相，即著我、人、眾生、壽者。何以故？若取非法相，即著我、人、眾生、壽者，是故不應取法，不應取非法。以是義故，如來常說：汝等比丘，知我說法，如筏喻者，法尚應捨，何況非法。

能斷金剛般若波羅蜜多經  唐  玄奘  譯 

說是語已。具壽善現復白佛言：「世尊！頗有有情於當來世，後時、後分、後五百歲，正法將滅時分轉時，聞說如是色經典句，生實想不？」

佛告善現：「勿作是說：『頗有有情於當來世，後時、後分、後五百歲，正法將滅時分轉時，聞說如是色經典句生實想不？』然復，善現！有菩薩摩訶薩於當來世，後時、後分、後五百歲，正法將滅時分轉時，具足尸羅，具德、具慧。復次，善現！彼菩薩摩訶薩非於一佛所承事供養，非於一佛所種諸善根。然復，善現！彼菩薩摩訶薩於其非一、百、千佛所承事供養，於其非一、百、千佛所種諸善根，乃能聞說如是色經典句，當得一淨信心。善現！如來以其佛智悉已知彼，如來以其佛眼悉已見彼。善現！如來悉已覺彼一切有情，當生無量無數福聚，當攝無量無數福聚。

何以故？善現！彼菩薩摩訶薩無我想轉，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。善現！彼菩薩摩訶薩無法想轉、無非法想轉，無想轉亦無非想轉。

所以者何？善現！若菩薩摩訶薩有法想轉，彼即應有我執、有情執、命者執、補特伽羅等執。若有非法想轉，彼亦應有我執、有情執、命者執、補特伽羅等執。

何以故？善現！不應取法，不應取非法。是故如來密意而說筏喻法門。諸有智者，法尚應斷，何況非法！」

佛說能斷金剛般若波羅蜜多經  唐  義淨  譯

妙生言：「世尊！頗有眾生，於當來世，後五百歲，正法滅時，聞說是經，生實信不？」

佛告妙生：「莫作是說：『頗有眾生，於當來世，後五百歲，正法滅時，聞說是經，生實信不？』妙生！當來之世，有諸菩薩，具戒具德具慧，而彼菩薩，非於一佛承事供養，植諸善根；已於無量百千佛所，而行奉事，植諸善根。是人乃能於此經典生一信心。妙生！如來悉知是人，悉見是人，彼諸菩薩當生當攝，無量福聚。

何以故？由彼菩薩，無我想眾生想壽者想更求趣想。 「彼諸菩薩，非法想，非非法想，非想，非無想。

何以故？若彼菩薩有法想，即有我執、有情執、壽者執、更求趣執。若有非法想，彼亦有我執有情執壽者執更求趣執。妙生！是故菩薩，不應取法，不應取非法。以是義故，如來密意宣說筏喻法門，諸有智者，法尚應捨，何況非法。

金剛般若波羅蜜經  陳  真諦  譯 

如是說已，淨命須菩提白佛言：「世尊！於今現時及未來世，頗有菩薩聽聞正說如是等相此經章句，生實想不？」

佛告須菩提：「莫作是說：『於今現時及未來世，頗有菩薩聽聞正說如是等相此經章句，生實想不？』何以故？須菩提！於未來世，實有眾生，得聞此經，能生實想。復次，須菩提！於未來世，後五百歲，正法滅時，有諸菩薩摩訶薩，持戒修福，及有智慧。須菩提！是諸菩薩摩訶薩，非事一佛，非於一佛種諸善根，已事無量百千諸佛，已於無量百千佛所而種善根。若有善男子善女人，聽聞正說如是等相此經章句，乃至一念生實信者。須菩提！如來悉知是人，悉見是人。須菩提！是善男子善女人，生長無量福德之聚！

何以故？須菩提！是諸菩薩無復我想、眾生想、壽者想、受者想。「是諸菩薩無法想，無非法想，無想，無非想。

何以故？須菩提！是諸菩薩若有法想，即是我執，及眾生壽者受者執。須菩提！是故菩薩不應取法，不應取非法。為如是義故，如來說：若觀行人，解筏喻經，法尚應捨，何況非法。」

Diamond Cutter  孔茲  英譯

Subhuti asked: Will there be any beings in the 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 who, when these words of the Sutra are being taught, will understand their truth?

The Lord replied: Do not speak thus, Subhuti! Yes, even then there will be such beings. For even at that time, Subhuti, there will be Bodhisattvas who are gifted with good conduct, gifted, with virtuous qualities, gifted with wisdom, and who, when these words of the Sutra are being taught, will understand their truth. And these Bodhisattvas, Subhuti, will not be such as have honoured only one single Buddha, nor such as have planted their roots of merit under one single Buddha only. On the contrary, Subhuti, those Bodhisattvas who, when these words of the Sutra are being taught, will find even one single thought of serene faith, they will be such as have honoured many hundreds of thousands of Buddhas, such as have planted their roots of merit under many hundreds of thousands of Buddhas. Known they are, Subhuti, to the Tathagata through his Buddha cognition, seen they are, Subhuti, by the Tathagata with his Buddha-eye, fully known they are, Subhuti, to the Tathagata. And they all, Subhuti, will beget and acquire an immeasurable and incalculable heap of merit.

And why? Because, Subhuti, in these Bodhisattvas (1) no perception of a self takes place, (2) no perception of a being, (3) no perception of a soul, (4) no perception of a person. Nor do these Bodhisattvas have (5) a perception of a dharma, or (6) a perception of a no-dharma. (7) No perception or (8) non-perception takes place in them.

And why? If, Subhuti, these Bodhisattvas should have a perception of either a dharma, or a no-dharma, they would thereby seize on a self, a being, a soul, or a person.

And why? Because a Bodhisattva should not seize on either a dharma or a no-dharma. Therefore this saying has been taught by the Tathagata with a hidden meaning: 'Those who know the discourse on dharma as like unto a raft, should forsake dharmas, still more so no-dharmas.'