我人众生寿者见

Diamond Sutra – perceive, see, believe, understand as such – 金刚经 – 如是知,如是见,如是信解,不生法相

When the Buddha about to conclude this sutra, he tested his student Subuti and asked: “when someone talk of the notions of self, others, living beings, and immortality, does s/he understand what i teach?”  Subhuti answered: “no, because these notions too, are merely names and mental conceptualization,  are not to be attached, and not to be understood as the ultimate truth from the Buddha.”  The Buddha compassionately furthered: “Whoever made the intention of supreme enlightenment, should perceive as such, see as such, understand as such, and do not let teachings develop into fixed notions.  And same applies to this conclusion as well.

Once we embark on the journey to truth and spiritual enlightenment, teachers teachings knowledge method pathway technique experience will come.  They are all to be treasured, but not to be attached.  If we perceive them, see them, believe them, and understand them as this Sutra suggests, we will be walking on solid path.

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知见不生分第三十一

KNOWLEDGE AND VIEWS ARE NOT PRODUCED, THIRTY-ONE

须菩提!若人言:佛说我见、人见、众生见、寿者见。
须菩提!于意云何?是人解我所说义不?
“Subhuti, what do you think? If someone says: ‘The Buddha speaks of the view of an ego, a personality, a being and a life,
“Subhuti, does that person understand what I mean?”

不也,世尊!是人不解如来所说义。何以故?
世尊说:我见、人见、众生见、寿者见,即非我见、人见、众生见、寿者见,是名我见、人见、众生见、寿者见。
“No, World Honoured one, that person does not understand. Why?”
“Because (when) the Tathagata speaks of the view of an ego, a Personality, a being and a life, it is not really, (but) is (expediently) called the view of an ego, a personality a being and a life.”

须菩提!发阿耨多罗三藐三菩提心者,于一切法,应如是知,如是见,如是信解,不生法相。
须菩提!所言法相者,如来说即非法相,是名法相。
“Subhuti, he who develops the Supreme Enlightenment Mind, should thus know, see, believe and comprehend (all things); he should not set up the perception of things (dharma-laksana) in his mind.”
“Subhuti, the so-called form of things (dharma-laksana), the Tathagata says is not, but is, (expediently) called the form of things.”当佛陀即将结束本经时,他测试他的学生须菩提 ,问: “当有人谈及我,人,众生,和寿者等观念时,此人是否明白我的教意?” 须菩提回答说:“不,因为这些观念也仅仅是名字和心理的概念,我们不应执着于这些“法”,这些法不是最终的真理。”  佛陀慈悲的进一步宣说: “发无上菩提心者,对一切法,应如此知(觉知),如此见,如此相信和理解,而不生固定的执着。 当然,佛陀补充,这知见信解,也应用于这结论中。

一旦我们踏上学佛和修道的道路时,不同的老师,教导,知识,方法,技巧,和体验就会出现。 他们都是十分宝贵的,但我们不应执着于他们。如果我们能如本经般对他们产生正确的知见信解,我们将能走在坚实的道路中。

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知见不生分第三十一

须菩提!若人言:佛说我见、人见、众生见、寿者见。

须菩提!于意云何?是人解我所说义不?

不也,世尊!是人不解如来所说义。何以故?

世尊说:我见、人见、众生见、寿者见,即非我见、人见、众生见、寿者见,是名我见、人见、众生见、寿者见。

须菩提!发阿耨多罗三藐三菩提心者,于一切法,应如是知,如是见,如是信解,不生法相。

须菩提!所言法相者,如来说即非法相,是名法相。


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