須菩提 若人言佛說我見人見衆生見壽者見 須菩提 於意云何 是人解我所說義不 世尊 是人不解如來所說義 何以故 世尊說我見人見衆生見壽者見 即非我見人見衆生見壽者見 是名我見人見衆生見壽者見 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
xū pú tí ruò rén yán fó shuō wǒ jiàn rén jiàn zhòng shēng jiàn shòu zhě jiàn xū pú tí yú yì yún hé shì rén jiě wǒ suǒ shuō yì bù shì zūn shì rén bù jiě rú lái suǒ shuō yì hé yǐ gù shì zūn shuō wǒ jiàn rén jiàn zhòng shēng jiàn shòu zhě jiàn jí fēi wǒ jiàn rén jiàn zhòng shēng jiàn shòu zhě jiàn shì míng wǒ jiàn rén jiàn zhòng shēng jiàn shòu zhě jiàn xū pú tí fā ā nòu duō luó sān miǎo sān pú tí xīn zhě yú yī qiē fǎ yīng rú shì zhī rú shì jiàn rú shì xìn jiě bù shēng fǎ xiāng xū pú tí suǒ yán fǎ xiāng zhě rú lái shuō jí fēi fǎ xiāng shì míng fǎ xiāng
Key Message
Know, see, and understand all dharmas without generating fixed views of any kind — not even a fixed view of the Dharma itself. The Diamond Sutra's teaching, like a raft, is to be used, not clutched.
▸Section 31 applies the Diamond Sutra's 'is-not/is-named' logic to the domain of views and knowing itself.
Section 31 applies the Diamond Sutra's 'is-not/is-named' logic to the domain of views and knowing itself. If someone claims the Buddha has expounded the four views — the view of self (wǒjiàn 我見), the view of other (rénjiàn 人見), the view of being (zhòngshēngjiàn 衆生見), and the view of life-span (shòuzhějiàn 壽者見) — Subhūti confirms this person has not understood the teaching. The reason: these four views are in truth not the four views — they are only called the four views. The section then specifies the proper mode of knowing for one who has aroused the mind of awakening: with respect to all dharmas, 'know them thus, see them thus, believe and understand them thus — and do not give rise to the mark of dharma (法相, fǎxiāng).' Even the category of 'dharma,' even the teaching of the Diamond Sutra itself, must not congeal into a fixed concept. The sutra finally deconstructs its own categories: 'What is called the mark of dharma — the Tathāgata says this is in truth not the mark of dharma. It is only called the mark of dharma.'