「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？」「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。」
逐句解释
佛说我见、人见、众生见、寿者见，即非我见……是名我见
「我见」「人见」「众生见」「寿者见」——这四种「见」，是把「我相」「人相」「众生相」「寿者相」固化成观点、知见，坚持认为它们是真实存在的。佛陀说的这四种见，也是「A即非A」——它们本质上不是固定的见解，只是方便说说而已。
The views of self, person, being, and lifespan — as the Tathagata speaks of them — are not fixed views, therefore they are called views of self, person, being, and lifespan
The four marks return here as 'views' (见) — the cognitive dimension of what was earlier described as conceptual marks (相). A 'view' is a belief system built around a mark: 'I firmly believe there is a self,' 'I firmly believe there are distinct persons,' and so on. These views feel solid and obvious. But the sutra deconstructs even views: they are not eternal, fixed positions. They arise, are held for a time, and can be released. No view is permanently installed. Even the 'view of no-self' is not to be held as a fixed view — that too must eventually be let go.
于一切法，应如是知，如是见，如是信解，不生法相
发菩提心的人，对一切法应该这样知、这样见、这样信解——不生起「法相」，也就是不把对佛法的理解固化成一个执着的对象。「如是知，如是见」是一种开放的、活的理解，随时准备更新，不把任何理解当作最终定论。
One should know, see, and believe all dharmas in this way — without generating fixed marks of dharma
'In this way' (如是) refers to the entire orientation the sutra has been cultivating: open, non-grasping, responsive to each moment without freezing it into a permanent category. 'Not generating fixed marks of dharma' means: don't turn your understanding of Buddhism into a fixed system you defend. Don't let 'emptiness' become a new dogma. Don't let 'non-attachment' become something you are attached to. Understanding is always provisional, always pointing forward, never arriving at a final resting place it calls 'done.'
所言法相者，如来说即非法相，是名法相
连「法相」——对佛法的理解和认识——也是「A即非A」。真正的对佛法的理解，不是一个可以定型、可以保存在架子上的固定知识。它是活的、流动的、随时在更新的。把任何理解固化，就已经背离了它所指向的那个活的实相。
What is called a dharma-mark — the Tathagata says is not a dharma-mark, therefore it is called a dharma-mark
Even the correct understanding of the Dharma cannot be crystallised into a fixed object. This is the sutra's final act of self-deconstruction: the very understanding it has been building cannot be grasped as a possession. Understanding the Diamond Sutra means understanding that understanding the Diamond Sutra cannot be 'completed.' The moment you think you've got it, you've missed it. Genuine comprehension is permanently alive — always open, always fresh, never concluded.
总结 · Summary
第三十一章把「A即非A」的逻辑应用到「见」（观点、知见）本身：对自我、他人、众生、生命的固化观点，都不是固定的真实见解。发菩提心的人，对一切法「如是知，如是见，如是信解」——不把任何理解固化成执着的「法相」。连对《金刚经》的理解，也不例外。活的理解，不会停留在任何地方。
Chapter 31 applies the sutra's logic to views themselves: even correct understandings of the four marks are not fixed positions to be defended. The bodhisattva holds all dharmas in an open, living way — never hardening understanding into a rigid system. Even understanding the Diamond Sutra cannot be 'completed.' Genuine insight is always fresh, always provisional, always pointing beyond itself. To think you've arrived is to have stopped moving.