---
title: "金剛經如是解 · 法會因由分第一"
description: "金刚经如是解是清代无是道人对佛教经典金刚经的注解著作。无是道人为清代佛教高僧，其注解融合了禅宗与净土宗思想，以通俗易懂的语言阐释金刚经深奥义理。该书系统解读了金刚经核心思想如“应无所住而生其心”“凡所有相皆是虚妄”等，强调破除执着、明心见性的修行要旨。作为清代重要的金刚经注疏之一，此解既保留传统经义，又具时代特色，在佛教典籍中占有重要地位，为研究清代佛教思想及金刚经传播提供了珍贵文献。"
url: "https://rushiwowen.co/en/r/cm9grlvfc00xdhd0wflvcunyx"
---

### ○法會因由分第一

> Chapter 1: The Assembly and Its Occasion

如是我聞：一時，佛在舍衛國祗樹給孤獨園，與大比丘眾千二百五十人俱。爾時，世尊食時，著衣持鉢，入舍衛大城乞食。於其城中，次第乞已，還至本處。飯食訖，收衣鉢，洗足已，敷座而坐。

> Thus have I heard: At one time, the Buddha was staying in the Jeta Grove, in the Garden of the Benefactor of Orphans and the Solitary, near the city of Shravasti, together with a large assembly of twelve hundred and fifty monks. At that time, when it was time for the midday meal, the World-Honored One put on his robe, took up his alms bowl, and entered the great city of Shravasti to beg for food. After making his rounds through the city, he returned to his dwelling. When the meal was finished, he put away his robe and bowl, washed his feet, and sat down on the seat that had been prepared.

如是我聞者，如來涅槃時，示阿難一切經首，皆安如是我聞。佛言：覺也，自覺、覺他覺圓滿故。舍衛國，波斯匿王所居。祗樹者，祗陀太子所施。給孤獨園者，給孤獨長者之園，即布金滿地處。比丘，梵語，華言乞士，上乞法於諸佛，下乞食於人間也。千二百五十人，三迦葉、目犍連、舍利弗五人弟子，共合此數。

> "Thus have I heard" — when the Tathagata entered Nirvana, he instructed Ananda that all scriptures should begin with these words. "Buddha" means awakened — one who has awakened oneself, awakened others, and attained perfect awakening. Shravasti was the city ruled by King Prasenajit. Jetavana refers to the grove donated by Prince Jeta. The Garden of the Benefactor refers to the garden of the elder Sudatta, where the ground was covered with golden coins. Bhikkhu is a Sanskrit term; in Chinese it means "alms-seeker," seeking Dharma from the Buddhas above and alms from the world below. The 1,250 followers included the disciples of the three Kashyapa brothers, Maudgalyayana, and Shariputra, totaling this number.

如是二字，即為全經之髓。六祖云：法非有無謂之如，皆是佛法謂之是。故住曰如是住，降伏曰如是降伏，布施曰如是布施，福德曰福德亦復如是，清淨曰如是生清淨心，又曰如是知．如是見．如是信解，又曰如如不動，又曰作如是觀。每每機鋒相投，則曰如是如是。孔曰：一言終身其恕乎。恕者，如心也。故曾悟一貫，亦曰忠恕。子思之未發，孟軻之不動，總無二義。故經云：諸法如義。

> The phrase “Thus” (如是) is the very heart of the entire sutra. The Sixth Patriarch said: “The Dharma is neither existent nor nonexistent—this is called ‘Thus.’ Everything is the Dharma—this is called ‘Is.’” Therefore, when dwelling, it is “dwelling thus”; when subduing, it is “subduing thus”; when giving, it is “giving thus”; when speaking of merit, it is “merit is also thus”; when speaking of purity, it is “thus giving rise to a pure mind.” It also says: “Thus know, thus see, thus believe and understand,” and further: “Thus unmoving, thus unmoving,” and: “Make such an observation.” Whenever the sharp edge of insight meets, it is said: “Thus, thus.” Confucius said: “Is there one word that can guide one’s entire life? It is perhaps ‘reciprocity.’” Reciprocity means “thus-mindedness.” Hence, Zengzi, upon awakening to the single thread, also spoke of “loyalty and reciprocity.” Zisi’s “unmanifest” and Mencius’s “unmoving” are ultimately no different in meaning. Therefore, the sutra says: “All dharmas are thus.”

我聞者，固聞之於佛，亦聞之於我也。阿難！現身聞相，何所聞？何所不聞？夫子之文章可得聞也。

> Thus have I heard—heard from the Buddha, and heard within myself. Ananda! When the body hears, what is heard? What is not heard? The Master’s words may be heard.

一時者，在衛之時。爾時者，入城之時。時長老須菩提，乃問法說法之時。佛法隨時示現，即所謂聖之時者，不拘一時也。一切時中，無時不在。道也者，不可須臾離也。

> At that time, the Buddha was in the kingdom of Shravasti. At that time, he entered the city. At that time, the elder Subhuti asked about the Dharma and spoke on it. The Buddha's teachings appear according to the moment, which is what is called the sage's timing—not limited to any single moment. In all moments, the Dharma is ever-present. The Path cannot be abandoned even for an instant.

舉：舍衛國祗樹園，以見微塵剎土、草木樓觀，頭頭皆是真如，不獨我有，諸大比丘眾、一切人天并及異類，俱是共有。孔云：吾無行而不與二三子者，是丘也。故千二百五十人俱此性，俱此般若，即俱此佛體。世尊傳心諭眾，相諭不言，政在穿衣吃飯處討箇下落，故著衣乞食了不異於人，折我憍心，生彼施福也。

> Raise the topic: In the Garden of Jeta, in the kingdom of Śrāvastī, one sees that even the smallest dust-mote worlds, plants, trees, towers, and pavilions—each and every one is the true Suchness. It is not that I alone possess it; the great assembly of monks, all gods and humans, and even other beings share it equally. Confucius said: "There is no act of mine in which I do not share with my disciples—that is who I am." Thus, the twelve hundred and fifty monks all share this nature, this prajñā, and therefore this Buddha-body. The World-Honored One transmitted the mind and instructed the assembly, teaching without words, precisely in the everyday acts of dressing and eating seeking the underlying meaning. Therefore, wearing robes and begging for food, he was no different from ordinary people, humbling my pride and giving rise to their merit through giving.

還至本處，乃影借語。本地可還，即我之本來亦可還也。飯食已畢，收衣鉢者，所以狀佛之脫粘染而歸於無也。洗足者，亦以狀空塵也。敷座而坐，寧靜登禪，入於化矣。葢菩提實性，無出入相，無往復相，祗舍王城，不即不離，次第乞內，與還至本處，原無二見。到敷座而坐，則住心降心，俱在此中，為第二分。預示機關，須在解人自悟。

> Returning to his place—this is spoken through the borrowed metaphor of a shadow. A place can be returned to, and so too can my original nature. Having finished his meal, he collects his robes and bowl, symbolizing the Buddha letting go of attachments and returning to the formless. Washing his feet also symbolizes clearing away the dust of the world. He then arranges his seat and sits, serene and still, entering meditation, merging into transformation. Enlightenment's true nature has no aspect of coming or going, no aspect of going or returning. He only leaves the royal city—neither clinging nor detaching—and moves through the city in orderly alms rounds. This is no different from returning to his place. By the time he arranges his seat and sits, both settling the mind and taming the mind are contained within this. This forms the second chapter. The hidden mechanism is already revealed; it awaits the discerning person to realize it on their own.

有僧參忠國師，師問：蘊何事業？曰：講金剛經。師曰：最初兩字是甚麼？曰：如是。師曰：是甚麼？僧無對。師曰：咄哉！將甚麼講經？

> A monk came to consult National Master Zhong. The Master asked him, "What is your usual practice?" The monk replied, "I lecture on the Diamond Sutra." The Master asked, "What are the first two words?" The monk answered, "Thus have I heard." The Master said, "What is 'thus'?" The monk had no reply. The Master said, "Bah! What are you using to lecture on the sutra?"

僧問趙州：乞指示。州曰：吃粥了也未？僧云：吃粥了。州云：洗鉢盂去。僧大悟。六祖曰：心念不起，是為坐故。收鉢、洗足、敷座，要向這裏參始得。

> A monk asked Zhaozhou, "Please give me instruction." Zhaozhou said, "Have you finished your porridge?" The monk replied, "Yes, I’ve finished." Zhaozhou said, "Then go wash your bowl." At that, the monk was greatly enlightened. The Sixth Ancestor said: "When no thoughts arise, that is what it means to sit." Putting away the bowl, washing the feet, and arranging the seat—it is only by contemplating right here that you can truly realize it.

按是經以無相為宗，前人以無我相四句當四句偈，此分首章曰：我聞是我相也，乞食城中是人相也，大比丘眾是眾生相也，曰佛、曰世尊是壽者相也，不應執著如此。余曰：此種種諸相俱在，還至本處後掃之，不舉其地．其人則落斷見，舉而不掃則落常見。

> This scripture takes "no-form" as its core teaching. Earlier scholars interpreted the four-line verse as the four phrases about "no self-form," and the opening chapter of this section says: "Thus I have heard" reflects the form of self; "begging for food in the city" reflects the form of others; "the great assembly of monks" reflects the form of sentient beings; calling him "Buddha" or "World-Honored One" reflects the form of a lifespan. One should not cling to these. I say: These various forms are all present, yet after returning to the original place, they are swept away. If we do not point out where they arise, we fall into the view of annihilation; if we point them out but do not sweep them away, we fall into the view of permanence.

余常序林，任先參詳。註云：無我相者，非無我也；無人相者，非無人也；無眾生相．壽者相者，非無眾生與壽者也；不可以身相得見如來者，非無身也；不住相布施者，非無布施也；無定法可說者，非無法也；過去、未來、見在心不可得者，非無心也；無所住者，非無住也。皆從有說到無，葢不著有便是無了。達摩曰：廓然無聖。梁武不省，乃曰：對朕者誰？若了此義，則三十二相俱消化于敷座而坐中矣。

> I have often arranged these words and had the wise examine them first. The commentary says: The absence of a self-image does not mean there is no self; the absence of a person-image does not mean there are no persons; the absence of a sentient-being image and a life-span image does not mean there are no sentient beings or life spans. "Not seeing the Tathāgata through physical form" does not mean there is no physical body. "Practicing generosity without dwelling" does not mean there is no generosity. "No fixed Dharma to proclaim" does not mean there is no Dharma. The "unattainability of past, future, and present mind" does not mean there is no mind. "Abiding nowhere" does not mean there is no abiding. All these move from "has" to "has not" — because if you are not attached to "has," that is already "has not." Bodhidharma said: "Vast emptiness, nothing holy." Emperor Wu did not understand and asked: "Who stands before me?" If one understands this meaning, then the thirty-two marks all dissolve into the scene of sitting in the seat and taking one's place.