---
title: "金剛經如是解 · 善現起請分第二"
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/cm9grlvo000xqhd0woqzymau2"
---

### ○善現起請分第二

> Chapter 2: Subhuti's Request

時，長老須菩提在大眾中即從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：希有，世尊！如來善護念諸菩薩，善付囑諸菩薩。

> At that time, the elder Subhuti rose from his seat among the assembly, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha: "How rare, World-Honored One! The Thus-Come One skillfully protects and cherishes all bodhisattvas, and skillfully entrusts and instructs them."

梵語須菩提，此言善吉。善現空生。尊者雲庵僧了性曰：須菩提，人人有之。若人頓悟空寂之性，故名解空。全空之性，真是菩提，故名須菩提。空性生出萬法，故名空生。空性隨緣應現，利人利物，亦名善現。萬行吉祥，亦名善吉。

> The Sanskrit name Subhuti means "Good Auspiciousness" or "Excellent Manifestation." The venerable monk Yun'an Seng Liaoxing said: "Subhuti exists within every person. If one suddenly awakens to the nature of emptiness and stillness, this is called 'understanding emptiness.' The nature of complete emptiness is truly enlightenment, hence the name Subhuti. From this empty nature arise all phenomena, hence the name 'Born of Emptiness.' The empty nature responds to conditions, benefiting both people and things, and is also called 'Excellent Manifestation.' All practices bring good fortune, hence the name 'Good Auspiciousness.'"

言偏袒者，此土謝過請罪則肉袒，西土興敬禮儀則偏袒。言右肩者，作用取便。言右膝者，佛法尚右，世尊佛號也。空生開言，便歎希有，作何見解？葢金輪王子一旦舍王屋入雪山，此事甚為希有。弟子雲從隨緣乞食，了不動情，此道更為希有。如來者，真性謂之如，明則照無量世界而無所蔽，慧則通無量劫而無所礙，能變現為一切眾生而無所不可，是能自如者也。自如則無去來，而謂之來者，葢以應現於此而謂之來也。然則言如者，乃真性之本體；言來者，乃真性之應用。如來二字，兼佛之體．用而言之矣。

> Speaking of showing partiality: In this land, when apologizing and admitting faults, one bares the upper body. In the Western Regions, the礼仪 of showing respect involves baring the right shoulder. "Right shoulder" is mentioned because it is convenient for action. "Right knee" refers to the custom of honoring the right side in Buddhism, and "World-Honored One" is a title of the Buddha. When Subhuti spoke, he immediately exclaimed how rare this was. What did he mean by that? The Golden Wheel King's son, who could have been a sovereign, gave up his palace and entered the snow mountains—that in itself is extremely rare. His disciples followed him like clouds, accepting alms as they went, without being stirred by emotion—this path is even more rare. "Thus Come One" (Tathagata): The true nature is called "Thus." When it is clear, it illuminates countless worlds without any obstruction. Its wisdom penetrates countless eons without any hindrance. It can manifest as all beings without exception—this is the ability to be self-existing. Being self-existing means there is no coming or going, yet it is called "Come" because it appears here in response to conditions. So "Thus" refers to the essence of true nature, and "Come" refers to its functioning. The term "Thus Come One" encompasses both the substance and the function of the Buddha.

菩薩者，梵語本云菩提薩埵，此云覺有情，有情則眾生也。一切眾生具佛性者，皆有生而有情，惟菩薩在有情之中而能覺者，故謂之覺有情也。菩薩未能盡絕情想，惟修至佛地，則絕情矣。護者護持，念者憶念，俾不退轉也。付者付託，囑者訂囑，俾不斷絕也。諸菩薩，指大眾而言。

> "Bodhisattva" comes from the Sanskrit term "Bodhisattva," which means "a being who seeks enlightenment" — "sentient beings" are all living creatures. Every living being possesses the Buddha-nature, and all are born with feelings and attachments. However, a Bodhisattva is one who, while still among sentient beings, has awakened to this truth, and is therefore called "an enlightened being." Bodhisattvas have not yet completely cut off all emotional ties; only by cultivating to the level of Buddhahood can they fully transcend them. "Uphold" means to protect and maintain, "mindful" means to recall and remember, ensuring that one does not regress. "Entrust" means to hand over, "charge" means to instruct, ensuring that the teaching is never cut off. "All Bodhisattvas" refers to the entire assembly.

世尊！善男子．善女人發阿耨多羅三藐三菩提心，云何應住？云何降伏其心？

> 世尊，若有善男子善女人，立志追求无上正等正觉，他们应当如何安住其心？如何降伏妄想之心？

善男子者，正定心也。善女人者，正慧心也。菩薩是善因成熟者，男女是善因初發者。梵語阿，此云無。梵語耨多羅，此云上。梵語三，此云正。梵語藐，此云等。梵語菩提，此云覺。阿耨多羅三藐三菩提乃無上正等正覺也，謂真性也，真性即佛也。略言之則謂之覺，詳言之則謂之無上正等正覺也。真性無得而上之，故云無上。然佛不獨上，眾生不獨下，正相平等，故云正等。佛不獨悟，眾生不獨迷，其覺公普，故云正覺也。

> "Good man" refers to the mind of Right Concentration. "Good woman" refers to the mind of Right Wisdom. Bodhisattvas are those in whom the seed of goodness has fully matured, while ordinary men and women are those in whom the seed of goodness is just beginning to sprout. In Sanskrit, "A" means "without" or "not." "Nuttara" means "above" or "superior." "Sam" means "right" or "correct." "Yak" means "equal" or "universal." "Bodhi" means "awakening." Thus, "Anuttara Samyak Sambodhi" means "Unsurpassed, Perfect, Universal Awakening"—this refers to one's true nature, and true nature is Buddhahood itself. In brief, it is called "Awakening." In full, it is called "Unsurpassed, Perfect, Universal Awakening." True nature cannot be surpassed by anything, hence it is "unsurpassed." Yet the Buddha is not uniquely above, nor are sentient beings uniquely below—all are fundamentally equal, hence "perfect" or "universal." The Buddha is not uniquely enlightened, nor are sentient beings uniquely deluded—the awakening is impartial and available to all, hence it is called "universal awakening."

初發心時，先求安心，故有此問。人天住有，二乘住空，故曰如何應住。降者，化逆從順，煩惱即菩提也。伏者，遏抑妄心，轉識成智也。十住中第一發心住，先言住，後言降。伏者，住是進修著脚之處，降伏二字，只到如來地位，方了盡也。

> When one first sets their mind on the path, the priority is to settle the mind, which is why this question arises. Beings of the human and heavenly realms remain attached to existence, while those of the Two Vehicles cling to emptiness—hence the question of "how should one dwell." To "subdue" means to transform opposition into accord, recognizing that afflictions are none other than enlightenment. To "restrain" means to suppress the deluded mind, converting consciousness into wisdom. Among the ten stages of dwelling, the first is the stage of initiating the resolve, where dwelling is spoken of first and subduing afterward. Restraint, then, concerns the very ground on which one steps forward in practice. The task of subduing and restraining is only fully completed upon reaching the state of the Thus-Come One.

佛言：善哉，善哉！須菩提！如汝所說，如來善護念諸菩薩，善付囑諸菩薩。汝今諦聽，當為汝說。善男子．善女人發阿耨多羅三藐三菩提心，應如是住，如是降伏其心。唯然，世尊！願樂欲聞。

> The Buddha said: "Excellent, excellent, Subhuti! Just as you have said, the Tathagata skillfully protects and cares for all bodhisattvas, and skillfully entrusts them with guidance. Now listen carefully, and I shall explain for you. When good men and good women aspire to attain supreme enlightenment, they should abide in this way and calm their minds in this way." "Yes, World-Honored One," Subhuti replied. "I am eager and delighted to hear your teachings."

諦，審也。唯者，諾其言。然者，是其言。佛因須菩提所問，最契於心，故首肯曰：善哉善哉。仍牒其言而約之曰：發菩提心者，即當如是住，如是降伏其心。如是者，即開首如是二字，如如不動之意也。謂所發欲善護念善付囑之心，原無別法，即此心如是，便已是住是降伏矣。此外非更有安住降伏之法也。黃蘗云：凡夫多被境礙心．事礙理，不知乃是心礙境．理礙事。但令心空境自空，理寂事自寂，勿倒用心也。可知如是即是住，如是即是降伏。

> "谛" means to examine truth. "唯" is an expression of assent to what has been said. "然" likewise affirms the words spoken. The Buddha, because of the question asked by Subhuti, found it most契合 with his own heart-mind, and thus first praised him saying: "Excellent, excellent." He then took up Subhuti's words and summarized them, saying: "One who aspires to Enlightenment should thus abide, and thus tame the mind." The "thus" refers to the opening phrase, carrying the meaning of unmoving suchness. That is to say, the mind that wishes to protect it well and entrust it well has no separate Dharma—when this very mind is thus, it already constitutes abiding and taming. Apart from this, there is no other method of abiding or taming. Huangbo said: "Ordinary people are mostly hindered in mind by external circumstances, and hindered in principle by affairs, not realizing it is actually mind that hinders circumstances, and principle that hinders affairs. Simply let the mind be empty and circumstances will naturally be empty; let principle be still and affairs will naturally be still. Do not invert your attention." From this we can know that "thus" is abiding, and "thus" is taming the mind.

孔子曰：吾道一以貫之。曾子曰：唯及門弟子皆所不解。世尊曰：如是住，如是降伏其心。須菩提曰：唯然，亦非千二百五十人所解。解之云何？亦曰中心如。心中心。即如心。如如不動而已。

> Confucius said, “My Path is threaded with a single principle.” Master Zeng replied, “Yes.” But none of the disciples at the gate understood. Then the World-Honored One said, “Abide thus, and thus subdue the mind.” Subhuti said, “Indeed.” Yet even the thousand two hundred fifty listeners did not grasp it. How is it to be understood? It is simply: the mind’s center is unmoved. The very heart of the mind—that is, the mind as it truly is—remains serene and still, untouched by all.