---
title: "金剛經如是解 · 大乘正宗分第三"
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/cm9grlvt300y2hd0w29ayvg1k"
---

### ○大乘正宗分第三

> Chapter 3: The True Great Vehicle

佛告須菩提：諸菩薩摩訶薩應如是降伏其心：所有一切眾生之類，若卵生．若胎生．若濕生．若化生，若有色．若無色，若有想．若無想．若非有想若非無想。

> The Buddha said to Subhuti: All great spiritual beings should discipline their minds like this: No matter what kind of living beings exist—whether born from eggs, born from wombs, born from moisture, or born through transformation; whether they have form or no form; whether they have perception, no perception, or neither perception nor non-perception—

空生問佛，先言應住。佛告空生，先言降伏其心。以降伏者，進修之極則。而無住者，降伏之要旨。如是降伏，即如是便是降伏了。直指秘密，更無別義。到底無四相，無滅度，總要降伏此有我度眾生之心而已。

> Subhuti asked the Buddha, first speaking of "abiding." The Buddha replied to Subhuti, first speaking of "subduing the mind." Subduing is the ultimate principle of progressive cultivation, while non-abiding is the essential point of subduing. To subdue in this way is exactly how subduing is done. This directly points to the secret meaning, with no other explanation needed. Ultimately, there are no four marks, no liberation—the key lies entirely in subduing this mind that clings to a self and seeks to save sentient beings.

上言善男信女，此言菩薩摩訶薩，可見佛與眾生，總如是心，總如是降伏也。摩訶言大，心量廣大，不可測量。卵生者，貪著無明，迷暗包裹也。胎生者，食色輪迴，煩惱成聚也。濕生者，愛水浸淫，貪嗔癡因此而得也。化生者，一切煩惱，本自無根，起妄想心，忽然而有也。起心著相，妄見是非，名為有色。執著空相，不修福慧，名為無色。窮智極慧，思之思之，鬼神通之，名為有想。頑空坐禪，不學慈悲，猶如木石，無有作用，名為無想。不著偏見，亦不了中道，有如象罔，故名若非有想。求理心在，故名若非無想。

> Good men and good women, as the text says, are referred to here as great beings (Bodhisattva Mahasattva). This shows that the Buddha and all beings share the same mind and the same way of subduing it. "Mahasattva" means "great"—one whose mind is vast, beyond measure. Beings born from eggs are those attached to ignorance, shrouded in confusion and darkness. Beings born from wombs are those caught in the cycle of food and desire, where afflictions accumulate into a mass. Beings born from moisture are those steeped in the waters of craving, from which greed, anger, and delusion arise. Beings born by transformation are those whose afflictions have no root; they arise suddenly due to a deluded mind. Generating thoughts and clinging to appearances creates false views of right and wrong—this is called "having form." Clinging to the concept of emptiness, without cultivating merit and wisdom, is called "having no form." Exhausting intellectual understanding through endless thinking, until even spirits and ghosts are moved, is called "having perception." Practicing dull meditation with a rigid mind, lacking compassion, like wood or stone—this is called "having no perception." Avoiding extremes without realizing the Middle Way—like a vague, confused state—is called "neither having nor lacking perception." Still holding onto the search for truth in the mind, it is called "neither lacking nor having perception."

我皆令入無餘涅槃而滅度之。如是滅度無量無數無邊眾生，實無眾生得滅度者。

> I will guide them all to enter Nirvana without remainder and attain complete liberation. Although I liberate countless, immeasurable, and infinite sentient beings, in truth, no sentient being is actually liberated.

涅槃者，即不生滅也。涅而不生，槃而不滅，即脫生死也。無餘涅槃者，大涅槃也。謂此涅槃之外，更無其餘，故名無餘涅槃。葢盡諸世界所有九類眾生，皆化之成佛也。一切眾生，皆自業緣中現。若為人之業緣，則生而為人。修天上之業緣，則生於天上。作畜生之業緣，則生為畜生。造地獄之業緣，則生於地獄。九類眾生，無非是業緣而生者，是本來無此眾生也。菩薩既已覺悟無邊煩惱，轉為妙用，又豈更有一眾生得滅度處。若見眾生可度，即是生滅，即是我相，而四相熾然矣。良由一切眾生，本來是佛，何生可度。故曰：平等真法界，佛不度眾生。眾生自性自度，我何功哉。壇經云：自性自度，名為真度。淨名經云：一切眾生，本性常滅，不復更滅。又佛告清淨慧菩薩言：於實相中，實無菩薩及諸眾生。菩薩眾生，皆是幻化。幻化滅故，無取證者。凡經內所云：眾生非眾生，凡夫非凡夫等語，皆是無佛無眾生之義。

何以故？須菩提！若菩薩有我相．人相．眾生相．壽者相，即非菩薩。

四相者，貪、嗔、癡、愛所影現而成。貪則自私，自私是我相；嗔則分別爾汝，是人相；癡則頑傲不靈，是眾生相；愛則希覬長年，是壽者相。如來不以度眾生為功，而了無所得，以其四相盡化也。圓覺經云：未除四種相，不得成菩提。設若有一於此，則必起能度眾生之心，便是眾生之見，非菩薩矣。

四相中一我字，是緊要的窟穴。有我，則尊我卑人。因有人相，欲度人，又欲盡乎人。因有眾生相，盡滅度之力，還而證我成壽者相，遂妄認壽者為涅槃，而牢不可化矣。故我相是四相病根也。佛每言眾生者，非言眾生，而實言眾生之我也。無我，則無眾生，亦無壽者矣。

> Among the four marks, the mark of self is a critical root. When there is a self, one exalts oneself and belittles others. This creates the mark of others, leading one to wish to save others—even to save all beings. This produces the mark of beings, and with the effort to completely liberate them, one seeks to prove oneself and falls into the mark of a lifespan, mistakenly taking the idea of a lifespan as nirvāṇa, and thus becoming hardened and unchangeable. Therefore, the mark of self is the root of all four marks. Whenever the Buddha speaks of “beings,” he does not truly mean beings, but rather the self within beings. Without a self, there are no beings, nor any lifespan.

朱晦翁曰：所謂降伏者，非謂遏伏此心，謂盡降伏眾生之心，入無餘涅槃中，教他都無心了方是。

脉望曰：鬼神有性無命，草木有命無性，禽獸性少命多，惟人能全之，可知四生六道之義。