---
title: "金剛經如是解 · 如理實見分第五"
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/cm9grlw4b00ylhd0warp1yjp7"
---

### ○如理實見分第五

> Chapter 5: True Seeing Through Principle

須菩提！於意云何？可以身相見如來不？不也，世尊！不可以身相得見如來。何以故？如來所說身相，即非身相。佛告須菩提：凡所有相，皆是虗妄。若見諸相非相，即見如來。

> Subhuti, what do you think? Can the Tathagata be seen by his physical appearance? No, World-Honored One. The Tathagata cannot be seen by his physical appearance. Why? Because the Tathagata speaks of physical appearance as not being physical appearance. The Buddha said to Subhuti: All appearances are illusory. If you see that all appearances are not appearances, then you see the Tathagata.

此如來乃謂真性之佛，與下身相之如來異。自布施說到法身，言之愈切。自法身說到諸相，言之愈廣。皆以明無相之旨。

佛有三身：法身．報身．化身也。如來係自性真如，豈有身相？四大色身，皆由妄念而生。若執著身相，而欲見如來之性，譬如認賊為子，終無是處。惟見諸相非相，則見如來者，非盡除諸相也。見諸相者，病為執有；除諸相者，病為執空。惟就諸相見非相，乃為中道。葢了妄即真，非別於妄外有真耳。故能就幻相以見實相，則四相者，相也；法相者，亦相也；非法相者，亦相也。楞嚴經云：不取一切法相，則得聖智究竟相也。

> The Buddha has three bodies: the Dharma Body, the Reward Body, and the Emanation Body. If the Tathagata is our own true nature, how could He have a physical form? The four elements that make up the physical body are all produced by delusive thoughts. If you cling to the physical body and try to see the Buddha-nature through it, it is like mistaking a thief for your own son—you will never get it right. Only by seeing that all appearances are not appearances can you see the Tathagata. This does not mean you must eliminate all appearances. Seeing appearances leads to the sickness of clinging to existence; eliminating appearances leads to the sickness of clinging to emptiness. Seeing non-appearance within appearances is the Middle Way. Once you realize that delusion itself is true suchness—that there is no truth separate from delusion—then you can see reality within illusion. At that point, the four marks are just marks; the mark of phenomena is also just a mark; even the mark of no-phenomena is still a mark. As the Shurangama Sutra says: "Not grasping any mark of phenomena is to attain the ultimate mark of sacred wisdom."

俱胝和尚凡有所問，只竪一指。博山曰：人人一箇指頭，他因甚這等會用？人人有箇身相，如來偏恁會用？凡夫爭盡氣力，落得肉臭軀殻。