---
title: "金光明經文句 · 釋捨身品"
description: "金光明經文句是隋代高僧智顗口述、弟子灌頂记录的一部佛教经典注释著作。智顗是天台宗创始人，被誉为东土小释迦，其思想对中国佛教影响深远。该著作是对《金光明经》的详细阐释，系统论述了经文的义理、修行方法及佛教世界观，体现了天台宗圆融无碍的教义特色。作为大乘佛教重要经典注释，它不仅为研究《金光明经》提供了权威解读，也是了解隋唐佛教思想发展的重要文献，在汉传佛教史上具有重要地位，至今仍为佛教学者与修行者所重视。"
url: "https://rushiwowen.co/en/r/cm9skh6j60rhxl00v029j0yox"
---

### 釋捨身品

> Chapter on Renunciation of the Body

捨義甚多，財位、壽命，獨以身當名耶？此從正要得名。受者須身，餘則非要。施者正捨身，餘旁捨爾，故言〈捨身品〉。文為四：一問、二答、三眾得益、四結成。問者，上聞大士治病救魚，實為曠濟小人小蟲，得二世益。時眾願聞，亡身殞命感深契極之事。行苦而果樂，可得聞耶？是故請問。佛答為二：一敘緣起、二正明捨身。緣起為十：一地塔涌、二大眾生疑、三佛起禮、四樹神問禮、五佛答禮、六命阿難取、七阿難述骨狀、八命示大眾、九奉命取示、十佛勸眾禮，皆如文。從「過去有王」下，是正捨身。文為二：一長行、二偈頌。長行為四：一明本眷屬、二捨身方便、三正捨身、四捨後悲戀。就本眷屬為五：一明本眷屬。摩訶羅陀，此翻大無罪。《文殊問經》云「羅陀翻為中」。摩訶波那羅，或云此翻大度未詳。摩訶提婆，此言大天。摩訶薩埵，此翻大心。二游行。三各述相。四見產虎。五各陳觀見。從「作是念言我今捨身時已到矣」下，是捨身方便。方便為二：初述觀解、二起誓願，願行相扶。適產七日者，見虎子頭上有七點，知已七日，出《山海經》也。又云：七日眼開。又七日不食必死，虎兒垂死，知是七日。或云：鬼神示悟，如樹神數魚。正捨身為二：一捨身、二感動天地。捨身後眷屬愁苦，先兩兄愁惱各說偈共向捨所、次父母愁苦。偈九十三行，為三：初二行通明昔行、次別頌長行、三結會。初如文。「我念宿命」下別頌長行，四行頌上本眷屬。上有述相陳觀，今不頌，餘皆頌。從「時勝大士」下二行，頌上捨身方便，不頌發誓。從「即上高山」下，頌上正捨身感動也。從「是時二兄」下，頌上捨身後，眷屬愁苦。從「是時王子」下，頌上父母愁苦。從「佛告樹神」下，第三結會。結會為三：一結會人、二結會塔、三結會誓願。「說是經時」下，大眾所益也。「樹神是名禮塔」下，第四是結問意。

> The meaning of "giving up" is vast—it can refer to wealth, status, or life itself. But is it only the body that embodies this name? No, it is through the essential act of giving that the name is earned. The receiver requires the body, while other things are secondary. The giver truly gives up the body; the rest is merely incidental. Hence, this chapter is titled "The Chapter on Giving Up the Body." The text is divided into four parts: first, the question; second, the answer; third, the audience's benefit; fourth, the concluding synthesis. The question arises because the audience had just heard how the great being healed the sick and saved the fish—truly a vast compassion reaching even the lowly and small creatures, granting them benefits in both this life and the next. The audience now yearns to hear about an act of profound sacrifice, one that touches the depths of feeling and perfect commitment. They ask: "Can we hear about the practice of hardship that leads to joyful results?" And so they inquire. The Buddha's answer is twofold: first, he recounts the origins; second, he directly explains the act of giving up the body. The origins are told in ten stages: first, the stupa emerges from the earth; second, the assembly is puzzled; third, the Buddha rises and pays respects; fourth, the tree spirit asks why; fifth, the Buddha explains his reverence; sixth, he instructs Ananda to fetch the relics; seventh, Ananda describes the appearance of the bones; eighth, the Buddha directs the assembly to behold them; ninth, Ananda brings them forth as instructed; tenth, the Buddha urges all to pay homage—all as recorded in the text. From "In the past, there was a king" onward is the direct explanation of giving up the body. This section has two parts: first, a prose narrative; second, verses. The prose has four divisions: first, the original family; second, the means of giving; third, the act itself; fourth, the grief that follows. The original family is described in five points: first, the family itself. "Mahāratha" is translated as "great innocence." The \*Mañjuśrī Sūtra\* says "ratha" means "middle." "Mahāpānāda" is sometimes said to mean "great crossing" (unverified). "Mahādeva" means "great god." "Mahāsattva" means "great heart." Second, they go wandering. Third, each describes what they see. Fourth, they encounter a tigress giving birth. Fifth, each shares their observations. From "Then they thought: 'Now is the time for me to give up my body'" onward is the means of giving. This is twofold: first, the contemplative understanding; second, the vow—intention and action supporting each other. The tigress had given birth seven days prior: the cubs bore seven spots on their heads, indicating their age, as recorded in the \*Classic of Mountains and Seas\*. It is also said that their eyes opened at seven days. Moreover, after seven days without food, death is certain; the cubs were near death, so it was known to be the seventh day. Some say the spirits and ghosts revealed this, much like the tree spirit who counted the fish. The direct act of giving has two parts: first, the act itself; second, the stirring of heaven and earth. After the giving, the family is plunged into grief—first, the two elder brothers lament, each reciting verses as they head toward the place of sacrifice; then the parents grieve. The verses span ninety-three lines, in three parts: the first two lines broadly recall past deeds; next, they narrate the prose section; third, the concluding synthesis. The opening follows the text. From "I recall my past lives" onward, they narrate the prose, with four lines on the original family. The descriptions and observations mentioned earlier are not versified, but all else is. From "Then the noble being" onward, two lines recount the means of giving, omitting the vow. From "He climbed the high mountain" onward, they recount the act itself and its effect on heaven and earth. From "Then the two brothers" onward, they recount the family's grief after the act. From "Then the prince" onward, they recount the parents' sorrow. From "The Buddha told the tree spirit" onward is the third part, the concluding synthesis. This synthesis has three aspects: first, uniting the people; second, uniting the stupa; third, uniting the vow. From "When this sutra was spoken" onward is the benefit received by the assembly. From "Tree spirit, this is called paying respects to the stupa" onward is the fourth part, resolving the meaning of the original question.