---
title: "金剛經註解 · 知見不生分第三十一"
description: "金刚经注解（洪莲编）（明）是明代高僧洪莲对佛教经典《金刚经》的权威注释。洪莲以深厚的佛学修养，结合禅宗思想，对经文进行逐句阐释，深入剖析般若空性智慧。该书成书于明代，反映了当时佛教界对《金刚经》的研究水平，具有重要的历史价值。内容上，洪莲注重经文的实践指导意义，强调离相破执、无住生心的修行要旨，为后世学人提供了清晰的修学路径。《金刚经》作为大乘佛教核心经典，洪莲的注解进一步巩固了其在中国佛教中的重要地位，至今仍是研究《金刚经》的重要参考著作。"
url: "https://rushiwowen.co/en/r/cma97b9p2015di804kwou0wna"
---

○知見不生分第三十一

> Chapter Thirty-One: Letting Go of All Views

直下打成一片，知見自然不生。

> Directly unite into one whole, and conceptual thinking naturally ceases.

須菩提！若人言：佛說我見、人見、眾生見、壽者見。須菩提！於意云何？是人解我所說義不？不也，世尊！是人不解如來所說義。何以故？世尊說我見、人見、眾生見、壽者見，即非我見、人見、眾生見、壽者見，是名我見、人見、眾生見、壽者見。

> Subhuti, if someone says, 'The Buddha teaches the view of a self, the view of a person, the view of a living being, and the view of a life span,' Subhuti, what do you think? Does that person understand the meaning of my teaching?" "No, World-Honored One. That person does not understand the meaning of what the Tathagata has taught. Why? When the World-Honored One speaks of the view of a self, the view of a person, the view of a living being, and the view of a life span, it is not actually the view of a self, the view of a person, the view of a living being, and the view of a life span. That is why it is called the view of a self, the view of a person, the view of a living being, and the view of a life span."

通王如來解曰：佛言此四句等之相，只見其性，不見其相。疊前三遍再說者，是佛分別棄身見性之義也。頌曰：佛說我見眾生見，為觀其性不觀身。破相取空歸寂滅，脫除枷鎻出迷津。

> The Buddha explains: The Tathagata says that regarding the nature of these four phrases and their equivalents, one should perceive only their essence, not their form. Repeating the previous three times and explaining further is the Buddha's way of distinguishing between abandoning attachment to the physical form and realizing the true nature. Verse: The Buddha speaks of self-view and the view of sentient beings, To observe their essence, not their physical form. Shattering appearances to embrace emptiness, returning to stillness, Breaking free from shackles and escaping the maze of delusion.

王日休曰：我見者，謂其見識以為實有我也。人見、眾生見、壽者見者，謂其見識以為實有人、有眾生、有壽者也。此言無此四者之見識，謂真性中皆無此也。以此四見非為真實，故云即非我見、人見、眾生見、壽者見，但為虗名而已。故云是名我見、人見、眾生見、壽者見，謂此見非真性中所有，亦為虗妄故也。

> Wang Rixiu says: "The view of a self" refers to the perception that takes the self as truly existing. The views of a person, of sentient beings, and of a lifespan refer to the perception that takes a person, sentient beings, and a lifespan as truly existing. This passage says that there is no such perception of these four views, meaning that in true nature, none of these exist. Because these four views are not real, it says "they are not the view of a self, of a person, of sentient beings, or of a lifespan"—they are merely empty names. Therefore, it says "they are called the view of a self, of a person, of sentient beings, and of a lifespan," meaning that these views are not part of true nature and are also illusory.

李文會曰：佛說般若金剛之法，始即令諸學人先除麤重四相，如大乘正宗分中說也。次即令見自性之後，復除微細四相，如究竟無我分中說也。此二分中，即皆顯出理中清淨四相。若於自心無求無得，湛然常住，是清淨我見。

> Li Wenhui said: When the Buddha taught the Diamond Sutra of Prajñā, he first instructed practitioners to eliminate the coarse and heavy four marks, as explained in the section on the True Vehicle of the Great Vehicle. Next, after enabling them to perceive their own nature, he further instructed them to eliminate the subtle four marks, as discussed in the section on Ultimate Selflessness. Within these two sections, the pure four marks within the principle are clearly revealed. If within one's own mind there is no seeking and no attainment, and one abides in serene constancy, this is the pure view of self.

黃蘗禪師曰：百種多知，不如無求最第一也。道人是無事人，實無許多般心，無事亦無。又云：諸學道人若欲得成佛，一切佛法總不用學，但學無求無著。無求即心不生，無著即心不滅，不生不滅便是佛也。若見自性本自具足，是清淨人見；於自心中本無煩惱可斷，是清淨眾生見；自性無變無異、無生無滅，是清淨壽者見。故云：即非我、人、眾生、壽者見，是名我、人、眾生、壽者見也。

須菩提！發阿耨多羅三藐三菩提心者，於一切法應如是知、如是見、如是信解，不生法相。須菩提！所言法相者，如來說即非法相，是名法相。

> Subhuti, those who aspire to attain Supreme Enlightenment should know, perceive, believe, and understand all phenomena in this way—without clinging to the notion of phenomena. Subhuti, what is called the notion of phenomena, the Tathagata says, is not the notion of phenomena; it is merely called the notion of phenomena.

顏丙曰：如是二字，可謂親切。若發無上正等正覺心者，於一切法，應當如此知，如此見，如此信解，不必外求法相。然初入道時，不假法相，故無入頭處。既見性了，亦當遠離，不必執著，所謂得魚忘却筌，到岸不須船之說。所以末後為汝剗却，云即非法相，假名法相。

> Yan Bing said: The words "as such" can be considered deeply intimate. For those who have aroused the supreme, perfect enlightenment mind, regarding all dharmas, they should know them as such, see them as such, and have faith and understanding as such, without needing to seek external dharma characteristics. However, when first entering the path, without relying on dharma characteristics, there is no point of entry. Once one's true nature is realized, one should also keep a distance from them, without needing to cling to them. This is what is meant by the saying: "Once you've caught the fish, you can forget the trap; once you've reached the shore, you no longer need the boat." Therefore, in the end, it is wiped away for you, saying: "They are not dharma characteristics, they are merely called dharma characteristics."

李文會曰：發阿耨多羅三藐三菩提心者，應知一切眾生皆有佛性，應見一切眾生無漏智慧本自具足，應信一切眾生靈源真性無生無滅。若能了悟此意，即是一切智慧，不作有能所心，不存知解相，口說無相法，心悟無相理，常行無相行，故云不生法相，是名法相也。

智者禪師頌曰：非到真如理，棄我入無為，眾生及壽者，悟見總皆非。若悟菩提道，彼岸更求離，法相與非相，了應如是知。

川禪師曰：飯來開口，睡來合眼。頌曰：千尺絲綸直下垂，一波纔動萬波隨。夜靜水寒魚不食，滿船空載月明歸。

> Master Chuan said: When food comes, open your mouth; when sleep comes, close your eyes. A verse says: A thousand-foot fishing line hangs straight down, One ripple stirs and ten thousand ripples follow. In the still night, the water cold, the fish do not bite, The boat returns empty, filled only with bright moonlight.