---
title: "金剛經解義 · 法會因由分第一"
description: "《金刚经解义》是唐代禅宗六祖慧能对佛教经典《金刚经》的注释与阐释。慧能作为中国禅宗的重要代表人物，其解义融合了禅宗顿悟思想，强调直指人心、见性成佛。该书以通俗易懂的语言解读《金刚经》核心教义，如“应无所住而生其心”“凡所有相皆是虚妄”等，破除执着、倡导无相修行。在佛教史上具有重要地位，既是禅宗思想的重要文献，也为后世理解《金刚经》提供了权威视角，对汉传佛教发展影响深远。"
url: "https://rushiwowen.co/en/r/cmauowj960005jv04io99sn48"
---

### ○法會因由分第一

> Chapter 1: The Reason for the Assembly

如是我聞

> This is what I heard.

如者，指義。是者，定詞。阿難自稱如是之法，我從佛聞，明不自說也，故言如是我聞。又我者，性也，性即我也。內外動作皆由於性，一切盡聞，故稱我聞也。

> "Thus" refers to the meaning. "I have heard" establishes the statement. Ananda, speaking of himself, says that this Dharma he heard from the Buddha, making it clear that he is not speaking on his own authority. Therefore, it is said, "Thus I have heard." Moreover, "I" refers to one's nature. Nature is the true self. All internal and external actions arise from this nature, and it is through this nature that everything is fully heard. Hence, it is called "I have heard."

一時，佛在舍衛國，祗樹給孤獨園，

> At one time, the Buddha was staying in the Jeta Grove, Anathapindika's Park, in the city of Shravasti.

言一時者，師資會遇，齊集之時。佛者，是說法之主。在者，欲明處所。舍衛國者，波斯匿王所居之國。祗者，太子名也。樹是祗陀太子所施，故言祗樹也。給孤獨者，須達長者之異名也。園者，本屬須達，故言給孤獨園。佛者，梵音，唐言覺也。覺義有二：一者、外覺觀諸法空；二者、內覺諸心空寂，不被六塵所染，外不見人之過惡，內不被邪迷所惑，故名曰覺，覺即是佛也。

> "Thus I have heard" means this was the time when the teacher and disciples gathered together. "Buddha" is the master who teaches the Dharma. "In" indicates the location. "Śrāvastī" is the kingdom where King Prasenajit resided. "Jeta" is the name of the crown prince. The trees were donated by Prince Jeta, hence it is called "Jeta's Grove." "Anāthapiṇḍada" is another name for Elder Sudatta. The garden originally belonged to Sudatta, so it is called "Anāthapiṇḍada's Garden." "Buddha" is a Sanskrit word; in Chinese it means "awakened one." The meaning of awakening has two aspects: first, externally awakening to the emptiness of all phenomena; second, internally awakening to the emptiness and stillness of the mind, not being stained by the six sense objects, externally not seeing the faults and wrongdoings of others, internally not being confused by false views and delusions. Therefore, it is called awakening, and awakening is Buddha.

與大比丘眾千二百五十人俱。

> He was accompanied by twelve hundred and fifty great monks.

言與者，佛與比丘同住金剛般若無相道場，故言與也。大比丘者，是大阿羅漢故。比丘者，是梵語，唐言能破六賊，故名比丘眾多也。千二百五十人者，其數也。俱者，同處平等法會。

> The phrase "together with" indicates that the Buddha and the bhikkhus were dwelling together in the Vajra Prajñāpāramitā Formless Dharma Assembly. "Great bhikkhus" refers to the great arhats. "Bhikkhu" is a Sanskrit term; in Chinese, it means "those who can subdue the six thieves," hence they are called the multitude of bhikkhus. "One thousand two hundred and fifty" refers to their number. "Together" means they were gathered in the same place, participating equally in the Dharma assembly.

爾時世尊食時著衣持鉢，入舍衛大城乞食。於其城中，

> At that time, when it was the hour for the meal, the World-Honored One put on his robe, took up his alms bowl, and entered the great city of Śrāvastī to beg for food.

爾時者，當此之時，是今辰時、齋時、欲至也。著衣持鉢者，為顯教示跡故也。入者，為自城外而入也。舍衛大城者，名舍衛國，豐德城也，即波斯匿王所居之城，故言舍衛大城也。言乞食者，表如來能下心於一切眾生也。

> At that time, it was the morning hour, the time for alms, just as it was about to arrive. Taking his robe and bowl was to visibly demonstrate the teachings through his actions. Entering meant coming from outside the city walls into the city. The great city of Śrāvastī refers to the prosperous and virtuous city of the Śrāvastī kingdom, the city where King Prasenajit resided, hence it is called the great city of Śrāvastī. Begging for food signifies the Tathāgata’s ability to humble himself before all beings.

次第乞已，還至本處。飯食訖，收衣鉢，洗足已，敷座而坐。

> After begging for alms in order, he returned to his dwelling place. When he had finished his meal, he put away his robe and bowl, washed his feet, and sat down on his seat.

次第者，不擇貧富平等以化也。乞已者，如多乞不過七家，七家數滿更不至餘家也。還至本處者，佛意制諸比丘除請召外，不得輙向白衣舍，故云爾。洗足者，如來示現順同凡夫，故曰洗足。又大乘法不獨以洗手足為淨，蓋言洗手足不若淨心一念心淨，則罪垢悉除矣。如來欲說法時常儀，敷施壇座，故言敷座而坐也。

> Step by step, it means teaching without discrimination, treating the rich and poor equally. "After begging" refers to the practice of not begging from more than seven households; once seven households are reached, one should not go to others. "Returning to the original place" means that, according to the Buddha's rule, except when invited, monks should not casually enter the homes of laypeople, hence this instruction. "Washing the feet" shows the Tathagata appearing in a manner similar to ordinary people, thus it is called washing the feet. Moreover, in the Mahayana teaching, purity is not merely about washing hands and feet; it emphasizes that cleansing the mind in a single thought is far more important, for when the mind is pure, all defilements and sins are eradicated. When the Tathagata was about to teach the Dharma, it was customary to arrange a seat and sit upon it, hence it is said, "arranged his seat and sat down."