---
title: "金剛經解義 · 一相無相分第九"
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/cmauowj97000djv0417brjmyt"
---

### ○一相無相分第九

> Chapter 9: The One Mark and the Markless

須菩提！於意云何？須陀洹能作是念我得須陀洹果不？須菩提言：不也，世尊！

> Subhuti, what do you think? Can a Stream-enterer have the thought, "I have attained the fruit of Stream-entry"? Subhuti replied: No, World-Honored One.

須陀洹者，梵語，唐言逆流，逆生死流，不染六塵，一向修無漏業，得麤重煩惱不生，決定不受地獄、畜生、修羅異類之身，名須陀洹果。若了無相法，即無得果之心，微有得果之心，即不名須陀洹，故言不也。

> "Srotāpanna" is a Sanskrit term. In Chinese, it means "stream-enterer"—one who enters the stream against the current of life and death. Such a person is not tainted by the six sense objects, consistently cultivates uncontaminated karma, and ensures that coarse and heavy afflictions do not arise. They are certain not to be reborn in the realms of hell-beings, animals, or asuras—these are the characteristics of the Srotāpanna fruit. However, if one truly understands the Dharma of no characteristics, there is no mind that seeks to attain this fruit. If even the slightest thought of attaining the fruit arises, one cannot be called a Srotāpanna. Therefore, it is said: "No, it is not."

何以故？須陀洹名為入流，而無所入，不入色、聲香味觸法，是名須陀洹。

> Why is this so? A Stream-enterer is called "one who has entered the stream," yet there is nothing to enter. They do not enter into form, sound, smell, taste, touch, or thought. That is why they are called a Stream-enterer.

流者，聖流也。須陀洹人已離麤重煩惱故，得入聖流，而無所入者，無得果之心也。須陀洹者，乃修行人初果也。

> To enter the stream is to enter the noble stream. A Stream-enterer has already left behind coarse and heavy afflictions, therefore they can enter the noble stream. Yet, to have "nothing entered" means they have no mind that grasps at attaining a fruit. A Stream-enterer is the practitioner's first fruition.

須菩提！於意云何？斯陀含能作是念我得斯陀含果不？須菩提言：不也，世尊！何以故？斯陀含名一往來，而實無往來，是名斯陀含。

> Subhuti, what do you think? Can a Once-Returner think to himself, 'I have attained the fruit of a Once-Returner'? Subhuti replied, No, World-Honored One. Why? Because 'Once-Returner' means one who returns once more, yet in truth there is no coming or going. That is why it is called a Once-Returner.

斯陀含者，梵語唐言一往來，捨三界結縛，三界結盡，故名斯陀含。斯陀含名一往來，往來從天上，却到人間，生從人間死，却生天上，竟遂出生死。三界業盡，名斯陀含果。大乘斯陀含者，目覩諸境，心有一生一滅，無第二生滅，故名一往來。前念起妄，後念即止，前念有著，後念即離，故實無往來。

> "Sakadagami" is a Sanskrit term, which in Chinese means "once-returner." It refers to abandoning the bonds of the three realms. When the bonds of the three realms are exhausted, one is called a Sakadagami. The name "once-returner" means returning once: one goes from the heavens back to the human realm, is born in the human realm, dies, and is reborn in the heavens, ultimately transcending birth and death. When the karma of the three realms is exhausted, one attains the fruit of Sakadagami. In the Mahayana tradition, a Sakadagami is one who observes all phenomena and experiences one birth and one cessation of the mind, with no second birth or cessation—hence the name "once-returner." When a deluded thought arises in the preceding moment, it ceases in the following moment. When attachment arises in the preceding moment, it is released in the following moment. Thus, in reality, there is no coming or going.

須菩提！於意云何？阿那含能作是念：我得阿那含果不？須菩提言：不也，世尊！何以故？阿那含名為不來，而實無來，是故名阿那含。

阿那含，梵語，唐言不還，亦名出欲。出欲者，外不見可欲之境，內無欲心可行，定不向欲界受生，故名不來。而實無來，亦名不還，以欲習永盡，決定不來受生，是故名阿那含。

> Anāgāmin, a Sanskrit term, translates to "Non-Returner" in Chinese, also known as "One Who Has Transcended Desire." "Transcending desire" means that externally, one no longer perceives any tempting objects, and internally, there is no desire-driven action. Such a person is certain not to be reborn in the realm of desire, hence the name "Non-Returner." In reality, there is no coming or going—thus, it is also called "Non-Returner." Because the habits of desire are permanently extinguished, one is determined not to return to rebirth in that realm. This is why it is called Anāgāmin.

須菩提！於意云何？阿羅漢能作是念：我得阿羅漢道不？須菩提言：不也，世尊！

> Subhuti, what do you think? Can an Arhat think to himself, "I have attained the fruit of Arhatship"? Subhuti replied, "No, World-Honored One."

諸漏已盡，無復煩惱，名阿羅漢。阿羅漢者，煩惱永盡，與物無諍，若作得果之心，即是有諍。

> All defilements have been exhausted, and there is no more affliction—this is called an Arhat. An Arhat is one whose afflictions are forever ended, who does not contend with anything. If one harbors the thought of attaining the fruit, then there is contention.

何以故？實無有法，名阿羅漢。世尊！若阿羅漢作是念：我得阿羅漢道。即為著我、人、眾生、壽者。

> Why is this so? Because there is no such thing as a fixed, independent state called "Arhat." World-Honored One, if an Arhat were to think, "I have attained the Arhat path," then they would be clinging to the notions of self, person, sentient being, and lifespan.

阿羅漢，梵語，唐言無諍，無煩惱可斷，無貪嗔可離，性無違順，心境俱空，內外常寂。若有得果之心，即同凡夫，故言不也。

> Arhat, in Sanskrit, means "free from contention." It signifies having no afflictions to cut off, no greed or anger to abandon. Their nature is free from opposition or compliance, their mind and environment are both empty, and within and without, they are always at peace. If one harbors the thought of attaining the fruit of enlightenment, they are no different from an ordinary person. Hence, it is said, "No."

世尊！佛說我得無諍三昧人中最為第一，是第一離欲阿羅漢。世尊！我不作是念：我是離欲阿羅漢。

何名無諍三昧？謂阿羅漢心無生滅，去來唯有本覺常照，故名無諍三昧。三昧，梵語，此云正受，亦云正見，遠離九十五種邪見，是名正見。然空中亦有明暗諍，性中有邪正諍，念念常正，無一念邪心，即是無諍三昧，修此三昧人中最為第一。若有一念得果之心，即不名無諍三昧。

> What is the "Samadhi of Non-Contention"? It means that the mind of an Arhat does not give rise to or extinguish anything; coming and going, there is only the original awareness constantly shining. This is why it is called the Samadhi of Non-Contention. "Samadhi" is a Sanskrit term, here translated as "right concentration" or "right view." It means being far removed from the ninety-five kinds of erroneous views, and this is called right view. However, even in emptiness there can be contention between light and darkness, and within our nature there can be contention between the erroneous and the correct. If every thought is constantly correct, without a single moment of erroneous mind, that is the Samadhi of Non-Contention. Among those who cultivate this samadhi, they are considered the foremost. If there is even a single thought of seeking to attain a result, it cannot be called the Samadhi of Non-Contention.

世尊！我若作是念：我得阿羅漢道。世尊即不說須菩提是樂阿蘭那行者。以須菩提實無所行，而名須菩提是樂阿蘭那行。

> World-Honored One, if I were to think, 'I have attained the state of an Arhat,' then you would not say that Subhuti is one who delights in the practice of solitude. It is precisely because Subhuti does not abide in any attainment that he is called one who delights in the practice of solitude.

阿蘭那是梵語，唐言無諍行無諍即是清淨行。清淨行者，為除去有所得心也。若存有所得心，即是有諍；有諍即非清淨道；常得無所得心，即是無諍行也。

> "Ārāṇya" is a Sanskrit term. In Chinese, it means "practice without contention." To practice without contention is to practice purity. To practice purity means to remove the mind that seeks to grasp and attain. If the mind that seeks to grasp and attain remains, then there is contention. Where there is contention, it is not the path of purity. Constantly maintaining a mind that does not seek to grasp or attain—this is the practice without contention.