---
title: "銷釋金剛經科儀會要註解 · 法界通化分第十九"
description: "銷釋金剛經科儀會要註解是宋代僧人宗鏡所述、明代覺連重集的一部佛教經典註解。該書以科儀形式系統整理並註解鳩摩羅什所譯金剛經，融合儀軌實踐與經義闡釋，反映宋明時期佛教儀式化與義理研究並重的特點。內容側重經文分科判教，逐段析義，並結合禪宗心要，指引修行者通過儀軌深入般若空性。作為金剛經研究的重要文獻，它既體現了漢傳佛教科儀傳統的成熟，也為後世提供了儀解雙修的範例，在佛教儀軌史和經典註釋領域具有承先啟後的地位。"
url: "https://rushiwowen.co/en/r/cmcvtpqqd0gxmle04igpcajcz"
---

法界通化。似有還無，箇箇本無殊。圓明一點，無來無去。

> All dharmas pervade the cosmos like ripples on water—appearing present yet fundamentally absent. Each being is originally without distinction. That single point of perfect illumination neither comes nor goes.

此科昭明太子判此一段經文，為法界通化分第十九。盖法界者，即理事無礙法界也。以布施福德無故，事理圓融也。既不住相，所以變化有為之福，通作無為之理，故云法界通化也。似有還無者，此七寶布施，因緣果報，分明不昧，故云似有。於真空理上，了福德無有，故云還無。猶如雲起虗空，常存實有，浮雲似有還無也。箇箇本無殊者，此句呈前，以福德無故，似有還無。即真空理，人人本具，箇箇不無。及十法界眾生，均秉同賦下文，行容無殊所以也。圓明一點者，此理既是箇箇無殊，這點圓明，無所從來，亦無所去，可謂真淨明妙，虗徹靈通，無去無來，冥通三際，卓然獨存者也。

> This section, Prince Zhaoming designated as the nineteenth chapter of the sutra, "The Universal Transformation of the Dharma Realm." The Dharma Realm here refers to the realm where principle and phenomena are interwoven without obstruction. Because the merit of giving is ultimately empty, matter and principle are perfectly integrated. Since one does not dwell on appearances, conditioned blessings are transformed and merged into the unconditioned principle. Hence the name "Universal Transformation of the Dharma Realm." "Seeming to exist yet returning to non-existence" — offerings of the seven jewels, with their causes and conditions of cause and effect, are clear and distinct, thus they "seem to exist." Yet, from the ultimate truth of emptiness, merit is understood to have no inherent nature, thus it "returns to non-existence." This is like clouds that arise in the empty sky while true reality remains present; floating clouds seem to exist but eventually return to non-existence. "'Each person fundamentally lacks distinction' — this phrase continues the previous point. Because merit has no inherent nature and appears to exist yet returns to non-existence, we arrive at the ultimate truth of emptiness. This principle is inherently possessed by everyone, equally present in every individual. Furthermore, all beings across the ten realms equally share this same nature, as the following text will show: their conduct and appearance are fundamentally no different. "'The perfectly bright single point' — since this principle is without distinction for anyone, this single point of perfect illumination does not come from anywhere, nor does it go anywhere. It can be called the true, pure, wondrous brilliance; empty yet spiritually pervasive, clear yet deeply connected. It has no coming or going, pervades the three times, and stands alone, utterly transcendent."

搬柴運水，好用工夫。松稍。月朗衣穿露寶珠。

> Carrying firewood and fetching water—these tasks are perfect for practice. On the tips of pine branches, the moon shines bright; clothes worn thin, the jewel of enlightenment gleams through.

此是科家慈心太煞分明，指示圓明一點，在日用間，或搬柴，或運水，皆是神通妙用工夫。石屋詩云：古人為道入山中，日用工夫在己躬，添石墜腰舂白米，擕鋤帶雨種青松。擔泥拽石何妨道，運水搬柴好用工，軃懶借衣求食者，莫來相伴老禪翁。松稍月朗者，乃科家借事顯理，發明事理無礙之道，可謂月篩松影高低樹，日照池心上下天。悟心云：江月照，松風吹，永夜青霄更是誰，霧露雲霞遮不得，箇中猶道不知歸。衣穿露寶珠者，此引繫珠喻，指示圓明一點。譬如有人至親友家，醉酒而臥，時親友以無價寶珠繫於衣下，其人不知，甘受貧窮，後至衣穿破壞，露出此珠，其人歡喜，以此珠貿易所須，得大富貴。六道眾生亦復如是，佛從塵點劫中而將此理指示，不覺不知，輪轉生死，今乃遇佛開悟自性，方得道果，喻如事法體空，真性自顯，故云衣穿露寶珠也。古德頌曰：昔年衣裡曾繫珠，今日云何不覺知，後逢親友還指點，猶如久病遇良醫。

> This passage explains the Chan (Zen) school's compassionate and exceptionally clear teaching, pointing directly to this single point of perfect radiance. In our daily activities—whether carrying firewood or hauling water—all are the sublime functions of spiritual practice. As the poet Shi Wu said: "Ancient seekers entered the mountains for the Way, daily practice was their own concern; adding stones to their waist, they pounded white rice, carrying a hoe in the rain to plant green pines. Carrying mud and dragging rocks never obstructs the Way; fetching water and hauling firewood are excellent tasks. Lazy ones who beg for food and clothing, do not come to keep company with this old Chan monk." "The moon is bright in the treetops" is the Chan school's use of phenomena to illuminate principle, revealing the unobstructed interpenetration of phenomena and principle. As is said: "The moon filters through pine shadows on high and low branches; the sun shines on the center of the pond, reflecting heaven above and earth below." As Wu Xin said: "The river moon shines, the pine wind blows; in the endless night of clear sky, who else is there? Fog, dew, clouds, and rainbow cannot obstruct it, yet in this very place they still say they don't know the way home." "Worn clothing revealing a precious jewel" introduces the parable of the hidden jewel, pointing to this single point of perfect radiance. It is like a person who, while drunk at a friend's house, had a priceless jewel tied inside their clothing. Not knowing this, they endured poverty. Later, when their worn garment tore, the jewel was revealed. Delighted, they traded the jewel for what they needed, attaining great wealth. Sentient beings are just like this. Throughout countless eons, the Buddha has pointed out this truth, but beings remain unaware, revolving in birth and death. Now, encountering the Buddha and awakening to their intrinsic nature, they finally attain the fruit of the path. Just as the principle is empty, true nature manifests itself. Hence, "worn clothing revealing a precious jewel." An ancient master's verse says: "Long ago, a jewel was tied in my robe; how is it today I still do not realize? Later, a friend pointed it out again, like a long illness meeting a skilled physician."

珍寶滿盈剎， 福德等難量。 若到無福地，方知滋味長

> A realm filled with precious gems, Its virtue beyond measure. But only in a place without such fortune Can one truly savor its depth.

初二句牒經義，以七寶滿大千世界以用布施，所得福德利益難量，以是因緣得福甚多，即佛事門中不捨一法也。後二句亦牒經義，以福德無故，如來說得福德多，以布施時心無執著希望福德，此明無相施即無為福，故云若到無福地，方知滋味長，即實際理地不受纖塵也。

> To open the scripture: the first two lines state that filling the great chiliocosm with the Seven Jewels and offering them as alms results in boundless merit and benefit. Because of this cause and condition, one gains immense blessings—this reflects the principle that within the realm of Buddha’s teachings, not a single dharma is abandoned. The last two lines also restate the scripture: because blessings have no fixed nature, the Tathagata says that one who attains blessings has abundant blessings. When giving alms, the mind clings to nothing and does not hope for blessings. This illustrates that formless giving is the non‑action blessing. Hence it is said, “When you reach the land of no blessings, only then do you know how deep the flavor is”—this touches the principle that in the sphere of absolute reality, not a single speck of dust is admitted.

○法界通化分第十九。

> Chapter 19: Transforming All Realms through the Dharma

【經】須菩提！於意云何若有人滿至如來說得福德多。

> Subhuti, what do you think? If someone filled the entire trichiliocosm with the seven treasures to give as alms, would that person gain much merit because of this cause? Subhuti replied: Very much, World-Honored One. Why? Because the nature of merit is not real, so the Tathagata speaks of it as abundant. The Buddha said: Subhuti, if, on the other hand, a person firmly accepts, upholds, recites, and memorizes even a four-line verse from this sutra, and explains it in detail to others, their merit surpasses that previous act of giving.

註曰：此節經文，名法界通化分。因須菩提疑上之心，既有住著，是為妄心顛倒。以此妄心，修諸福德，亦是顛倒，不明善法。故佛斷疑問之，捨大千真寶布施，其福甚多。若執著福德實有，即為住相，其福有盡。故如來不說得福德多者，此乃人天小果，有漏之因，終不免輪迴，畢竟有墮落，所以不足為多也。以福德無者，以離相布施，乃清淨無為稱性之福，性如虗空，其福無量。若能施之人，以佛智為本，修布施行，悉皆離相，不見福為實有。故如來說此人所得福德甚多。天台智者頌曰：三千大世界，七寶滿其中。有人持布施，得福乃如風。猶勝慳貪者，未得達真宗。終須四句偈，知覺證全空。

> \*\*Commentary:\*\* This section of the sutra is called "The Transforming Influence of the Dharma Realm." Because Subhuti suspected that the mind mentioned earlier, if it had attachments, would be a deluded and inverted mind. Using this deluded mind to cultivate all blessings would also be inverted, not understanding what is truly wholesome. Therefore, the Buddha cut through his doubt by asking: If one abandons the true treasures of the great universe to practice generosity, the blessings gained would be abundant. But if one clings to blessings as truly existent, that is clinging to appearances, and those blessings are limited. Thus, the Tathāgata does not say that the blessings gained are many—this is merely a small fruit of human and heavenly reward, a cause bound by defilements, which ultimately cannot escape rebirth and may even fall, so it is not considered abundant. When it is said that blessings are nothing, this refers to the pure, unconditioned, and nature-based blessings gained by letting go of appearances when practicing generosity. This nature is like empty space, so the blessings are immeasurable. If the giver, grounded in Buddha-wisdom, practices generosity free from appearances, not seeing blessings as truly existent, then the Tathāgata says that person gains abundant blessings. Venerable Master Zhiyi of Tiantai praised: The great universe of three thousand worlds, Filled with the seven treasures. Someone takes these to practice generosity, Gaining blessings as swift as the wind. Yet this still surpasses the miserly person, Who has not yet reached the true essence. Ultimately, one needs the four-line verse, To awaken and fully realize emptiness.

布施因緣，實人天有漏之果；無為福德，超凡聖通化之功。噫！有為雖偽，棄之則功行不成；無為雖真，擬之則聖果難證。且道不擬不棄時，如何是聖諦第一義？

> Giving alms as an act of generosity is truly a human or heavenly reward, but it is still within the realm of conditioned and defiled results. The merit of non-action transcends ordinary and holy beings, reaching the power of universal transformation. Ah! Although conditioned actions are illusory, if you abandon them, meritorious practice will never be fulfilled. Non-action is genuine, yet if you cling to it, the sacred fruit will be difficult to realize. Now tell me: when you neither cling to nor abandon—what is the ultimate truth of the Noble Truths?

初一節牒經義，若人以滿大千七寶布施因緣，得人天福，是有漏果福盡墮落也。次一節言無為福勝者，以布施之人心無住相，了達三輪體空，不執福德實有，以福德無故，所以變化有為之施，成於無為之福，是為無漏因果，故能超凡聖通化之功也。噫者，嘆辭也。有為雖偽者，偽者，假也，以布施雖是有為，假法不實，以諸佛菩薩若非檀波羅蜜，不能成就佛果菩提自利利他之功行，所以六度之中以布施為首也。無為雖真者，以無為之道雖是真實，人人本具，如有行人執著無為，心生擬度，不肯依法修進，則聖賢菩提妙果難以得證，可謂法身非相，瞻有相而見法身，道果無修，速勤修而成道果。且道不擬不棄者，乃科家徵問之義，意云即今不擬無為，依理而證，不棄有為，假施以行，二法俱備，如何是聖諦之理？聖諦者，即中道也。此之問義，要人即二邊而顯中道也。

> First Section: If a person makes an offering of enough precious treasures to fill the entire universe, the resulting blessings bring only worldly happiness — a reward that still bears the stain of attachment and will eventually fade, leading to a fall from grace. Second Section: The blessings of effortless action (wu wei) are far superior. This is because the giver does not cling to any fixed idea of giving. They understand that the giver, the receiver, and the gift are all empty of inherent existence. They do not believe blessings are real, solid things. Thus, they transform an act of giving that is bound by attachment into an act of effortless grace. This is cause and effect without the stain of attachment, which is why it can surpass the ordinary and lead to the universal achievement of enlightenment. Ah! This is an exclamation. “Seeming” means “apparent.” Although giving is an action, it is only a provisional method, not the ultimate reality. Even Buddhas and Bodhisattvas could not accomplish the path to Enlightenment — benefiting both themselves and others — without the perfection of giving (Dana Paramita). This is why giving is placed first among the six perfections. Effortless action (wu wei) is true. Although the path of non-doing (wu wei) is the genuine reality, inherent in everyone, if a practitioner clings to the idea of “non-doing” and, with a calculating mind, refuses to cultivate according to the method, then the wondrous fruits of Enlightenment, Sainthood, and Buddhahood are difficult to attain. One could say: The Dharmakaya (truth body) is beyond form. Yet it is by seeing forms that the Dharmakaya is realized. The fruits of the path are not grasped by effort. Yet it is through diligently cultivating that the fruits of the path are accomplished. The text says, “Do not cling to the path, do not abandon it.” This is the master’s way of asking a question. The meaning is: Right now, if we do not cling to non-action (wu wei), we realize the truth according to principle; if we do not abandon action (you wei), we rely on provisional giving to practice. With both methods present, what then is the principle of the Noble Truth? The Noble Truth means the Middle Path. This question demands that we realize the Middle Path by going beyond both extremes.

達磨當機曾直指， 廓然元不識梁王

> At the critical moment Dānmó pointed directly, But the King of Liang remained utterly unaware.

此二句答上問頭。如何是聖諦第一義？此義梁武帝曾問達磨：如何是聖諦第一義？磨云：廓然無聖。帝曰：對朕者誰？磨云：不識。帝不契，磨遂渡江至少林，九年面壁也。科家意云：此聖諦之理。達磨曾直指云：廓然無聖。以此理中，聖名了不可得，故云廓然元不識梁王。非但梁王不識，縱使從上諸佛諸祖，也無他識處。所以云：從來共住不知名，運用相將任麼行。自古上賢猶不識，造次凡流豈得明？

> These two lines answer the earlier question. What is the first principle of the holy truth? Emperor Wu of Liang once asked Bodhidharma: "What is the first principle of the holy truth?" Bodhidharma replied: "Vast emptiness, nothing holy." The emperor asked: "Then who is this standing before me?" Bodhidharma replied: "I don't know." The emperor did not understand, so Bodhidharma crossed the river to Shaolin Temple, where he sat facing a wall for nine years. The commentators explain: This concerns the truth of the holy principle. Bodhidharma directly pointed out: "Vast emptiness, nothing holy." In this truth, the very concept of "holy" cannot be grasped. Thus it is said that "vast emptiness" fundamentally does not recognize Emperor Liang. Not only did Emperor Liang fail to recognize it, but even all the Buddhas and patriarchs throughout history have no place to recognize it. Therefore it is said: "From the beginning we have lived together yet do not know the name; going about together, we simply follow along. Even the ancient sages did not recognize it—how could ordinary people possibly understand?"

寶施寰中福倍常， 華開錦上最難量。就中拶倒空王殿， 露柱燈籠盡放光。

初二句牒經義，一法一喻也。寶施寰中者，以七寶滿三千界，布施於人，乃是有為之福也。又云福倍常者，雖行布施，達福德無，故了福性體空，成無為之福，故云福倍常也。華開錦上，此喻七寶布施如一段錦，達此布施福德性空而不住相似，錦上又添其華，所以即有為施而成無為之理，事理俱融，真俗不二，是故稱性福德最難量也。後二句呈前之義，以不住福德也。空王殿，即理也。拶倒者，即不住那邊之理也。露柱燈籠，即事也。放光者，以無情之物放光，即事而能顯理也。若是行人布施，不住福德，無為離相，二邊不住，中道不安，所以道：那邊不坐空王殿，爭肯耘田向日輪。

> The first two lines explain the scripture's meaning, using one principle and one metaphor. "Treasures bestowed throughout the world" refers to giving away the seven precious jewels filling a universe—an act of merit within the realm of conditioning. It also says "merit surpasses the ordinary," meaning that even while performing such giving, one realizes that merit is ultimately empty; thus, understanding the empty nature of merit makes it unconditioned, hence "surpassing the ordinary." "A flower blooming on brocade" is a metaphor: offering the seven jewels is like a piece of brocade. Realizing that the merit of this giving is empty and not clinging to it is like adding embroidery to the brocade. Thus, conditioned giving transforms into unconditioned principle, merging action and principle, fusing the conventional and ultimate. Therefore, the merit aligned with true nature is most inconceivable. The last two lines explain the preceding meaning: not clinging to merit. "The Palace of the King of Emptiness" represents principle. "Toppling it over" means not grasping even that principle. "Posts and lanterns" represent phenomena. "Emitting light" refers to inanimate objects shining—showing that phenomena can reveal principle. For a practitioner, giving without clinging to merit, unconditioned and formless, not abiding in either extreme, not settling in the middle, is why it is said: "You would not sit in the Palace of the King of Emptiness—how could you agree to plow the field facing the sun?"

郊園又是一翻春， 骷髏縱橫白似銀。日炙風吹休懊惱， 骷髏總是利名人。

> In the countryside garden, spring arrives once again, Scattered bones lie pale as silver in the plain. Though sun burns and winds blow, do not be grieved, These bones once belonged to those who'd fame achieved.

此四句，歎人生浮世，生死無常，其中富貴貧窮，貪名逐利，皆是常情之事也。起句，言郊外園材，又是一翻春光造化之境也。次句，謂人死葬於郊外，骷髏縱橫，如銀之白，此言人死敗壞之相也。三句，此身既壞，白骨猶存，狼籍遍地，又被風吹日炙。科家勉云：不須懊惱者，生必有死，成必有壞也。結句，言此骷髏，悉是爭名奪利慳恡之人，可謂人間富貴華間露，紙上功名水上漚。古德云：名利數人皆作夢，高強幾箇土中埋。前思後想頻頻歎，多少英雄去不迴。此頌娑婆眾生，而有敗壞之苦。後偈指歸淨土，永無逼迫之苦也。

淨土永無三惡道， 寶方寂靜不輪迴。金繩界道經行處， 好念彌陀歸去來。

起句，所謂淨土永無地獄、餓鬼、畜生三惡之道也。次句，寶方寂靜不輪迴者，此言清淨之義，以彼國土無有女人，又不經營衣食、買賣交易，所以寂靜也。生彼國者，唯住正念，遠離諸根分別、顛倒妄想，即得壽命無量，不受輪迴故也。三句，又以彼國所行徑路，皆是瑠璃之地，無有墻壁街巷，故用黃金為繩，以界道傍，為經行處也。末句，科家意謂西方既無三惡之道，亦無輪迴之苦，其國清淨，快樂無窮，故勉云：好念彌陀歸去來。所以優曇頌曰：平生好結淨方緣，懶把工夫去說禪。一句彌陀無別念，不教一箇喪黃泉。