---
title: "金剛經統論 · 大身"
description: "金刚经统论是明代思想家林兆恩对佛教重要经典金刚经的阐释著作。林兆恩融汇儒释道三教思想，创立夏教，此书即其佛学代表。该书立足于明代三教合一的思想背景，不仅逐句疏解金刚经的般若性空要义，更着重阐发其破相显真的修行旨趣，强调无住生心的实践。作为一部独特的跨宗派注疏，它在佛教义理研究史上具有特殊地位，为后世理解金刚经提供了融合中国本土哲学视角的重要文本，是探索明清时期佛教思想与民间信仰互动的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwrqlzp1f7mie04ldoymx9g"
---

### 大身

> Great Body

林子曰：達而堯舜也，而太和元氣則能流行於宇宙之內矣。惟其太和元氣能流行於宇宙之內也，則宇宙之內不謂堯舜之一大身耶？窮而仲尼也，而浩然正氣則能充塞於天地之間矣。惟其浩然正氣能充塞於天地之間也，則天地之間不謂仲尼之一大身耶？然此猶在於宇宙之內、天地之間也，而況曰虗空本體、本體虗空者乎？而儒者所謂大虗同體者是也。故說非身，是名大身。

> Linzi said: When one attains the highest virtue, they become like Yao and Shun, and the harmonious primordial energy flows freely throughout the cosmos. Since this harmonious primordial energy flows freely throughout the cosmos, can we not say that the entire cosmos is the great body of Yao and Shun? When one is in humble circumstances, they become like Confucius, and the vast righteous energy fills the space between heaven and earth. Since this vast righteous energy fills the space between heaven and earth, can we not say that the space between heaven and earth is the great body of Confucius? Yet even this remains within the cosmos and between heaven and earth—how much more so for the fundamental essence of emptiness and the emptiness of the fundamental essence? This is what Confucians call "the great void as one body." Therefore, it is said: "It is not a body, yet it is called the great body."

易曰：變動不居，周流六虗。而論語又曰：仰之彌高，鑽之彌堅。瞻之在前，忽焉在後。豈不以道本虗空也，無高無下，無內無外，無遠無近，而直性如如之分量者，則固有若是其大也。然即性即道，即道即仁，而天地萬物則咸囿於我如來之法身矣。程子曰：仁者，以天地萬物為一體。儒氏之仁者，釋氏之如來也。故曰：能仁是釋迦。然而釋氏亦稱仁矣。曾子曰：仁以為己任，不亦重乎？似此重任，不謂之荷擔如來而何？萬物皆備，反身而誠。先立其大，是謂大人。

> The Book of Changes says: "Change and movement never rest, flowing through the six directions." And the Analects also say: "The more you look up to it, the higher it seems; the more you delve into it, the more solid it becomes. You see it ahead, yet suddenly it is behind." Is this not because the Way itself is empty and formless—neither high nor low, neither within nor without, neither far nor near—while the true nature, just as it is, inherently possesses such vastness? Yet this nature is the Way, and the Way is Benevolence, and thus heaven, earth, and all things are all encompassed within the Dharma Body of the Tathāgata. Master Cheng said: "The benevolent person regards heaven, earth, and all things as one body." The Confucian concept of Benevolence is the Buddhist concept of the Tathāgata. Hence it is said: "The one capable of benevolence is Śākyamuni." And so, Buddhism also speaks of benevolence. Zengzi said: "To take benevolence as one's own responsibility—is that not a heavy burden?" Such a weighty responsibility—what else can it be called but "carrying the Tathāgata on one's shoulders"? All things are complete within us; turn inward and be sincere. First establish the great within—this is what is called a great person.