---
title: "金剛經註 · 離色離相分第二十"
description: "《金刚经註》是宋代高僧道川禅师对《金刚经》所作的权威註释与颂偈。道川禅师结合禅宗心要，以颂文和著语的形式深入浅出地阐释了般若性空、无住生心的核心教义。此註解成书于宋代，正值禅宗兴盛时期，其语言精炼、义理透彻，深受后世推崇。它不仅帮助学人破除执著、领悟实相，更在佛教史上占有重要地位，是研究《金刚经》及禅宗思想不可或缺的经典註疏之一。"
url: "https://rushiwowen.co/en/r/cmcx4eumj00fil504p4i4lb63"
---

### ○離色離相分第二十

> Chapter 20: Beyond Form and Appearance

三身具足，諸相圓成，人法俱忘，即非具足，故受之以於離色離相分。

> With the Three Bodies fully present and all marks perfectly complete, yet when both self and Dharma are forgotten, this is not true fulfillment. Therefore, this chapter follows, on the Part About Leaving Forms and Marks.

新注十七斷無為何有相好疑：　此疑從第三之中無為得名而來。

> New Annotation 17: Resolving Doubts About Whether the Unconditioned Has Excellent Marks—This doubt arises from the discussion of the unconditioned within the third section.

須菩提！於意云何？佛可以具足色身見不？不也，世尊！如來不應以具足色身見。何以故？如來說具足色身，即非具足色身，是名具足色身。

> Subhuti, what do you think? Can the Buddha be seen by means of His perfectly formed physical body? No, World-Honored One! The Tathagata should not be seen by means of His perfectly formed physical body. Why? Because what the Tathagata calls a perfectly formed physical body is not a truly perfect physical body; it is only named so.

佛意恐眾生不見法身，但見三十二相、八十種好、紫磨金耀，以為如來真身。為遣此迷故，問須菩提：佛可以具足色身見不？三十二相，即非具足色身；內具三十二淨行，是名具足色身。淨行者，即六波羅蜜是也。於五根中修六波羅蜜，於意根中定慧雙修，是名具足色身。徒愛如來三十二相，內不行三十二淨行，即非具足色身。不愛如來色身，能自持清淨行，亦名得具足色身。

> The Buddha, concerned that sentient beings might not perceive the Dharmakaya and would only cling to the thirty-two marks and eighty excellent features, the radiant golden glow, as the true body of the Tathagata, asked Subhuti to dispel this confusion: Can the Buddha be seen through his fully adorned physical body? The thirty-two marks are not the truly complete physical body; rather, the thirty-two pure practices within constitute what is called the fully adorned physical body. The pure practices refer to the six paramitas—cultivating them within the five senses, and simultaneously developing concentration and wisdom within the mind, is what is meant by the fully adorned physical body. To merely cherish the Tathagata’s thirty-two marks without practicing the thirty-two pure conducts within is not the truly complete physical body. Not attaching to the Tathagata’s physical appearance, yet upholding pure conduct oneself, is likewise called attaining the fully adorned physical body.

須菩提！於意云何？如來可以具足諸相見不？不也，世尊！如來不應以具足諸相見。何以故？如來說諸相具足，即非具足，是名諸相具足。

> Subhuti, what do you think? Can the Thus-Come One be seen by means of his perfectly complete physical marks? No, World-Honored One. The Thus-Come One should not be seen by means of his perfectly complete physical marks. Why? Because the Thus-Come One has said that the perfection of marks is not truly a perfection, but is merely called the perfection of marks.

如來者，即無相法身是也，非肉根所見，慧眼乃能見之。慧眼未明，具足生我人等相，以觀三十二相為如來者，即不名為具足也。慧眼明徹，我人等相不生，正智光明常照，是名諸相具足，三毒未泯。言見如來真身者，固無此理，縱能見者，秪是化身，非真實無相之法身也。

> The Tathāgata is the Dharmakāya, which is formless and cannot be perceived by the physical eyes—only the eye of Wisdom can see it. When the eye of Wisdom is not yet clear, one clings to notions of self, others, and beings, and regards the thirty-two marks as the Tathāgata—this is not true fullness. But when the eye of Wisdom is clear and penetrating, the notions of self, others, and beings do not arise, and the radiant light of true Wisdom shines constantly—this is what is meant by the fullness of all marks, with the three poisons not yet extinguished. To speak of seeing the Tathāgata's true body is inherently impossible; even if one could see it, it would only be a manifestation body, not the real, formless Dharmakāya.

須菩至具足　官不容針私通車馬。　頌曰：

> Subhuti's meaning is fully complete— An official's rule cannot admit even a needle's point, Yet privately, carts and horses pass through freely. Verses say:

請君仰面看虗空， 廓落無邊不見蹤。若解轉身些子力， 頭頭物物總相逢。

> Please look up at the open sky— Vast and boundless, no trace to be found. If you can turn around with just a little effort, Every thing, every moment, will meet you face to face.

新注：　上說諸佛所證乃無為法，云何佛身有八十種好、三十二相而可見耶？為斷此疑，故有此問。善現乃會如來法身固非色身可見，而未甞離於色相而不可見，故云即非具足色身，是名具足色身，即非具足諸相，是名具足諸相。良由全法身無為之體，起應身相好之用，是故應身即是法身，乃無相而相，相而無相，無見而見，見而無見者也。

> New note: The above explains that what all Buddhas realize is the unconditioned Dharma. If so, how can the Buddha's body be seen with its eighty excellent marks and thirty-two characteristic features? To resolve this doubt, this question is raised. Subhuti understands that the Dharma body of the Tathagata is certainly not visible as a physical form, yet it is not entirely separate from physical forms either. Therefore it is said: "Not perfect physical form" is called "perfect physical form"; "not perfect marks" is called "perfect marks." This is precisely because the unconditioned essence of the Dharma body gives rise to the responsive body with its excellent marks. Thus, the responsive body is identical to the Dharma body—it is formless yet takes form, takes form yet is formless; it is unseen yet seen, seen yet unseen.