「须菩提！于意云何？可以身相见如来不？」「不也，世尊！不可以身相得见如来。何以故？如来所说身相，即非身相。」佛告须菩提：「凡所有相，皆是虚妄。若见诸相非相，则见如来。」
逐句解释
可以身相见如来不？
佛陀问须菩提：你能通过我的身体外貌来认识如来吗？这个问题看似简单，其实在挑战一个根本的错误：我们习惯用外表来认识事物——看到佛像、听到佛号，就以为接触到了佛法。但佛陀的真正本质，不在于任何形体或外相。
Can the Tathagata be seen through physical marks?
This short question cuts to the heart of a fundamental human habit: we identify things by how they look. We see a golden statue and think we are encountering the Buddha. We see an impressive teacher and project enlightenment onto their appearance. The Buddha is asking Subhuti — and asking us — whether the deepest reality can be grasped through any physical form at all. The answer will reframe what it means to 'see' anything truly.
如来所说身相，即非身相
须菩提回答：「如来所说的身相，其实不是真正的身相。」这句话用了《金刚经》典型的「A即非A」结构。意思是：我们叫做「身体」的这个东西，是由各种条件聚合而成的，会变化，会消亡——它没有一个固定不变的本质。所以叫它「身相」，只是一个方便的说法，不是真正的实体。
The physical marks the Tathagata speaks of are not, in truth, physical marks
Subhuti's reply introduces one of the Diamond Sutra's most characteristic logical moves, often written as 'A is not A, therefore it is called A.' The body exists — we can see it, touch it, describe it. But it is not a fixed, independent, self-subsisting thing. It is a temporary configuration of causes and conditions: cells, nutrients, air, time. To call it a 'body' is useful shorthand, but we shouldn't mistake the label for a solid reality. This is not nihilism — the sutra isn't saying the body doesn't exist. It's saying: don't confuse the convenient label with an unchanging essence.
凡所有相，皆是虚妄。若见诸相非相，则见如来
这是《金刚经》最著名的两句话之一。「凡所有相，皆是虚妄」——一切有形有相的东西，都是会变化消亡的，都不是永恒真实的。但「若见诸相非相，则见如来」——如果你能看到一切外相都不是固定的实体，你就看到了如来的真正本质。换句话说，放下执着，才能看到真实。
All marks are illusion. Whoever sees all marks as not-marks sees the Tathagata
This couplet is among the most quoted lines in all of Buddhist philosophy. The first half — 'all marks are illusion' — does not mean the world is fake or that nothing exists. It means that every form, every appearance, every label we attach to experience is impermanent and empty of inherent, fixed existence. The second half is the reward of this seeing: when you stop grasping at appearances as if they were solid and permanent, reality opens up. You 'see the Tathagata' — not a physical figure, but the undistorted nature of things as they actually are. This is what meditation points toward: not a vision, but a release.
总结 · Summary
第五章只有三句话，却是全经的哲学核心：「凡所有相，皆是虚妄。若见诸相非相，则见如来。」一切有形之物都在变化，没有一个永恒不变的本质。如来的真实本质，不在任何外相之中——而在于看透了外相之后所显现的那个真实。放下执着于「相」，才能真正看见。
Chapter 5 delivers three short sentences that are the philosophical core of the sutra: 'All marks are illusion. Whoever sees all marks as not-marks sees the Tathagata.' Nothing with form is permanent or self-sufficient. The true nature of the Buddha — and of reality itself — is not found in any appearance, but in what becomes visible when clinging to appearances is released. This is the sutra's sharpest teaching in its fewest words.