---
title: "金剛經淺解 · 淨心行善分第二十三"
description: "金刚经浅解是清代学者翁春与王锡琯对佛教经典《金刚经》的注解著作。该书成书于清代，属于中国佛教注疏传统的重要文献。作者以浅显易懂的语言阐释《金刚经》核心思想，包括般若空性、无我观念及菩萨修行要义，帮助读者理解经文深意。作为大乘佛教根本经典，《金刚经》在汉传佛教中地位崇高，此注解本既保留传统经义，又融入清代学术特色，为研究佛教思想史及《金刚经》传播提供了重要参考。该书兼具学术性与普及性，是了解中国佛教解经传统的重要文献之一。"
url: "https://rushiwowen.co/en/r/cm99y6a2z009reg0ufe8z0et3"
---

### ○淨心行善分第二十三

上言菩提無法可得，正以是法平等故。是佛勸化眾生，絕去塵想，淨心行善，便證菩提也。既曰無法可得，恐人落無，故曰平等不妨修一切善法。既曰修一切法，恐人執有，故又言一切善法即非善法。步步回顧無相法，不失無寔無虗之旨。而下分又以福德結之。

> The Master said: Enlightenment cannot be attained through any specific method, precisely because this teaching is universal and equal for all. The Buddha advises sentient beings to let go of worldly thoughts, purify their minds, and practice good deeds; by doing so, they will realize enlightenment. Since he says "no method can be attained," some might fall into the trap of thinking nothing exists. Therefore, he clarifies that because the teaching is universal, it is still worthwhile to cultivate all virtuous practices. Then, since he says "cultivate all methods," others might become attached to the idea that everything exists. So he adds that all virtuous practices are ultimately not fixed practices. Step by step, he returns to the idea of formlessness, never losing sight of the truth that nothing is real and nothing is empty. Finally, the text concludes this section by speaking of blessings and merit.

無法可得，是名無上菩提。而菩薩欲得無上菩提，當以何修耶？弟子因復編次佛言曰：須菩提！是法性原自平等佛與眾生同然，無有高下若是空去根塵，真性顯露，無論佛與凡夫，總是名為阿耨多羅三藐三菩提也。葢此真性本來清淨，一切眾生都以無我．無人．無眾生．無壽者之相，修一切善法則以平等心合平等法，與如來同一無法可得，即得阿耨多羅三藐三菩提矣。須菩提！要知所謂善法者不過借以接引眾迷耳，及到彼岸，善法俱空，如來說即非膠滯此善法方是真寔了義，是名善法也。要之，得無所得，亦修無所修故耳。

> <note>It is said: "No obtainable dharma, therefore it is called Supreme Enlightenment." But if a bodhisattva wishes to attain Supreme Enlightenment, how should they cultivate it? The disciple asks.</note> Thus <note>compiled</note> from <note>the Buddha’s words:</note> "Subhuti! This dharma <note>is inherently</note> equal <note>for Buddhas and beings alike</note>, with no higher or lower <note>—once sense objects are empty and true nature shines, whether Buddha or ordinary person, all</note> are called <note></note> Anuttara-samyak-sambodhi <note>(Supreme Perfect Enlightenment). For this true nature is originally pure, and all beings</note> —by residing in the absence of self, person, being, and lifespan <note>as fixed concepts</note>, and by cultivating all wholesome dharmas <note>—thus, with an equal mind uniting with equal dharma, they attain the same unobtainable dharma as the Tathagata</note> —attain Anuttara-samyak-sambodhi <note>.</note> Subhuti! <note>Understand that</note> what is called 'wholesome dharmas' <note>are merely expedient means to guide the confused; upon reaching the other shore, even wholesome dharmas are empty.</note> The Tathagata says they are not <note>clinging to</note> these <note>wholesome</note> dharmas <note>—only then is it the true ultimate meaning</note> —thus they are called 'wholesome dharmas' <note>. In short, what is attained is without attainment, and what is cultivated is without cultivation.</note>"

釋　一切善法，如布施．忍辱．持戒．精進之類是也。