---
title: "金剛經如是解 · 正信希有分第六"
description: "金刚经如是解是清代无是道人对佛教经典金刚经的注解著作。无是道人为清代佛教高僧，其注解融合了禅宗与净土宗思想，以通俗易懂的语言阐释金刚经深奥义理。该书系统解读了金刚经核心思想如“应无所住而生其心”“凡所有相皆是虚妄”等，强调破除执着、明心见性的修行要旨。作为清代重要的金刚经注疏之一，此解既保留传统经义，又具时代特色，在佛教典籍中占有重要地位，为研究清代佛教思想及金刚经传播提供了珍贵文献。"
url: "https://rushiwowen.co/en/r/cm9grlw9h00yrhd0wowlpaoq6"
---

### ○正信希有分第六

> Chapter 6: Rare True Faith

須菩提白佛言：世尊！頗有眾生得聞如是言說章句生實信不？佛告須菩提：莫作是說：如來滅後後五百歲，有持戒修福者，於此章句能生信心，以此為實。當知是人不於一佛二佛三四五佛而種善根，已於無量千萬佛所種諸善根，聞是章句乃至一念生淨信者。須菩提！如來悉知悉見是諸眾生得如是無量福德。

> Subhuti said to the Buddha, "World-Honored One, will there be living beings who, upon hearing these teachings and explanations, generate true faith and trust in them?" The Buddha told Subhuti, "Do not say that. After the Tathagata passes away, in the last five hundred years, there will be those who uphold the precepts and cultivate virtue. They will develop confidence in these teachings and recognize them as truth. Know that such people have not merely planted virtuous roots under one, two, three, four, or five buddhas. They have planted virtuous roots under countless thousands of buddhas. When they hear these teachings, even in a single moment of thought, they will generate pure faith. Subhuti, the Tathagata knows and sees with full clarity that all such beings will receive immeasurable merit and virtue."

上言若見諸相非相，即見如來，恐人謂得見如來為希有之法，狐疑轉生，故問生實信否。不知此實信一念，可以立千百年而不渝，可以統千萬佛而同根，不獨我能見如來，而如來亦悉知悉見我之一念，必如是而後為能生實信。法輪預記云：初五百歲，解脫居多；二五百歲，禪定居多；三五百歲，或務多聞；四五百歲，或營塔寺；五五百歲，多聞鬪諍。葢天道五百年一大變，君子之澤，久而愈斬，屬望後人，自爾如是。

> The earlier teaching says, "If one sees that all forms are not forms, they then see the Tathagata." This might lead people to think that seeing the Tathagata is a rare and extraordinary occurrence, causing doubt to arise. Therefore, the question is asked about whether genuine faith can truly arise. What many do not realize is that a single moment of such genuine faith can stand firm for thousands of years without wavering, and can unite all countless Buddhas with a single root. It is not only that I can see the Tathagata, but the Tathagata also fully knows and sees this single thought of mine. Only when this is so can one truly generate genuine faith. The Wheel of Dharma prophecy says: In the first five hundred years, liberation predominates; in the second five hundred years, meditative concentration predominates; in the third five hundred years, some pursue extensive learning; in the fourth five hundred years, some build temples and stupas; in the fifth five hundred years, the learned engage in disputes. Heaven's way changes greatly every five hundred years. The virtue of the wise gradually diminishes over time, and it is only natural that expectations are placed on future generations.

持戒者，不著諸相，即是持戒，持戒即是修福。善根者，萬善從生，為眾善之根本也。生淨信上，有乃至二字，當從生信心，以此為實來。上二句，是全體之信，而乃至以下，則頓悟之信也。一念者，心空境寂，萬慮消亡，不作有為見，不作無為解，出四相，越三空，是名一念淨信，便與如來心心相印。故曰：悉知悉見淨信心，便是如是心，如是心便是最上第一希有之法，十方無盡之虗空，皆在如是福德中矣。

> Those who uphold the precepts do not cling to any appearances—that is true observance, and true observance is the cultivation of merit. Those with good roots give rise to all kinds of goodness, for they are the foundation of all virtuous qualities. In the phrase "give rise to pure faith," there are the words "even for a moment." They mean that when one gives rise to faith, it should be regarded as real. The first two sentences speak of a faith that is complete, while "even for a moment" refers to a faith that is sudden awakening. A single thought, when the mind is empty and conditions are still, all worries vanish—neither forming views of conditioned action nor forming interpretations of the unconditioned, transcending the four marks of self, others, beings, and lifespan, and going beyond the three emptinesses. This is called a single thought of pure faith, which directly aligns with the Tathāgata mind to mind. Therefore, it is said: "The mind of pure faith is known and seen entirely." This pure faith mind is such a mind, and such a mind is the most supreme, foremost, and rare Dharma. The boundless space of the ten directions is all contained within this merit and virtue.

何以故？是諸眾生無復我相、人相、眾生相、壽者相，無法相亦無非法相。何以故？是諸眾生若心取相，則為著我、人、眾生、壽者；若取法相，即著我、人、眾生、壽者。何以故？若取非法相，即著我、人、眾生、壽者。是故不應取法，不應取非法。以是義故，如來常說：汝等比丘！知我說法如筏喻者，法尚應捨，何況非法。

> Why? Because these beings no longer hold onto the concept of a self, a person, a being, or a lifespan. They do not hold onto the concept of phenomena, nor do they hold onto the concept of no-phenomena. Why? Because if these beings grasp at any concept in their minds, they become attached to the ideas of self, person, being, and lifespan. If they grasp at the concept of phenomena, they become attached to self, person, being, and lifespan. Why? Because if they grasp at the concept of no-phenomena, they likewise become attached to self, person, being, and lifespan. Therefore, one should not grasp at phenomena, nor should one grasp at no-phenomena. For this reason, the Tathagata often says, “Monks, know that my teachings are like a raft—they should be let go of once they have served their purpose. How much more so should that which is not the teaching be let go of?”

實信之心，至於清淨，豈復有四相可見哉？既無四相，又豈有法相可見哉？又豈有非法相可見哉？無四相，是人空也；無法相．無非法相，是法空也。如是所生淨信，豈曰容易？故將若心取相，次第深言而歸之於法空，曰不應取法，不應取非法，皆以明法空也。至於不取非法，不但證法空，亦脫法空之障矣。

以四相為相者，乃心取相也。知四相之非相而離之，即是法相。知離相之亦非而復離之，即是非法相。甚矣，取之病根深矣。

如筏喻者，筏所以渡河也，既渡則不須用筏矣，何必言筏非筏？法所以破相也，既破則不須用法矣，何必言法非法？此法不住此岸，不住彼岸，不住中流，以不應取故。

楞嚴經云：不取無非幻，非幻尚不生，幻法云何立？即此分文意。

維摩詰問文殊師利：如何是不二法門？殊云：於一切法，無說無言，無示無識，離諸問答，是為入不二法門。文殊復問維摩：仁者如何說？維摩默然。若再加一語，是落第二義。

> Vimalakīrti asked Mañjuśrī, "What is the gate of non-duality?" Mañjuśrī replied, "In all things, there is nothing to say, nothing to express, nothing to indicate, nothing to know—transcending all questions and answers. This is entering the gate of non-duality." Then Mañjuśrī asked Vimalakīrti, "How would you explain it?" Vimalakīrti remained silent. If he had said even one more word, it would have fallen into the secondary meaning.

老子曰：善行無轍迹，善言無瑕謫，是以聖人善救人，無棄人，善救物，無棄物。如來說法，為救人救物而設，其轍迹瑕謫，如何可尋？