---
title: "金剛經如是解 · 無得無說分第七"
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/cm9grlwoc00z3hd0wtnqplrt0"
---

### ○無得無說分第七

> Chapter 7: No Attainment, No Teaching

須菩提！於意云何？如來得阿耨多羅三藐三菩提耶？如來有所說法耶？須菩提言：如我解佛所說義，無有定法名阿耨多羅三藐三菩提，亦無有定法如來可說。何以故？如來所說法，皆不可取．不可說．非法．非非法。所以者何？一切賢聖皆以無為法而有差別。

> Subhuti, what do you think? Has the Tathagata attained perfect enlightenment? Does the Tathagata teach any fixed teaching? Subhuti replied: As I understand the Buddha's meaning, there is no fixed teaching called perfect enlightenment, and there is no fixed teaching that the Tathagata can teach. Why? Because the teachings of the Tathagata cannot be grasped, cannot be expressed in words, they are neither a teaching nor not a teaching. How so? All sages and saints differ only because of their understanding of the unconditioned.

無上菩提乃第一義，深妙難名，或持戒忍辱而得之，或精進禪定而得之，或聚沙為塔，或稱南無，皆可得之，豈可以拘以空法而名之哉？如來憫眾生之未悟，安得嘿然而無言？或為志求勝法者說，或為求無上慧者說，或為求聲聞者說，或為求辟支佛者說，應機四酬，隨叩而答，寧無說哉？

> Supreme enlightenment is the ultimate truth, profound and exquisite beyond description. Some attain it through keeping precepts and patience, some through diligence and meditative concentration, some by piling up sand to build a pagoda, and some by chanting "Namu," all of which can lead to it. How can it be confined by rigid notions of emptiness and named accordingly? The Tathagata, out of compassion for sentient beings who have not yet awakened, how could He remain silent without speaking? He teaches for those who seek the supreme Dharma, for those who seek the highest wisdom, for those who seek the Hearer’s path, and for those who seek the Pratyekabuddha’s path. Responding aptly to each opportunity and answering every call, does He truly say nothing?

然妙性平等，云何有得？若有所得，佛從外來。道本無言，何云有說？若有所說，是為謗佛。

> Since wondrous nature is equal and undifferentiated, how could there be attainment? If something were attained, the Buddha would come from outside. The Way is fundamentally wordless—how could it be spoken of? If it could be spoken of, that would be slandering the Buddha.

謝云：非法則不有，非非法則不無，有無並無，理之極也。金剛標云：空生自云解佛所說義，只解其無定法可說，尚未解其為無得無說也。如謂不可取不可說即是無得無說，何後第十分中如來重問于法有所得否，而空生始答無所得也。十三分中佛又重問如來有所說法不，而空生始答如來無所說也。則無定法之與無得無說，又隔一間矣。以者，用也。無為者，自然覺性，無假人為，故一切賢聖皆用此無為之法。然法本無為，而一切法未必盡是佛法，遂生差別，或安而行之，或勉而行之，及成功則一也。以無為法釋上非法，賢聖差別釋非非法。

> Xie says: "If we say it is not a dharma, it does not exist; if we say it is not not a dharma, it does not not exist. Both existence and non-existence are transcended—this is the ultimate principle." The \*Diamond Sutra\* says: "Subhuti himself said he understood the meaning of the Buddha's teachings, but he only understood that there is no fixed dharma to be spoken, not yet that there is nothing to attain and nothing to say. If we say that 'it cannot be grasped and cannot be spoken' is equivalent to 'nothing to attain and nothing to say,' then why did the Thus Come One, in the tenth section, again ask: 'Is there any dharma to attain?' And only then did Subhuti answer: 'There is nothing to attain.' And why, in the thirteenth section, did the Buddha again ask: 'Does the Thus Come One speak any dharma?' And only then did Subhuti answer: 'The Thus Come One speaks nothing.' This shows that 'no fixed dharma' and 'nothing to attain, nothing to say' are still separated by a gap." "By" means to use. "Unconditioned" refers to the natural nature of awakening, which requires no artificial effort. Therefore, all sages and saints use this unconditioned dharma. However, the dharma itself is unconditioned, yet not all dharmas are necessarily the Buddha-dharma, giving rise to distinctions. Some practice it with ease, some with effort; but when the goal is achieved, it is the same. "Unconditioned dharma" explains the previous "not a dharma," and "distinctions among sages and saints" explains "not not a dharma."

道川云：江北城枳江南橘，春來都放一般華。

> Daochuan said: Northern citrons turn bitter, Southern tangerines sweet—yet when spring comes, both burst into the same blossoms.

藥山陞座，良久便下座。院主請云：云何不垂一言？山曰：經有經師，論有論師，爭怪得老僧？

> Meditation Master Yaoshan ascended the teaching seat, sat in silence for a long time, then stepped down. The monastery director requested, "Why did you not speak a single word?" Master Yao replied, "For sutras, there are sutra masters; for commentaries, there are commentary masters. How can you hold me responsible for teaching?"

孔子曰：四時行焉，百物生焉，予何言哉！其機甚深，學者不從禪靜入耳。