---
title: "金剛經正解 · 正信希有分第六"
description: "金刚经正解是清代学者龚穊彩对佛教经典金刚经的注解著作。龚穊彩生活在清朝乾嘉年间，精通儒释道三家学说。该书以儒家思想诠释金刚经要义，融合了理学心性论与佛教般若思想，系统阐释了\"应无所住而生其心\"等核心教义。作为清代重要的佛教注疏文献，既保持了金刚经\"缘起性空\"的根本教理，又赋予其新的时代解读，在佛教中国化进程中具有独特价值。该注本语言精炼，义理透彻，至今仍为研究金刚经的重要参考文本。"
url: "https://rushiwowen.co/en/r/cm9grrfqr01mbhd0w4da3b99h"
---

### ○正信希有分第六

分為二節學道以信為本，大乘法無住無相，乃是正宗。聞之而不疑懼，故為正信。此人不可多得，故為希有。

須菩提白佛言：世尊至得如是無量福德。

> Subhuti said to the Buddha, "World-Honored One, to attain such immeasurable merit..."

【註】白，告也。頗，略也。章，章分。句，句讀。實信，真實信心也。如是言說章句，指上三四五分之辭，與無住行施，無相見佛之說。後五百歲者，大集經云：有五箇五百歲，初五百歲解脫堅固，第二禪定堅固，第三多聞堅固，第四塔寺堅固，第五鬭諍堅固。經云後五百歲，指末法闘諍之時，亦有持戒修福之人。持戒者，諸惡莫作。修福者，眾善奉行。根者，有生長之義。一念生淨信，專一其念而無染著，是名淨信也。福德，兼慧而言。世間所享者福報，信此經者名福德，言有福又有德也。

> \[Note\] "白" means to tell. "頗" means roughly. "章" refers to sections. "句" refers to sentences. "實信" means genuine faith. The phrases and sentences mentioned here refer to the preceding discussions on the three, four, and five parts, as well as the teachings on practicing generosity without attachment and seeing the Buddha without form. Regarding "後五百歲" (the latter five hundred years), the \*Mahāsaṃnipāta Sūtra\* states: There are five periods of five hundred years. In the first five hundred years, liberation is firm; in the second, meditation is firm; in the third, extensive learning is firm; in the fourth, temple-building is firm; and in the fifth, disputes and conflicts are firm. The sutra mentions "the latter five hundred years," referring to the age of the decline of the Dharma, a time of disputes and conflicts. Yet even in such times, there are those who uphold precepts and cultivate blessings. "Upholding precepts" means refraining from all evil. "Cultivating blessings" means practicing all good. "根" (root) carries the meaning of growth. "A single thought giving rise to pure faith" means focusing the mind single-pointedly without defilement, which is called pure faith. "福德" (blessings and virtue) includes wisdom. What is enjoyed in the world is karmic reward, but those who believe in this sutra are said to possess "福德," meaning they have both blessings and virtue.

【講】須菩提深信佛所言說，恐後之人聞法不能信受，乃白佛言：世尊所說，皆大乘正宗之教，菩薩未有不信受而奉行者。但大凡眾生，頗有得聞如是不住行施，真空無相之言說章句，果能實信之不也？佛告須菩提：汝莫輕視眾生，作此生實信不之說。蓋不住真空妙理，人心所固有，但為六塵四相所蔽而昧之耳。必有大根器的善人，自能信任其道。即至如來滅後，到後五百歲之時，斷有持戒修福之善人，能於此經中之一章一句，信之於心，以為真實語。當知此人之善根，培植甚厚，豈止於一佛、二佛、三、四、五佛而種此善根哉？已於無量千萬佛所中，凡世間一切利物濟人之事，無不行之而種諸善根，發生得此實信心來，非淺根人所能得也。若有此善根之人，得聞此經之章句，乃至一念之中，淨而不亂，信而不疑，不此淨信心者，如來盡能證明而知之，盡能攝受而見之。是諸信心者，雖名為眾生，其淨信所得福德，受用不盡，豈有限量哉？

何以故？是諸眾生無復我相至法尚應捨況非法。

【註】第一何以故，言淨信福德在無相。第二何以故，言所以無相之故。第三何以故，侗人云：疑衍。

此釋生信得福之故，該乎生法二空。無四相，生空也。無法相，無非法相，法空也。我、人、眾生、壽者，盡天地間之相，不出乎此。非法者，無法也，淪於頑空。取，猶執也。心取相者，此中不化。未悟無相之理，而欲執相以求，是有外障，故云即著四相。法相雖非色相之比，然一有所取，亦不悟真空體而起內障，故亦云即著非法。原不離相，況執之乎？著四相者，即非菩薩，故必無取。無著方合真空，所以不應取之。故如來常有如筏之喻也。

【講】佛言：是諸眾生，何故得如此之福德？彼一念生淨信，其實善根純熟，能合真空無相之理，無復有我、人、眾生、壽者之四相，亦無有執著此經之章句，落於有見而為法相，亦無有不思去探討其言，沉空守寂，落於無見而為非法相也。不著有無兩邊，復其真空之性，諸相盡捐，心無染著，所以淨信此經而福德無量。佛又反言之，此何以故也？假使是諸眾生，若心不空，取有形相，即為牽著我、人、眾生、壽者之形迹矣，豈能使心性空明，隨機感應乎？此人之所易曉也。至於我說無法相者，以本空真體，不在言語文字之間，若取法相，就是與前執著四相之心一般，至於非法，則無相矣。我亦謂無非法相者，蓋真性中諸法顯現，無容一毫染著，原不相礙，若取非法相，謂之無記空斷滅見，此心不化，與前著四相又何異焉？是故法與非法兩頭見，至須截斷，不能執為有而取法，亦不應執為無而取非法，以此不應取之義，亦有原故。如來甞謂：汝等學道比丘，當知我說此法，皆因汝有四相，不能了悟真空，超登彼岸，是以假此法令汝度脫生死苦海耳。汝若既見本心，證涅槃樂，即我所說之法，亦當不用，猶如編竹成筏，渡人過水，到岸則不須筏矣。夫法尚當捨去，何況著無非法，又安用執取為哉？