---
title: "金剛經會解了義 · 不受不貪分第二十八"
description: "金刚经会解了义是清代徐昌治编纂的一部重要佛教经典注释著作。徐昌治是明末清初著名佛教居士，精通佛理。该书对鸠摩罗什所译《金刚经》进行了系统注解，汇集了历代高僧大德的精要阐释，深入剖析了般若空性思想。内容涵盖经文释义、名相解析和修行指导，着重阐发\"应无所住而生其心\"的般若精髓。作为清代最具影响力的金刚经注疏之一，该书既保留了传统注疏特色，又融汇了时代见解，在佛教义学研究史上占有重要地位，至今仍是研习金刚经的重要参考典籍。"
url: "https://rushiwowen.co/en/r/cma979ylm005yi8041ezxtpgn"
---

### ○不受不貪分第二十八

> Chapter 28: Not Receiving, Not Clinging

不受不貪守自然， 黃虀淡飯且隨緣。無榮無辱家常事， 一種平懷一種玄。

> Not clinging, not craving—abide in what is natural. Plain rice and simple fare, accept whatever comes. Neither glory nor shame—just the ordinary affairs of home. An even mind throughout—and in that evenness, a touch of the mysterious.

上言不宜斷相以修菩提，此言得菩提亦不失福德。

> It is said that one should not abandon the attainment of marks in cultivating enlightenment, and it is further said that attaining enlightenment does not entail the loss of merit.

須菩提！若菩薩以滿恒河沙等世界七寶持用布施，若復有人知一切法無我得成於忍，此菩薩勝前菩薩所得福德。

> Subhuti, if a bodhisattva gave away treasures filled with as many worlds as there are sands in the Ganges River, and another person understood that all dharmas are non-self and achieved patience through this realization, then this latter bodhisattva would gain far greater merit than the former one.

何以故？須菩提，以諸菩薩不受福德故。

> Why? Subhuti, because all bodhisattvas do not cling to the rewards of good deeds.

須菩提白佛言：世尊！云何菩薩不受福德？

> Subhuti said to the Buddha, "World-Honored One, how is it that a bodhisattva does not receive blessings?"

須菩提！菩薩所作福德不應貪著，是故說不受福德。

> Subhuti, a bodhisattva should not cling to or crave the merits they accumulate. Therefore, it is said that they do not receive or attach to merits.

前以持經者較，今以得法者較，無非形容佛法之妙。從前說法，只無我盡之木，知成功在忍。今智理俱融，人法兩空，得成於忍，入大乘境界，所以勝之。諸菩薩非單頂布施。云何者？福所必得。云何不受？菩薩所作福德，止為利益眾生，故不受福德。心無望報，受猶不受也。菩薩不受福德，是作而不受，抑不作不受？不知菩薩所作福德，無自己受用想，雖受而不貪著，總為利益眾生，非是說斷滅相，不修諸度也。

無生法忍者，言人本具之性，湛然常住，原無有生，亦無有滅，故名無生。此一點不斷不滅之靈光，惟獨自了不能說以示人，強名曰忍而已。到此境界，其福德因果，豈布施可及，又豈同凡夫之貪著耶。

> One who attains the patience of the unborn mind realizes that the true nature inherent in all beings is serene and everlasting—originally without birth and without death. Hence it is called "unborn." This subtle, unceasing, undying spark of awareness can only be personally experienced; it cannot be explained to others. We merely call it "patience" as a makeshift label. When one reaches this state, how could the merit and karmic rewards be matched by acts of generosity? And how could it be the same as ordinary people's clinging attachment to greed?

忍有印可意，從受此經而入；忍有安定意，從持此經而入。王匡石曰：大般若有安受忍、觀察忍，修此二忍，便得成無生法忍。忍力成，自得無生樂，故云得成。