---
title: "金剛經解義 · 大乘正宗分第三"
description: "《金刚经解义》是唐代禅宗六祖慧能对佛教经典《金刚经》的注释与阐释。慧能作为中国禅宗的重要代表人物，其解义融合了禅宗顿悟思想，强调直指人心、见性成佛。该书以通俗易懂的语言解读《金刚经》核心教义，如“应无所住而生其心”“凡所有相皆是虚妄”等，破除执着、倡导无相修行。在佛教史上具有重要地位，既是禅宗思想的重要文献，也为后世理解《金刚经》提供了权威视角，对汉传佛教发展影响深远。"
url: "https://rushiwowen.co/en/r/cmauowj960007jv04si6qotku"
---

### ○大乘正宗分第三

佛告須菩提：諸菩薩摩訶薩應如是降伏其心，

> The Buddha said to Subhuti: "All great bodhisattvas should tame their minds in this way:

前念清淨、後念清淨，名為菩薩。念念不退，雖在塵勞，心常清淨，名摩訶薩。又慈悲喜捨，種種方便化導眾生，名為菩薩。能化、所化心無取著，是名摩訶薩。恭敬一切眾生，即是降伏自心處。真者不變，如者不異，遇諸境界，心無變異名曰真如，亦云外不假曰真，內不亂曰如，念念無差，即是降伏其心也。

> When the previous thought is pure and the next thought is pure, this is called a Bodhisattva. When every thought remains unwavering, and though in the midst of worldly dust and toil, the mind is always pure, this is called a Mahasattva. Moreover, with compassion, loving-kindness, sympathetic joy, and equanimity, guiding sentient beings through various skillful means, this is called a Bodhisattva. When one who guides and those who are guided both have minds free from attachment, this is called a Mahasattva. To respect all sentient beings is to subdue one’s own mind. The true is unchanging; the such is undifferentiated. When encountering all circumstances, the mind remains unchanged and undifferentiated—this is called Suchness. It is also said: outwardly not false is true; inwardly not confused is such. When every thought is without error, that is to subdue the mind.

所有一切眾生之類，若卵生．若胎生．若濕生．若化生、若有色．若無色、若有想．若無想．若非有想．若非無想，我皆令入無餘涅槃。

> All beings born from eggs, born from wombs, born from moisture, or born by transformation; beings with form or without form; beings with perception, without perception, or neither with nor without perception—I will lead them all to the complete liberation of Nirvana.

卵生者，迷性也。胎生者，習性也。濕生者，隨邪性也。化生者，見趣性也。迷故造諸業，習故常流轉，隨邪心不定，見趣多偏墜，起心修心，妄見是非，內不契無相之理，名為有色。內心守直，不行恭敬供養，但言直心是佛，不修福慧，名為無色。不了中道，眼見耳聞，心想思惟，愛著法相，口說佛行，心不依行，名為有想。迷人坐禪，一向除妄，不學慈悲喜捨，智慧方便，猶如木石，無有作用，名為無想。不著二法想，故名若非有想；求理心在，故名若非無想。煩惱萬差，皆是垢心，身形無數，總名眾生。如來大悲普化，皆令得入無餘涅槃

> Those born from eggs are confused in nature. Those born from wombs are habitual in nature. Those born from moisture are prone to evil influences. Those born by transformation are driven by biased views. Confusion leads to creating karma. Habit leads to endless cycles. Following evil leads to an unsettled mind. Biased views lead to falling into extremes. When one cultivates the mind with a deluded heart, seeing right and wrong falsely, and fails to realize the principle of formlessness within, this is called "having form." When one rigidly holds to an inner straightness, without practicing reverence or making offerings, merely claiming that a straightforward mind is Buddha, and neglecting to cultivate merit and wisdom, this is called "without form." When one fails to understand the Middle Way, relying only on what the eyes see and ears hear, clinging to Dharma forms through thinking and pondering, speaking of Buddha’s conduct while the heart does not follow it, this is called "having perception." When deluded people sit in meditation, only eliminating false thoughts, without learning compassion, joy, equanimity, wisdom, or skillful means— like wood or stone, without function— this is called "without perception." Not clinging to the duality of perception, this is called "neither having perception." Yet the mind still seeks truth, so it is called "nor without perception." All the countless afflictions stem from a defiled mind. The innumerable forms of life are collectively called "sentient beings." With great compassion, the Tathāgata universally guides them, enabling all to enter the bliss of Nirvana without residue.

而滅度之。

> and lead them to Nirvana.

如來指示三界九地眾生各有涅槃妙心，令自悟入無餘。無餘者，無習氣煩惱也。涅槃者，圓滿清淨義，滅盡一切習氣，令永不生，方契此也。度者，渡生死大海也。佛心平等，普願與一切眾生同入圓滿清淨無餘涅槃，同渡生死大海，同諸佛所證也。有人雖悟雖修作有所得心者，却生我相，名為法我，除盡法我，方名滅度也。

> The Tathagata points out that all beings in the three realms and nine stages possess the wondrous mind of Nirvana, enabling them to awaken and enter the state of "no remainder." "No remainder" means the absence of habitual afflictions. "Nirvana" signifies perfect purity—the complete cessation of all habitual tendencies, ensuring they never arise again. Only then is this state truly realized. "To deliver" means to cross the great sea of birth and death. The Buddha's mind is impartial, universally wishing that all beings may together enter the perfect, pure, and remainderless Nirvana, together cross the sea of birth and death, and together attain the realization of all Buddhas. Some may awaken and practice, yet still harbor a mind of grasping, giving rise to the notion of a self. This is called "dharma-self." Only when the dharma-self is completely eradicated can it be called true liberation.

如是滅度無量無數無邊眾生，實無眾生得滅度者。

> In this way, I liberate countless beings beyond measure, yet in truth, no being has been liberated.

如是者，指前法也。滅度者，大解脫也。大解脫者，煩惱及習氣，一切諸業障滅盡更無有餘，是名大解脫。無量無數無邊眾生，元各自有一切煩惱，貪嗔惡業，若不斷除，終不得解脫，故言如是滅度無量無數無邊眾生。一切迷人悟得自性，始知佛不見自相，不有自智，何曾度眾生？祗為凡夫，不見自本心，不識佛意，執著諸相，不達無為之理，我人不除，是名眾生。若離此病，實無眾生得滅度者，故言妄心無處即菩提，生死涅槃本平等，何滅度之有？

> "This" refers to the previous teaching. "Liberation in Nirvana" means great liberation. Great liberation is when all afflictions, habitual tendencies, and karmic obstacles are completely extinguished without a trace—this is called great liberation. Countless, immeasurable, boundless beings originally each possess all kinds of afflictions, greed, anger, and unwholesome karma. If these are not severed and eliminated, they will never attain liberation. Therefore, it is said: "Thus liberate countless, immeasurable, boundless beings." All deluded people, upon awakening to their own nature, finally realize that the Buddha does not see any self-appearance or possess any self-wisdom. How could he ever liberate beings? It is only because ordinary people do not see their own original mind, do not understand the Buddha's intention, cling to all appearances, and fail to comprehend the principle of non-action that the notions of self and others remain unremoved—this is what is called "beings." If one is free from this affliction, in reality, there are no beings to be liberated. Therefore, it is said: "When deluded mind has nowhere to abide, that is enlightenment. Birth and death and Nirvana are fundamentally equal—what liberation is there to speak of?"

何以故？須菩提！若菩薩有我相、人相、眾生相、壽者相，即非菩薩。

> Why is this so? Subhuti, if a bodhisattva clings to the idea of a self, a person, a being, or a life span, then they are not truly a bodhisattva.

眾生、佛性本無有異，緣有四相，不入無餘涅槃。有四相即是眾生，無四相即是佛，迷即佛，是眾生，悟即眾生是佛。迷人恃有財寶，學問族姓，輕慢一切人名我相；雖行仁、義、禮、智、信，而意高自負，不行普敬言我解；行仁、義、禮、智、信不合敬爾名人相好事皈己，惡事施於人，名眾生相對境取捨分別，名壽者相，是謂凡夫四相。修行人亦有四相：心有能所，輕慢眾生，名我相；自恃持戒，輕破戒者，名人相；厭三塗苦，願生諸天，是眾生相；心愛長年而勤修福業，諸執不忘，是壽者相。有四相即是眾生，無四相即是佛。

> All beings and the Buddha-nature are originally no different. It is due to the four marks of self that one fails to enter the state of complete Nirvana. To have the four marks is to be a sentient being; to be without the four marks is to be a Buddha. In delusion, the Buddha appears as a sentient being; in awakening, the sentient being is revealed as the Buddha. The deluded rely on wealth, knowledge, or noble birth, looking down on others—this is called the mark of self. Though they may practice benevolence, righteousness, propriety, wisdom, and trustworthiness, they harbor arrogance and do not show universal respect, claiming, "I understand"—this is called the mark of person. They claim good deeds for themselves and shift blame onto others—this is called the mark of beings. Grasping and rejecting based on circumstances, making distinctions—this is called the mark of life span. These are the four marks of an ordinary person. Practitioners also have four marks: - Having a mind of subject and object, looking down on others—this is the mark of self. - Relying on one's own precept-keeping and looking down on those who break precepts—this is the mark of person. - Detesting the suffering of the three lower realms and wishing to be reborn in the heavens—this is the mark of beings. - Clinging to longevity and diligently pursuing merit, unable to let go of attachments—this is the mark of life span. To have the four marks is to be a sentient being; to be without the four marks is to be a Buddha.