---
title: "金剛經解義 · 妙行無住分第四"
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/cmauowj960008jv04e9o9shdj"
---

### ○妙行無住分第四

> The Fourth Chapter: The Practice of Non-Attachment

復次，須菩提！菩薩於法應無所住行於布施，所謂不住色布施，不住聲香味觸法布施。

> Furthermore, Subhuti, a bodhisattva should practice giving without dwelling on any notion. That is to say, they should give without dwelling on forms, without dwelling on sounds, smells, tastes, tactile sensations, or mental phenomena.

凡夫布施，祗求身相端嚴，五欲快樂，故報盡却墮三塗。世尊大慈教行無相布施者，不求身相端嚴五欲快樂，但令內破慳心，外利益一切眾生。如是相應，名不住色布施。

> Ordinary people give alms, seeking only a pleasing appearance and the pleasures of the five senses. Thus, when their merit is exhausted, they fall back into the three lower realms. The World-Honored One, in his great compassion, teaches the practice of formless giving. This is not about seeking a pleasing appearance or the pleasures of the senses. Its purpose is to inwardly break the heart of stinginess and outwardly benefit all sentient beings. This is what is meant by "giving without attachment to form."

須菩提！菩薩應如是布施，不住於相

> Subhuti, a bodhisattva should practice generosity in this way, without clinging to any form.

應如無相心布施者，為無能施之心，不見有施之物，不分別受施之人，是名不住相布施也。

> One should practice giving with a mind free of attachment, without clinging to the notion of a giver, without fixating on the object being given, and without distinguishing the recipient of the gift. This is called giving without dwelling on appearances.

何以故？若菩薩不住相布施，其福德不可思量。

> Why is this so? If a bodhisattva gives without clinging to appearances, the merit gained is beyond measure.

菩薩行施，心無所希求，其所獲福德，如十方虗空，不可較量。言復次者，連前起後之辭。一說布者，普也；施者，散也。能普散盡心中妄念、習氣煩惱，四相泯絕，無所蘊積，是真布施。又說布施者由不住六塵境界，又不有漏分別，惟當返皈清淨，了萬法空寂。若不了此意，惟增諸業，故須內除貪愛，外行布施，內外相應，獲福無量。見人作惡，不見其過，自性不生分別，是名離相。依教修行，心無能所，即是善法。修行人心有能所，不名善法；能所心不滅，終未得解脫，念念常行般若智，其福無量無邊。依如是修行，感得一切天人恭敬供養，是名為福德常行。不住相布施，普敬一切含生，其功德無有邊際，不可稱計。

> A bodhisattva practices giving with a mind free from seeking or expectation. The merit gained from such practice is as vast and immeasurable as the emptiness of the ten directions. The term "furthermore" connects what was said before with what follows. One explanation says: "giving" (布施) means to extend universally and to disperse. It is the ability to universally disperse and exhaust the deluded thoughts, habitual tendencies, and afflictions within one's mind, causing the four marks to vanish completely, leaving nothing accumulated within. This is true giving. It is also said that the practice of giving involves not dwelling on the objects of the six senses, and not engaging in leaky, discriminating thought. One should simply return to purity, clearly realizing that all phenomena are empty and tranquil. If one does not understand this meaning, one only increases various karmic actions. Therefore, one must internally eliminate greed and attachment, and externally practice giving. When internal and external correspond in this way, the merit gained is immeasurable. When seeing others commit wrongs, one does not see their faults. One's own nature gives rise to no discrimination. This is called "transcending marks." Cultivating practice in accordance with the teachings, with a mind free from notions of a "doer" or a "deed done," is the wholesome Dharma. If a practitioner's mind holds notions of a "doer" or a "deed done," it is not the wholesome Dharma. If the mind of "doer" and "deed" is not extinguished, one will ultimately not attain liberation. Moment to moment, constantly practicing the wisdom of prajñā, one's merit becomes boundless and limitless. Cultivating in this way, one elicits the respect, offerings, and support of all heavenly beings and humans. This is called "the constant practice of merit." Practicing giving without dwelling on marks, universally respecting all sentient beings—the merit of this has no boundary and is beyond calculation or description.

須菩提！於意云何？東方虗空可思量不？不也，世尊！

> Subhuti, what do you think? Can the vastness of the eastern sky be measured? No, World-Honored One.

緣不住相布施，所得功德不可稱量。佛以東方虗空為譬喻故，問須菩提：東方虗空可思量不？不也，世尊者！須菩提言：東方虗空不可思量也。

> If one gives without clinging to any notion of form, the merit gained is beyond measure. The Buddha then used the vastness of the eastern sky as an example and asked Subhuti, "Can the eastern sky be measured?" "No, World-Honored One," Subhuti replied. "The eastern sky cannot be measured."

須菩提！南西北方四維上下虗空，可思量不？不也，世尊！須菩提！菩薩無住相布施，福德亦復如是，不可思量。

> Subhuti, can the vastness of space in the south, north, west, east, the four intermediate directions, above and below be measured by thought? No, World-Honored One. Subhuti, the merit of a bodhisattva who practices generosity without attachment to appearances is likewise immeasurable, beyond the reach of thought.

佛言：虗空無有邊際，不可度量；菩薩無住相布施，所得功德亦如虗空不可度量，無邊際也。世界中大者，莫過虗空；一切性中大者，莫過佛性。何以故？凡有形相者，不得名為大虗，空無形相故，得名為大。一切諸性皆有限量，不得名為大。佛性無有限量，故名為大。此虗空中本無，東西南北，若見東西南北，亦是住相，不得解脫。佛性本無我、人、眾生、壽者，若有此四相可見，即是眾生性，不名佛性，亦所謂住相布施也。雖於妄心中說有東、西、南北，在理則何有所謂東西不真，南北曷異？自性本來空寂，混融無所分別，故如來深讚不生分別也。

> The Buddha said: The vastness of space has no boundaries and cannot be measured. When a Bodhisattva gives without attachment to form, the merit gained is also like space—immeasurable and boundless. In the world, nothing is greater than space. Among all natures, nothing is greater than Buddha-nature. Why is this? Anything with form cannot be called truly great; space, having no form, is therefore called great. All conditioned natures have limits and cannot be called great. Buddha-nature is without limits, and so it is called great. In this vast emptiness, there is originally no east, west, south, or north. If one perceives directions, that is still attachment to form and will not lead to liberation. Buddha-nature is originally without self, person, sentient being, or life span. If these four marks appear, it is the nature of sentient beings, not Buddha-nature—this too is called giving with attachment. Though the deluded mind speaks of east, west, south, and north, in truth, what difference is there between east and west, south and north? Our original nature is inherently empty and still, merged and undifferentiated. Thus, the Tathāgata profoundly praises not giving rise to distinctions.

須菩提！菩薩但應如所教住，

> Subhuti, a bodhisattva should abide exactly as taught.

應者，唯也。但唯如上所說之教，住無相布施，即是菩薩也。

> To be a Bodhisattva is simply this: to abide in the practice of giving without attachment to form, exactly as the teaching has just been described.