---
title: "金剛經解義 · 正信希有分第六"
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/cmauowj96000ajv04obenraaw"
---

### ○正信希有分第六

> Chapter 6: The Rarity of True Faith

須菩提白佛言：世尊！頗有眾生得聞如是言說章句，生實信不？

> Subhuti asked the Buddha, "World-Honored One, if there are beings who hear these words and teachings, will they truly give rise to faith?"

須菩提問：此法甚深，難信難解，末世凡夫智慧微劣，云何信入？佛答在次下。

> Subhuti asked, "This teaching is so profound, it is hard to believe and hard to understand. In the latter age, ordinary people have only meager wisdom. How can they come to believe and enter into it?" The Buddha's answer follows below.

佛告須菩提：莫作是說。如來滅後後五百歲，有持戒修福者，於此章句能生信心，以此為實。當知是人不於一佛、二佛、三、四、五佛而種善根，已於無量千萬佛所種諸善根，聞是章句，乃至一念生淨信者，

> The Buddha said to Subhuti, "Do not speak like this. Even five hundred years after the Tathagata's passing, there will be those who uphold the precepts and cultivate merit. They will be able to develop faith in these verses, taking them as true. You should know that such a person has not planted wholesome roots with just one, two, three, four, or five Buddhas. They have already planted wholesome roots with countless millions of Buddhas. Upon hearing these verses, even for a single moment of pure faith..."

於我滅後，後五百歲。若復有人能持大乘無相戒，不妄取諸相，不造生死業，一切時中心常空寂，不被諸相所縛，即是無所住心，於如來深法心能信入，此人所謂言說，真實可信。何以故？此人不於一劫、二劫、三、四、五劫而種善根，已於無量千萬億劫種諸善根。是故如來說我滅後後五百歲，有能離相修行者，當知是人不於一、二、三、四、五佛種諸善根。何名種諸善根？略述次下，所謂於諸佛所，一心供養，隨順教法，於諸菩薩、善知識、師僧、父母、耆年宿德尊長之處，常行恭敬供養，承順教命，不違其意，是名種諸善根。於一切貧苦眾生起慈愍心，不生輕厭，有所須求，隨力惠施，是名種諸善根。於一切惡類自行和柔忍辱，歡喜逢迎，不逆其意，令彼發歡喜心，息剛戾心，是名種諸善根。於六道眾生不加殺害，不欺不賤，不毀不辱，不騎不箠，不食其肉，常行饒益，是名種諸善根。信心者，信般若波羅蜜能除一切煩惱，信般若波羅蜜能成就一切，出此功德，信般若波羅蜜能出生一切諸佛。信自身中佛性本來清淨，無有染污，與諸佛性平等無二。信六道眾生本來無相，信一切眾生盡能成佛，是名清淨信心也。

> After my passing, in the latter five hundred years, if there is someone who can uphold the formless precepts of the Great Vehicle, who does not mistakenly cling to appearances, who does not create the karma of birth and death, whose mind is constantly empty and tranquil at all times, and who is not bound by appearances—this is the mind that abides nowhere. Such a person can deeply believe and enter the profound Dharma of the Tathagata. The words spoken by this person are true and trustworthy. Why? Because this person has not planted roots of goodness merely for one, two, three, four, or five kalpas, but has planted roots of goodness for immeasurable thousands of millions of kalpas. Therefore, the Tathagata says that after my passing, in the latter five hundred years, if there is someone who practices while free from attachment to appearances, know that this person has not planted roots of goodness with only one, two, three, four, or five Buddhas. What does it mean to plant roots of goodness? Briefly stated below: It means to wholeheartedly make offerings in the presence of all Buddhas, to follow and comply with their teachings. In the presence of Bodhisattvas, good spiritual friends, teachers, monks, parents, elders, and venerable ones, always act with reverence and make offerings, respectfully obeying their instructions without opposing their wishes—this is called planting roots of goodness. Toward all poor and suffering beings, give rise to a mind of compassion and kindness, without feeling disdain or contempt. When they have needs, provide according to your ability—this is called planting roots of goodness. Toward all hostile or difficult people, practice gentleness, patience, and humility. Meet them with joy and do not oppose their intentions, enabling them to develop a joyful mind and relinquish their harsh and violent tendencies—this is called planting roots of goodness. Toward beings in the six realms, do not harm or kill them, do not deceive or belittle them, do not slander or humiliate them, do not ride or whip them, do not eat their flesh, and always act for their benefit—this is called planting roots of goodness. Faith means believing that Prajna Paramita can eliminate all afflictions, believing that Prajna Paramita can accomplish all things and bring forth this merit, believing that Prajna Paramita can give birth to all Buddhas. It means believing that the Buddha-nature within oneself is originally pure, without defilement, and equal to the Buddha-nature of all Buddhas. It means believing that beings in the six realms are originally without fixed appearances, believing that all beings can attain Buddhahood—this is called pure faith.

須菩提！如來悉知悉見，是諸眾生得如是無量福德。何以故？是諸眾生無復我相、人相、眾生相、壽者相，無法相亦無非法相。

> Subhuti, the Tathagata fully knows and fully sees that these beings will obtain immeasurable merit and virtue. Why is this? Because these beings have no more notion of a self, a person, a being, or a life span. They have no notion of dharmas, nor do they have a notion of no-dharmas.

若有人於如來滅後，發般若波羅蜜心，行般若波羅蜜行，修習悟解，得佛深意者，諸佛無不知之。若有人聞上乘法，一心受持，即能行般若波羅蜜無相無著之行，了無我、人、眾生、壽者四相。無我者，無色、受、想、行識也。無人者，了四大不實，終歸地、水、火、風也。無眾生者，無生滅心也。無壽者，我身本無，寧有壽者。四相既亡，即法眼明徹，不著有無，遠離二邊。自心如來自悟自覺，永離塵勞妄念，自然得福無邊。無法相者，離名絕相，不拘文字也。亦無非法相者，不得言無般若波羅蜜法；若言無般若波羅蜜法者，即是謗法。

> If, after the Tathagata's passing, a person awakens the mind of Prajna Paramita, practices the conduct of Prajna Paramita, cultivates and comprehends it, and attains the profound meaning of the Buddha, all Buddhas are aware of it. If a person hears the supreme Dharma, receives and upholds it with a single mind, they can then practice the Prajna Paramita conduct of no-form and no-attachment, and fully realize the four marks of self, person, sentient being, and life span are empty. No self means there is no form, feeling, perception, mental formations, or consciousness. No person means understanding that the four great elements are not substantial, and ultimately return to earth, water, fire, and wind. No sentient being means having no mind of birth and death. No life span means that since this body fundamentally does not exist, how could there be a life span? Once these four marks are gone, the Dharma eye becomes clear and bright, not clinging to existence or non-existence, far removed from the two extremes. The self-nature is self-awakened and self-enlightened, eternally free from worldly toil and deluded thoughts, naturally attaining boundless merit. No Dharma mark means transcending names and forms, not bound by words. Nor is there a mark of no-Dharma, which means one cannot say there is no Prajna Paramita Dharma. To say there is no Prajna Paramita Dharma is to slander the Dharma.

何以故？是諸眾生若心取相，則為著我、人、眾生、壽者。若取法相，即著我、人、眾生、壽者。何以故？若取非法相，即著我、人、眾生、壽者，

> Why is this so? If these beings grasp at forms in their minds, they become attached to self, others, living beings, and a lifespan. If they grasp at the notion of phenomena, they also become attached to self, others, living beings, and a lifespan. Why is this so? Even if they grasp at the notion of no phenomena, they still become attached to self, others, living beings, and a lifespan.

取此三相，並著邪見，盡是迷人不悟經意。故修行人不得愛著如來三十二相，不得言我解般若波羅蜜法，亦不得言不行般若波羅蜜行而得成佛。

> If you cling to these three characteristics and hold onto wrong views, you are entirely lost, failing to grasp the true meaning of the sutra. Therefore, a practitioner must not become attached to the thirty-two marks of the Tathagata, must not claim, "I understand the Dharma of Prajna Paramita," and must not say that one can attain Buddhahood without practicing the way of Prajna Paramita.

是故不應取法，不應取非法。以是義故，如來常說：汝等比丘知我說法如筏喻者，法尚應捨，何況非法。

> Therefore, one should not cling to concepts, nor cling to the absence of concepts. For this reason, the Tathāgata always says: "O monks, you should understand that my teachings are like a raft—once you have crossed over, even the raft should be let go. How much more so should you let go of what is not the true teaching?"

法者，是般若波羅蜜法；非法者，生天等法。般若波羅蜜法，能令一切眾生過生死大海。既得過已，尚不應住，何況生天等法而得樂著。

> What is the Dharma? It is the Dharma of Prajna Paramita (Perfection of Wisdom). What is not the Dharma? It is the dharma that leads to rebirth in the heavens and similar realms. The Dharma of Prajna Paramita can carry all beings across the great ocean of birth and death. Once you have crossed it, you should not even linger there, much less cling to the bliss of the dharma that leads to rebirth in the heavens and similar realms.