---
title: "金剛經解義 · 無得無說分第七"
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/cmauowj96000bjv04trd798np"
---

### ○無得無說分第七

> Chapter 7: No Attainment, No Teaching

須菩提！於意云何？如來得阿耨多羅三藐三菩提耶？如來有所說法耶？須菩提言：如我解佛所說義，無有定法名阿耨多羅三藐三菩提，亦無有定法如來可說。

> Subhuti, what do you think? Has the Tathagata attained Supreme Perfect Enlightenment? Has the Tathagata taught any fixed Dharma? Subhuti replied: As I understand the meaning of the Buddha's teaching, there is no fixed Dharma called Supreme Perfect Enlightenment, nor is there any fixed Dharma that the Tathagata can teach.

阿耨多羅非從外得，但心無我所即是也。秪緣對病設藥，隨宜為說，何有定法乎？如來說無上正法，心本無得，亦不言不得，但為眾生所見不同，如來應彼根性種種方便開誘化導，俾其離諸執著，指示一切眾生妄心生滅不停，逐境界動，前念瞥起，後念應覺，覺既不住，見亦不存。若爾，豈有定法為如來可說也？阿者，心無妄念；耨多羅者，心無驕慢。三者、心常在正定。藐者，心常在正慧。三菩提者，心常空寂。一念凡心頓除，即見佛性。

> Supreme enlightenment is not something obtained from outside; it is simply the mind free from self-attachment. The teachings are given as medicine for specific afflictions, adapted to the situation—how could there be a fixed doctrine? The Tathāgata expounds the unsurpassed true Dharma, yet fundamentally the mind neither attains nor does not attain. It is only because sentient beings perceive differently that the Tathāgata, in accordance with their capacities, employs various skillful means to guide and teach them, enabling them to abandon all attachments. He points out that the deluded minds of all beings arise and cease without pause, chasing after objects and conditions. When a thought suddenly arises, the next thought should be aware of it. Once awareness is present, it does not linger, and the perception also does not remain. If so, how could there be a fixed doctrine for the Tathāgata to teach? "A" means the mind is free from false thoughts. "Nou" means the mind is free from arrogance. "Duo" means the mind constantly abides in right concentration. "Luo" means the mind constantly abides in right wisdom. "San" means the mind is always empty and tranquil. "Bodhi" means the mind is always in serene emptiness. When a single moment of ordinary mind is suddenly removed, Buddha-nature is immediately revealed.

何以故？如來所說法，皆不可取，不可說，非法非非法。

> Why is this so? The teachings spoken by the Tathagata cannot be grasped, cannot be spoken of—they are neither the Dharma nor not the Dharma.

恐人執著如來所說文字章句，不悟無相之理，妄生知解，故言不可取。如來為化種種眾生，應機隨量，所有言說，亦何有定乎？學人不解如來深意，但誦如來所說教法，不了本心，不了本心，終不成佛，故言不可說也。口誦心不行，即非法；口誦心行，了無所得，即非非法。

> People often cling to the literal words and phrases spoken by the Tathagata, failing to grasp the truth of formlessness, and thus generate mistaken understandings based on their own knowledge. That is why it is said that these teachings cannot be grasped. The Tathagata teaches all kinds of beings according to their capacity and in response to their needs. How could his words ever be fixed or absolute? Students who do not understand the Tathagata’s profound intent merely recite the teachings he has spoken, without realizing their own true mind. Without realizing their own true mind, they will never attain Buddhahood. That is why it is said that these teachings cannot be spoken. If one recites with the mouth but does not practice with the mind, it is not the true Dharma. If one recites with the mouth and practices with the mind, yet realizes there is nothing to attain, then it is not not the true Dharma.

所以者何？一切賢聖皆以無為法而有差別，

> Why is this so? Because all sages and saints attain realization through the unconditioned Dharma, yet their understanding and expression of it differ.

三乘根性所解不同，見有深淺，故言差別。佛說無為法者，即是無住，無住即是無相，無相即無起，無起即無滅，蕩然空寂，照用齊收，鑒覺無礙，乃真是解脫佛性，佛即是覺，覺即是觀照，觀照即是智慧，智慧即是般若波羅蜜多。又本云：聖賢說法，具一切智，萬法在性，隨問差別，令人心開，各自見性。

> The capacities of those practicing the three vehicles differ, and their understanding varies in depth; thus, we speak of distinctions. What the Buddha calls the unconditioned dharma is precisely non-abiding. Non-abiding is precisely formlessness. Formlessness is precisely non-arising. Non-arising is precisely non-ceasing—utterly empty and tranquil, yet simultaneously illuminating and functioning, reflecting and perceiving without obstruction. This is truly liberation and Buddha-nature. Buddha is precisely awakening. Awakening is precisely contemplation. Contemplation is precisely wisdom. Wisdom is precisely Prajñāpāramitā. Furthermore, it is said: The teachings of sages and worthies encompass all wisdom. All dharmas reside within nature, yet they are expressed differently in response to questions, opening people's minds so that each may realize their own nature.