---
title: "金剛經解義 · 依法出生分第八"
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/cmauowj97000cjv04sjkrvm1h"
---

### ○依法出生分第八

> Section 8: Born from the Dharma

須菩提！於意云何？若人滿三千大千世界七寶以用布施，是人所得福德寧為多不？須菩提言：甚多，世尊！何以故？是福德即非福德性，是故如來說福德多。

> Subhuti, what do you think? If someone were to fill the three thousand great thousand worlds with the seven treasures and use them for giving, would the merit gained by this person be great? Subhuti replied: Very great, World-Honored One. Why? Because this merit is not the nature of merit. Therefore, the Tathagata says the merit is great.

三千大千世界七寶以用布施，得福雖多，於性上一無利益。依摩訶般若波羅蜜多修行，令自性不墮諸有，是名福德性。心有能所，即非福德性；能所心滅，是名福德性。心依佛教，行同佛行，是名福德性；不依佛教，不能踐履佛行，即非福德性。

> If one were to offer the seven treasures of the three thousand great thousand worlds in charity, the merit gained would be vast, yet it would bring no benefit to one's true nature. By practicing according to the Mahā Prajñā Pāramitā, one prevents the self-nature from falling into the realms of existence—this is called the nature of merit. If the mind clings to subject and object, it is not the nature of merit. When the mind of subject and object is extinguished, this is called the nature of merit. When the mind follows the Buddha's teachings, and one's actions align with the Buddha's conduct, this is called the nature of merit. If one does not follow the Buddha's teachings and fails to walk the Buddha's path, it is not the nature of merit.

若復有人於此經中受持乃至四句等偈，為佗人說，其福勝彼。

> If someone upholds even a four-line verse from this sutra and explains it to others, their merit surpasses that.

十二部教大意盡在四句之中。何以知其然？以諸經中讚嘆四句偈，即是摩訶般若波羅蜜多，以摩訶般若為諸佛母，三世諸佛皆依此經修行，方得成佛。般若心經云：三世諸佛依般若波羅蜜多故，得阿耨多羅三藐三菩提。從師所學曰受，解義修行曰持。自解自行是自利，為人演說是利他，功德廣大，無有邊際。

> The essence of all twelve divisions of the Buddha's teachings is contained within these four lines. How do we know this? Because the sutras praise the four-line verse as the Great Perfection of Wisdom, and the Great Wisdom is the mother of all Buddhas. All Buddhas of the past, present, and future relied on this teaching to practice and attain Buddhahood. As the Heart Sutra says: "All Buddhas of the past, present, and future attain complete, perfect enlightenment by relying on the Perfection of Wisdom." To receive it from a teacher is to learn; to understand its meaning and practice it is to uphold it. Understanding and practicing it yourself is for your own benefit; explaining it to others is for the benefit of others. The merit and virtue gained from this are vast and boundless.

何以故？須菩提！一切諸佛及諸佛阿耨多羅三藐三菩提法皆從此經出。

> Why is this so? Subhuti, all Buddhas and their supreme, perfect enlightenment arise from this very teaching.

此經者，非指此一卷之文也。要顯佛性從體起用，妙利無窮。般若者，即智慧也。智以方便為功，慧以決斷為用，即一切時中覺照心是一切諸佛及阿耨多羅三藐三菩提法皆從覺照生，故云此經出也。

> This scripture is not merely the words on these pages. It reveals how the Buddha-nature manifests from its essence, bringing forth boundless and wondrous benefit. "Prajñā" means wisdom. Wisdom acts through skillful means, and insight functions through decisive clarity. It is the awakened awareness in every moment. All Buddhas and the supreme, perfect enlightenment arise from this awakened awareness. That is why this scripture is said to emerge.

須菩提！所謂佛．法者，即非佛．法。

> Subhuti, what is called the Buddha and the Dharma is not truly the Buddha and the Dharma.

所說一切文字章句，如標如指。標指者，影響之義。依標取物，依指觀月。月不是指，標不是物，但依經取法，經不是法。經文則肉眼可見，法則慧眼能見。若無慧眼者，但見其文，不見其法；若不見法，即不解佛意；不解佛意，則誦經不成佛道。

> All the words and phrases spoken in the scriptures are like signs and pointers. Signs and pointers are merely reflections, pointing toward the meaning. We rely on signs to grasp objects, and we rely on pointers to look at the moon. But the moon is not the pointer, and the sign is not the object itself. In the same way, we rely on the sutras to grasp the Dharma, but the sutras themselves are not the Dharma. The sutra text is visible to the physical eye, but the Dharma can only be seen with the eye of wisdom. Without the eye of wisdom, one only sees the words and not the Dharma. If one does not see the Dharma, one cannot understand the Buddha’s intention. Without understanding the Buddha’s intention, merely reciting the sutras will not lead to enlightenment.