---
title: "金剛經解義 · 莊嚴淨土分第十"
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/cmauowj97000ejv04k5tuzpwx"
---

### ○莊嚴淨土分第十

> Chapter 10: The Pure Land of Adornment

佛告須菩提：於意云何？如來昔在然燈佛所，於法有所得不？不也，世尊！如來在然燈佛所，於法實無所得。

佛恐須菩提有得法之心，為遣此疑，故問之。須菩提知法無所得，而白佛言：不也。然燈佛是釋迦佛授記之師，故問須菩提：我於師處有法可得不？須菩提即謂法因師開示，而實無所得。但悟自性本來清淨，本無塵勞，寂然常照，即自成佛。當知世尊在然燈佛所，於法實無所得。如來法者，譬如日光明照，無有邊際而不可取。

> The Buddha, concerned that Subhuti might harbor an intention to attain the Dharma, posed a question to dispel this doubt. Subhuti, understanding that the Dharma cannot be attained, replied: "No." Dipankara Buddha was the teacher who gave the prediction of enlightenment to Shakyamuni Buddha, so the Buddha asked Subhuti: "Did I attain any Dharma from my teacher?" Subhuti then explained that although the Dharma is revealed through the teacher's guidance, in truth, nothing is attained. One simply realizes that one's intrinsic nature is originally pure, free from afflictions, serene and ever-illuminating—thus, one naturally becomes a Buddha. It should be understood that when the World-Honored One was with Dipankara Buddha, he truly attained nothing. The Dharma of the Tathagata is like the radiance of the sun, boundless and illuminating, yet it cannot be grasped.

須菩提！於意云何？菩薩莊嚴佛土不？不也，世尊！何以故？莊嚴佛土者，即非莊嚴，是名莊嚴

> Subhuti, what do you think? Does a bodhisattva adorn the Buddha-land? No, World-Honored One. Why? Because what is called adorning the Buddha-land is not really adorning—it is merely called adorning.

清淨佛土，無相無形，何物而能莊嚴耶？唯以定慧之寶假名莊嚴，事理莊嚴有三：第一、莊嚴世間佛土，造寺、寫經、布施、供養是也；第二、莊嚴身佛土，見一切人普行恭敬是也；第三、莊嚴心佛土，心淨即佛土淨，念念常行佛心是也。

> The pure Buddha-land is formless and shapeless. What could possibly adorn it? It is only adorned by the treasures of concentration and wisdom, which are given the name "adornment" for convenience. There are three types of adornment in both principle and practice: First, adorning the worldly Buddha-land—this means building temples, copying scriptures, practicing generosity, and making offerings. Second, adorning the bodily Buddha-land—this means treating all people with universal respect. Third, adorning the mental Buddha-land—this means purifying the mind, for when the mind is pure, the Buddha-land is pure, and maintaining the Buddha-mind in every thought.

是故，須菩提！諸菩薩摩訶薩應如是生清淨心，不應住色生心，不應住聲香味觸、法生心，應無所住而生其心。

此修行人不應談他是非，自言我能我解，心輕未學，此非清淨心也。自性常生智慧，行平等慈，下心恭敬一切眾生，是修行人清淨心也。若不自淨其心，愛著清淨處，心有所住，即是著法相。見色著色，住色生心，即是迷人；見色離色，不住色生心，即是悟人。住色生心，如雲蔽天，不住色生心如空無雲，日月常照。住色生心，即是妄念，不住色生心，即是真智。妄念生則暗，真智照則明，明則煩惱不生，暗則六塵競起。

> A practitioner should not discuss the faults of others, nor boast of their own abilities and understanding, nor look down on those who are new to the practice. This is not a pure mind. When one's true nature constantly gives rise to wisdom, when one practices equal compassion and humbly respects all beings—this is the pure mind of a practitioner. If one does not purify their own mind but clings to external places of purity, if the mind becomes attached and fixated, that is grasping at phenomena. To see forms and cling to them, to dwell on forms and give rise to thoughts—this is the way of the deluded. To see forms and yet be free from them, not dwelling on forms and not giving rise to thoughts—this is the way of the awakened. To dwell on forms and give rise to thoughts is like clouds covering the sky. Not dwelling on forms and not giving rise to thoughts is like a clear sky without clouds, where the sun and moon shine constantly. To dwell on forms and give rise to thoughts is false thinking. Not dwelling on forms and not giving rise to thoughts is true wisdom. When false thinking arises, darkness appears. When true wisdom shines, there is light. With light, afflictions do not arise. With darkness, the six dusts compete to arise.

須菩提！譬如有人身如須彌山王，於意云何？是身為大不？須菩提言：甚大，世尊！何以故？佛說非身，是名大身。

色身雖大，內心量小，不名大身。內心量大，等虗空界，方名大身。色身縱如須彌山，不為大也。