---
title: "金剛經註講 · 大乘正宗分第三"
description: "金刚经註讲由清代僧人释行敏著述。该书诞生于清朝佛教复兴的学术背景下，是作者对鸠摩罗什所译金刚经的深入注解与讲录。行敏法师在书中逐段阐释经文奥义，重点围绕般若性空、无住生心等核心思想展开，融合了唯识学与禅宗见解，旨在引导修行者破除执着、证悟实相。作为清代金刚经注疏的重要文献，此作不仅系统梳理了前代注疏精华，更以平实语言深化了般若经典的本土化解读，在汉传佛教义学研究和实践指导中具有承前启后的学术价值，为后世研习般若空观提供了重要依据。"
url: "https://rushiwowen.co/en/r/cmcwhyfur0040l7044x528sdn"
---

### ○大乘正宗分第三

> Chapter 3: The True Great Vehicle

是經為大乘者說，非教小乘者住。大乘惟降伏其心，不能降伏者，以有我人等四相也。四相既離，妄心自伏，真如自住，非正宗而何？是以謂大乘正宗分。

> This teaching is for those of the Great Vehicle, not for those who dwell in the Lesser Vehicle. The Great Vehicle is solely about subduing the mind. Those who cannot subdue it do so because they cling to the four notions of self, others, beings, and life. Once these four notions are abandoned, the deluded mind naturally quiets, and true suchness naturally abides. What else could be the true teaching? Therefore, this is called the Chapter on the True Teaching of the Great Vehicle.

佛告須菩提：

> The Buddha said to Subhuti:

佛告須菩提：

> The Buddha said to Subhuti:

諸菩薩摩訶薩。

> All the great bodhisattvas.

佛告須菩提：諸菩薩摩訶薩皆大悟菩薩也。我謂善男子並女人，發阿耨多羅三藐三菩提心。

> The Buddha said to Subhuti: All bodhisattvas and great bodhisattvas are those who have attained great enlightenment. I say that good men and women who aspire to attain supreme enlightenment.

應如是降伏其心。

> This is how you should subdue your mind.

應如是住，如是降伏其心。若果能應如是所發之心，常存不昧，則一真顯露，無妄可降，如是降伏其心矣。其所以不能常住此所發之菩提本心者，因妄心迷蔽。真心至是，必須先降伏妄心，使人欲淨盡，而天理流行也。汝皆欲上求證佛，下度眾生者也。自度度生，應如是降伏其心矣。

> Dwell in this way, and subdue your mind in this manner. If you can truly maintain the heart thus awakened, keeping it ever clear and undimmed, then the true nature will shine forth, with no delusions left to subdue—this is how to subdue the mind. The reason we cannot always abide in this awakened bodhi heart is because it is obscured by deluded thoughts. Therefore, we must first subdue the wandering mind, cleansing it of selfish desires until the natural principle flows freely. You aspire to attain enlightenment above and liberate sentient beings below. For your own liberation and the liberation of others, subdue your mind in this way.

所有一切，眾生之類。

> All beings, every single one.

所有一切眾生，雖無數無窮，總不外乎四生八變之十二類，故種種一切眾生妄心，極難降伏。何以見之？

> All living beings, though countless and boundless, can be summarized within the twelve categories of the four modes of birth and eight transformations. Therefore, the deluded minds of all these various beings are extremely difficult to subdue. How can this be seen?

若卵生。

> If they are born from an egg.

卵為想生，或有心易輕舉，飛揚遠適，謂之卵生。

> When thoughts arise, there may be a mind that is easily stirred, soaring and traveling far—this is called "born from an egg."

若胎生。

> If born from a womb.

胎因情有，心常流轉，習氣深重，謂之胎生。

> Conception arises from attachment, the mind constantly flows and changes, and ingrained habits run deep— this is called "womb-born."

若濕生。

> If born from moisture.

濕以合感，心隨邪見，沉淪不省，謂之濕生。

> Dampness merges with perception, the mind follows wrong views, sinking into confusion without awareness—this is called birth from moisture.

若化生。

> If they are born by transformation.

化以離應，此四生也。心見景趣，遷變起幻，謂之化生。

> Transform by parting from the response—these are the four types of birth. When the mind perceives scenes and delights, shifting and changing, giving rise to illusions, this is called transformation birth.

若有色。

> If form exists,

執相修因，頓起邪思，名為有色。

> Clinging to forms while cultivating causes gives rise to sudden wrong thoughts, which is called having form.

若無色。

> If there were no form (色), ...

內守頑空，不修福慧，名為無色。情想合離，更相變易，有色情而合，無色情而離，依胎而變。

> Clinging inwardly to a stubborn emptiness, without cultivating merit or wisdom, is called formless. The union and separation of emotional thoughts cause transformations—within form, emotions unite; within formlessness, emotions part, changing according to the womb.

若有想。

> If there are beings with perception.

滯諸聞見，係念染著，名為有想。

> Being stuck in what you've heard and seen, clinging to thoughts and attachments—this is called having perceptions.

若無想。

> If there is no thought.

靜沉死水，猶如木石，名為無想。有想想而合，無想想而離，依卵而變。

> A still, stagnant mind, like dead water—like wood or stone—is what is called "no-thought." Those who have thought become united with it; those who have no thought become separated from it, transforming as if hatched from an egg.

若非有想。

> If there is no perception.

起生滅見，落兩頭機，名非有想。

非無想。

非無想。然此九種眾生心，皆非菩提真心。一或有之，死即隨類受生，墮於胎卵濕化之物。虗空等神，天魔等鬼，所以輪迴六道，難入涅槃者也。非有色情離而合，非無色情合而離，依濕而變。非有想想離而合，非無想想合而離，依化而變。故有十二類眾生。

我皆令入無餘涅槃。

我者，佛自謂也。皆者，盡也。令者，使也。入者，行至於內也。無餘者，無有餘剩也。梵語涅槃，此云謂無餘。涅，大涅槃也。滅，消滅也。度，化度也。佛之意盖說如前，所謂一切眾生妄心皆不是我，菩提覺心我皆令此受學。諸菩薩將此妄心入於清淨無為之鄉，消融其渣穢，度脫其染者，如紅爐點雪，必使人欲清淨，纖毫不留，造於元默之境。所謂心外無餘道，道外無餘樂也。人有虗靈之性，包括天地，謂之真空，又名法身，亘古亘今所不能滅。即大禹見黃龍負舟，自言生寄也，死歸也。四大色身原是假合，空無毀壞之理。愚人不能明心見性，所以死歸陰趣，隨業受生，遷轉不已。聖人明覺了然，如虗空杲日，當天普照。或出應時，則為報身化身隨緣；或不住世，則棄四大如棄敝屣，永證清淨法身，寂然常樂。是其來也，從體起用，無所從來；其去也，攝用歸體，亦無所去。豈非涅槃常住不滅哉？世人不知，誤以為死，非也。楞伽經云：涅槃乃清淨不死不生之地，一切修行者之所依歸。

而滅度之。

而滅度之。滅者，化也。度者，度生也。滅化以度其生，使各遂其生也。

如是滅度。

佛說如是，以前所言滅度之道，使般若智慧打破種種邪見煩惱。

無量無數。

故此無限量無計數，如是滅度天上地下人間四生七趣十二類之無量無數。

無邊眾生。

無邊際一切眾生之心，行無為自然之化。

實無眾生。

寔無有滅度眾生之相。

得滅度者。

以眾生為我得而滅度者，今已滅度無餘者，豈我真能使之令入涅槃而滅度之哉？盖以凡夫原有此無上菩提之心，只為迷而不悟，今心地一旦豁然開朗，頓見本性空寂，是乃自性自度，本來無此眾生妄心，曷得而滅度之？

何以故？

夫無有眾生得滅度者，何以故也？佛自徵何以故，謂寔無眾生得滅度者。盖真性即是道，真性虗靈，至公無我，本無我、人、眾生、壽者四相，方是無上正覺之道心。若有我、人等、眾生、壽者，即是眾生；無此四相，即是菩薩。

須菩提！

佛呼須菩提曰：

若菩薩。

若諸菩薩摩訶薩皆修無上菩提之因，已證菩薩之果，或若有此四相，則前一切眾生妄心安能滅度以至涅槃哉？決非菩薩地位中人矣。

有我相。

若計我為能度，則有我相也。

人相。

若計他為我度，則有人相也。

眾生相。

若計滅度無量無數無邊眾生，則有眾生相。

壽者相。

若更計滅度眾生，經萬劫而不息，歷亘古以如茲，則有壽者相。有此四相，則自心不能降伏，與眾生無異。

即非菩薩。

且我、人、眾生、壽者四相，即是貪、嗔、癡、愛四惡業。貪則惟思我富我貴，逞己之長，炫己之能，爭名奪利，只為我身之計，是我相也；嗔則嫉人之有，妬人之能，攻人之短，吝人之來，訐人之私，皆人相也；癡則五蘊計其和合，六塵汩沒靈源，是眾生相也；愛則執法修因，希冀飛昇，或燒丹煉藥，期求增算，或舍義而貪生，或臨難而苟免，是壽者相也。有此四相，則貪、嗔、癡、愛之心纏綿固結，五蘊六塵之勞擾粘染，如此妄心之執迷，則與道相違，而沉淪無窮盡也。若離此四相，則一念不生，全體發現，妄心自伏，真如自住，天地合德，日月合明，四時□序，而生生不息之機，與道合真也。況佛說大乘無上菩提之法，總不外乎六度波羅蜜：一佈施，二持戒，三忍辱，四精進，五禪定，六智慧。若無此四相，則六度兼該。無我人等四相，則自然民胞物與為懷，即是布施波羅蜜。無我人四相，則六根自無，而六塵污染不著，即是持戒波羅蜜。無我人四相，則不見有辱我之人，受辱於我，即是忍辱波羅蜜。無我人四相，自能精進一乘，永不退轉，即是精進波羅蜜。無我人四相，則四大非有，五蘊全空，心心相續，湛然清淨，即是禪定波羅蜜。無我人四相，則自性常空，無有障礙，一真顯露，光無不遍，照無不週，即是智慧波羅蜜。佛說經成藏，無非發明此四句之義。佛說也，括無餘故。無我人等四相之法，不但為金剛一部之骨髓。讀經者如此四句，為金剛之全體，可謂真能契般若經者也。學佛者能遵此四句十一字而修行之，則無上菩提之真心，何患彼岸之不到哉。