---
title: "金剛經石注 · 莊嚴淨土分第十"
description: "清代石成金撰集的《金剛經石注》是佛教重要注疏之一。作者石成金以儒释道融通的视角，结合民间信仰对《金刚经》进行注解，反映清代三教合流的文化背景。该书逐段阐释经文，强调离相无住、破执显性的般若思想，语言通俗，注重实践。作为民间流传较广的注本，它既深化了《金刚经》性空妙有的义理，又推动了般若智慧在世俗社会的普及，为佛教中国化进程中的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwi0twq01r2l704g3vxd6l3"
---

### ○莊嚴淨土分第十

> Chapter 10: Adorning the Pure Land

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。

> The Buddha asked Subhuti, "What do you think? When the Tathagata was with the Buddha Dipankara in the past, did he gain any realization of the Dharma?" "No, World-Honored One. The Tathagata, while with the Buddha Dipankara, truly gained nothing from the Dharma."

【註】然燈佛：即定光佛也，乃釋迦佛授記之師。

> \[A note on the "Lamp-Burning Buddha": Also known as the "Buddha of Fixed Light," this is the teacher who prophesied the future enlightenment of Shakyamuni Buddha.\]

【論】佛自謂成佛實無所得，證前四果之無所得。夫無相之理，乃我自有之真性，其成佛皆由我心之自悟而得也，豈假師授言傳而後成哉！

> The Treatise says: The Buddha himself declares that in attaining Buddhahood, he truly gained nothing—just as in realizing the four fruits of sainthood, there is nothing to be obtained. The principle of signlessness is inherently the true nature within oneself; attaining Buddhahood comes solely from awakening to it through one's own mind. How could it depend on a teacher's instruction or transmission of words to be achieved?

【講】佛恐諸菩薩所得心，未除執着，住於有法，不生清淨心，故設是問。告須菩提曰：我當初於然燈佛處，得成無上菩提之道，果然得本師之法不？須菩提即解其意曰：不也，世尊！如來雖在本師處聽法，不過因師開導，實乃自悟自修，本來無有，何曾有法可得？以是得之於心傳也。

> 【Explanation】The Buddha was concerned that the bodhisattvas might still cling to the idea of attainment, holding onto fixed notions of existence and failing to cultivate a pure mind. Therefore, he posed this question. He said to Subhuti: "When I was with Dipankara Buddha and attained supreme enlightenment, did I truly receive any Dharma from my teacher?" Subhuti immediately understood his intent and replied: "No, World-Honored One! Although the Tathagata listened to the Dharma in the presence of his teacher, it was merely through the teacher's guidance that he awakened through his own realization and practice. In truth, there was nothing originally, and how could there be any Dharma to attain? This is the mind-to-mind transmission."

【證】寒山詩曰：常聞釋迦佛，先受然燈記。然燈與釋迦，祗論前後智。前後體非殊，異中無一異。一佛一切佛，心是如來地。

> The Cold Mountain poems say: We often hear of Shakyamuni Buddha, Who first received the prophecy from Dipankara. Dipankara and Shakyamuni— They only differ in the sequence of their wisdom. Yet the essence of that wisdom is not different; Within the distinction, there is no distinction at all. One Buddha is all Buddhas— The mind itself is the ground of the Tathagata.

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，是名莊嚴土讀度。

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

【講】世間所謂莊嚴者，造寺作塔，行種種善事，是有相莊嚴也。佛恐人認做這樣莊嚴，故呼須菩提而謂之曰：菩薩於佛土之中，果作善緣，福業還莊嚴不？須菩提據理以答之：不也，世尊。何以故也？佛所謂莊嚴者，即非外貌相好之莊嚴，必其心地明潔，如太虗中萬行俱足，此所以名為莊嚴也。

> 【Explanation】What the world calls "adornment" refers to building temples, erecting stupas, and performing various good deeds—this is adornment with form. The Buddha, fearing people might mistake this as true adornment, called out to Subhuti and said: "If a bodhisattva truly creates good conditions and virtuous deeds within the Buddha-land, does this count as adornment?" Subhuti answered based on principle: "No, World-Honored One. Why? What the Buddha calls adornment is not the external appearance of beauty; rather, it is when the mind is clear and pure, like the vast void where all practices are complete—this is what is truly called adornment."

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。

> Therefore, Subhuti, the great bodhisattvas should thus develop a pure mind. They should not let their minds dwell on forms, nor on sounds, scents, tastes, tactile objects, or mental objects. They should give rise to a mind that does not abide in anything.

【註】應者，當也。諸菩薩，指大修行人而言也。無所住不住，着在一處，凝滯不化也。葢此心神明莫測，變化無窮，是真淨土也。不清淨，則逐境遷移，放逸莫檢，便着六塵而多能所矣。

> \*\*Note:\*\* "Should" means ought to. "All Bodhisattvas" refers to great practitioners. "Without attachment" means not dwelling or fixating on any single place, not becoming stuck or stagnant. This is because the mind is mysterious and unfathomable, endlessly transformative—it is the true Pure Land. If it is not pure, then it follows circumstances and shifts, indulging without restraint, becoming attached to the six sense objects and multiplying distinctions of subject and object.

【論】心若有住，則為有物，所以佛說應無所住。正欲人不住色、聲、香、味等六塵，惟應無所住而生清淨也。心無所住，則絲毫不掛，萬境澄徹，即清淨也。譬若百花林裡過，一葉不沾身；又若一鏡當空，無所不照，何等清淨！如先着一物，則空明遮蔽，焉能照物？黃梅夜授至此，六祖言下大悟。

> The Treatise says: If the mind dwells on anything, it becomes attached to that object. That is why the Buddha taught we should abide nowhere. He specifically intended for people not to dwell on the six sense objects—forms, sounds, fragrances, tastes, and so on—but rather to give rise to a pure mind that abides nowhere. When the mind dwells nowhere, it is not touched by even a single thread; all phenomena become clear and transparent, which is purity itself. It is like walking through a forest of blooming flowers without a single petal clinging to you. It is also like a mirror suspended in midair, reflecting everything without discrimination. How pure this is! If something clings to the mirror first, its clarity and radiance are obscured—how then could it reflect anything? When the Fifth Patriarch imparted this teaching to him at Huangmei that night, the Sixth Patriarch was immediately enlightened upon hearing these words.

【講】佛告須菩提曰：菩薩莊嚴，既不在於外飾，則當反而求之於心。使泰宇之中，湛然常虗，無一毫染濁；靈臺之內，寂然常定，無一絲擾亂。當如是生清淨心，不當住在色、聲、香、味、觸、法上生心，便為六塵所縛，妄念旋起，鮮能清淨矣！爾當知此清淨心，妙湛圓寂，不泥方所，本無所住也。於無所住而生其心，如明鏡當前，物來悉照，物去即空，自然十分清淨，是淨土莊嚴孰甚焉！

> The Buddha said to Subhuti: The adorned state of a bodhisattva does not depend on outward embellishment, so one should turn inward and seek it in the mind. Within the inner space of the mind, there should be a profound emptiness, utterly serene, with not a trace of defilement or turbidity. Within the heart, there should be a calm and steady stillness, undisturbed by any ripple of agitation. One should give rise to a pure mind in this way—not fixing the mind on forms, sounds, scents, tastes, touches, or mental objects. If the mind dwells on these sensory objects, it becomes bound by the six sense spheres, and delusive thoughts immediately arise, leaving little room for genuine purity. You should understand that this pure mind is wondrously serene, perfectly still, not confined to any place, and originally abides nowhere. To give rise to this mind while abiding nowhere is like a bright mirror reflecting whatever appears before it, yet remaining empty as soon as the object is gone. Naturally, the mind is perfectly pure. What greater adornment of a pure land could there be than this?

【證】六祖聞應無所住而生其心，即大悟曰：何期自性本自清淨！何期自性本不生滅！何期自性本自具足！何期自性本無搖動！五祖曰：不識本心，學法無益。若言下識自本心，見自本性，即名丈夫大人。

> \[Certification\] When the Sixth Patriarch heard "should give rise to a mind that does not abide in anything," he was greatly enlightened and exclaimed: "How unexpected that our own nature is originally pure! How unexpected that our own nature is originally beyond birth and death! How unexpected that our own nature is originally complete in itself! How unexpected that our own nature is originally unmoving!" The Fifth Patriarch said: "If you do not recognize your own mind, studying the Dharma brings no benefit. If you recognize your own mind and see your own nature at that very moment, you are called a great person, a true man."

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。

> "Subhuti, what do you think? If someone had a body as massive as Mount Sumeru, the king of mountains, would that body be considered large?" Subhuti replied, "Extremely large, World-Honored One. Why? Because the Buddha has spoken of a body that is not a physical body, and it is merely called a 'large body.'"

【註】須彌山高廣三百三十六萬里，為眾山之王。以此喻人身之大，不過假設其詞，如七寶滿三千大千之類。

> \[Note\] Mount Sumeru, the king of all mountains, rises 3.36 million miles in height and breadth. This is used as a metaphor for the vastness of the human body—such expressions are merely hypothetical, like the analogy of filling the entire universe with seven treasures.

【論】徐士英曰：此分凡四段，純是釋氏說心處。第一段，謂本心之善，能自覺悟，不是從他人處得來。第二段，謂涵養此心，須用持敬。第三段，謂打破敬字，全是人欲，須當清淨此心，莫使一毫人欲染着。第四段，生出一件譬喻，言此心之大，包括宇宙萬化，皆從此出，雖須彌山王，不足以喻其大。此說極當。

> Xu Shiying comments: This section consists of four parts, entirely devoted to the Buddhist teaching on the mind. The first part says that the innate goodness of the mind can awaken by itself—it is not something obtained from others. The second part says that to nurture this mind, one must practice sustained mindfulness and reverence. The third part says that if you break through the barrier of reverence, it becomes entirely selfish desire; you must purify the mind and not allow even a trace of selfish desire to stain it. The fourth part introduces a metaphor: the vastness of this mind encompasses all things in the universe—everything originates from it. Even Mount Sumeru, the king of mountains, is not enough to illustrate its immensity. This explanation is most fitting.

【講】佛恐須菩提錯認色身為大，不知心為大，又為之辨論：譬如有人，身如須彌山王，可以言大否？須菩提深悟佛意，乃以甚大對之。何以見之？色身雖大如須彌山王，為有生滅，必竟不名大身。佛說非身，纔是我之清淨本心，乃真法身也。此心包廓太虗，周藏沙界，無相無住，頓入圓明，豈須彌山所能比量哉？是名為大身也。

> 【Explanation】The Buddha, concerned that Subhuti might mistake the physical body for what is truly great, and not realize that it is the mind that is great, further explained with a discussion: For example, if a person had a body as immense as Mount Sumeru, the king of mountains, could it be called great? Subhuti, deeply understanding the Buddha's intent, responded that it was indeed very great. Why did he say this? Although the physical body may be as vast as Mount Sumeru, because it is subject to birth and decay, it ultimately cannot be called a great body. What the Buddha called the "non-body" is in fact my own pure fundamental mind—the true Dharma body. This mind encompasses the vastness of empty space, contains all worlds throughout the cosmos, is without form and without attachment, and suddenly enters perfect, luminous clarity. How could the measure of Mount Sumeru compare to it? Only this is what is called the great body.