---
title: "金剛經石注 · 持經功德分第十五"
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/cmcwi0twq01r7l704c3ukqeuq"
---

### ○持經功德分第十五

> Chapter 15: The Merit of Upholding This Sutra

須菩提！若有善男子．善女人，初日分以恒河沙等身布施，中日分復以恒河沙等身布施，後日分亦以恒河沙等身布施，如是無量百千萬億劫以身布施；若復有人聞此經典，信心不逆，其福勝彼，何況書寫、受持、讀誦、為人解說分，去聲！

> Subhuti, if there were a good man or a good woman who, in the morning, were to give away as many bodies as there are grains of sand in the Ganges River, and again at midday were to give away as many bodies as the sand grains of the Ganges, and again in the evening were to give away as many bodies as the sand grains of the Ganges, and continued this practice for countless hundreds of thousands of billions of kalpas — yet if another person were to hear this sutra and develop unwavering faith, their merit would surpass that. How much greater would be the merit of those who copy, embrace, recite, and explain it to others!

【註】初日分謂早晨，中日分謂日午，後日分謂晚間。

> \[A person's length of life ends suddenly and quickly. For the sake of greedy desires, one creates conditions that lead to the continuation of existence. Furthermore, it can be likened to a thief who robs without leaving a trace.\]

【論】佛所謂捨身布施，要知即是儒家損己益人。後世體認一差，醜怪百出，或破肉燃燈，或刺血書經，或露頂焚香，其弊一至斯極。吁！佛之心愈無以自白於天下。斯人也，其佛之罪人歟！書此以戒流俗。

【講】佛言：設有善男、善女，於一日之間，以恒河沙等身命，三度捨身，至於無量數劫，則無量福量，曷可勝言！然止能受世間頑福耳。若有人聞此經，即信於心，不違逆其說，其受用之福，尚勝彼捨身之福。何況自書寫其章句，而尋繹其言，受持讀誦，而解悟其理，又以是經，與人解說其義，則不徒自明己性，且教人各各見性，善根純熟，利益無窮，其福又焉有限量哉！

> The Buddha said: Suppose there are good men and good women who, over the course of a single day, sacrifice as many bodies as there are grains of sand in the Ganges River, and they continue to do this three times a day for countless eons. The merit they accumulate would be so immense that words cannot describe it. Yet this is merely worldly merit—it is limited and brings only temporary blessings. If someone hears this sutra, believes it in their heart, and does not reject its teachings, the blessings they receive will far surpass those gained by sacrificing their bodies. How much more so for those who personally copy this sutra's verses, contemplate its words, uphold and recite it, awaken to its truth, and, furthermore, explain its meaning to others! Such a person not only awakens their own true nature but also helps others realize their own. Their virtuous roots mature and bring endless benefit—how could their merit ever be measured?

須菩提！以要言之，是經有不可思議．不可稱量．無邊功德稱量俱平聲，古稱秤通用。

【講】佛言：若能明此法門，即見性成佛。以簡要言之，則此般若真經，有不可以凡心測度，亦不可以淺言擬議，又不可如器物平秤而度量之也。則此功德之無邊際，雖讚歎所不及矣。

【證】六祖曰：不離自性是功，應用無染是德，功德在法身中。

如來為發大乘者說？為發最上乘者說？

【註】六祖曰：法無三乘，人心自有等差：見聞轉誦，是小乘；悟法解義，是中乘；依法修行，是大乘；萬法盡通，為行俱備，一切不染，離諸法相，一無所得，名最上乘。乘是行義，不在口爭是也。

【講】佛言：此經如何有此無邊功德？葢金剛般若，吾之妙用本性，必大乘菩薩、最上乘如來所印證者也，豈小乘人所能堪任？故如來為啟發大乘人而闡此真空之妙，亦為啟發最上乘人而演此般若之法也。

若有人能受持、讀誦、廣為人說，如來悉知是人、悉見是人，皆得成就不可量．不可稱．無有邊．不可思議功德，如是人等則為荷擔如來阿耨多羅三藐三菩提。

【註】背負為荷，在肩為擔。言無上菩提，至重難任，一旦道由人弘，毅然以身承仕，所以成就大功德也。

【講】佛言：此般若經，既為大乘最上乘人而說，乃無上正等正覺之妙道也。有人受持讀誦，既以成己，廣為人說，又以成人，人己兼成，功用德行，無有盡藏。如來於此，一一知得此人，見得此人，可以成就之也。此人既能成就功德，即能以身挺然，任此大道，將如來阿耨菩提之法，一擔負而荷之，無遺理矣。自覺覺他，覺行圓滿，功德寧有涯哉！

何以故？須菩提！若樂小法者，著我見、人見、眾生見、壽者見，則於此經不能聽受讀誦、為人解說。樂音要

【註】樂者，喜好也。小法者，鈍根之人，志意下劣，如佛說法華經，五千人退席是也。不曰相而曰見者，心染此四相，墮於邪見也。

【講】佛云：人或樂小乘法者，局於見聞之小，不免有我人等見之私。於此大乘最上乘法，便起驚怖畏懼之心。其於真性，懵然不知，故不能聽受讀誦，為人解說也。

須菩提！在在處處若有此經，一切世間天、人、阿修羅所應供養，當知此處則為是塔，皆應恭敬作禮圍遶，以諸華香而散其處華，古花字。

【講】此心中般若無相真經，乃自性佛永為萬世不刊之大典。若在在處處，有此持經之人，則功德素著，如摩尼寶珠，瑞光炳耀，一切世間天、人、阿修羅，為之供養。當知此處，便是如來真身，舍利寶塔。誰肯生一慢心，必作禮而五體之投地，圍繞而大眾之皈依，以諸寶花妙香，布散於持經之處，則供養可謂至矣。此正謂一人辦心，諸天辦供也。