---
title: "金剛般若波羅蜜經（註解） · 持經功德分第十五"
description: "金刚般若波罗蜜经注解是元代僧人释思聪对鸠摩罗什所译金刚经的权威阐释。本书成于元代中国佛教发展时期，融合了禅宗与般若学要义。释思聪通过逐段解说经中无我相、无人相、无众生相、无寿者相等核心概念，深入剖析般若空性思想。此注疏既保持原始经文精髓，又以浅白语言阐释缘起性空之理，在汉传佛教注疏体系中具有承前启后的重要地位。作为金刚经研究的关键文献，它至今仍是佛学修习者体悟般若智慧的必备典籍，对东亚佛教思想传播产生深远影响。"
url: "https://rushiwowen.co/en/r/cmglzcq1v00vfjp04lp7l5sws"
---

持經功德分第十五

頌曰。

> The verse says:

三時布施福難量不似持經功德強任你捨身塵數劫娘生靣目在何方

> Doing good deeds in the past, present, and future is hard to measure, Yet it never matches the power of upholding this sutra. Even if you give up your body for eons as countless as dust, Where is your original face, the one your mother gave you?

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。信心不𨒾。其福勝彼。何况書冩受持讀誦。為人解󵘸。須菩提。以要言之。是經有不可思議。不可稱量。無邊功德。如來為發大乘者󵘸。為發最上乘者󵘸。若有人能受持讀誦。廣為人󵘸。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。即為荷擔如來阿耨多羅三藐三菩提。

> Subhuti, if a virtuous man or woman were to give as many bodies as the grains of sand in the Ganges River as a charitable gift in the morning, again give as many bodies as the grains of sand in the Ganges River at midday, and again give as many bodies as the grains of sand in the Ganges River in the evening, and continue this practice for countless billions of eons, and if another person were to listen to this scripture with unwavering faith, their merit would surpass that of the former. How much more so would it be for those who copy, accept, recite, and explain it to others. Subhuti, to put it briefly, this scripture possesses inconceivable, immeasurable, and limitless merits. The Thus-Come One has spoken it for those who set forth on the Great Vehicle, for those who set forth on the Supreme Vehicle. If anyone can accept, recite, and widely explain it to others, the Thus-Come One fully knows and sees such a person. They will all achieve merits that are immeasurable, incalculable, boundless, and inconceivable. Such people will be carrying the burden of the Thus-Come One’s Supreme, Perfect Enlightenment.

華嚴經中宣佛境界此是十地大菩薩為輪王方行此施三大阿僧祇劫功齊諸佛行菩薩道能一身化微塵數身事微塵數佛受持微塵數法藏分身微塵數𠀍界行菩薩道恒河沙𠀍界中現恒河沙身行施恒河沙𠀍界晨朝以身布施恒河沙𠀍界中朝以身布施恒河沙𠀍界後時以身布施修行證到十地以金剛三昧分身盡󷄅空徧法界行此行未曾暫止分微塵數身示現受生示現微塵數身學道示現微塵數身󵘸法度生示現微塵數身入㓕聖智難量唯佛可知智慧邊際若聞此經深信功德得心解󷑆或書冩或印施或與人解󵘸流通法寶拔濟有情慧眼常明不令眾生迷失本性此真如功德又勝前分身布施功德如來為發大乘空義人󵘸方可擔荷佛之妙用佛之神力毗盧境界大乘者心如杲日麗法界之無邊意若慶雲覆涅槃而行道齊修六度果證一乘最上乘者悟徹法源離法之見󷄅空撲落地鐵樹夜開花尓。

> In the Avatamsaka Sutra, the Buddha’s realm is explained. This is the practice of the Great Bodhisattvas at the Tenth Ground, who act as wheel-turning kings and carry out this kind of giving. For three great asamkhyeya kalpas, their merit becomes equal to that of the Buddhas. As they walk the Bodhisattva path, they can manifest countless forms from a single body, serve countless Buddhas, uphold countless teachings, and appear in countless worlds to practice the Bodhisattva way. In worlds as numerous as the sands of the Ganges, they manifest as many bodies to practice giving. In the morning, they give their bodies in worlds as many as Ganges sands; at midday, they give their bodies again; and later still, they again give their bodies. Cultivating until they realize the Tenth Ground, they use the vajra-like samadhi to manifest countless bodies throughout all space and realms, never pausing in this practice. They appear in countless forms to be born, to study the Way, to teach beings, and to enter nirvana. The wisdom of such sages is beyond measure; only a Buddha can know its limit. If someone hears this sutra and has deep faith in its merit, gains liberation of mind, copies it, prints it, gives it away, or explains it to others — spreading this Dharma treasure to help all sentient beings, opening their wisdom eyes so they do not lose their true nature — this merit of realizing Suchness is even greater than the merit of giving away one’s body countless times. The Tathagata teaches this only for those who have awakened to the Great Vehicle and the emptiness of all things; only they can bear the Buddha’s wondrous function and divine power. The realm of Vairocana is like this. Those of the Great Vehicle have a mind like the bright sun, shining over the boundless Dharma realm; their intent is like auspicious clouds, covering nirvana as they practice the Way. They cultivate all six paramitas equally and realize the One Vehicle. Those of the Supreme Vehicle awaken completely to the source of Dharma, transcending all views of Dharma. When emptiness crashes to the ground, the iron tree blooms at night!

何以故。須菩提。若樂小法者。著我見。人見。眾生見。壽者見。即於此經。不能聽受讀誦。為人解󵘸。須菩提。在在處處。若有此經。一切𠀍間。天人阿脩羅。所應供養。當知此處。即為是󷘳。皆應󰮻敬。作禮圍遶。以諸華香。而散其處。

> Why is this? Subhuti, because those who delight in lesser teachings are attached to the notions of a self, a person, a being, and a lifespan. They cannot listen to, accept, recite, or explain this sutra to others. Subhuti, wherever this sutra is found, in any place, all beings in the world—gods, humans, and asuras—should make offerings. Know that this place is like a sacred shrine, and all should reverently honor it, circumambulate it, and scatter flowers and incense around it.

非是著我人相之所受持能解此經若貪著名相執法断見為之小乘不知法即是人人即是法詮者此經悟者此經若實悟佛性義方解拈花示眾如實明悟威德如󷘳道德超隆如是之人隨方隨所龍天守護尓。

> This sutra is not upheld and understood by those who cling to the concepts of self, person, being, or life. If you fixate on names and forms, grasp at doctrines, or fall into one-sided views, you belong to the Lesser Vehicle. You do not realize that the teaching is the person, and the person is the teaching. This sutra speaks of it; this sutra awakens to it. Only one who has truly awakened to the meaning of Buddha-nature can truly understand the Flower Sermon—the raising of the flower and the subtle smile—and clearly realize the awesome virtue and profound spiritual power. Such a person, wherever they may be, is protected by celestial dragons.