---
title: "金剛般若波羅蜜經（註解） · 能淨業障分第十六"
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/cmglzcq1v00vgjp043o4s6bew"
---

能淨業障分第十六

> \*\*Chapter 16: The Purification of Karmic Obstructions\*\*

頌曰。

> The verse says:

業猶心造心猶誰心罪當知誰所為直下罪忘心㓕處覺天心月燦光輝

> \*Karma is born from the mind, as is the mind itself. Who, then, creates the mind’s misdeeds? Directly let go of both misdeeds and the mind — In their cessation, the awakened mind-moon shines in full brilliance.\*

復次須菩提。若善男子。善女人。受持讀誦此經。若為人輕賤。是人先𠀍罪業。應墮惡道。以今𠀍人輕賤故。先𠀍罪業。即為消㓕。當得阿耨多羅三藐三菩提。

> Furthermore, Subhuti, if a good man or a good woman who upholds, recites, and studies this sutra is looked down upon by others, it is because of their past karmic offenses that would have caused them to fall into the lower realms. But now, due to being slighted by others in this life, those past karmic offenses are completely eradicated. They will eventually attain supreme enlightenment.

修行之人誦經禪坐或在家或出家持於淨戒行大仁慈實無過愆律身精進梵行高遠𬒳外道惡黨非理謗毀妄談彼短佛言是汝先𠀍罪業以曾造此罪未識佛時未聞法時未遇僧時不信因果不怕罪福殺害眾生恣意食用無業不造障人布施障人持戒障人忍辱障人精進障人禪定障人智慧障人出家障人修寺障人修福一毫之善皆生障礙如是等罪無量無邊此身報盡當墮地獄如今𬒳人毀謗前罪消㓕不受地獄所以今日發心修行却有許多𪧐殃冤對種種障礙𬒳人毀謗若知因推果唯自慚愧悔過懺悔罪㓕福生念念觀察生死大事垢盡明現心花開敷。

> A practitioner who chants scriptures and meditates, whether at home or as a monastic, maintains pure precepts, practices great kindness and compassion, and commits no real offense. They train their body with diligence, uphold noble conduct, and aim high. Yet they may be slandered and falsely accused by heretical, evil groups who spread baseless rumors about their faults. The Buddha said: "This is your karmic retribution from past lives. Because you created these offenses before you knew the Buddha, before you heard the Dharma, before you met the Sangha — when you did not believe in cause and effect, when you feared neither sin nor blessing. At that time, you killed living beings, indulged in their flesh, and committed every kind of evil karma. You obstructed others' generosity, you obstructed others' precept-keeping, you obstructed others' patience, you obstructed others' diligence, you obstructed others' meditation, you obstructed others' wisdom. You obstructed others from leaving home, you obstructed others from building temples, you obstructed others from creating merit. You created obstacles for even the smallest good deed. Such offenses are immeasurable and boundless. When this life ends, you will fall into the hells. Now, because you are being slandered by others, these past offenses are eliminated, and you will be spared from hell. Therefore, when you now begin to cultivate the path with a sincere heart, you encounter so many residual issues, adversarial karma, various obstacles, and slander from others. If you understand causes and trace effects, you will feel only self-shame. Repent and reform, and your offenses will disappear while blessings arise. Moment by moment, investigate the great matter of birth and death. When the dust is removed, the light appears. The flower of the mind will bloom."

須菩提我念過去無量阿僧祇劫。於然燈佛前。得值八百四千萬億那由他諸佛。悉皆供養承事。無空過者。若復有人。於後末𠀍。能受持讀誦此經。所得功德。於我所供養。諸佛功德。百分不及一。千萬億分。乃至筭數譬喻。所不能及。

> Subhuti, I recall that in the past, countless eons ago, before the Buddha of the Burning Lamp, I met and honored eight hundred four thousand trillion countless Buddhas. I served and supported every single one of them, never missing a single opportunity. Yet, if there is someone in the final age who can take up, uphold, recite, and study this sutra, the merit they gain will far exceed that which I gained from serving all those Buddhas. Not even one percent, not even one thousandth, one ten-billionth of that merit can compare, nor can it be measured by any number, simile, or analogy.

能受持讀誦此經者晝夜六時誦念不廢以金剛三昧力爍破群邪定慧發生入此忍者聖心成就佛言念我過去無量劫在然燈佛前受記成佛彼時𠀍尊行菩薩道遇尓數佛一一佛所盡心盡力七寶供養香花飲食四事󷄄心精修梵行為求佛故修諸福業且論較量功德供養百惡人福不如供一善人福供千善人福不如供一持五戒人福供萬持五戒人福不如供一須陀洹人福供百萬須陀洹福不如供一斯陀含福供千萬斯陀含福不如供一阿那含福供一億阿那含福不如供一阿羅漢福供十億阿羅漢福不如供一辟支佛福供百億辟支佛福不如供一三𠀍佛福也功德無量無邊福者唯佛知也華嚴經云十地菩薩三大阿僧祇劫功德如是大菩薩聚十方𠀍界稻麻竹葦草木一莖一數如許數大菩薩功德不能比一化佛功德何况如來供養八百四千萬億那由他諸佛功德尚猶不如受持誦念金剛經功德譬喻筭數不能比量唯佛如來盡知盡見也。

> Those who can uphold, read, and recite this sutra diligently day and night, without ever pausing, will, through the power of the Diamond Samadhi, shatter all false views. With concentration and wisdom awakened, they will enter this state of acceptance, perfect their sacred mind, and realize Buddhahood. The Buddha said, "In the past, throughout countless eons, I received a prophecy of future Buddhahood from a previous Buddha. During that time, as a Bodhisattva walking the path, I encountered countless Buddhas. At each one's side, I offered all my energy and the seven treasures, incense, flowers, food, and drink—the four necessities—and diligently cultivated pure conduct. All of this was done for the sake of attaining Buddhahood, cultivating all kinds of merit and virtue. Now, let us compare these merits. The merit gained from making offerings to one hundred evil people is less than the merit from making offerings to one good person. The merit from making offerings to one thousand good people is less than the merit from making offerings to one person who upholds the Five Precepts. The merit from making offerings to ten thousand precept-holders is less than the merit from making offerings to one who has attained the fruit of Stream-Entry. The merit from making offerings to one million Stream-Enterers is less than the merit from making offerings to one Once-Returner. The merit from making offerings to ten million Once-Returners is less than the merit from making offerings to one Non-Returner. The merit from making offerings to one hundred million Non-Returners is less than the merit from making offerings to one Arhat. The merit from making offerings to ten billion Arhats is less than the merit from making offerings to one Pratyekabuddha. The merit from making offerings to one hundred billion Pratyekabuddhas is less than the merit from making offerings to one Buddha of the three times (past, present, and future). This merit is boundless and immeasurable. Only a Buddha truly understands it." The Avatamsaka Sutra says, "The merit and virtue of a tenth-stage Bodhisattva accumulated over three countless eons is vast. Yet, if you gathered together all the tenth-stage Bodhisattvas in the universe, as numerous as grains of rice, hemp seeds, bamboo reeds, or blades of grass, their combined merit could not compare to the merit of a single manifested Buddha, let alone that of a Tathagata." Making offerings to countless Buddhas is still not as good as upholding, reciting, and teaching this Diamond Sutra. Its merit cannot be measured by any metaphor or arithmetic; only a Buddha, a Tathagata, can see and know it completely.

須菩提。若善男子。善女人。於後末𠀍。有受持讀誦。此經。所得功德。我若具󵘸者。或有人聞。心即狂亂。狐疑不信。須菩提。當知是經。義不可思議。果報亦不可思議。

> Subhūti, if there are good men and good women in the final epoch, who then uphold, recite, and study this sutra, the merit they gain is such that if I were to describe it fully, some might hear it and become frantic and confused, distrustful and filled with doubt. Subhūti, understand that the meaning of this sutra is inconceivable, and its reward is also inconceivable.

𠀍人相謗惡口兩舌從生至死其罪不可量當墮拔舌犁耕地獄洋銅灌口鐵刺刺咽百劫千劫受大苦惱猶是小罪可通懺悔若謗佛法僧謗大般若是為大罪不通懺悔入阿鼻大地獄一日一夜人間日月筭數六十小劫從一劫至無量劫罪畢得出做餓鬼亦無量劫罪畢得出做傍生死了復生生後復死如是受畜生身亦無量劫罪畢為人貧窮下賤所以者何十方剎海一切𠀍界諸佛神力慈願力故建立𠀍界安立眾生成就天宮利益天人成就須彌山利益天仙成就大地利益地上眾生成就大海江河利益水中眾生如來以無作妙力救拔眾生諸佛出𠀍󵘸法教化照明𠀍間眾生頑迷不看聖教執我為能不信佛法招報如此不敬佛法重𠀍名利自不思忖先𠀍作何福業全受此福又不思忖先𠀍作何罪業今受貧窮皆不推因驗果終日忙忙迷在塵中輪廻六道無有休息。

> People who slander each other, speak maliciously, and use double-tongued speech accumulate an immeasurable amount of wrongdoing from birth to death. They will fall into the hell of being plowed by a tongue of iron and having molten copper poured into their mouths, with iron thorns piercing their throats. For hundreds and thousands of kalpas, they will endure immense suffering. Yet these are still minor offenses that can be confessed and repented. However, slandering the Buddha, the Dharma, and the Sangha, or slandering the Great Perfection of Wisdom, is a major offense that cannot be expiated through confession. Those who do so fall into the Avīci Hell. One day and one night there equals sixty lesser kalpas according to human reckoning. They remain there for one kalpa, then countless kalpas, until eventually their punishment ends and they emerge—only to be reborn as hungry ghosts for countless kalpas. When that punishment ends, they are reborn as animals, dying and being reborn again and again, enduring such a body for countless kalpas. Finally, when their punishment is complete, they are reborn as poor and lowly human beings. Why is this? Because in the vast realms of the ten directions, the Buddhas, through the power of their compassion and vows, establish worlds, settle beings, and create heavenly palaces for the benefit of gods and humans. They create Mount Sumeru for the benefit of celestial beings, the great earth for the benefit of land-dwelling creatures, and oceans and rivers for the benefit of aquatic beings. The Tathāgatas, using their effortless, wondrous power, rescue all sentient beings. All Buddhas appear in the world, teach the Dharma, and illuminate it. Yet sentient beings remain stubborn and confused, disregarding the sacred teachings, clinging to a self, believing in their own abilities, and lacking faith in the Buddha and the Dharma. Thus, they incur such retribution. Disrespecting the Buddha and the Dharma, they instead value worldly fame and gain. They do not reflect: what virtuous deeds did I perform in past lives to enjoy this current good fortune? Nor do they reflect: what wrongful deeds did I commit in past lives to now endure poverty? They never trace effects back to their causes. Busy all day, lost in the dust of this world, they revolve endlessly through the six realms of existence, never resting.