No. 485-A金剛經如是解自述
金剛者，性喻也。性無形似，落言即非。天竺先生不得已而有言，於是名之以般若，名之以阿耨多羅三藐三菩提。猶謂文字日繁，本來不多，故於經首拈出如是兩字。如是者，性體也。不變不異，何容解？何容不解？遇慧命人如須菩提者，深機相觸，秘義盡宣，曰：如是住，如是降伏。又曰：如是生清淨心。其言布施也，曰：應如是布施。其言果報也，曰：福德亦復如是。其需解人也，曰：如是知．如是見．如是信解。是以深明佛法，擔荷如來，則曰：如是人等，無異人也。讚嘆世尊，則曰：如是世尊，無異物也。其感極涕零，則曰：得聞如是之經，無異法也。
三十二分實相妙智不可思議者，語盡忘言，兀坐說偈，不過曰作如是觀而已。故知金剛本體，古佛聖賢如是，歌利凡夫亦如是，祗舍王城恒沙塔廟如是，五百世以前．五百世以後阿僧祗世界，亦無不如是。自黃梅首宣經旨，解者八百餘家，然親切道者，惟六祖一言了之曰：法非有無謂如，皆是佛法謂是。揆其旨，不過以如是心，演如是經，成如是佛耳。
The thirty-two marks of the true reality and wondrous wisdom are beyond thought and expression. When words are exhausted and speech forgotten, one sits in stillness and recites verses, simply saying: "Thus should one contemplate." Therefore, we know that the essence of the Diamond Sutra is such—the ancient Buddhas and sages are thus, and even the commoner Geli is thus. The palaces and countless pagodas are thus, and the immeasurable worlds five hundred lifetimes before and five hundred lifetimes after are also thus.
Since the Fifth Patriarch first expounded the sutra's meaning, over eight hundred commentators have explained it. Yet, the one who spoke most directly was the Sixth Patriarch, who clarified it in a single phrase: "The Dharma is neither existence nor non-existence—this is 'thus'; all are the Buddha-Dharma—this is 'is'." Considering its essence, it is nothing more than using such a mind to expound such a sutra and accomplish such Buddhahood.
余持此經二十年，口頭薄業，苦無證入。迨遭劫灰，桎梏刀鋸，投荒沉獄，一袱隨身，夢寐護念，迄于生還。寓京師者又五年，乃取誦本與素所與默疑和尚，閉關九年，商量語及黃蘗山中所得西影禪師遺偈。入都來，間於長春寺聽御生說法。復入西山，叩一齋，識其漫談，皆若得若失。乃掩卷靜對，覺經上白文如如本體躍躍紙上，特為向來業識迷覆不見耳。信手隨錄，久遂成帙。雖與如是本體未必脗合，然八百家解者不如是，而我欲盡歸之如是，此亦如如本性活活在我身中，不能自異於如來與凡夫者，寧我作如是解哉？名以般若，名以阿耨多羅三藐三菩提，佛說已多，而況無住、無相、無得、無說之法，以如是覓如是，以如是解如是乎？故如而還之無如，是而還之無是，解而還之無解。余以此自悔自懺，因號無是道人焉。
寓跡石鏡山中無是道人自記