---
title: "金剛經如是解 · No. 485-B 金剛經如是解序"
description: "金刚经如是解是清代无是道人对佛教经典金刚经的注解著作。无是道人为清代佛教高僧，其注解融合了禅宗与净土宗思想，以通俗易懂的语言阐释金刚经深奥义理。该书系统解读了金刚经核心思想如“应无所住而生其心”“凡所有相皆是虚妄”等，强调破除执着、明心见性的修行要旨。作为清代重要的金刚经注疏之一，此解既保留传统经义，又具时代特色，在佛教典籍中占有重要地位，为研究清代佛教思想及金刚经传播提供了珍贵文献。"
url: "https://rushiwowen.co/en/r/cm9grluza00wshd0wfnaw00u8"
---

### No. 485-B金剛經如是解序

> No. 485-B Foreword to the Diamond Sutra

初祖達摩西來，特稱楞伽四卷可以印心，究不若金剛一卷常為心印。是以黃梅五祖首行倡導，宣其經旨，從而作解者八百餘家。曹溪六祖初既因文悟入，後復以之啟口作壇經，更了以一言曰：法非有無謂如，皆是佛法謂是。應知此經佛與須菩提一句一棒、一字一喝，語言文字剗盡無餘，的的教外別傳。西來第一義為佛祖慧命所統，于群經中尊勝稱王，信也。

> When the First Patriarch Bodhidharma came from the West, he particularly praised the Four-Volume Lankavatara Sutra as a means to verify the mind, yet ultimately it cannot compare to the single volume of the Diamond Sutra, which constantly serves as the seal of the mind. Therefore, the Fifth Patriarch, Hongren, was the first to widely promote it, proclaiming its teachings, and subsequently over eight hundred commentaries were written on it. The Sixth Patriarch, Huineng of Caoxi, first awakened through its words, later used it to guide his teachings in the Platform Sutra, and finally summed it up in one phrase: "The Dharma is neither existence nor non-existence, and is called Thusness; all dharmas are the Dharma, and are called Right." You should know that in this sutra, every sentence spoken by the Buddha to Subhuti is a blow, every word is a shout, stripping away all language and words entirely—it is truly the separate transmission outside the teachings. It is the foremost meaning brought from the West, the very lifeblood of the Buddhas and Patriarchs, revered as the king among all scriptures. This is indeed true.

其文藏有三譯，元魏留支．陳天竺真諦二譯，要不如姚秦鳩摩羅什所譯，辭特簡明，義無脫誤。是以震旦誦習，日月爭光，而註釋多門，意見差別。

> The text exists in three Chinese translations. The versions by Liuzhi of the Northern Wei Dynasty and by Paramartha of the Chen Dynasty are not as good as the translation by Kumarajiva of the Later Qin Dynasty. Kumarajiva's version is especially concise and clear, with no omissions or errors in meaning. Therefore, in China, it has been recited and studied widely, shining as brightly as the sun and moon. However, numerous commentaries have been written, leading to differences in interpretation.

愚自弱冠志學，即知三教會通。丙辰歲，以梁生奇緣，皈依憨山大師，于東遊之日，得受金剛決疑，以為指歸。其大意謂：佛說法三十年，上首弟子猶是懷疑，此經隨空生所疑處，即便逐破，所謂疑悔永已盡，安住實智中。憨師現示肉身于曹溪，稱七祖與六祖覿面，是能不隨分演說，真契佛祖心印，并契宣尼一貫無言之大旨者，即南嶽之得金剛無礙智，中峰之能用世語入佛知見，不過是也。越今四十餘載，其間所聞演說，所見著述，描抹此經面目者，不知幾何？而乃得見坦公先生如是解，是直以鏡照鏡，諸相不立，以光接光，眾塵消隕，只提如是我聞四字，便攝全經，并攝全藏，若水入乳，若芥投針，梵語華言，拈來即合，引申觸類，無境不融，以至孔孟精微，和盤托出，老莊玄妙，徹底掀翻，頭頭盡獲家珍，無假揉和窠臼。自非降大任而投險囏，出自困衡動忍，安能與箕疇岐易同放光明？更非宗教全彰福慧，兩足從入泥入水中，履道坦坦，安得具金剛眼，得金剛心，代佛口宣無上甚深妙諦，現長者宰官身而為說法？具眼者，謂是無垢再來，覆按時節因緣，當益信也。

> Since my youth, I have studied the teachings of Confucianism, Buddhism, and Daoism, understanding that they ultimately converge. In the year Bing-Chen (1616), by a unique karmic connection, I took refuge under Grand Master Hanshan. During his journey eastward, he bestowed upon me \*The Diamond Sutra: Resolving Doubts\* as a guiding principle. The essential meaning is this: when the Buddha had preached for thirty years, even his foremost disciples still harbored doubts. In this sutra, wherever Subhuti's doubts arise, they are immediately dispelled—so that "all regret and doubt forever cease, and one abides firmly in the wisdom of reality." Grand Master Hanshan manifested his physical body at Caoxi, and was honored as the Seventh Patriarch, meeting face-to-face with the Sixth Patriarch. This is why he was able to preach without following conventional explanations, truly sealing the mind-seal of the Buddha and patriarchs, and also aligning perfectly with Confucius's great teaching of "one thread running through all" beyond words. Even the attainment of the unhindered wisdom of the Diamond Sutra by Master Nanyue, and the ability of Master Zhongfeng to use worldly language to lead beings into Buddha's knowledge and vision, did not exceed this. More than forty years have passed since then. In that time, how many discourses have I heard, how many commentaries have I seen, all trying to paint the face of this sutra? Yet now I have read this interpretation by Master Tangong. It is like using one mirror to reflect another—no forms remaining. It is like connecting light to light—all dust vanishes. He takes only these four words—"Thus I have heard"—and with them, encompasses the entire sutra, even the entire canon. It is like water mingling with milk, like a needle thrown into a mustard seed. Whether in Sanskrit or Chinese words, he picks them up and they fit perfectly. Extending and connecting by analogy, no situation remains unintegrated—so much so that the subtle essence of Confucius and Mencius is fully unveiled, and the profound mysteries of Laozi and Zhuangzi are completely overturned. At every step, one discovers the treasures of one's own home, without needing to force them into old molds. Unless one is given a great mission while undergoing grave difficulties, emerging from hardship, restraint, and perseverance, how could one cause the "Divine Plan" and the "Changes of Qi" to shine forth together? Furthermore, unless one fully manifests both the principle and the practice of all teachings, endowed with both merit and wisdom, entering mud and water while walking the Way with an open and level heart—how could one possess the Diamond Eye, obtain the Diamond Mind, speak on behalf of the Buddha the supreme and profound truth, and appear in the form of an elder or an official to expound the Dharma? Those who possess true insight will recognize this as the rebirth of the stainless one (Ananda). Examining the time, circumstances, and causal conditions, they will believe this even more.

此解早已壽梓于吳門鎮海古剎，茲重梓藏冊，流通于楞嚴經坊，將紫栢、憨山兩尊者同向寂光首肯，真歷劫勝因也。古德有云：見聞為種，八難超十地之堦；解行在躬，一生圓曠劫之果。則以無是翁作如是解，即謂如如、六如悉歸剩義，如之一字亦不喜聞可也。是萬法俱來，絲毫不掛之第一義也。

> This explanation was already published long ago at the ancient Zhenhai Temple in Suzhou. Now it is being republished in the scriptural collection and made available at the Lengyan Scripture Hall. It is a truly profound blessing across countless eons that both Venerable Zibai and Venerable Hanshan would approve of this from the Pure Land of Eternal Light. An ancient worthy said: "Seeing and hearing plant the seeds; even those in the eight difficult states can transcend the stages of the ten grounds. Understanding and practice depend on the individual; one lifetime can fulfill the fruit of countless eons." Therefore, if someone without such attachments interprets it this way, then even the terms "Thusness" and "Six Aspects of Emptiness" can be considered superfluous, and even the word "Thus" itself need not be heard. This is the ultimate truth where all phenomena arise yet not a single thing clings—the highest principle.

順治丁酉臘八日擕李道一居士譚貞默槃談謹撰