---
title: "金剛經如是解 · No. 485-C 金剛如是解序"
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/cm9grlv4j00wzhd0w54xwwbse"
---

### No. 485-C金剛如是解序

> Preface to the Diamond Sutra Interpretation

神功不可以󳬴記，溟渤不可以蠡測，無上妙道不可詮註，唯其詮註不及也。雖終日言而無言，終日跡而無跡，故迦文曰：我四十九年不曾說著一字。又曰：但有言說，都無實義。譬之彈者意在󳭋，獲󳭋而彈斯委；餌者意在魚，得魚而餌自棄。若夫執餌彈為魚󳭋，非作者咎，乃時人自昧耳。

> Divine powers cannot be measured, the vast ocean cannot be fathomed with a ladle, and the supreme wondrous path cannot be explained through words—precisely because it lies beyond all explanation. Even if one speaks all day, it is as if nothing was said; even if one acts all day, it is as if nothing was done. Therefore, Kāśyapa said: "In forty-nine years, I have not spoken a single word." He also said: "All verbal expressions carry no true meaning." This is like the archer whose intent is on the bird—once the bird is hit, the bow is cast aside; or the fisherman whose intent is on the fish—once the fish is caught, the bait is discarded. If one clings to the bait and bow as if they were the fish and bird, the fault lies not with the practitioner but with people of the time who confuse themselves.

無是張公究心金剛有得，不肯獨擅其妙，欲以公之天下，于致君澤民之餘，鈎索深󴆆而箋釋之，命曰如是解。歲在丁酉，以方伯涖武林，出全秩屬序焉。余披讀已，顧謂二三子曰：全經妙旨，為如是二字一口道盡矣。他如品第文句，雖有數千餘言，不過二字之訓詁耳。後來循行下註者，華、竺亡慮千人。要之，如析空立界，各封己私，雖空性非離，而用力勞矣。惟天親．無著立義明宗，破疑斷執，差達佛意，然猶不能離句絕非，直指第一義諦。斯解也，得之于心，不借舌於玄旨；形之于辭，匪寄意于私緣。冥中著彩，水面雕紋，有是事，無是理，隨人所得而見之。其裨補于拘學也，厥功大哉！

山野不能文，抑亦法不換機，以致鋪錦之贊，但曰：世尊如是說，　無是公如是解，山野如是序。只此三箇如是，猶塗毒鼓，響不容接；似太阿劍，鋒不可攖。又如雲端鶴唳，石竅風鳴，既未可以理通，亦不許以意解。讀是經者，便如是將去，直與說者、解者同一金剛體性，同一無住三昧，詎必數盡行墨名言，始信無我、人、眾生、壽者相哉？雖然，認餌彈為魚󳭋者，固謬矣。苟得一魚一󳭋，遂欲使天下人盡棄餌彈而勿用，吾知斯人亦不足以語道也。前哲不云乎：實際理地，不受一塵；佛事門中，不捨一法。夫然，則雖家喻此經，戶傳此解，正金剛種子之光明顯發處也，庸何傷？山野恁麼序引，是真實語，是不誑不妄語，具眼者薦取。

靈隱道人弘禮題No. 485

## 金剛經如是解

寓石經山河北　無是道人　註解

般若會中　都門孫北海承澤　河陽薛行屋所蘊　膠州張天石若麒　仝閱