---
title: "金剛經易解 · No. 510-B"
description: "金刚经易解是清代学者谢承謨对佛教经典《金刚经》的注释著作。谢承謨以通俗易懂的语言阐释了这部大乘佛教核心经典，帮助读者理解般若空性思想。该书成书于清代，反映了当时佛教义学的研究水平。注释内容紧扣经文，重点解析了“应无所住而生其心”等核心教义，阐发离相破执的修行要旨。作为般若部重要经典，《金刚经》在中国佛教史上影响深远，被誉为“经中之王”。谢承謨的注解既保持了佛经原义，又适应了普通信众的阅读需求，是清代佛经注释中颇具价值的读本。"
url: "https://rushiwowen.co/en/r/cm9w845kl0c4gjs0vtli2hfoy"
---

### No. 510-B

余於內典。素未宣究。初不知其道。為何如也。迨槖筆從軍。與貫三謝子。共事一方。晨夕清談。多所啟發。稔為出塵之士。而非世俗常談也。相從既久。乃知三教大道。靡不精研貫徹。而於釋氏經論。尤深造焉。始恍然其含光隱耀。淡然寡營者。良有以也。每謂。人生數十年。殫精神。竭智慮。以愽身家。溫飽虗生浪死。悲苦相尋。於此而不思出離。殊為可惜。況我輩。重以劫外餘生。滄桑掁觸者哉。余聞之而不禁怦然心動也。因取石註金剛經一部。教余誦習研求。自然獲益。乃初閱時。苾然不解。雖經質問。亦未了了。迨行持既久。昔所不解者。今則解之。昔所能解者。今則更進一層矣。久久參尋。愈索愈奇。心地日進乎精明。方知此經之妙。有不可以言語形容者。大哉佛慈。於大千世界中。一切含靈蠢動。無不普度。必至普度眾生而後已。誠哉是言。洵非虗語。第經中又謂。若有眾生如來度者。如來即有我人眾生壽者。盖言人當見性自度。佛所說經。不過為人解粘去縛。並無實法與人。故云我所說法。如筏喻者。今則去佛漸遠。知識難逢。倘不藉經中文字。以自參究。亦何由自度哉。余故讀經。至無我相人相眾生相壽者相。而知四相不除。終難進益。吾人妄念紛紜。必須掃盡萬緣。如斷一握亂絲。一斷俱斷。與道方有相應分。又經中應無所住。應如是住。如是降伏其心等語。大有深意。須細加玩味。方見洗心要法。但行之既久。自然天真發現。有不期然而然者。此非箇中人不知。第經旨甚深。非藉指示。猝難領解。今謝子以慧心慧性十餘年。精參默契。造詣功深。一旦發擔荷心。即用點睛之手。註成金剛經易解一部。言雖淺近。而於圓通妙諦。指陳簡要。真足開人悟入之機。而使後之學者。共得津梁。同登覺路。實古今來一大快事。普願見聞同修同證。他日靈山會上。共結善緣。蔗不負一片婆心為先導耳。余久借他山。深資麗澤。茲因經註梓成。故略敘其緣起。佈告同人。以共慶云。

> I have never extensively studied the Buddhist scriptures, and at first, I did not know what the path was all about. Later, while serving as an officer in the military, I worked alongside Xie Guansan. During our daily conversations, he inspired me greatly. I came to know him as a man who had transcended worldly concerns, far beyond ordinary talk. Over time, I realized that he had thoroughly mastered the great teachings of the three traditions (Confucianism, Daoism, and Buddhism), and he was especially profound in his understanding of Buddhist scriptures and commentaries. It was then that I understood why he kept his brilliance hidden and led a simple, detached life—there was a good reason for it. He often said, "In a lifetime of a few decades, people exhaust their spirit and wisdom in pursuit of wealth and status. They drift through life and die in vain, with sorrow and suffering following one after another. If one does not think of liberation from this, it is truly a pity. How much more so for us, who have survived a worldly calamity and been stirred by great upheavals!" When I heard this, I could not help but feel a stirring in my heart. He then gave me a copy of the \*Diamond Sutra\* with Master Shi’s commentary, teaching me to recite, study, and ponder it, saying I would naturally benefit. At first, when I read it, I was utterly confused and could not understand it. Even after asking questions, I still did not grasp it clearly. Only after practicing for a long time did I find that what I previously could not understand, I now understood; what I previously could comprehend, I now penetrated even deeper. With extended contemplation, the more I investigated, the more wondrous it became, and my mind grew ever sharper and clearer. Only then did I realize the subtlety of this sutra—it is beyond what words can describe. Great is the compassion of the Buddha! In the universe of a thousand worlds, he universally liberates all beings, whether conscious or moving, and will not rest until all beings are saved. This is truly true, not an empty saying. However, the sutra also says, "If the Buddha says he liberates any being, then he is attached to the concepts of self, person, being, and life." This means that people should realize their own nature and liberate themselves. The sutras that the Buddha spoke are merely tools to untie our attachments; he has no real 'dharma' to give anyone. Hence, he says, "The dharma I speak is like a raft that must be abandoned." Now, as we move further away from the Buddha's time, it is hard to meet a true teacher. If we do not rely on the words of the scriptures to guide our own investigation, how can we liberate ourselves? That is why, when I read the sutra and reached the passage about having no attachment to self, person, being, or life, I understood that if these four attachments are not removed, we can never make progress. Our deluded thoughts arise endlessly, and we must sweep away all distracting conditions—like cutting through a tangled mess of threads in one stroke. Only then can we resonate with the path. Furthermore, the sutra's phrases, such as "abide nowhere," "thus abide," and "thus calm the mind," contain profound meaning. They require careful savoring to reveal the essential method for purifying the mind. If one practices this for a long time, one’s true nature will naturally emerge, achieving what is not contrived. This is something only those who have walked the path can know. However, the meaning of the sutra is very deep; without guidance, it is difficult to grasp suddenly. Now, with his keen wisdom and compassionate nature, Xie Guansan has devoted more than ten years to profound reflection and silent realization, attaining deep attainment. Once he took up the responsibility, he used his ‘eye-dotting’ skill to compose a commentary titled \*The Diamond Sutra Made Easy\*. Though its language is simple and straightforward, it clearly and concisely points to the wondrous truth of perfect penetration. It truly opens the doorway for people to awaken and enter the path, providing a ferry for future students to cross together onto the shore of enlightenment. This is a great joy that transcends both ancient and modern times. May all who see or hear of this work cultivate and realize the same truth together. In the future at the assembly on Vulture Peak, may we all forge good karmic bonds, so as not to disappoint this compassionate mind that has guided us first. Having long relied on Xie as my teacher, I have greatly benefited from his virtuous influence. Now that this commentary has been completed for printing, I have briefly narrated its origins to share with like-minded people, so we may all celebrate together.

光緒己丑莫春月上浣真州圓覺居士劉紹南敬序

> In the spring of the year 1889, during the first ten days of the third lunar month, I, Liu Shaonan, respectfully wrote this preface as the Yuanjue Layman of Zhenzhou.