---
title: "金剛經解義 · 例言"
description: "金刚经解义是清代学者徐槐廷对佛教经典《金刚经》的注释著作。徐槐廷生活在清朝乾嘉年间，精通儒释道三家学说。该书以儒家视角解读《金刚经》，融合了程朱理学思想，系统阐释了般若空性、无我相等核心教义，并着重分析了经文中的名相概念。作为清代重要的《金刚经》注疏之一，该书体现了儒佛会通的思想特色，在佛教义学研究和经典诠释史上具有独特价值，为后世研究《金刚经》提供了重要的学术参考。"
url: "https://rushiwowen.co/en/r/cma97h8b702mzi804j4x1dnix"
---

### 例言

> Preface

-   是經梁昭明太子標為三十二分，然細繹段落，恐不止是每分，標題亦未盡賅。且如推窮四果，漸至如來，正緊接然燈佛所一段，何割截屬下莊嚴？爾時慧命須菩提問說法信心，雖承接上文，究另有所請，不得併為一分。其餘宜分宜合，不一而足。是編段落，彚合諸家，折衷至當，非敢臆說也。然三十二分相沿已久，未可抹煞。茲將每分所標名目，列於眉端。
-   是經當分看，憨山辨為上下兩卷，甚當。然自從大眾起，至即見如來止，統是大乘正宗。蓋安住降伏，不著形相，全經大旨已竟。自後善現問實信，則示以清淨。問經名，則示以般若。問信解受持，則示以離相發心。層層闡發，意旨淵深。後又贊歎是經之妙，勸人受持讀誦，直至不可思議止，俱是談般若法，以洗發住降之義，是為上卷。須菩提聞佛所說，深解義趣，至於涕淚悲泣，豈有復昧住降之理。再為啟請後人註解，謂前言粗執，後言細執，前為初發心者言，後為已發心者言，均屬非是。蓋善現恐後世未能親承佛語之善男女發菩提心者，無所遵行，欲佛立一法以普示將來，佛故以實無有法破之。以後節節申解上卷未盡之義，俱有妙旨，各不相承。末揭出不取於相，如如不動為全篇，總結住降之旨，洞徹無遺，是為下卷。金剛經無前半部，則演說不開。無後半部，則搜括不盡。
-   是經當合看，一卷如一章，一章如一句，一句如一字。何為一字？昔趙洲禪師每遇學人入室，令參無字為話頭。這一無字，函蓋乾坤，包羅萬象，識得金剛經無相宗旨，全經可作一字讀也。
-   是經解義分註論講三字，仿石註本也。註者將正文字句逐一破解也，論者將本文精義辨析論斷也，講者順如來善現口氣以為演發也。至每段綱領脈絡承接界畫處，則參以彚解數語，條分縷析，段落分明，不至字比句櫛，依文解義，可比其所採錄，先止四五家，後得孫述甫彚纂一書，搜羅甚富，共有數十家，復加刪訂，彚成一冊，諸家姓氏不備書者，緣參雜成文，不便註明，非掠美也。
-   是經阿難結集語句用尖，須菩提語句用點，如來語句用圈以別之。通篇扼要關鍵處用雙圈，一節精深微妙處用連圈，功效處用連點，前後關照及眉目處用連尖以醒之。

須菩提！若人言：佛說我見、人見、眾生見、壽者見。須菩提！於意云何？是人解我所說義不？不也，世尊！是人不解如來所說義。何以故？世尊說我見、人見、眾生見、壽者見，即非我見、人見、眾生見、壽者見，是名我見、人見、眾生見、壽者見。須菩提！發阿耨多羅三藐三菩提心者，於一切法應如是知、如是見、如是信解，不生法相。須菩提！所言法相者，如來說即非法相，是名法相。

> Subhuti, if someone says that the Buddha has spoken of the view of self, the view of others, the view of sentient beings, and the view of a life span—Subhuti, what do you think? Does this person understand the meaning of what I have taught? No, World-Honored One. This person does not understand the meaning of what the Thus-Gone One has taught. Why? Because the World-Honored One has spoken of the view of self, the view of others, the view of sentient beings, and the view of a life span—these are not truly views of self, others, sentient beings, or a life span. They are merely called such. Subhuti, those who aspire to the supreme, perfect Enlightenment should know, see, and understand all phenomena in this way, without generating any notion of a characteristic. Subhuti, what is called “characteristics of phenomena”—the Thus-Gone One has said they are not characteristics, and thus they are merely called characteristics of phenomena.

註：　見與相不同，見猶未成相，有見而後有相，見在相前一層。相者，法所現也。見者，心所取也。相粗而見精，四相乃經中所遣之執，而四相又成於四見。蓋至見歸真見，而相亦無相矣。如來真性中，無此四見，故云即非。對有我說無我，其名假立，故云是名。如是，指上須菩提之三疊言，此近脈也。如來說應如是住，如是降伏其心，今結云如是知見信解，此之謂住，不生法相，此之謂降伏，此遠脈也。壽者見上，破我相。發菩提下，破法相。經中屢言無相，於此作一大歸結矣。

> Note: Seeing and signs are different. Seeing has not yet become a sign; only after seeing is there a sign. Seeing operates one level before signs. Signs are what Dharma manifests; seeing is what the mind grasps. Signs are coarse, while seeing is subtle. The four signs are the attachments that the sutra seeks to eliminate, and these four signs in turn arise from four kinds of seeing. When seeing returns to true seeing, signs are no longer signs. In the Tathagata's true nature, these four kinds of seeing do not exist, hence it is said they are not so. Against the view of self, it speaks of non-self; this name is provisionally established, hence it is said it is merely a name. "Thus" refers to Subhuti's threefold repetition above; this is the immediate context. The Tathagata said one should abide thus and subdue the mind thus; now it concludes with seeing, knowing, believing, and understanding thus—this is what abiding means. Not producing the sign of Dharma—this is what subduing means. This is the broader context. Above the view of a life, it breaks the attachment to self. From the arising of Bodhi-mind onward, it breaks the attachment to Dharma. The sutra repeatedly speaks of signlessness, and here it reaches a grand conclusion.

論：　此申言無四相，并無法相，意收拾一部經文也。前言菩薩無四相，眾生無四相，如來無四相，盡乎人矣。言一切法無四相，盡乎法矣。此言佛說無四見，蓋合人、說、法三者盡，而無相之義始全。於是復標發菩提心者，以結前問。應如是知，通達無我法，知一切法無我是也。如是見，不以色相見如來，以行正道見如來是也。如是信解，聞章句則信，說是法則信，種種解所說義是也。不生法相，離一切相是也。一切修持，俱攝成此，心無兩生，不生法相，則生如是心矣。又言法相即非法相，以結實無有法發菩提心之意。

> 論述：這段話強調無四相與無法相，旨在概括整部經文的要義。先前說菩薩無四相、眾生無四相、如來無四相，涵蓋了一切眾生；又說一切法無四相，涵蓋了一切現象。這裡提到佛說無四見，是將眾生、言說、萬法三者合而觀之，如此無相之義才圓滿完備。因此再次標舉發菩提心者，以呼應前文的提問。 應如是知，指的是通達無我的法門，明白一切法皆無自性。如是見，指不以形相來看待如來，而是透過行持正道來體悟如來。如是信解，指聽聞經文章句即生起信心，解說此法即能領受，並能以種種方式理解其中義理。不生法相，意即遠離一切執著的相狀。所有修行實踐，都歸攝於此，心不再生起對立分別；不生法相，才能生起這樣的菩提心。又說法相即是非相，以此強調實際上並無一個固定的法可發菩提心，此即本段深意。

講。　佛告須菩提曰：若人言：我曾說我、人、眾壽四見，是解我所說義否？須菩提曰：佛之所說，是人多不解其義。何以故？世尊所說我、人等四見，滯於形迹之私，流為物化之累，所見皆虗妄也。若真性中般若之妙，如大明當空，洞達無礙，即非我、人、眾壽之妄見，但虗名為我、人、眾壽見耳。佛曰：須菩提！若能發無上菩提之真心者，於一切事不起四見，識自本心，見自本性，應如是真知，如是真見，如是信受解悟，則無上菩提渾然具吾天真內，凡在外有

> The Buddha said to Subhuti: "If someone says I have taught the views of self, person, sentient beings, and life-span, do they understand my meaning correctly?" Subhuti replied: "The Buddha's teaching— most people do not truly grasp its meaning. Why? The World-Honored One speaks of the four views—self, person, and so on—but these are attachments to personal form, becoming burdens of worldly change; all such views are illusory. Within the true nature, the wonder of prajna is like a great bright sun shining in the sky, illuminating without obstruction—thus it is free from the deluded views of self, person, sentient beings, and life-span. These are only empty names for these views." The Buddha said: "Subhuti! Those who can awaken the true mind of supreme enlightenment should not give rise to the four views in any matter. Recognize your own original mind, see your own true nature. You should know in this way, see in this way, and accept, believe, and understand in this way. Then supreme enlightenment abides fully within your innate true nature—everything outside is but a shadow."