---
title: "金剛般若波羅蜜經講義 · 范敘"
description: "金刚般若波罗蜜经讲义是近代著名佛教居士江味农对《金刚经》的权威注解。江味农（1872-1938）是民国时期佛学大家，精研般若经典。该书成书于20世纪30年代，系统阐释了《金刚经》的般若空性思想，结合中国传统文化进行深入浅出的讲解。内容涵盖经题释义、科判分析、经文逐句解说及修行要旨，突出\"应无所住而生其心\"的核心理念。作为汉传佛教重要经典注疏，该讲义既保持佛教正统性，又具有现代学术特征，在教内外享有盛誉，是研习《金刚经》的必备参考著作，对当代佛教义理研究影响深远。"
url: "https://rushiwowen.co/en/r/cmawfkt7a0005ld043p1nnps5"
---

### 范敘

金剛般若波羅蜜經，為般若經大部六百卷之一卷，文約而義精，喻為金中之剛，良有以也。六百卷文，汪洋浩瀚，讀者難之。此一卷文，家誦戶曉，般若深義，庶幾弘傳矣。自古以來，解此經者，無慮百數。其具異見者無論矣。其契正義者，當以無著、天親、施功德三論及僧肇、智者、嘉祥三疏為最。嗣後宗泐、憨山、蕅益續法諸師論箸，各具精義，要不出於古註者近是。然未有如味農江老居士金剛經講義之殊勝淵博也。講義發揮般若要旨既詳且盡，又復旁通諸大乘經。其指導學者觀照法門，不第禪宗之向上，淨宗之一心，皆有所闡發而已。其尤具法眼，發前人所未發者，則台宗判斯經為通別兼圓，賢宗判屬始教，而居士獨判為至圓極頓之教。庶不背經中所謂如來為最上乘者說也。他如經中文句，云如來，云佛，云世尊，云不也，云佛告須菩提等，為常人所忽略者，居士輒能發明其勝義。頃者省心蓮社印此講義，余助校訂，得讀其文，不禁歡喜踴躍，歎未曾有。至於依據古本，考訂異字，勒為定本，尤為千餘年來斯經之功臣矣。曩閱黃涵之居士彌陀經白話解，嘗歎曰：讀此解者，不獨知彌陀經義，且能知一切經法。今於江居士金剛經講義亦云然。自斯講義流通，我知讀者一展斯編，不啻讀餘經十百部也。經云一切諸佛及諸佛菩提法，皆由此經出，不尤彰明較著者哉。校訂既畢，因讚歎而為之敘。中華民國二十九年庚辰首夏范古農和南敬敘。

> The Diamond Sutra, also known as the \*Vajracchedikā Prajñāpāramitā Sūtra\*, is one volume from the vast collection of the Prajñāpāramitā (Perfection of Wisdom) scriptures, which span six hundred volumes in total. Though concise in wording, its meaning is profound and precise, aptly compared to the hardest substance within gold—hence its name. The six hundred volumes of the Prajñāpāramitā literature are vast and deep, often challenging for readers. Yet this single volume is recited in households far and wide, allowing the profound meaning of Prajñāpāramitā to be widely propagated. Since ancient times, there have been no fewer than a hundred commentaries on this sutra. Those with divergent views need not be discussed here. Among those that align with its true meaning, the most esteemed are the three treatises by Asaṅga, Vasubandhu, and Śāntarakṣita, as well as the three commentaries by Sengzhao, Zhiyi, and Jiaxiang. Later works by masters such as Zongle, Hanshan, Ouyi, and Xufa each contain their own refined insights, yet they largely remain within the scope of the ancient commentaries. However, none compare to the exceptional depth and breadth of layman Jiang Weinong’s \*Lectures on the Diamond Sutra\*. The \*Lectures\* not only elucidate the essential principles of Prajñāpāramitā in thorough and exhaustive detail but also draw connections with other major Mahāyāna sutras. In guiding practitioners in the methods of contemplation, it goes beyond merely expounding the advanced practices of Chan and the single-minded focus of Pure Land—it also reveals what previous commentators had not yet articulated. Particularly insightful is the author’s view that, whereas the Tiantai school classifies this sutra as encompassing both general and specific teachings along with the perfect teaching, and the Huayan school categorizes it within the initial teachings, Jiang alone judges it to be a teaching of supreme perfection and immediacy. This accords well with the sutra’s own declaration that the Tathāgata expounded it for those of the highest capacity. Moreover, regarding phrases in the sutra such as “Tathāgata,” “Buddha,” “World-Honored One,” “not so,” and “the Buddha addressed Subhūti”—often overlooked by ordinary readers—Jiang is able to illuminate their profound meanings. Recently, the Shengxin Lotus Society printed this \*Lectures\*, and I assisted in its proofreading. Upon reading the text, I could not help but feel joyful and uplifted, exclaiming that such a work had never before existed. Additionally, by consulting ancient editions to verify variant characters and establish a definitive version, Jiang has rendered an invaluable service to this sutra spanning over a thousand years. Previously, when reading layman Huang Hanzhi’s \*Vernacular Explanation of the Amitābha Sutra\*, I remarked: “Those who study this explanation will not only understand the meaning of the Amitābha Sutra but also grasp the principles of all sutras.” Now I say the same of Jiang’s \*Lectures on the Diamond Sutra\*. With the circulation of these \*Lectures\*, I am confident that readers, upon opening this volume, will gain insight equivalent to studying tens or hundreds of other sutras. As the sutra itself states, “All Buddhas and the Dharma of all Buddhas arise from this sutra”—is this not clearly and evidently demonstrated? Having completed the proofreading, I offer this preface in praise and admiration. Respectfully composed by Fan Gunong (He Nan) In the early summer of the Gengchen year, the 29th year of the Republic of China.