No. 482-A金剛略疏序
眾生汩沒於生死海中，頭出頭沒，無有出期。其故何哉？良以心鏡本淨，像色元虗，而眾生認以為實，繇是起欣厭．生去取．造妄業而自甘，招幻輪而忍苦。譬如夢中見虎，人與虎而俱非；眼裏生華，眼並華而交病。執之不捨，寧有已時？我佛憫之，為說破有之法，名大般若。
Beings are tossed in the ocean of birth and death, their heads bobbing up and down, with no end in sight. Why is this? It is because the mind's mirror is originally pure, and the images and forms it reflects are fundamentally empty. Yet beings mistake them for real, and from this arise attraction and aversion, grasping and rejecting. They create deluded karma willingly and endure the suffering of illusory cycles. It is like dreaming of a tiger—both the person and the tiger are unreal; or like seeing flowers in the eye—both the eye and the flowers are afflicted. Clinging to these without letting go, when will it ever end? The Buddha, moved by compassion, taught the Dharma that shatters existence—the Great Prajñā.
般若凡有八部，而金剛其一也。金剛凡有六譯，而秦譯其一也。文約而義豐，辭顯而理奧，實為八部之精要。其指歸于破人．法之妄執，了一心之實相，令諸眾生不取於相，如如不動而已。
余弱冠時，即知讀此經，求其義於諸疏，心殊厭之。以理本直也，而釋之以紆回；辭本顯也，而索之於隱昧。蓋多絆於二論之葛藤，而不能自脫者也。及有弗宗二論者，則又妄逞胸臆，越宗趣而違佛旨，識者呵之。故疏金剛者，不下數十家，求其善疏，莫之或聞。
辛巳之秋，余自婺反建，寓居寶善。時心石師作金剛凟蒙，一宗圭峰長水，而刪繁就要，以便初機，命余訂之。余雖從事其間，亦不過依他作解，因人成事而已，於己心終未能安。故金剛一疏，反成不了之業。
迨乙酉春改制後，倦於說禪，終日坦腹而臥，無以消閑，乃取是經日疏之，盡誅舊日葛藤，獨揭斬新日月。但理求其當，辭求其達，無紆回隱昧之獘而已。三、易稿而疏成。客有難余者曰：古疏上祖慈尊，下宗二論，無片言隻字不有所本。今子棄之而弗從，豈子之智能超於諸大聖哉？余曰：是不然。子謂天親能背無著不？曰：不也。子謂無著能背內院不？曰：不也。子既謂三聖相承，如水傳器，則宜確守師說，如天台後學，一字不敢移易可也。今觀天親立二十七疑，已非無著之意；無著分一十八住，亦非內院之言，則何其分道而馳若此哉？子若知無著．天親之必不背內院，則知余今日之必不背無著、天親也。客謝而退。因并錄之，以弁簡首。
石鼓主人釋元賢題