無上甚深微妙法
百千萬劫難遭遇
我今見聞得受持
願解如來真實義
最近給友人通講了一遍金剛經，也是我第二次完整閱讀金剛經，第一次完整閱讀的時候，感覺金剛經非常龐大深奧，但當我第二次讀完的時候，發現金剛經的核心思想非常簡短。因此也突然明白了為什麼心經被看作之大般若部的精華，金剛經的所有內涵，其實都完整的包括在了心經裡面。不過太簡要的概括，對初學者來說很容易產生一種“金剛經不過如此”的錯覺，完整詳細的思路訓練還是非常有必要。
第一次意識到金剛經這個事物，是在2020年的時候看到王德峰教授的金剛經三句義切片。或許是王教授對東方哲學的把握和論述非常簡明扼要直指人心，也或許是當時內心有著多苦悶，因緣聚合之下就看了那個視頻的全部內容，又接著去看了南懷瑾居士的一些視頻和書籍。過去我知道金剛經，心經之類的事物，但我又不知道金剛經，心經之類的事物。意思是說，過去這些概念僅僅作為一種符號化的存在，從社會信息中一股腦的裝進來，而我對它們到底是什麼事物沒有任何認知。而從看那些視頻和書籍開始，完整的看完三十二品之後，金剛經成為了我的一部分。從那以後，我便順藤摸瓜，囫圇吞棗的看完了大乘諸多經典，也在網絡上看了許多法師的系列視頻。每每覺得我已了悟一切實法，現實的事情，新的感悟，新的經文又將我拉回來，慢慢我意識到，我也好，我的人生也好，不會在未來的某一刻成為一個完成的實體，從來也沒有完成這件事，一切事物皆在流動，而我只是在流動的不定形中苦苦追尋罷了。
又因為各種巧合，知道多年認識的好友居然在讀經，不過他對禪門不甚了解，讀一些大眾流行的小冊子，也不清楚名詞概念，因此心生輕慢，想給友人教一下我多年的體悟。也順便，機緣巧合之下，背著一函精緻的古本金剛經複製品，坐著火車從大陸腹地到達遙遠的馬來半島最南端，將這函經交與友人。也算是自己對友誼，對偉大思想，對人生一切執念的一種體現和交代吧。
如此算來，將近花了六年時間，把一本經讀厚，再把它讀薄，將它消化，用自己的話重新講述，在即將給友人講完全部經文的時候，忽然間就像經文所說，我有了一種感覺。過去我總覺得我有很多要講的東西，有多麼好的完整的理念，而在那一刻，我忽然覺得我太過傲慢了，過去所說種種皆是斷見，心裡再沒有什麼多餘想說的話，只是說，對於這部經，我永遠不可能將它講的完全，只是小心翼翼的，拿出一點東西來，作為我們生活的指導和思考的參考。
因此在這裡寫下一些概括的體悟，作以後的批評之用。
籠統來說，金剛經全文只講一個“空”字，然而這個“空”字並不好把握，尤其是在日常的語境下，一定會被誤讀成二元對立的絕對虛無。因此金剛經大量重複的篇幅在試圖將讀者從斷滅空（絕對的虛無）中拉出來。好像一個總放不下心的師傅在耳邊重複的唸，雖然經文本身是否是釋迦牟尼本人原話已不可考，但依然可以從中感受到溫馨和可靠。
除了對空的論述之外，另一個很重要的核心概念是，此經只是渡河之船，不能把任何一句話一個理念當作絕對的崇高理念，因為此經目的就是為了破斥一切絕對的崇高理念。
此外，經文中不斷重複的三句義，即“佛說xx，皆非xx，是名xx”，也是結構上比較印象深刻的地方，它通過重複性的訓練和指認，教導我們何為非空非有之實相。
在我看來，此經的論述一共經歷了三輪高峰，起伏跌宕，將“空”的論述不斷拋向更激烈更壯美的領域，當然這是在鳩摩羅什法師翻譯的基礎上產生的文學層面的壯美，如果我們看英文版忠於梵文的翻譯，就缺失了這種哲學以外的情緒。
第一個高峰是“凡所有相，皆是虛妄”，僅用八個字就將空性說盡，世間一切現象理念等我以為實有之物，其實都是來自理念層面的劃分和定義，沒有純粹的實體。
第二個高峰是“過去心不可得，現在心不可得，未來心不可得”，從時間的角度闡述了空性的基礎，世人常常執著於空間裡不變的相，卻忘記了最大的變量和維度是看不到的時間，而時間也恰恰是思考和一切存在的前提。在時間之河裡找尋真有無異於刻舟求劍。
第三個高峰是文學史上頗為美麗的一瞬
“一切有為法，如夢幻泡影，如露亦如電，應作如是觀”
從思想上來說，它和第一個高峰並無本質區別，第一高峰用小結的形式作了全經的開始，而最後的偈頌用燦爛灼目的字句，為全經劃上完美的句號，再无任何言说。
寫至此處，萬般感懷流過心間。稱頌三藏法師鳩摩羅什。
為了給友人講經，專門考據了一下不同的版本，因此得以細細的讀過了英文權威譯本，現將金剛經的核心部分摘錄於此，有興趣者最好閱讀學習其完整文本和註解。
在詳細對比漢英雙語版本的時候，深深感到鳩摩羅什譯者的偉大，在語言交流尚不發達的中古世紀，居然可以將梵語如此地道優美的轉化成文言文，創造了輝煌的文學形式，與今日嚴謹考究下從梵本翻譯的英文幾乎沒有任何差別。每每讀來激動感慨不已。
漢文部分基於三藏法師鳩摩羅什譯本。
英文部分採用Edward Conze的梵文譯本。
第五品：如理實現分
須菩提於意云何可以身相見如來不不也世尊不可以身相得見如來何以故如來所說身相即非身相佛告須菩提凡所有相皆是虛妄若見諸相非相則見如來
The Lord continued: ‘What do you think, Subhuti, can the Tathagata be seen by the possession of his marks ?’—Subhuti replied: ‘No indeed, O Lord. And why? What has been taught by the Tathagata as the possession of marks, that is truly a no-possession of no-marks.’ The Lord said: ‘Wherever there is possession of marks, there is fraud, wherever there is no-possession of no-marks there is no fraud. Hence the Tathagata is to be seen from no-marks as marks.’
第六品：正信希有分
若取法相即著我人眾生壽者何以故若取非法相即著我人眾生壽者是故不應取法不應取非法以是義故如來常說汝等比丘知我說法如筏喻者法尚應捨何況非法
And why? If, Subhuti, these Bodhisattvas should have a perception of either a dharma, or a no-dharma, they would thereby seize on a self, a being, a soul, or a person. And why? Because a Bodhisattva should not seize on either a dharma or a no-dharma. Therefore this saying has been taught by the Tathagata with a hidden meaning: ‘Those who know the discourse on dharma as like unto a raft, should forsake dharmas, still more so no-dharmas.’
第七品：無得無說分
如來所說法皆不可取不可說非法非非法所以者何一切賢聖皆以無為法而有差別
This dharma which the Tathagata has fully known or demonstrated—it cannot be grasped, it cannot be talked about, it is neither a dharma nor a no-dharma. And why? Because an Absolute exalts the Holy Persons.
第十品：莊嚴淨土分
是故須菩提諸菩薩摩訶薩應如是生清淨心不應住色生心不應住聲香味觸法生心應無所住而生其心
Therefore then, Subhuti, the Bodhisattva, the great being, should produce an unsupported thought, i.e. a thought which is nowhere supported, a thought un-supported by sights, sounds, smells, tastes, touchables or mind -objects.
第十四品：離相寂滅分
此人無我相人相眾生相壽者相所以者何我相即是非相人相眾生相壽者相即是非相何以故離一切諸相則名諸佛
In them, however, no perception of a self will take place, or of a being, a soul, or a person. And why? That, O Lord, which is perception of self, that is indeed no perception. That which is perception of a being, a soul or a person, that is indeed no perception. And why? Because the Buddhas, the Lords have left all perceptions behind.
菩薩應離一切相發無上正等正覺心不應住色生心不應住聲香味觸法生心應生無所住心若心有住則為非住
He should produce a thought which is unsupported by forms, sounds, smells, tastes, touchables, or mind-objects, unsupported by dharma, unsupported by no-dharma, unsupported by anything. And why? All supports have actually no support.
如來是真語者實語者如語者不誑語者不異語者須菩提如來所得法此法無實無虛
Because the Tathagata speaks in accordance with reality, speaks the truth, speaks of what is, not otherwise. A Tathagata does not speak falsely. But nevertheless, Subhuti, with regard to that dharma which the Tathagata has fully known and demonstrated, on account of that there is neither truth nor fraud.
第十七品：究竟無我
我應滅度一切眾生滅度一切眾生已而無有一眾生實滅度者
‘all beings I must lead to Nirvana, into that Realm of Nirvana which leaves nothing behind; and yet, after beings have thus been led to Nirvana, no being at all has been led to Nirvana’.
如來者即諸法如義
‘Tathagata’, Subhuti, is synonymous with true Suchness (tathata).
是故如來說一切法皆是佛法須菩提所言一切法者即非一切法是故名一切法
Therefore the Tathagata teaches, ‘all dharmas are the Buddha’s own and special dharmas’. And why? ‘All-dharmas’, Subhuti, have as no-dharmas been taught by the Tathagata. Therefore all dharmas are called the Buddha’s own and special dharmas.
第十八品：一體同觀分
佛告須菩提尒所國土中所有眾生若干種心如來悉知何以故如來說諸心皆為非心是名為心所以者何須菩提過去心不可得現在心不可得未來心不可得
The Lord said: As many beings as there are in these world systems, of them I know, in my wisdom, the manifold trends of thought. And why? ‘Trends of thought, trends of thought’, Subhuti, as no-trends have they been taught by the Tathagata. Therefore are they called ‘trends of thought’. And why? Past thought is not got at; future thought is not got at; present thought is not got at.
第二十一品：非說所說分
須菩提汝勿謂如來作是念我當有所說法莫作是念何以故若人言如來有所說法即為謗佛不能解我所說故須菩提說法者無法可說是名說法
The Lord asked: What do you think, Subhuti, does it occur to the Tathagata, ‘by me has Dharma been demonstrated’? Whosoever, Subhuti, would say, ‘the Tathagata has demonstrated Dharma’, he would speak falsely, he would misrepresent me by seizing on what is not there. And why? ‘Demonstration of dharma, demonstration of dharma’, Subhuti, there is not any dharma which could be got at as a demonstration of dharma.
第二十三品：淨心行善分
復次須菩提是法平等無有高下是名無上正等正覺
Furthermore, Subhuti, self-identical (sama) is that dharma, and nothing is therein at variance(vishama). Therefore is it called ‘utmost, right (samyak) and perfect (sam -) enlightenment’.
第二十五品：化無所化
須菩提如來說有我者則非有我而凡夫之人以為有我
‘Seizing of a self’, as a no-seizing, Subhuti, has that been taught by the Tathagata. And yet the foolish common people have seized upon it.
第二十六品：法身非相
若以色見我
以音聲求我
是人行邪道
不能見如來
Those who by my form did see me,
And those who followed me by voice
Wrong the efforts they engaged in,
Me those people will not see.
（下偈鳩摩羅什本缺）
From the Dharma should one see the Buddhas,
From the Dharmabodies comes their guidance.
Yet Dharma’s true nature cannot be discerned,
And no one can be conscious of it as an object.
第二十七品：無斷無滅
須菩提汝若作是念發無上正等正覺者說諸法斷滅莫作是念何以故發無上正等正覺者於法不說斷滅相
or should anyone, Subhuti, say to you, ‘those who have set out in the Bodhisattva-vehicle have conceived the destruction of a dharma, or its annihilation’. Not so should you see it, Subhuti! For those who have set out in the Bodhisattva-vehicle have not conceived the destruction of a dharma, or its annihilation.
第二十九品：威儀寂靜分
須菩提若有人言如來若來若去若坐若臥是人不解我所說義何以故如來者無所從來亦無所去故名如來
Whosoever says that the Tathagata goes or comes, stands, sits or lies down, he does not understand the meaning of my teaching. And why? ‘Tathagata’ is called one who has not gone anywhere, nor come from anywhere. Therefore is he called ‘the Tathagata, the Arhat, the fully Enlightened One’.
第三十一品：知見不生分
須菩提發無上正等正覺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
The Lord said: It is thus, Subhuti, that someone who has set out in the Bodhisattva-vehicle should know all dharmas, view them, be intent on them. And he should know, view and be intent on them in such a way that he does not set up the perception of a dharma. And why? ‘Perception of dharma, perception of dharma,’ Subhuti, as no-perception has this been taught by the Tathagata. Therefore is it called ‘perception of dharma’.
第三十二品：應化非真
云何為人演說不取於相如如不動何以故
And how would he illuminate it? So as not to reveal. Therefore is it said, ‘he would illuminate’.
So as not to reveal: The Prajnaparamita concerns the unconditioned Absolute and Emptiness. This should not be revealed directly, if only for the reason that that cannot be done. It is illuminated, or explained, indirectly by stating the wise attitude to conditioned things, as in the stanza of four lines which follows. From this Conditioned the Unconditioned is then different, although identical with it. Nevertheless, the verse contains the essential teaching, because, when a complete understanding of conditioned things, and a mastery over them, have been attained, their impurities can no longer defile, and thereby ipso facto a state of Nirvana is attained.
When we have realized what conditioned things really are, we will take no more delight in them, will become increasingly purified, become more and more independent of them, and finally cease to rely on them. And that is Nirvana and Emptiness. Kumarajiva’s translation makes this connection clear by adding, just before the verse, this sentence: ‘When he does not seize upon signs, Suchness remains unmoved.’
一切有為法
如夢幻泡影
如露亦如電
應作如是觀As stars, a fault of vision, as a lamp,
A mock show, dew drops, or a bubble,
A dream, a lightning flash, or cloud,
So should one view what is conditioned.