《金剛經》在中國佛教歷史上，是僅次於《般若波羅蜜多心經》 ，篇幅最短、流傳最廣的般若經典。中國佛教徒對於《金剛經》的註釋數量非常龐大，僅鳩摩羅什譯的《金剛經》註釋，今存於《大正新脩大藏經》和《卍續藏經》中者，就有不下五、六十部之多。這些註釋對於《金剛經》的「無我」( 無我相、人相、眾生相、壽者相 ) 、 「無相」( 無法相、亦無非法相 ) 思想的詮釋，正是本文所要探討的重點。本文認為：中國佛教徒對於《金剛經》「無我」思想的詮釋，是可以分作兩大類型的：一、是貼近印度佛學、思想、文化背景的詮釋。二、是完全本士化的中國佛教詮釋。 第二類型的註釋，充分呈現出中國文化重視倫理道德實踐的文化特質。至於有關「無相」的詮釋，我們可以發現：因著註釋者的學派背景不同，而在原來的般若思想之外，又附加了唯識思想或如來藏思想等不同的思想系統。

In the history of Chinese Buddhism, the Diamond Sutra ( Vajracchedikā-prajñāpāramitā-sūtra) had a wide circulation just next to the Heart Sutra (Prajñāpāramitā-hrdaya-sūtra). Over the centuries, the Diamond Sutra had incurred numerous commentary works by Chinese Buddhists. In the modern Taisho and Xuzeng tripitakas, for example, we can still find at least fifty to sixty of such works cumulating since the day of Kumārajīva's translation. Using these works as my primary sources, in this paper I choose to focus on the various interpretations rendered on two important ideas: "non-self" (nirātman, which subsumes the concepts of nirātman-sa□jñā, na-pudgala-sa□jñā, na-sattva- sa□jñā, and na-jīva- sa□jñā), and "non-phenomenon" (animitta, which subsumes the concepts of nadharma- sa□jñā and nādharma- sa□jñā). I indicate that the interpretations of the idea of "non-self" generally fall into two modes: one is to remain as faithful as possible to the cultural and intellectual backgrounds of Indian Buddhism, while the other gears toward a total sinification within the framework of native Buddhism. I further demonstrate that the second mode was largely shaped by the Chinese cultural emphasis on moral practice. I then turn to the idea of "non-phenomenon." I suggest that the Chinese interpretations, while remaining faithful to the original idea of prajñā, often reflect the particular intellectual persuasions of the sects to which the interpreters belonged. I especially highlight influences from the philosophical systems of Vijñāna-mātra and Tathāgata-garbha.