中國古代書面語沒有任何標點符號，一字緊挨一字，中間沒有任何的句讀。佛教經典的翻譯也沒有使用標點符號，漢文大藏經從《開寶藏》、《普寧藏》、《嘉興藏》和《龍藏》等，都沒有標注斷句符號，一直到日本弘教書院所刊行的《弘教藏》才開始使用句讀。現代學術界使用率最高的一部大藏經《大正藏》則採取句號「。」做為標點符號，以方便讀者誦讀。由於現今大眾閱讀習慣改變，許多讀者採取線上閱讀經典的方式，因此中華電子佛典協會（CBETA）採用新式標點符號來標注經文，方便一般大眾和學者查閱佛典。然而，不論《大正藏》還是CBETA，其標點符號都出現許多問題。本文以廣受大眾喜愛的鳩摩羅什譯本《金剛經》為例，探討大藏經中標點符號的問題，希望提供一個標點符號前後一致且精確的《金剛經》。本文比較《大正藏》和CBETA的標點符號，指出《大正藏》只使用一個句號為標點的缺點，並闡釋CBETA不僅採用 符合現代人閱讀習慣的標點符號，也改正《大正藏》一些在斷句上不一致，或是斷句錯誤之處。然而，CBETA本身尚存在許多標點符號使用上的不一致或錯誤之處，有些是不同譯本間使用不一致，有些是在同一譯本就出現不一致之處。筆者在文中對比六種《金剛經》漢譯本，以梵漢對勘找出其原意，並以現代語言學觀點深入探究大藏經中標點符號使用的問題，為CBETA新式標點符號方案的參與人員提供一些有明確標點符號使用規則的參考標準。

There are no punctuation marks used in ancient Chinese texts, nor are in the Chinese translations of Buddhist scriptures. The first Tripiṭaka which uses punctuation marks is Hongjiao Tripiṭaka《弘教藏》(CE. 1880-1885). The utilization of punctuation marks makes the unpunctuated Buddhist texts much easier for the general public to read. The most popular Taishō Tripiṭaka only uses one kind of punctuation marks, namely, the period ―。‖. The Chinese Buddhist Electronic Text Association (CBETA) offers online Tripiṭaka, and tries to mark Buddhist scriptures with so-called ―new punctuation marks‖ which contains seventeen different punctuation marks. However, neither Taishō nor CBETA provides a consistent use of punctuation marks for Buddhist texts. This paper explores the issue of using various punctuation marks adopted in Kumārajīva’s Chinese translations of the Diamond Sūtra. The author first compares the use of the punctuation marks adopted in Taishō Tripiṭaka with that in CBETA, and notices that CBETA does not only employ the new punctuation marks to suit the modern reader, but also rectify some misplaced punctuations to resolve the wrong readings of some Buddhist texts in Taishō. Moreover, the paper finds that CBETA also contains some misplaced punctuation marks, and miscellaneous inconsistent uses of the punctuation marks among similar sentence structures. Those kinds of various misplaced punctuation marks can be found among the six different Chinese translations of the Diamond Sūtra, and even within each of the six translations. In sum, this paper offers a new perspective of using correct punctuation marks based on three methods: comparing the six Chinese translations, studying the Sanskrit text, and referring to syntactic structures of Chinese.