本文以中國歷代對姚秦．鳩摩羅什所譯《金剛般若波羅蜜經》的註釋 （共六十五部）為中心，對「空」這一概念，做一思想演變的研究。筆者發現： (1)越是後期的註釋，越是視該經為了義經；(2)民間宗教信仰系統的註釋，較「正 統」佛教的註釋，推崇該經；(3)越是後期的註解，越是有將「空」實體化，並視 之為能出生宇宙萬法之本體的傾向。 其中幾部關鍵性的註釋是：(1)隋朝天台宗大師──智顗《金剛般若經疏》，將該經 視為不了義的「通教」經典。這代表第一期的《金剛經》註釋。(2)傳為唐．惠能 所作的《金剛經解義》和《金剛經口訣》、唐．道氤《御注金剛般若波羅蜜經宣 演》、唐．宗密《金剛般若經纂要》、宋．宗鏡《銷釋金剛經科儀》，以及明．洪 蓮《金剛經註解》等，則代表中期《金剛經》註。它們的特色是：將「空」和「佛 性」、「如來藏」等真常思想相結合，為「空」的實體化打下初步的基礎。其中， 尤以宗鏡《銷釋金剛經科儀》影響最為深遠。明、清民間宗教將「空」視為能出 生萬物的思想，即源自該《科儀》。(3)代表明末以來民間宗教系統的《金剛經》 註，最主要的有明代三一教主──林兆恩的《金剛經統論》，以及由乩童所扶乩出 來的《金剛經註釋》、《金剛經注解》等。這些註釋的特色是將《金剛經》推崇為 最高價值的佛典，並將「空」視為能夠出生宇宙萬物的本體。而它們都和明末民 間教派──羅教（無為教）的「真空家鄉」有關。

　　　　　This paper focuses on the 65 traditional Chinese commentaries on Kumaarajiiva's translation of the Vajracchedikaa-praj~naa-paaramitaa suutra (commonly known as the Diamond Sutra), thereby examining the philosophical evolution of the concept of Emptiness (`Suunyataa). The examination of these sources revealed several facts: 1) the later the commentary, the more likely it was to regard this scripture as giving ultimate rather than provisional teachings; 2) the scripture is more extensively propagated in folk Buddhist commentarties than in "orthodox" Buddhist works; and 3) the later the commentary, the more tendency there was to reify the concept of Emptiness, regarding it as the transcendental essence and source of the phenomenal universe. The key commentaries examined in this study are the following: 1) Tiantai Zhiyi's Commentary on the Diamond Sutra (Jin'gang bore jing shu) (Sui Dynasty), which classifies the Diamond Sutra as a provisional scripture, belong to what in Tiantai is called the "Shared Teaching" (tongjiao). This represents the earliest stratum of Diamond Sutra commentary. 2) Explanation of the Diamond Sutra (Jin'gangjing jieyi) and Secret Oral Teachings on the Diamond Sutra (Jin'gangjing koujue), both attributed to Huineng (Tang Dynasty); Daoyin's Exposition of the Imperial Commentary to the Diamond Sutra (Yuzhu jin'gang bore poluomijing xuanyan) (Tang Dynasty); Zongmi's Essentials of the Diamond Sutra (Jin'gangjing borejing zuanyao) (Tang Dynasty); Zongjing's Explanation of the Diamond Sutra, with Section Headings (Xiaoshi jin'gangjing keyi) (Song Dynasty); and Honglian's Commentary on the Diamond Sutra (Jin'gangjing zhujie) (Ming Dynasty), which represent the middle period of Diamond Sutra commentary. 3) The main works representing the late period of commentary, rooted in the folk religion of the late Ming and thereafter, are the Comprehensive Treatise on the Diamond Sutra (Jin'gangjing tonglun), by Lin Zhao'en, founder of the syncretic Ming "new religion" "the Three-in-One Teaching" (sanyi jiao); and Diamond Sutra commentaries received on planchettes by diviners. These commentaries are characterized by a tendency to classify the Diamond Sutra as a Buddhist scripture of the very highest value, and to consider Emptiness to be a substance or essence which is capable of producing the phenomenal universe. They are all related to the late Ming folk sect, the Luo (Non-Action) religion's notion of "the hometown of true Emptiness."