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第一品法会因由如是我闻一时佛在舍卫国

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祇树给孤独园与大比丘众千二百五十人俱

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尔时世尊食时著衣持钵

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入舍卫大城乞食于其城中次第

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乞已还至本处饭食讫

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收衣钵洗足已敷座而

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坐佛陀讲经有五种圆满如是我闻一时

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佛在舍卫国祇树给孤独园与大比丘众

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千二百五十人俱我听佛是这样

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说的当时释迦牟尼佛在舍卫国的

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祇树给孤独园和大比丘众一千二百五十人

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居住在那里依照密宗的讲法此处

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讲了五种圆满一环境圆满舍卫国的

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祇树给孤独园二时间圆满释迦牟尼佛

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成佛后的一时三眷属圆满一千二百五十

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位大比丘四法圆满金刚经所

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诠的甚深意义五本师

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圆满三界导师释迦牟尼佛如是我闻一时这是

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结集佛经者所加的文字意思

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是说我在当时听到这样一段

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金刚语听到了什么呢就是

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下面所讲的金刚经释迦牟尼佛在

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涅槃之前曾开许阿难等弟子结集

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经律论三藏为使后人生

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起信心经首可加如是我闻一时

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经尾可加天龙人非人等

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欢喜信受作礼而去等赞叹

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中间可加世尊问文殊答等

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连接文大家都知道佛经分为三种

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佛陀亲口宣说的佛陀加持宣说的

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佛陀开许宣说的如是我闻虽然不是佛陀

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亲口宣说但属于佛陀开许宣说的

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部分佛的教法共有三次结集第一次

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是佛涅槃后第2年第二次是

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涅槃后110年第三次有两种说法一

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是涅槃后180年一是涅槃

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后近400年经过这三次结集三藏以

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文字的形式全部呈现出来了至于

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三藏的结集一般都认为多闻第一

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的阿难结集经藏持戒第一的

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优婆离结集律藏头陀第一的大

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迦叶结集论藏由于金刚经属于经

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藏故如是我闻中的我指的

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是阿难尊者一时有两种意思1

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指佛在某地说法的时间佛教

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对释迦牟尼佛的说法时间历来颇有

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争议有人认为是49年有人认为

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是45年但这部金刚经是

49
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在哪一年哪一天宣讲的历史

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上并没有明确记载因此一时可

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解释为某一天2凡夫说法需要

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固定的时间固定的地点固定的

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听众固定的法门而佛陀讲法却

54
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不必如此佛可于过去现在未来

55
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中在无量世界为不同众生宣讲不同

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的法门这种境界甚深难测

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不可思议所以这里的一时包含了过去

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现在未来三时舍卫国据现观庄严

59
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论释记载舍卫国是印度六大

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城市之一其余的还有广严城鹿野苑等

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佛陀在世时由波斯匿王统治

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祇树给孤独园它的来历有一段

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典故一位叫给孤独的长者

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皈依佛陀后祈请佛陀来舍卫国传法

65
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并打算找一块地为佛陀建造

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精舍他发现祇陀太子的林苑清净闲旷

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适合静修于是与太子商量打算买

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下来太子非常舍不得这块林苑为了

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打消给孤独长者的念头就对

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他开玩笑道你若能把这里

71
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用黄金铺满我就答应你的要求

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由于给孤独长者前世供养过六

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佛故今生能看到地下的宝藏

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具有极为殊胜的福报所以给孤独

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长者回家后打开宝库用大象把

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黄金驮到那里铺地最后祇陀太子

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为其诚心所动就对他

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说以前我们商量卖地时并

79
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没有说这里的树也要卖

80
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现在这块地属于你但这些

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树仍归我让我们一起来

82
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供养佛陀吧从此这块林苑叫做

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祇树给孤独园在这里给孤独长者

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建造了一座经堂后来佛陀常

85
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在此处讲经说法1990年我随上师

86
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如意宝前往印度时曾朝拜过这

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座闻名遐迩的祇树给孤独园如今那里

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唯有一片废墟既没有寺院也

89
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没有城市只剩下了遗址的大概

90
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模样当年佛陀在此示现神变降伏外道

91
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六师为了纪念这段历史每年

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神变月藏历一月的一日至十五日拉萨

93
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都会举行隆重的法会我们佛学院

94
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也在这十五天中举办持明大法会

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与大比丘众千二百五十人俱藏文

96
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和义净的译本中除了一千二百五十位比丘

97
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外还有大菩萨众此译本之所以没有

98
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提及大菩萨众应该是梵文版本不同

99
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的原因就像入菩萨行论的

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颂词克什米尔的班智达说有一千多

101
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颂东印度的班智达说有七百颂

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中印度的班智达说有一千颂最后

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问了作者寂天菩萨才知道一千

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颂是正确的印度的经文在

105
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文字内容等方面经常会不一样

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所以大家不要一见到不同版本就

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妄加断言这是真的那是

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假的我个人认为在梵文版本

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方面藏传佛教与义净用的应该

110
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是一个鸠摩罗什与玄奘用的是

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一个大家在研究经典时倘若发现

112
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不同之处千万不要随便取舍要

113
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知道经典是具有不忘陀罗尼的

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班智达结集而成但他们的不

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忘也有不同层次的差别所以不同

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版本之间有差异很正常金刚经的

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听众有小乘比丘也有大乘菩萨因此

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本经属于大乘的范畴为什么在

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佛陀口中低劣的饮食也能变成

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无上美味尔时世尊食时著

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衣持钵入舍卫大城乞食在那时世尊

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于正午之前披着袈裟手托

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钵盂到舍卫城中乞食化缘著衣

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世尊出门之前都要先整理衣服

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我们后学者就更不用说了作为

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一名佛弟子不管穿什么样的

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衣服都应让人看起来顺眼当然

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这不是叫你去学打扮而是

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应有的威仪必须具有否则很容易

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让世人对佛法产生邪见有些人

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学佛之后就自以为看破一切了

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衣服邋遢蓬头垢面懒于梳洗以至于家人

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见了都退避三舍同事见了也

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敬而远之以为学佛必须有如此境界这

135
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就有点走极端了其实适当的穿着

136
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得体的仪容对在家居士来讲也是

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有必要的这也是利益有情的

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一种方便乞食有人会问佛陀为什么

139
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也像我们一样中午肚子特别饿

140
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要出去化缘呢其实佛陀并不是肚子

141
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饿而是要给众生积累资粮的

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机会并借机为他们传讲佛法秘密

143
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不可思议经中云佛陀体内没有内脏

144
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犹如金丸金光经也说释迦牟尼佛

145
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显现上是在化缘但并没有

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享用这些食物因为佛陀从来不会饥饿

147
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退一步说即使释迦牟尼佛的

148
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肚子饿他也可依神通把

149
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土木石头变成食物而不需要向

150
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人乞讨依靠佛陀的加持力一个

151
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东西能变化成无量之多就算

152
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是不好吃的食物也会成为

153
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醍醐美味现观庄严论说在

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佛陀口中低劣的饮食也能变成

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无上胜味以前释迦牟尼佛在

156
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毗罗然国安居时遇到灾荒他担心出生

157
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于王族的阿难受不了这种苦所以

158
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给他吃了一粒麦子让阿难七天

159
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中都不饥饿依此因缘阿难

160
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对佛陀的加持生起了极大

161
00:08:04,324 --> 00:08:07,723
的信心和希有感不仅如此佛陀

162
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还具有虚空藏等持可圆满世间

163
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上的一切财富因此佛陀并不

164
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需要真正去化缘现在有些人说

165
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释迦牟尼佛是乞丐王这是一种毁谤

166
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有极大的过失尽管佛陀确实带

167
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比丘到城中乞食但这完全是

168
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一种示现就像佛陀已灭尽

169
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对我的执著可显现上还要

170
00:08:29,961 --> 00:08:31,324
说我的弟子我的施主一样

171
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修行时身体端直非常重要于其

172
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城中次第乞已还至本处

173
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饭食讫收衣钵洗足已敷

174
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座而坐佛陀在舍卫城内次第

175
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乞食之后返回祇园精舍享用斋饭吃完

176
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饭收好袈裟和钵盂洗净双足

177
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在法座上跏趺而坐安住

178
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于正念之中乞现在的泰国也是

179
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如此早上七八点钟天还没亮比丘们

180
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就托着钵在马路上赤足

181
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而行此时施主们早已在十字路口

182
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拿着食物等候看到比丘来了

183
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高兴地排在路边对他们一一

184
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献供供养物除了食品以外有时还有

185
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洗脸用具衣服等比丘的钵非常

186
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大每次回来都满满的早饭用

187
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完后还剩下足够的食物留待

188
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中午享用在印度化缘的时间一般

189
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是上午而在佛经中有时候也

190
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会看到比丘中午出去化缘但这种

191
00:09:31,899 --> 00:09:34,836
现象在泰国是没有的洗足

192
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吃完饭后洗脚泰国也有这种

193
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习俗以前希绕嘉措格西去泰国时国王亲自

194
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为他端水洗脚上次我们去

195
00:09:44,699 --> 00:09:47,162
虽然没有这种待遇但也是居士帮忙

196
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倒水的敷座而坐洗

197
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完脚后佛陀在法座上端

198
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身正坐值得注意的是讲法

199
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听法修行时身体的端直非常

200
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重要有些人在家里看书念经经常

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喜欢斜靠着这种姿势相当不好

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每个时代中人们执著的各有

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不同楚灵王喜欢腰身纤细的人宫人

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为投其所好饿得头昏眼花甚至一命呜呼唐玄宗

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独宠杨贵妃天下女子又无不以肥为美

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现在看来这些就如同一场梦

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同样我们今天执著的一切不管是

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什么也会成为明天的梦要

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知道身不正则气脉不正

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气脉不正记忆力和修行就会

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受到很大影响藏传佛教历来重视身体

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的姿势不管是念经也好修行也好

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都要求身体必须端直跏趺而

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坐表面上看佛陀吃完饭后

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洗了个脚在垫子上休息

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一下安住于正念当中马上就要

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讲金刚经了