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第三品大乘正宗佛告须菩提诸菩萨摩诃萨

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应如是降伏其心所有一切众生之类

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若卵生若胎生若湿生

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若化生若有色若无色若

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有想若无想若非有想

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非无想我皆令入无余

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涅槃而灭度之如是灭度无量无数

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无边众生实无众生得灭度者

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何以故须菩提若菩萨有我相人

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相众生相寿者相即非

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菩萨如何发菩提心佛告须菩提诸

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菩萨摩诃萨应如是降伏其心所有

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一切众生之类若卵生若胎生若

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湿生若化生若有色若

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无色若有想若无想若非

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有想非无想我皆令

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入无余涅槃而灭度之如是灭度

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无量无数无边众生实无众生得

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灭度者佛告诉须菩提凡是趋入

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大乘道的菩萨应当这样发心所有

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一切众生卵生胎生湿生化生

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有色界无色界有想天无想天乃至非

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想非非想天我都会

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令其远离轮回的痛苦获得究竟

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的涅槃如此度化了无量无边的众生

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但在实相中没有一个众生得以

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度化前一句讲了世俗菩提心

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后一句讲了胜义菩提心

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具体而言为度化无边无际的众生发愿

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求证无上菩提是世俗菩提心而没有能度

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所度度化方式的三轮体空

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叫做胜义菩提心大家要记住虽然

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发心度众生是菩萨在世俗中

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最大的责任若没有这种菩提心一切

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善根无从增长但是最终要明白胜

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义中没有众生可度什么是

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世俗菩提心先分析世俗菩提心

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三界轮回中的众生林林总总不计其数总的来说

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可以包含在九类当中1卵生顾名思义

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是从卵中出生的包括龙

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族飞禽和有些人类例如佛教的

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一个公案说曾经有一位商人

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航行到大海里后与一只

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长颈鹤共同生活后来生了两个蛋

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孵出来的孩子分别叫札涅瓦札

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在现代也有卵生人的案例

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西德人类学家劳沃费兹博士等一行人

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为了研究原始部落曾前往印尼婆罗洲

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的热带雨林在那里他们见到当地女人

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在生育期间坐在很大的

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白色人蛋上用自己的体温

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去孵化它经询问得知她们在

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怀孕六个月后即会产下蛋体

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然后进行三个月的孵化最后蛋壳破裂

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孩子就会从中钻出来另外据

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藏地民间传说格萨尔王也是卵生一天

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下大雪身为女仆的母亲因为

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在家里生孩子就没去主人家

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干活主人非常生气提着刀子冲

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到她家进门后看到女仆蒙

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头大睡于是气愤地掀开被子

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发现里面有个大蛋他举

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刀就砍蛋破开后出现了

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三个孩子一个飞到天上一个的

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膝盖碰到了刀子落在帐篷上

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这就是格萨尔王还有一个仙巴

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被主人扔到了河里但

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这只是一种传说正史中并无

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如是记载2胎生人和许多动物主要

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是胎生按照俱舍论中的观点饿鬼

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也大多是胎生3湿生夏天

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的昆虫多为湿生当然人类

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也有湿生的情况尤其在佛陀

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住世时湿生的例子经常可

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闻如涅槃经中提到的芒果树

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女便是一例但如今这种现象

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早已绝迹4化生天人非天初

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劫时的人地狱众生都是化生

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此外一些大成就者也是化生如

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莲花生大士圣天论师5有色

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指欲界色界的众生俱舍论

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中说欲界众生贪著五种

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妙欲执著非常粗大有实质性的

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身体而色界众生断除了欲界

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的贪心没有实质性的身体但仍

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有比较细微的贪心所以有一个

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光身这两界的众生皆有

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色相故称之为有色6无色指无色界

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的众生他们没有接触性的色相

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只有一个意识的色相这种色相极其

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微细所以称为无色7有想指四

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禅天中的广果天此处没有

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欲界的粗大分别念但仍

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有细微分别念8无想指广果天

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周围的一部分天人俱舍论释中形容

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广果天犹如城市无想天则如城市

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旁边的寺院这里的天人除了初生

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与命终时会起两次分别念

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之外五百大劫中不起一个念头

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9非有想非无想又

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名有顶非非想天是无色界

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最高的一层天因为没有欲

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界和色界的分别念故

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称非想但仍有微乎其微极

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不明显的心识称为非非想

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俱舍论说此处不是没有心识而是有

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一种贪执禅定的分别念

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由于特别细微之故以低劣加

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否定而称为非想上述九类众生

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的意识形态比较典型轮回中的有情

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均可含摄其中对于这些众生

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大乘菩萨都应发愿加以救度使

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其有漏的身体和分别念

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融入法界最终获得无余涅槃这就

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是世俗菩提心现观庄严论云发心

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为利他求正等菩提什么是

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胜义菩提心那么什么是胜义

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菩提心呢如是灭度无量无数无边众生

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实无众生得灭度者菩萨虽然

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度化了三界所摄的一切有情但

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从胜义谛的角度而言被

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度化的众生能度化的菩萨皆

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如虚空般不存在严格来说这种

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胜义菩提心何时在心中生起彼

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时才是真正的菩萨如入中论讲

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从此由得彼心故唯以

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菩萨名称说若将胜义世俗

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两种菩提心结合起来就是华严经所

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说的智不住三有悲不住

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涅槃世俗菩提心方面菩萨因大悲心而

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不舍众生胜义菩提心方面菩萨

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因空性智慧而不堕轮回

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前面须菩提问了三个问题如何住

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如何修如何调伏自心通过以上分析

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就发心方面可从世俗胜义

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来分别回答1世俗菩提心以发

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世俗菩提心为住度化天边无际的

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众生为修以所发的菩提心

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随时随地来调伏自心2胜义菩提心以

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无有众生可度为住安住于

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这样的境界为修令执著万法

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实有的分别念融入法界来调伏

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自心要知道金刚经的意义非常之

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深并不是须菩提问了个问题后

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佛陀要用整部经来回答

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而是在每一层意思中都

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能找到圆满的答案大家若深入

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思维定会发现其中妙不可言何为

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真正的菩萨世俗中要度化众生

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胜义中又无众生可度

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原因何在呢何以故须菩提若菩萨

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有我相人相众生相寿者

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相即非菩萨为什么呢菩萨若

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有我相人相众生相寿者

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相的执著就不是真正的菩萨

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想度化有情或是帮助众生就胜

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义谛而言是一个大错误有

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了相的执著认为我要度化

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他们使其获得殊胜的涅槃这

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就不是菩萨而是一般凡夫了为什么

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呢胜义中任何相都了

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不可得发心的菩萨不存在要度化

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的众生不存在所发的心

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也如梦幻般无实其实大圆满

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的最高境界也是这样若以大圆满

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虚幻休息来解释金刚经的教义那

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是非常殊胜的相玄奘译为

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想实际上在这里相和想的

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意思一样都是以分别心去执著

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跟分别心有很大关系藏文

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中没有我相其余三相都有

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我相依同一相续而存在人相

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依有漏的身蕴住于有漏

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的世间众生相依业和烦恼

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转生于三界轮回中的众生寿者相在

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同一时间内同一异熟果保持

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相续的寿命比如有些人特别

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怕死希望自己长命百岁这就是

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寿者相对四相的实有

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执著是解脱道的大障有

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了这四相的话无法获得真实的

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解脱所以宗喀巴大师说断除一切执著

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相尔时见解即圆满总之金刚经从头到尾

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就是讲要断除实执