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第六品正信希有须菩提白佛言

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世尊颇有众生得闻如是言说章句

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生实信不佛告须菩提莫作

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是说如来灭后后五百岁有持戒

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修福者于此章句能生

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信心以此为实当知是

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人不于一佛二佛三四五

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佛而种善根已于无量千万佛

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所种诸善根闻是章句乃至

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一念生净信者须菩提如来

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悉知悉见是诸众生得如是

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无量福德何以故是诸众生无

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复我相人相众生相寿者相

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无法相亦无非法相何以故是

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诸众生若心取相则为

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著我人众生寿者若取法

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相即著我人众生寿者

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何以故若取非法相即著

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我人众生寿者是故不

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应取法不应取非法以是

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义故如来常说汝等比丘知我

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说法如筏喻者法尚应

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舍何况非法对金刚经有信心也是

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一种福德须菩提白佛言世尊颇有

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众生得闻如是言说章句生实

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信不佛告须菩提莫作是说

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如来灭后后五百岁有持戒修

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福者于此章句能生信心

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以此为实当知是人

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不于一佛二佛三四五佛

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而种善根已于无量千万佛所

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种诸善根闻是章句乃至一

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念生净信者须菩提如来悉知

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悉见是诸众生得如是无量

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福德须菩提问佛陀世尊将来很多众生

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听到如此甚深的般若法门能否

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生起真实的信心佛告诉须菩提

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你不要这么说我灭度后末法

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五百年时有持戒清净修福积德

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之人将对金刚经生起无比的

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信心这一点毋庸置疑你要知道

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这些人不是一般的缘分他们往昔

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并不是在一尊佛两尊佛三

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四五尊佛面前种过善根而是在

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无量千万尊佛前种过善根乃至

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有人听闻金刚经的词句仅仅生起一

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念清净的信心须菩提如来以无

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漏智慧悉能了知彻见

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此众生将获得无量福德后五百岁

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有两种说法1通常指现在五浊

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兴盛的末法时代五百不是一个具体

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数字而是一种抽象的时间概念2

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按莲花戒论师的观点释迦牟尼佛

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的教法期共有2500年平均分为

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5个500年后五百岁是最后一个

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500年如今距佛陀时代已有

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2500多年了若依莲花戒论师

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的算法现在是否就不是佛的

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教法期了呢并非如此在藏

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地各大教派公认佛陀的教法

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期有5000年普巴派和华智仁波切

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麦彭仁波切认为现在已过了2900

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多年萨迦派认为过了3000多年

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但不管怎么说今后仍有2000年左右

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的佛法住世期普巴派在

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历算方面相当准确他们依时轮金刚的

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推算法每次日食月食都算得

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分秒不差之所以能推出佛教的

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具体时间是因为佛陀成道时天空

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中有启明星第二天又出现了日食

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依此特殊天象故能算出

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佛教至今有2900多年的历史持

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戒修福者玄奘译为具足

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尸罗具德具慧义净译

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为具戒具德具慧与

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鸠摩罗什的翻译略有不同是指

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持戒清净修积福德具有智慧的

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持藏者已于无量千万佛

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所种诸善根不仅金刚经中有

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这种说法按密宗的观点我们今生

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能遇到大圆满也是往昔于无量佛前

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种下的善根全知无垢光尊

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者在胜乘宝藏论中云凡是

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值遇无上密乘之人往昔必定

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已供养过无数佛陀并成过

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普贤如来的眷属闻是章句乃至一

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念生净信者释迦牟尼佛对

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须菩提说将来若有众生对金刚经

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生起一念的清净信心也能

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积累无边福德大家现在有缘听闻金刚经

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一方面要对自己的福报生欢喜

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心另一方面也应对空性见生

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起信心般若法门的功德不可思议哪怕

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对空性产生合理的怀疑觉得

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诸法可能是无自性吧也

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能摧毁轮回的根本诚如中观四百

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论所云薄福于此法

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都不生疑惑若谁略生疑

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亦能坏三有悉知以佛陀

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的智慧完全能了知未来有很多

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众生对金刚经生信以及这些众生

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的根基因缘等譬如现在我们在

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讲金刚经大家对经义生起怎样

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的信心生信之因是源

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于在无量佛前积累过什么资粮

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这一切的一切释迦牟尼佛都能洞察分明

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丝毫不差悉见未来众生闻思金刚经后生信

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的场面佛陀依慧眼也能彻

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见得一清二楚比如看到我们经堂里人

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坐得特别挤有些人在偷偷

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打瞌睡释迦牟尼佛全部都能见得到

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是诸众生得如是无量福德大家

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过去在无量佛前积累过资粮

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现在又对金刚经生起信心这种

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福德是尽虚空界也无法衡量

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的有了空性见就能迅速

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解脱何以故是诸众生无复

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我相人相众生相寿者相无法

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相亦无非法相为什么会获得如此

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不可思议的福德呢原因很简单若

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对空性生起信心就能迅速

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超离一切执著不再有我相人相众生相寿

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者相没有法相也没有非法相四相

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的解释前面已经讲过但莲花戒

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论师有不同的说法我相将

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五蕴的假合执著为我人

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相由我执而引生的我

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所执众生相今生为人来世为天人

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后世又堕落恶趣众生接连不断地

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在轮回中流转寿者相执著

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一个相续的寿命延续不断

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若对金刚经的空性义产生

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信心很快的时间内就能远离

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四相利根者甚至当下即可解脱犹如

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鱼已经上了钩马上便会

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离开水面一样心中如果有了空

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性见尽管外表的身体跟凡夫

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一样好像没有多大变化但不久

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的将来必定能脱离轮回大海趋

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至解脱的彼岸此处暂不解释

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法相非法相下面会有广讲

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其实通达了一法的空性就

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能通达万法的空性如果明白了

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金刚经的空性义就能明白

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一切法的空性义中观四百

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论也说以一法空性

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即一切空性所以希望大家好好地

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学习金刚经万法的显现不是障碍对

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万法的执著才是反过来说假如有了

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这些执著又会有什么过失呢

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下面从三方面来分析1执著

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相的过失何以故是诸众生

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若心取相则为著我

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人众生寿者为什么不能执著这些

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相呢因为任何一个众生只要他

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的心耽执相状势必会

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执著我人众生寿者四相

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执著任何相都是菩提道的大

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障帝洛巴尊者曾说万法的

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显现不是障碍对万法的执著才是

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障碍心不取相一切皆离

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一念取相即著四相我

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相人相众生相寿者相

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虽然执著的角度不同但本体上

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都是一个执著万法是生死轮回之根

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2执著有法的过失若取法

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相即著我人众生寿者

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如果耽执法相则会执著我

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人众生寿者四相法相既

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包括调伏各种烦恼的佛法也包括

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世俗中显现的有法执著任何

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一种法相都会落入四相当中不能

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获得究竟的佛果般若十万颂云

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须菩提若起毫端许之名相

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执著亦不得真实佛果耽执

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世俗中的有法是对五蕴

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的一种执著有了对五蕴的

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执著必然产生我的执著我相我

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所的执著人相众生相续不断产生

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众生相彼在轮回中的寿命长短

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寿者相有了这四相众生

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难免造业轮回感受生死宝鬘论也说

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何时有蕴执尔时有我执有我执

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有业有业亦有生执著

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空性谁也救不了3执著无法

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的过失何以故若取非法相

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即著我人众生寿者为什么

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呢如果耽执非法相也会

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执著我人众生寿者四相

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非法相通常而言法与非法有两种

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解释1法指佛陀的教法非法

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指外道的邪法2法指名言

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中显现的法非法指单空方面

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的法此处的非法是指单

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空执著单独的空性也会落

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于四相当中因为认为空性存在显然

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是一种我所执人相有了

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我所执就一定有我执

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我相进而人我的分别也会

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产生众生相既然人我的相都

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有了那有情从生至死

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的现象不可能不存在寿者相

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因此对单空的执著很多佛经论

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典都予以了破斥中观四百论

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说愚宁起我执非说无

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我理与其让愚者有我

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的执著也不可对他宣讲无

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我的空性道理因为若是执著我

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还可以用空性对治但若执著

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空性这是谁也救不了的故而

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佛陀谆谆告诫弟子宁可执著有大如

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山王也不能执著无小如芥子

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许渡河离不开船但到了对岸

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就必须舍去是故不应

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取法不应取非法因此既不能

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执著诸法实有也不能执著

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一切皆空以是义故如来

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常说汝等比丘知我说法如

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筏喻者法尚应舍何况

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非法鉴于此如来在了义经典

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中常说诸位比丘你们应当知道

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我所宣说的法犹如船筏最终

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必须要舍弃非法就更不用说了

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渡河时离不开船筏但到了对岸

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后船筏就没有用处了同样佛陀

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宣讲的八万四千法门暂时可帮我们

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积资净障获得解脱的果

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位但究竟而言对这些法的

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执著也要远离更何况是外道

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的非法了或者还可以解释为

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世俗中取舍因果的法都要

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舍弃执著单空的非法就更不用说

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了月称菩萨在显句论中

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也有一个很好的比喻为了舀水

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必须要准备水器但水得到之后

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水器就没有用了当然没有真正

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获得解脱前世俗谛的法千万

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不能舍弃否则就无法证悟胜义

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谛龙猛菩萨也说若不依俗谛

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不得第一义就像还没有到

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岸便不能轻易抛弃船筏否则半途

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掉到了大海里后果是很

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可怕的从小到大我们了解的幸福全

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来自于外在比如有钱了就幸福

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没钱了就痛苦有人爱就

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幸福失恋了就痛苦但实际上这

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一切并不稳定随时可能发生变化

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而佛教所揭示的幸福建立在

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内心的基础上这是人人平等具有

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的只是很少人懂得该怎样挖掘

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可一旦你认识了它才知道

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何为不变的幸福