1
00:00:00,100 --> 00:00:05,075
第九品一相无相须菩提于意云何须陀洹

2
00:00:05,099 --> 00:00:08,125
能作是念我得须陀洹果不须菩提

3
00:00:08,125 --> 00:00:12,823
言不也世尊何以故须陀洹名

4
00:00:12,823 --> 00:00:15,311
为入流而无所入不入

5
00:00:15,311 --> 00:00:20,050
色声香味触法是名

6
00:00:20,050 --> 00:00:24,824
须陀洹须菩提于意云何斯陀含能

7
00:00:24,824 --> 00:00:26,625
作是念我得斯陀含果不

8
00:00:27,187 --> 00:00:32,274
须菩提言不也世尊何以故斯陀含

9
00:00:32,274 --> 00:00:35,000
名一往来而实无往来是

10
00:00:35,000 --> 00:00:38,673
名斯陀含须菩提于意云何

11
00:00:39,237 --> 00:00:41,423
阿那含能作是念我得阿那含果

12
00:00:41,450 --> 00:00:46,286
不须菩提言不也世尊何以故

13
00:00:46,837 --> 00:00:49,173
阿那含名为不来而实无不

14
00:00:49,173 --> 00:00:53,100
来是故名阿那含须菩提于意

15
00:00:53,100 --> 00:00:55,750
云何阿罗汉能作是念我

16
00:00:55,750 --> 00:00:58,950
得阿罗汉道不须菩提言不也

17
00:00:59,237 --> 00:01:03,337
世尊何以故实无有法名阿罗汉

18
00:01:03,911 --> 00:01:07,549
世尊若阿罗汉作是念我得阿罗汉道

19
00:01:07,900 --> 00:01:11,125
即为著我人众生寿者

20
00:01:11,686 --> 00:01:15,325
世尊佛说我得无诤三昧人中

21
00:01:15,349 --> 00:01:18,887
最为第一是第一离欲阿罗汉我

22
00:01:18,887 --> 00:01:20,474
不作是念我是离欲

23
00:01:20,486 --> 00:01:23,900
阿罗汉世尊我若作是念我

24
00:01:23,900 --> 00:01:26,936
得阿罗汉道世尊则不说须菩提是

25
00:01:26,936 --> 00:01:29,525
乐阿兰那行者以须菩提实无所

26
00:01:29,525 --> 00:01:32,212
行而名须菩提是乐阿兰那行

27
00:01:32,775 --> 00:01:34,900
以上通过法布施与财布施的

28
00:01:34,912 --> 00:01:39,162
对比阐述了受持金刚经的功德接下来

29
00:01:39,525 --> 00:01:41,512
讲沙门四果必须要证悟

30
00:01:41,512 --> 00:01:43,887
空性的道理什么是沙门四

31
00:01:43,887 --> 00:01:46,412
果小乘圣果是沙门四果

32
00:01:46,525 --> 00:01:49,174
或沙门八果沙门四果包括

33
00:01:49,200 --> 00:01:52,400
预流果一来果不来果阿罗汉果

34
00:01:52,974 --> 00:01:55,375
沙门八果分别为预流向和

35
00:01:55,387 --> 00:01:57,250
预流果一来向和一来果

36
00:01:57,537 --> 00:01:59,311
不来向和不来果阿罗汉

37
00:01:59,311 --> 00:02:03,049
向和阿罗汉果所谓向是指没有

38
00:02:03,049 --> 00:02:05,500
真实达到果位但在路途之中

39
00:02:05,750 --> 00:02:08,412
马上就要到了果则是已经

40
00:02:08,437 --> 00:02:11,687
超凡入圣达到那种境界获得了真正的

41
00:02:11,699 --> 00:02:14,336
果位不管得到哪一果都

42
00:02:14,348 --> 00:02:17,098
必须要证悟无相无住的空性

43
00:02:17,675 --> 00:02:20,412
倘若无法断除实执则与凡夫没有

44
00:02:20,412 --> 00:02:24,512
任何差别般若经云凡执实相者

45
00:02:24,800 --> 00:02:27,723
皆无三菩提之解脱麦彭仁波切也

46
00:02:27,723 --> 00:02:30,074
说声闻缘觉必须要证悟

47
00:02:30,074 --> 00:02:32,125
大乘的法无我空性若连

48
00:02:32,137 --> 00:02:34,486
一分都没有证悟别说超离

49
00:02:34,500 --> 00:02:38,062
三界就算预流果也无法获得下面

50
00:02:38,162 --> 00:02:40,512
对此一一剖析没有对色声

51
00:02:40,525 --> 00:02:43,000
香味触法的执著才是真正的预

52
00:02:43,000 --> 00:02:46,925
流果须菩提于意云何须陀洹

53
00:02:46,949 --> 00:02:49,973
能作是念我得须陀洹果不须菩提

54
00:02:49,973 --> 00:02:54,675
言不也世尊何以故须陀洹名

55
00:02:54,675 --> 00:02:57,162
为入流而无所入不入

56
00:02:57,162 --> 00:03:01,900
色声香味触法是名

57
00:03:01,900 --> 00:03:06,199
须陀洹佛陀问须菩提你是怎么想

58
00:03:06,199 --> 00:03:08,650
的预流果圣者是否认为我

59
00:03:08,650 --> 00:03:11,236
已经得到了预流果须菩提回答

60
00:03:11,525 --> 00:03:15,562
不会的世尊为什么呢预流果虽然

61
00:03:15,562 --> 00:03:17,787
在名言中称为入流但在胜

62
00:03:17,787 --> 00:03:19,525
义中根本没有能入所入

63
00:03:19,812 --> 00:03:21,812
远离了对色声香味触法的

64
00:03:21,836 --> 00:03:24,086
实有执著这才是真正的预流

65
00:03:24,086 --> 00:03:27,236
果须陀洹亦名预流果属

66
00:03:27,262 --> 00:03:29,598
小乘见道而非大乘见道

67
00:03:30,162 --> 00:03:31,937
获此果时已入圣位

68
00:03:32,187 --> 00:03:34,699
故称之为预圣由于它是声闻

69
00:03:34,699 --> 00:03:36,836
乘最初之圣果又称初

70
00:03:36,836 --> 00:03:39,412
果在这段经文里佛陀一会儿

71
00:03:39,412 --> 00:03:41,598
说预流果是入流一会儿又说

72
00:03:41,625 --> 00:03:44,537
预流果不是入流如此自相矛盾令

73
00:03:44,550 --> 00:03:48,449
许多初学者摸不着头脑其实只要分开二谛

74
00:03:48,800 --> 00:03:51,675
此问题就迎刃而解了世俗中可以

75
00:03:51,687 --> 00:03:53,836
假立名相承认预流果远离

76
00:03:53,836 --> 00:03:55,836
了凡夫境界已趋入圣者

77
00:03:55,848 --> 00:03:58,775
之流但从究竟实相而言得果

78
00:03:58,775 --> 00:04:01,537
者所得之果得果方式都

79
00:04:01,537 --> 00:04:03,699
不存在没有能依所依之

80
00:04:03,699 --> 00:04:06,512
故对六尘色声香味触法

81
00:04:06,824 --> 00:04:08,925
也不可能有实有执著这即

82
00:04:08,925 --> 00:04:12,223
是预流果的真实境界所以小乘

83
00:04:12,223 --> 00:04:14,461
的登地预流果也必须要

84
00:04:14,461 --> 00:04:18,461
断除执著否则没有机会现见真谛宗喀巴

85
00:04:18,475 --> 00:04:20,949
大师的六十正理论广释在

86
00:04:20,961 --> 00:04:23,161
引用这句经文时也是这么解释

87
00:04:23,161 --> 00:04:26,175
的没有来去的执著才是真正的

88
00:04:26,187 --> 00:04:30,112
一来果须菩提于意云何斯陀含

89
00:04:30,112 --> 00:04:31,750
能作是念我得斯陀含果

90
00:04:31,774 --> 00:04:36,574
不须菩提言不也世尊何以故

91
00:04:37,125 --> 00:04:40,050
斯陀含名一往来而实无往来

92
00:04:40,211 --> 00:04:44,500
是名斯陀含佛陀问须菩提你

93
00:04:44,500 --> 00:04:46,750
是怎么想的一来果圣者

94
00:04:46,774 --> 00:04:48,550
是否认为我已经得到了一来果

95
00:04:49,112 --> 00:04:53,961
须菩提回答不会的世尊为什么呢一来

96
00:04:53,975 --> 00:04:56,187
果虽然在名言中称为一往来

97
00:04:56,487 --> 00:04:59,175
但胜义之中无去无来这才是真正

98
00:04:59,175 --> 00:05:01,425
的一来果斯陀含亦名

99
00:05:01,449 --> 00:05:04,750
一来果是小乘二果此果断除了

100
00:05:04,762 --> 00:05:06,175
欲界九品修惑中的前

101
00:05:06,175 --> 00:05:08,836
六品仍有三品未断故还要

102
00:05:08,836 --> 00:05:10,350
来欲界的人趣或六欲

103
00:05:10,350 --> 00:05:12,586
天受生一次以此得名一来

104
00:05:13,161 --> 00:05:15,536
虽然在名言当中一来果圣者

105
00:05:15,562 --> 00:05:17,612
还要来欲界投生一次但在

106
00:05:17,625 --> 00:05:19,786
究竟实相中他已证悟了无我

107
00:05:19,786 --> 00:05:22,100
的般若智慧远离了我来我

108
00:05:22,100 --> 00:05:25,050
去的分别中论云若无有

109
00:05:25,050 --> 00:05:27,774
我者何得有我所灭

110
00:05:27,774 --> 00:05:29,711
我我所故无我我所

111
00:05:29,711 --> 00:05:33,500
执因此如果证悟了无我空性就

112
00:05:33,500 --> 00:05:36,024
能断除对来去的执著什么是

113
00:05:36,050 --> 00:05:38,800
不来果须菩提于意云何

114
00:05:39,362 --> 00:05:41,550
阿那含能作是念我得阿那含果

115
00:05:41,574 --> 00:05:46,411
不须菩提言不也世尊何以故

116
00:05:46,961 --> 00:05:49,300
阿那含名为不来而实无不

117
00:05:49,300 --> 00:05:53,350
来是故名阿那含佛陀问须菩提

118
00:05:53,725 --> 00:05:55,824
你是怎么想的不来果

119
00:05:55,824 --> 00:05:57,774
圣者是否认为我已经得到了不

120
00:05:57,774 --> 00:06:02,461
来果须菩提回答不会的世尊为什么

121
00:06:02,461 --> 00:06:04,850
呢不来果虽然在名言中

122
00:06:04,875 --> 00:06:06,725
不来欲界但胜义之中

123
00:06:06,836 --> 00:06:08,574
没有来与不来的分别这

124
00:06:08,574 --> 00:06:11,199
才是真正的不来果阿那含亦

125
00:06:11,199 --> 00:06:13,312
名不来果不还果是

126
00:06:13,324 --> 00:06:15,586
小乘三果此果能安住

127
00:06:15,586 --> 00:06:18,149
于色界或无色界不需要再来

128
00:06:18,175 --> 00:06:20,024
欲界受生故称为不来

129
00:06:20,586 --> 00:06:22,975
与前一样不来果虽在名言中

130
00:06:23,086 --> 00:06:25,199
不来欲界投生但依胜义

131
00:06:25,211 --> 00:06:27,949
理论观察所谓来与不来根本

132
00:06:27,961 --> 00:06:31,812
不可得按理来说佛经理应由弟子提问

133
00:06:32,149 --> 00:06:36,362
释迦牟尼佛回答但有时候恰恰相反就像

134
00:06:36,375 --> 00:06:39,562
这部金刚经很多地方是释迦牟尼佛

135
00:06:39,574 --> 00:06:42,562
提问须菩提回答然后佛作个印证

136
00:06:42,586 --> 00:06:45,862
就可以了大家熟悉的心经也

137
00:06:45,862 --> 00:06:48,475
属于这种情况故而从这部经

138
00:06:48,500 --> 00:06:51,012
也能看出佛经可以是佛陀亲口

139
00:06:51,024 --> 00:06:53,324
宣说的也可以是佛陀予以印证

140
00:06:53,324 --> 00:06:53,487
的

141
00:06:54,100 --> 00:06:57,312
阿罗汉为什么叫战胜敌人须菩提于意

142
00:06:57,312 --> 00:06:59,949
云何阿罗汉能作是念我

143
00:06:59,949 --> 00:07:03,149
得阿罗汉道不须菩提言不也

144
00:07:03,437 --> 00:07:07,536
世尊何以故实无有法名阿罗汉

145
00:07:08,112 --> 00:07:11,399
佛陀问须菩提你是怎么想的

146
00:07:11,961 --> 00:07:13,887
阿罗汉是否认为我已经得到了

147
00:07:13,911 --> 00:07:19,262
阿罗汉果须菩提回答不会的世尊为什么呢

148
00:07:19,824 --> 00:07:22,237
就胜义而言根本不存在实

149
00:07:22,237 --> 00:07:25,475
有的阿罗汉阿罗汉是小乘的最高果

150
00:07:25,475 --> 00:07:28,687
位此果已出离轮回不再转生

151
00:07:28,699 --> 00:07:32,062
六道但相对大乘而言仍有细微

152
00:07:32,062 --> 00:07:34,012
的所知障未断因此并

153
00:07:34,012 --> 00:07:37,286
不究竟阿罗汉在藏文中是札炯巴

154
00:07:37,649 --> 00:07:39,987
直译为胜敌表示战胜了烦恼

155
00:07:40,000 --> 00:07:42,512
这种敌人虽然还没有战胜所知

156
00:07:42,512 --> 00:07:44,711
障的敌人三轮执著引起的一种

157
00:07:44,725 --> 00:07:46,911
障碍但他完全断尽81品

158
00:07:46,923 --> 00:07:49,850
修惑解脱了轮回从这个角度

159
00:07:49,949 --> 00:07:53,286
也可以叫战胜敌人小乘中阿罗汉

160
00:07:53,312 --> 00:07:55,350
是最高的果位但依大乘

161
00:07:55,411 --> 00:07:57,586
妙法莲华经定解宝灯论的

162
00:07:57,600 --> 00:07:59,774
说法他最后一定要回小向

163
00:07:59,774 --> 00:08:02,361
大趋入大乘现在有些人对

164
00:08:02,375 --> 00:08:05,562
大乘小乘分不清认为阿罗汉已经

165
00:08:05,562 --> 00:08:09,274
获得了无生法忍境界与八地菩萨等同持

166
00:08:09,274 --> 00:08:11,387
此观点的人可能没有看过

167
00:08:11,437 --> 00:08:13,699
俱舍论也没有学过现

168
00:08:13,699 --> 00:08:16,723
观庄严论等大乘教典在理解佛法

169
00:08:16,723 --> 00:08:19,074
的过程中出现一些不符合佛经

170
00:08:19,074 --> 00:08:23,986
的说法也情有可原此处须菩提说阿罗汉

171
00:08:24,012 --> 00:08:26,473
肯定没有我是阿罗汉的执著为什么

172
00:08:26,473 --> 00:08:29,074
呢因为在实相中阿罗汉灭尽

173
00:08:29,074 --> 00:08:32,261
了五蕴断除了意识分别小乘如此

174
00:08:32,274 --> 00:08:35,575
承认大乘也这样认为入中论云

175
00:08:35,825 --> 00:08:38,274
痴障性故名世俗假法由

176
00:08:38,287 --> 00:08:40,187
彼现为谛能仁说名世俗

177
00:08:40,187 --> 00:08:42,950
谛所有假法唯世俗意思是

178
00:08:42,950 --> 00:08:45,636
说凡夫由于无明障蔽妄将

179
00:08:45,662 --> 00:08:48,173
世俗的显现执为实有所以

180
00:08:48,187 --> 00:08:51,024
叫做世俗谛但在阿罗汉和佛菩萨

181
00:08:51,037 --> 00:08:53,798
面前已经断除了这部分实执故

182
00:08:53,798 --> 00:08:56,024
一切假立之法唯是世俗

183
00:08:56,298 --> 00:08:59,687
而非谛实因此阿罗汉出定

184
00:08:59,687 --> 00:09:02,011
后也知道自己是阿罗汉但却

185
00:09:02,024 --> 00:09:04,824
没有谛实的执著阿罗汉若认为我

186
00:09:04,824 --> 00:09:07,274
已得到阿罗汉果会有什么过失世尊

187
00:09:07,662 --> 00:09:10,098
若阿罗汉作是念我得阿罗汉道

188
00:09:10,461 --> 00:09:13,537
即为著我人众生寿者

189
00:09:14,098 --> 00:09:17,386
世尊阿罗汉若认为我已经得到阿罗汉果

190
00:09:17,736 --> 00:09:21,074
则有我相人相众生相寿

191
00:09:21,074 --> 00:09:23,899
者相的执著如果阿罗汉认为我

192
00:09:23,899 --> 00:09:26,336
是阿罗汉就会有我相知道

193
00:09:26,336 --> 00:09:28,787
自己是阿罗汉别人是凡夫便有

194
00:09:28,787 --> 00:09:31,611
了人相认为三界轮回中很多众生

195
00:09:31,636 --> 00:09:34,699
没有得到阿罗汉果即是众生相我

196
00:09:34,699 --> 00:09:37,223
这个阿罗汉何时入灭尽定融入

197
00:09:37,236 --> 00:09:40,125
法界中则为寿者相只要

198
00:09:40,125 --> 00:09:42,586
有了我得阿罗汉道的念头四种

199
00:09:42,598 --> 00:09:47,562
执著便应运而生入中论说众生轮回之

200
00:09:47,562 --> 00:09:49,699
因即是我执与我所执

201
00:09:50,261 --> 00:09:53,011
假如阿罗汉没有断除这些就跟凡夫

202
00:09:53,037 --> 00:09:54,986
没有任何差别了又怎么会是

203
00:09:55,011 --> 00:09:58,125
阿罗汉呢真正的阿罗汉不可能觉得我

204
00:09:58,125 --> 00:10:00,361
是人中第一我很了不起世尊

205
00:10:00,687 --> 00:10:03,336
佛说我得无诤三昧人中最为

206
00:10:03,348 --> 00:10:07,174
第一是第一离欲阿罗汉须菩提说

207
00:10:07,511 --> 00:10:10,375
世尊您说我获得了无诤三昧在

208
00:10:10,375 --> 00:10:12,375
人中最为第一是离欲第一

209
00:10:12,375 --> 00:10:15,687
的阿罗汉无诤三昧藏文中叫无恼

210
00:10:15,687 --> 00:10:18,375
禅玄奘和义净译为无诤

211
00:10:18,375 --> 00:10:22,449
住华严经云有诤说生死无

212
00:10:22,449 --> 00:10:25,136
诤即涅槃俱舍论释中

213
00:10:25,149 --> 00:10:27,562
也说在家人由于贪图乐受

214
00:10:27,761 --> 00:10:32,799
为了财产田地牲畜女人而争论不休出家

215
00:10:32,799 --> 00:10:34,574
人由于对自他宗派有好坏

216
00:10:34,574 --> 00:10:37,750
的想法进而展开辩论破立但不管

217
00:10:37,750 --> 00:10:41,024
是世间人修行人如果没有远离争论

218
00:10:41,287 --> 00:10:44,500
不要说获得无上涅槃就算处理人际关系

219
00:10:44,611 --> 00:10:47,312
也非常头痛今天两个人相处融洽

220
00:10:47,586 --> 00:10:52,674
明天就可能势同水火因此涅槃经说一念不生

221
00:10:52,924 --> 00:10:55,424
万法无诤只有息灭了执著

222
00:10:55,437 --> 00:10:58,348
分别念才能断除一切争论证得

223
00:10:58,375 --> 00:11:01,537
须菩提的境界人中最为第一佛陀

224
00:11:01,537 --> 00:11:04,361
的十大弟子虽然都是阿罗汉但证悟

225
00:11:04,361 --> 00:11:08,386
的境界各有所长比如迦叶是头陀第一

226
00:11:08,611 --> 00:11:11,711
舍利子是智慧第一目犍连是神通第一

227
00:11:12,024 --> 00:11:14,086
富楼那是说法第一阿难是

228
00:11:14,100 --> 00:11:17,237
多闻第一须菩提是解空第一或者说

229
00:11:17,350 --> 00:11:19,799
离欲第一这些都可称为人

230
00:11:19,799 --> 00:11:22,812
中第一第一离欲阿罗汉所谓离

231
00:11:22,812 --> 00:11:26,125
欲是指离开一切烦恼本来阿罗汉

232
00:11:26,149 --> 00:11:28,386
都离开了一切烦恼但根据小乘

233
00:11:28,386 --> 00:11:30,487
的论典其境界也有高低之

234
00:11:30,487 --> 00:11:33,375
别须菩提在阿罗汉中是最殊胜

235
00:11:33,375 --> 00:11:36,875
的阿罗汉在世俗现相上须菩提对

236
00:11:36,899 --> 00:11:39,250
般若空性的领悟最高每次说出

237
00:11:39,250 --> 00:11:41,787
自己的体会佛陀都赞叹善哉

238
00:11:42,011 --> 00:11:45,000
善哉完全同意他的说法佛

239
00:11:45,000 --> 00:11:47,162
为了印证弟子的根基也曾于大众

240
00:11:47,174 --> 00:11:50,062
面前说我的十大弟子中须菩提

241
00:11:50,062 --> 00:11:52,836
是离欲第一解空第一但这

242
00:11:52,836 --> 00:11:55,125
也只是名言中的说法而已真正

243
00:11:55,125 --> 00:11:57,537
的阿罗汉不可能有增上慢认为

244
00:11:57,562 --> 00:11:59,562
我是人中第一我很了不起

245
00:12:00,136 --> 00:12:02,100
下面从胜义中分析阿罗汉的

246
00:12:02,112 --> 00:12:05,000
境界色即是空空即是

247
00:12:05,000 --> 00:12:06,524
色我不作是念我是

248
00:12:06,537 --> 00:12:09,424
离欲阿罗汉世尊我若作是

249
00:12:09,424 --> 00:12:12,399
念我得阿罗汉道世尊则不说

250
00:12:12,511 --> 00:12:15,487
须菩提是乐阿兰那行者以须菩提实

251
00:12:15,487 --> 00:12:17,761
无所行而名须菩提是乐

252
00:12:17,761 --> 00:12:21,437
阿兰那行须菩提说尽管佛陀说我

253
00:12:21,437 --> 00:12:23,537
是离欲第一阿罗汉但实相中

254
00:12:23,537 --> 00:12:26,074
我根本没有这种执著如果我有

255
00:12:26,086 --> 00:12:29,350
这种执著自认为已得阿罗汉道那

256
00:12:29,350 --> 00:12:30,912
佛陀根本不会说我是离欲

257
00:12:30,924 --> 00:12:33,699
第一喜寂静者正因为证悟了

258
00:12:33,711 --> 00:12:36,912
实相无有所行佛陀才称我

259
00:12:36,912 --> 00:12:39,386
为喜寂静者阿罗汉虽有各种

260
00:12:39,399 --> 00:12:41,324
显现但已断尽我与我所

261
00:12:41,324 --> 00:12:44,850
的实执就像大乘菩萨一样宝性论中

262
00:12:44,850 --> 00:12:48,149
说在众生面前可以显现生老病死等

263
00:12:48,174 --> 00:12:50,487
种种痛苦但他的真实境界中

264
00:12:50,711 --> 00:12:53,500
并没有凡夫的丝毫执著大家若

265
00:12:53,500 --> 00:12:55,750
能通达缘起性空就会知道

266
00:12:55,862 --> 00:12:58,312
一切法根本不矛盾不但不矛盾

267
00:12:58,662 --> 00:13:01,761
而且其中颇有甚深意味乐阿兰那

268
00:13:01,774 --> 00:13:04,636
行者乐是喜欢阿兰那是寂静

269
00:13:04,937 --> 00:13:07,975
乐阿兰那行者是喜寂静者此处的

270
00:13:07,987 --> 00:13:11,074
寂静指身口意寂静调伏烦恼

271
00:13:11,424 --> 00:13:14,399
这一点只有阿罗汉才做得到最

272
00:13:14,399 --> 00:13:16,799
殊胜的阿罗汉就是最寂静者

273
00:13:17,100 --> 00:13:19,961
我们凡夫不是寂静者而是愦闹者

274
00:13:20,325 --> 00:13:24,298
散乱者身口意三门整天为了名闻利养而

275
00:13:24,312 --> 00:13:27,211
奔波忙碌只有远离了能所执著

276
00:13:27,448 --> 00:13:29,336
对能证悟的我所证悟

277
00:13:29,336 --> 00:13:31,812
的圣道产生的执著才可

278
00:13:31,823 --> 00:13:35,236
证悟阿罗汉果成为最寂静者定解

279
00:13:35,236 --> 00:13:37,149
宝灯论讲义中就曾引用

280
00:13:37,149 --> 00:13:39,725
过七个教证三个理证说明

281
00:13:39,750 --> 00:13:41,948
阿罗汉必须要证悟法无我

282
00:13:42,511 --> 00:13:44,562
其实用金刚经的教证也可

283
00:13:44,573 --> 00:13:47,375
证明阿罗汉若没有证悟法无我

284
00:13:47,725 --> 00:13:49,798
而仅仅证悟了人无我就

285
00:13:49,798 --> 00:13:52,450
会堕入一个边故对缘起性空必须

286
00:13:52,461 --> 00:13:55,437
有所了悟在胜义中须菩提并

287
00:13:55,450 --> 00:13:57,312
没有执著自己是离欲第一的

288
00:13:57,336 --> 00:14:00,687
阿罗汉但名言中佛陀的确如此赞叹

289
00:14:00,975 --> 00:14:02,812
这就是色即是空空

290
00:14:02,825 --> 00:14:04,986
即是色的缘起之理缘起

291
00:14:05,000 --> 00:14:07,336
之理唯有佛陀方能彻底

292
00:14:07,336 --> 00:14:10,636
了知世间人则很难通达但若

293
00:14:10,649 --> 00:14:13,149
不懂这个道理纵然是名声盖世

294
00:14:13,149 --> 00:14:15,798
的大法师证悟圣道也有一定的

295
00:14:15,812 --> 00:14:19,700
困难龙猛菩萨在出世论中说依靠

296
00:14:19,725 --> 00:14:22,649
分别念承认自生他生共生

297
00:14:22,974 --> 00:14:25,000
无因生的戏论者由于尚未

298
00:14:25,011 --> 00:14:27,537
通达诸法实相难免会遭受种种

299
00:14:27,548 --> 00:14:29,923
痛苦而佛陀所说的缘起生

300
00:14:30,099 --> 00:14:32,349
才是一切万法的真相是宇宙唯一

301
00:14:32,349 --> 00:14:35,961
的真理所以缘起性空之理非常

302
00:14:35,961 --> 00:14:38,761
重要假如通达了这一点就会

303
00:14:38,774 --> 00:14:42,111
明白须菩提在实相中没有任何执著

304
00:14:42,423 --> 00:14:43,812
但在如梦如幻的现相

305
00:14:43,812 --> 00:14:45,736
中可以称之为离欲第一