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第十三品如法受持尔时须菩提白佛言

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世尊当何名此经我等云

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何奉持佛告须菩提是经名

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为金刚般若波罗蜜以是名字汝

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当奉持所以者何须菩提佛说

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般若波罗蜜即非般若波罗蜜须菩提于意云

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何如来有所说法不须菩提白佛

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言世尊如来无所说须菩提于

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意云何三千大千世界所有微尘是

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为多不须菩提言甚多世尊

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须菩提诸微尘如来说非微尘

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是名微尘如来说世界非世界

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是名世界须菩提于意云何

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可以三十二相见如来不不也世尊

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不可以三十二相得见如来何以故

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如来说三十二相即是非相是名

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三十二相须菩提若有善男子善女人以

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恒河沙等身命布施若复有人

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于此经中乃至受持四句偈

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等为他人说其福甚多

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金刚经里处处是宝可随意取

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尔时须菩提白佛言世尊当何

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名此经我等云何奉持佛

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告须菩提是经名为金刚般若

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波罗蜜以是名字汝当奉持此时

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须菩提问佛世尊这部经取

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什么名字我们应如何信受奉持佛

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说此经叫金刚般若波罗蜜经以此

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名称与文字你们可了知其本义

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并如理奉持在具体分析之前再次

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提醒大家注意学经典不同于学

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论典论典一次只讲一个问题但

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经典有自己的特点它的内容

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就像珍宝仓库一样没有次第有时候

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看到金子有时候看到银子有时候看到珊瑚

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各种各样的珍宝全部堆在一起可以

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随意选取后来大德们在造论时

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必须将其归纳总结同样佛陀在

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讲金刚经时有时候讲听闻此经

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的功德有时候讲恭敬此经的

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功德有时候开始抉择空性后来弟子在

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结集时完全忠于现场记录将佛陀

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和须菩提的一问一答汇录

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成文并没有考虑顺序排列当然每个

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问题都有甚深的密意

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譬如对执著身体的人佛就

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问须弥山般的身体大不大进而

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将身体抉择为空性对世界有

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实执的人佛陀问世界是不是很

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广大打破其实有执著所以这些并不是

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无的放矢前面已讲了该经的

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功德非常大所以须菩提就问佛

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此经叫什么名字以后依靠什么样

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的名字来研究学习修持佛陀在

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回答时每一字都有不共

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的意义不是随便信口开河在世间我们

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凡夫说话大多肆无忌惮小乘阿罗汉在出

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定时偶尔也有不如法的言语甚至

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还会哈哈大笑而佛陀不是这样他

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的字字句句皆有密意完全相合

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于听者的根基佛陀是怎么回答

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的呢这部经叫金刚般若波罗蜜经

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你们以后书写也好读诵也好都可以

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用这个名字所谓金刚是指能

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毁一切而不为一切所坏

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般若是智慧六祖坛经说般若者唐

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言智慧也至于波罗蜜六祖坛经说此

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是西国语梵语唐言到彼岸

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般若波罗蜜多译为智慧到彼岸这有

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两种解释方法1从道智慧而言

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指我们正在趋往佛陀的智慧2

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从果智慧来讲指已经真正获得

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了佛陀的智慧般若的种类在

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现观庄严论释中分为文字般若

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自性般若道般若果般若四种而

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萨迦派果仁巴大师根据陈那论师的智慧

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即无二道文亦立名

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将般若分为文字般若道般若果

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般若三种最究竟的彼岸就是

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果般若也即佛陀的智慧金刚经

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主要宣说的就是这个因此以后

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大家讽诵书写如理作意等时都应

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按这种意思来观想空性并不是什么都没有

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所以者何须菩提佛说般若波罗蜜即

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非般若波罗蜜为什么呢须菩提你应该知道佛所

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说的般若波罗蜜并不是实有的般若波罗蜜三世

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诸佛在经中都讲到

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了般若波罗蜜但佛经中的般若波罗蜜

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只能暂时引导众生如世界上的

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邪门外道及不信佛教之人根本

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不愿听般若法门有一部分内道徒

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虽有缘听闻但对空性有极大

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的恐惧心还有些人尽管在

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修般若空性但由于善根没有

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成熟无法体悟其意境为了帮助这

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部分众生佛陀才在很多经典中

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大篇幅讲般若波罗蜜然而这只是在迷乱

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众生面前的显现若真正来衡量

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般若波罗蜜也是空性无有任何法相

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如华严经云本性清净无染无

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乱在胜义当中般若波罗蜜非般若

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波罗蜜根本没有到达彼岸与未到达

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彼岸的分别但在名言中缘起

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显现不灭故可叫般若波罗蜜佛

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对一切法都是这样讲的这有

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什么必要呢就是让所有众生

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证悟空性获得般若波罗蜜的境界

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当然空性并不是什么都没有而是现空

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无二的即使佛陀在成道以后

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也不是什么都不做仍要

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显示转法轮涅槃等行为须菩提于意

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云何如来有所说法不须菩提白

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佛言世尊如来无所说佛

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问须菩提你是怎么认为的如来

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有没有所说之法须菩提答言

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世尊如来从未说过任何法前面

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已经分析过如来无有所说之

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法但此处再次提出来是因为

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这里正在讲般若空性与佛的

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第二转无相法轮关系密切既然万法

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都是空性那么揭示空性的第二转法轮

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是否也不存在呢

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对此须菩提完全通达了佛的

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密意知道名言中虽然显现转

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法轮但在胜义实相中如来

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从成佛至涅槃没有说过一字一句

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如经云我已成如来未

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说一字法因此从实相而言

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如来所说的法没有任何相

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状也没有任何所缘若去

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妄加执著则非究竟但为了

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引导不同根基的众生佛陀可以应机施教

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开设不同的法门这在名言中

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是承认的什么时候相违之法能

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共存佛又以微尘和世界之间

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的差别来抉择诸法空性

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须菩提于意云何三千大千世界所有微

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尘是为多不须菩提言甚

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多世尊须菩提诸微尘如来说非

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微尘是名微尘佛问

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须菩提你是怎么想的三千大千世界的

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微尘是不是很多须菩提说非常多

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世尊须菩提你应该知道如来已经说过所有

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微尘不是真正的微尘不是

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微尘就是微尘不懂

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胜义谛和名言谛的人

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可能觉得这里有点难懂佛到底在

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说什么不是微尘就是微

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尘这不自相矛盾吗就像有些

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人不明白色即是空空

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即是色一样他们觉得两个相违

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的事物不可能共存但若如实通达

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了缘起法这些就不成问题了

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大家都知道名言中可以承认一个

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泥团有无数微尘三千大千世界的

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微尘更是多得不可计数这里

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须菩提显得有点笨好像不明白佛

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的密意竟然说特别特别多似乎

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对微尘特别执著佛陀看他对

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微尘的执著非常严重便开始

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抉择微尘为空性当时佛

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是这样说的尽管显现上微

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尘特别多但从胜义上

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观察这些微尘并不是微尘为什么

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这样讲呢我们学入行论智慧

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品时也观察过无论是无

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分微尘有分微尘都

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非实有若是无分微尘

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它在组成粗尘时若有

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东方的方所必然有东方的

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一分无分微尘如果有

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分又怎么是无有任何方

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分的极微呢四百论云

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微若有东方必有东方分

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极微若有分如何是极

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微而若是有分微尘则

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可继续分割下去不可能成立为实

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有不变这样一观察认为佛像

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上有灰尘衣服上很脏胜

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义中都是不成立的如果微

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尘实有存在那再怎么观察

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都会破不了但这是不可能的

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尽管在众生的迷乱显现面前微

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尘是有它落入我们眼里

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还是很麻烦但真正剖析下去这些

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微尘不是微尘这个世界也是

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如梦如幻如来说世界非世界

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是名世界如来说所谓的世界也

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不是真正的世界不是世界就是

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世界华严经中讲过三千大千世界是以

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迷乱因缘而形成的如果详细观察

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怎么会有一个成实的世界普贤

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行愿品也说一尘中有尘

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数刹试想假如不可计数的世界

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真实存在怎么可能全部聚集在一个

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小小的微尘上当然在

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迷乱的众生面前可以显现为这个

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世界上有七十多亿人口甚至再广

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一点还有外星世界的存在但从

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胜义来观察这些世界是不

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成立的因此这部金刚经的涵义

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深不可测每个问题都要有两方面

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的对比名言显现中是无欺

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存在而胜义观察时却如

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梦幻般丝毫无有大家务必要弄懂

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这一点心清净之人见

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什么都是佛心不清净者只见

208
00:10:26,312 --> 00:10:30,149
各种丑相须菩提于意云何可以

209
00:10:30,174 --> 00:10:34,511
三十二相见如来不不也世尊不可

210
00:10:34,524 --> 00:10:38,399
以三十二相得见如来何以故如来说

211
00:10:38,424 --> 00:10:41,761
三十二相即是非相是名三十二相

212
00:10:42,336 --> 00:10:44,961
佛问须菩提你是怎么想的

213
00:10:45,299 --> 00:10:48,987
能否以三十二相见到真正的如来须菩提

214
00:10:49,000 --> 00:10:52,612
答道不能世尊不可以三十二相见到

215
00:10:52,625 --> 00:10:55,787
如来为什么呢因为如来所说的

216
00:10:55,812 --> 00:10:58,437
三十二相以胜义理来观察时

217
00:10:58,625 --> 00:11:01,299
并不是如来的真相只是名称上叫

218
00:11:01,312 --> 00:11:04,812
如来的三十二相众生由于无始以来的习气

219
00:11:04,824 --> 00:11:07,511
熏染现见的对境各不相同

220
00:11:08,074 --> 00:11:10,961
一般而言凡夫只能看到不清净的五蕴

221
00:11:11,375 --> 00:11:13,399
而菩萨所见则是清净的

222
00:11:13,424 --> 00:11:16,600
圣者法相所以有些人对如来

223
00:11:16,600 --> 00:11:18,750
身相有一定的执著他认为

224
00:11:18,850 --> 00:11:21,011
轮回是不清净的而如来的

225
00:11:21,024 --> 00:11:25,487
十力四无畏十八不共法三十二相八十随

226
00:11:25,487 --> 00:11:28,862
好等具足功德理应值得希求佛

227
00:11:28,862 --> 00:11:33,174
的三十二相大智度论现观庄严论中观宝

228
00:11:33,174 --> 00:11:35,924
鬘论中讲得非常清楚十

229
00:11:35,924 --> 00:11:39,549
力入中论解释得比较详细十八

230
00:11:39,549 --> 00:11:41,850
不共法智者入门中讲得很

231
00:11:41,850 --> 00:11:45,000
广泛这种想法在名言清净量面前

232
00:11:45,250 --> 00:11:48,062
也是合理的名言中确实有清净

233
00:11:48,086 --> 00:11:51,174
与不清净的差别比如外道本师

234
00:11:51,174 --> 00:11:54,600
见释迦牟尼佛具足十八种丑相而迦叶

235
00:11:54,600 --> 00:11:57,375
尊者见佛有三十二相八十种好

236
00:11:57,937 --> 00:12:00,937
因此在名言中心清净的人

237
00:12:01,125 --> 00:12:03,662
见佛相好圆满心不清净

238
00:12:03,662 --> 00:12:06,699
者只能见到各种丑相佛陀多生

239
00:12:06,699 --> 00:12:08,549
累劫中修积福德感得

240
00:12:08,562 --> 00:12:11,449
肉髻白毫等殊胜身相丑相

241
00:12:11,475 --> 00:12:13,836
在佛身上完全没有现在很多人

242
00:12:13,850 --> 00:12:15,886
认为佛的相好庄严最了

243
00:12:15,886 --> 00:12:17,699
义没有比这更殊胜的了

244
00:12:17,875 --> 00:12:21,375
三十二相永远也不会空这种执著是

245
00:12:21,386 --> 00:12:23,649
不究竟的从胜义的角度

246
00:12:23,649 --> 00:12:25,987
说这种清净量并不应理

247
00:12:26,549 --> 00:12:29,250
为了破除此种观点佛问须菩提

248
00:12:29,625 --> 00:12:32,037
能不能以相好圆满的色身见到如来

249
00:12:32,037 --> 00:12:35,187
本体须菩提不是一般的根基他已

250
00:12:35,199 --> 00:12:37,324
证悟了佛和众生的本性所以

251
00:12:37,336 --> 00:12:39,699
回答说以相好见佛不合理

252
00:12:40,261 --> 00:12:43,174
为什么这样说呢因为三十二相是色身

253
00:12:43,174 --> 00:12:46,875
的功德色身分为报身化身释迦牟尼

254
00:12:46,875 --> 00:12:49,836
佛是殊胜化身以三十二相无法见

255
00:12:49,836 --> 00:12:53,237
如来三十二相只是在菩萨和凡夫面前

256
00:12:53,336 --> 00:12:55,949
显现的一种梦幻了义佛经中并

257
00:12:55,949 --> 00:12:58,287
不承认实有究竟的色身即

258
00:12:58,287 --> 00:13:02,399
是法身法身没有任何相好如华严经

259
00:13:02,399 --> 00:13:05,399
中说诸佛法身不思议无色

260
00:13:05,399 --> 00:13:06,500
无形无影像

261
00:13:07,100 --> 00:13:10,787
总之在名言上诸佛菩萨具足三十二相

262
00:13:11,075 --> 00:13:12,899
但在胜义当中色身的

263
00:13:12,912 --> 00:13:15,099
本性就是法身根本没有什么相

264
00:13:15,662 --> 00:13:17,912
而有些讲义中把法身与色身

265
00:13:17,937 --> 00:13:21,474
分开来讲这样不太合理一心念诵

266
00:13:21,524 --> 00:13:24,711
金刚经就能破我执断妄想须菩提

267
00:13:25,086 --> 00:13:28,711
若有善男子善女人以恒河沙等身命

268
00:13:28,725 --> 00:13:31,448
布施若复有人于此经中

269
00:13:31,761 --> 00:13:34,361
乃至受持四句偈等为他人说

270
00:13:34,625 --> 00:13:38,361
其福甚多须菩提如果有善男子

271
00:13:38,573 --> 00:13:41,200
善女人以恒河沙数的身体作布施

272
00:13:41,386 --> 00:13:44,136
功德肯定非常大但若有人受持

273
00:13:44,211 --> 00:13:47,111
金刚经哪怕只有四句偈并为他人

274
00:13:47,125 --> 00:13:50,375
解说此功德较前更为殊胜前面

275
00:13:50,386 --> 00:13:52,750
两次提过以满三千大千世界的七宝

276
00:13:52,774 --> 00:13:55,325
作布施这里是说以恒河沙数的

277
00:13:55,336 --> 00:13:58,798
身体作布施前者是财布施后者

278
00:13:58,812 --> 00:14:01,861
是极大布施布施身体其功德都是

279
00:14:01,875 --> 00:14:04,211
无法想象但与法布施比起来

280
00:14:04,312 --> 00:14:07,524
却望尘莫及这一方面说明了法布施

281
00:14:07,524 --> 00:14:11,399
的殊胜另一方面也体现了受持金刚经

282
00:14:11,399 --> 00:14:15,250
的功德贤愚经中记载往昔世尊转生

283
00:14:15,250 --> 00:14:18,511
为月光国王时乐善好施一婆罗门闻名而

284
00:14:18,511 --> 00:14:21,399
至告诉他布施外物的功德不是

285
00:14:21,412 --> 00:14:24,736
最大极大布施才会令功德圆满你

286
00:14:24,736 --> 00:14:27,037
应将身体布施给我后来月光

287
00:14:27,037 --> 00:14:28,625
菩萨在鹿野苑的树下施身

288
00:14:28,625 --> 00:14:30,625
时说我之身体于此树

289
00:14:30,625 --> 00:14:33,548
下已布施过九百九十九次加今此

290
00:14:33,548 --> 00:14:37,136
一回正好一千可见菩萨为了利益

291
00:14:37,136 --> 00:14:40,136
众生在漫长的岁月中历经苦行

292
00:14:40,149 --> 00:14:43,375
圆满布施度本来布施身体的功德

293
00:14:43,386 --> 00:14:46,662
极大但佛陀在此说即使布施恒河

294
00:14:46,673 --> 00:14:49,062
沙子那么多的身体也不及受持

295
00:14:49,111 --> 00:14:52,662
金刚经四句偈的功德大当然受

296
00:14:52,662 --> 00:14:54,886
持有形象上的受持真实受

297
00:14:54,886 --> 00:14:57,636
持两种形象上的受持是

298
00:14:57,649 --> 00:14:59,923
表面拿着经文念一切有为法

299
00:15:00,274 --> 00:15:04,836
如梦幻泡影心里却胡思乱想怀疑重重这

300
00:15:04,836 --> 00:15:06,937
与别人千百万劫中布施身体的

301
00:15:06,950 --> 00:15:10,075
行为相比功德超胜是不可能的事情

302
00:15:10,636 --> 00:15:13,386
而只有真实受持即通达最甚深

303
00:15:13,386 --> 00:15:15,174
了义的经义然后再给别人

304
00:15:15,187 --> 00:15:18,299
宣讲应该才有这么大的功德六祖

305
00:15:18,312 --> 00:15:22,211
也说一心念诵金刚经能断除我执

306
00:15:22,424 --> 00:15:26,687
断除妄想只有专心致志念金刚经并对

307
00:15:26,699 --> 00:15:29,574
经义产生定解方可断除人我执

308
00:15:29,687 --> 00:15:32,799
和法我执以及各种各样的妄想言

309
00:15:32,799 --> 00:15:36,674
下成佛如此念诵金刚经才比舍弃

310
00:15:36,687 --> 00:15:39,611
身体的功德大世尊之所以这样讲

311
00:15:39,848 --> 00:15:42,024
只是为了引发众生的意乐使

312
00:15:42,024 --> 00:15:44,812
其趋入金刚经若是一点都不

313
00:15:44,812 --> 00:15:46,761
了解佛法的人为了印证他的

314
00:15:46,774 --> 00:15:49,500
根基可跟他说读一遍金刚经

315
00:15:49,674 --> 00:15:52,098
有如是大的功德等他稍微有所

316
00:15:52,098 --> 00:15:55,473
了解再进一步说心散乱不行应当

317
00:15:55,500 --> 00:15:59,711
精通经义如理作意不能马马虎虎念一遍金刚经

318
00:15:59,924 --> 00:16:02,924
就完事了受持受是完全

319
00:16:02,937 --> 00:16:05,511
领悟经的意义持是经常忆念

320
00:16:05,537 --> 00:16:08,761
其中内容光是口头上念念功德

321
00:16:08,787 --> 00:16:11,348
不是很大我们必须要究竟通达

322
00:16:11,361 --> 00:16:15,625
经义在藏文中此处是受持通达

323
00:16:15,848 --> 00:16:22,399
缮写如理作意其中尤其如理作意十分重要现在

324
00:16:22,736 --> 00:16:25,750
念金刚经的人很多如理作意的却

325
00:16:25,761 --> 00:16:28,299
相当少倘若自己连意思都不

326
00:16:28,299 --> 00:16:31,449
懂怎么谈得上受持呢金刚经

327
00:16:31,449 --> 00:16:33,949
的功德非常大但若只是有口无心

328
00:16:33,949 --> 00:16:36,912
地念而没有明白其中内涵不一定

329
00:16:36,924 --> 00:16:40,549
获得如是功德因此大家要依教理

330
00:16:40,674 --> 00:16:41,586
通达它的本意