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第十四品离相寂灭尔时须菩提闻

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说是经深解义趣涕泪

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悲泣而白佛言希有世尊

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佛说如是甚深经典我从

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昔来所得慧眼未曾得闻如是

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之经世尊若复有人得闻

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是经信心清净则生实相当

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知是人成就第一希有功德

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世尊是实相者则是非相是

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故如来说名实相世尊我今

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得闻如是经典信解受持不足

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为难若当来世后五百岁其有众生得闻

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是经信解受持是人则

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为第一希有何以故此人无

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我相人相众生相寿者

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相所以者何我相即是非

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相人相众生相寿者相

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即是非相何以故离一切

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诸相则名诸佛佛告

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须菩提如是如是若复有人得闻

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是经不惊不怖不畏当

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知是人甚为希有何以故

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须菩提如来说第一波罗蜜即非第一波罗蜜

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是名第一波罗蜜须菩提忍辱波罗蜜

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如来说非忍辱波罗蜜何以故

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须菩提如我昔为歌利王割截身体

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我于尔时无我相无人相

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无众生相无寿者相何以

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故我于往昔节节支解时若

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有我相人相众生相寿者

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相应生嗔恨须菩提又念过去

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于五百世作忍辱仙人于尔

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所世无我相无人相无

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众生相无寿者相是故

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须菩提菩萨应离一切相发阿耨多罗三藐三菩提

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心不应住色生心不应

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住声香味触法生心应

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生无所住心若心有住

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则为非住是故佛说

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菩萨心不应住色布施须菩提

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菩萨为利益一切众生应如是布施如来说

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一切诸相即是非相又

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说一切众生即非众生须菩提如来是

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真语者实语者如语者不

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诳语者不异语者须菩提如来

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所得法此法无实无虚须菩提若菩萨

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心住于法而行布施如

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人入暗则无所见若

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菩萨心不住法而行布施如

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人有目日光明照见种种

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色须菩提当来之世若有善男子善女人

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能于此经受持读诵则为

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如来以佛智慧悉知是人悉

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见是人皆得成就无量无边

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功德具有空性智慧才能生起大

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悲尔时须菩提闻说是经深解

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义趣涕泪悲泣而白佛

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言希有世尊此时须菩提听到这

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部经的殊胜功德深深地通达

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了此经密意生起极大欢喜

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心不禁悲泪俱下陈白

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佛言希有世尊涕泪是从

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空性方面而言的须菩提确实体会到

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了此经殊胜无比当佛宣说

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其究竟功德之后他从心坎深处

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激动不已正如入中论所形容的

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若有众生听闻空性后内心数数

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生起欢喜由欢喜而泪流满面汗毛竖立

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这种人就是空性法门的根基

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可见须菩提完全符合这个条件悲泣

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是从大悲方面来讲的须菩提

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了知空性法门相当殊胜但

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三界轮回中的许多众生无缘得闻

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于是生起无比的大悲心情不自禁地

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流下眼泪就像佛经中所说

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大悲心是一切菩萨之根本大悲

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心是一切智慧之母希有

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藏文中有两个希有玄奘译

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的是甚奇希有世尊最

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极希有善逝也是用了

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两次感叹须菩提为什么赞叹希有呢

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因为依靠这样的空性在凡夫

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的心中可以种下善根遣除

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一切迷乱斩断生死轮回而一般的

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法门根本不具备这种功德金刚经为什么

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如此希有佛说如是甚深

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经典我从昔来所得慧眼未曾

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得闻如是之经佛陀您宣讲

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如此甚深的金刚经我自从获得

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慧眼以来没有听过这么殊胜的

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经典须菩提是大阿罗汉从预流

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果开始就已经获得了慧眼我们

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的肉眼只能见色法而阿罗汉

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的慧眼什么都能看得到可以

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见到众生的心也能听到一切

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声音当然作为小乘阿罗汉不可能完全通达

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空性智慧肯定与大乘菩萨有

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极大差别佛经中说声闻所证

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空性犹如牛蹄迹之水菩萨所

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证空性犹如大海之水由此可知声闻阿罗汉

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虽然证悟了空性但境界并不是特别

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高金刚经能断除疑惑和有无

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的执著揭示一切法相不存在的

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真理而且功德也非常大如此殊胜

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之法在小乘经典中根本找

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不到须菩提也可能是第一次听

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因此觉得非常希有我对金刚经

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十分有信心也确实感觉此经

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非同寻常以前弘扬金刚经的法师非常了不起

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听受持诵金刚经的信士也非常

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了不起有信心就能证悟空

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性世尊若复有人得闻是经

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信心清净则生实相当知是

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人成就第一希有功德世尊若

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有人将来听闻金刚经生起清净的信心

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同时也产生证悟的境界当知

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此人的证悟并非一般而是成就

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了世间上第一希有的功德我们

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成办世间的琐事或得到一些名闻利养

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并不算特别希有因为很多凡夫

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都可以办得到但如果对金刚经

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的功德生起清净的信心证悟了

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实相智慧这个功德是最希有的

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信心清净什么叫清净的信心呢

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认为金刚经十分了不起是佛陀宣讲的

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非常殊胜的法这就是清净

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的信心什么是不清净的信心

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呢一边认为金刚经很殊胜一边又

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怀疑有没有这么大的功德这种信心

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被疑惑所染污所以不清净谁

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若对金刚经生起一种清净信心那

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他必定会生起实相的智慧最

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了义最究竟的证悟境界因为

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弥勒菩萨说过胜义谛唯一

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通过信心而证悟华严经亦云信

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为道源功德母

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在世间成办大项目大工程

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人们常会认为很希有其实这

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没什么还有不少人认为有神通很

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了不起实际上外道鬼神也有这些这不是

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特别值得赞叹只有像六祖一样依靠

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对金刚经的信心而证悟实相才是

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世间上最最希有的功德不执著

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有更不执著无世尊是实相

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者则是非相是故如来

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说名实相世尊所谓的实相并不是

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真正的实相所以如来称之为实相在

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藏文中此句之前还有何以故

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连结上文这句是在解释为什么

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生起实相是第一希有呢因为

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是实相者则是非相凡夫之所以

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无法解脱是由于执著相状不是

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执有就是执无以至于被

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贪嗔痴一直束缚而圣者并不会这样

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他的境界中无有任何执著

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现见了远离一切戏论的实相

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那怎么样才能达到实相的境界呢

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入行论智慧品中说先要长

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时间观修空性断除执诸法

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实有的习气然后进一步观万法

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无所有断除对空性的执著最终达到

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若实无实法悉不住心前

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彼时无余相无缘最寂

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灭的离戏境界总之在真实

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义中观察任何相状都了不可得

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佛陀在了义经典中也说

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胜义中没有真实之相所谓

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的相只是在虚幻的世俗法

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中暂时安立的因为如来从来没有

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说过一个成实之法一处

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黑暗时另一处必定有光明

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世尊我今得闻如是经典信

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解受持不足为难若当来世后五百岁其有

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众生得闻是经信解受持

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是人则为第一希有须菩提

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说世尊我现在听闻受持这部

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经典并不是特别困难最难得的是

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将来末法五百年时若有众生听到

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这部经并能信解受持这

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才是最为希有的为什么这样讲呢

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因为佛陀在世时是果法期佛法

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相当兴盛证果的现象非常多

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常有众生得阿罗汉果菩萨果所以无论

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从当时的年代还是众生的根基

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来讲能听到金刚经不是非常难得也

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不是特别希有前面须菩提刚说

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自己从得慧眼以来从未听过

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这么殊胜的法非常希有现在

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他又想了一下这也不是

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特别希有因为此时佛教很兴盛

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再加上我是解空第一信解受持

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这样的空性法门也不算难事

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按照莲花戒论师的解释声闻证

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悟的空性范围不是很大只是

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一部分所以须菩提说我听闻经典而

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证悟的空性境界不是很高所以

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我与这样的空性相遇也不是

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非常希有而将来的大菩萨依靠金刚经

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证悟究竟空性才是最希

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有难得的这也间接说明了

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声闻证悟的空性范围渺小菩萨证悟

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的空性广大无边禅宗经常说解悟

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与证悟须菩提相当于达到了解悟的

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程度显现上只是理解这种大乘空性

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但还没有真正现见而将来

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的大乘菩萨却会完全证悟后

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五百岁这个概念前面已讲过汉地

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的说法与藏地比较相似还有些

209
00:10:24,524 --> 00:10:27,287
人解释为佛在世时佛法非常

210
00:10:27,299 --> 00:10:30,486
兴盛佛涅槃五百年后佛法也兴盛

211
00:10:30,812 --> 00:10:34,261
过此之后即为末法因此末法

212
00:10:34,274 --> 00:10:37,511
五百年不是只有五百年而是可以包括很多

213
00:10:37,511 --> 00:10:40,662
个五百年有些经典中说佛法有

214
00:10:40,674 --> 00:10:42,687
兴盛期和隐没期但了义

215
00:10:42,687 --> 00:10:45,098
的经典却告诉我们佛法永远不会

216
00:10:45,111 --> 00:10:48,723
隐没如密宗时轮金刚中讲所谓

217
00:10:48,723 --> 00:10:51,149
的末法只不过是佛法在一处

218
00:10:51,174 --> 00:10:53,723
示现灭尽但实际上它又会

219
00:10:53,736 --> 00:10:56,086
兴盛于另一处就像阳光

220
00:10:56,098 --> 00:10:58,562
一样一处黑暗时另一处

221
00:10:58,586 --> 00:11:02,348
必定有光明显宗不可思议经也说

222
00:11:02,662 --> 00:11:06,000
佛陀无灭度佛法恒住世因此

223
00:11:06,386 --> 00:11:09,111
所谓的末法五百年只是在有些众生

224
00:11:09,111 --> 00:11:12,149
面前的显现要知道佛在世时

225
00:11:12,174 --> 00:11:15,636
听闻到金刚经并不是特别希奇而

226
00:11:15,649 --> 00:11:19,274
当今时代五浊特别猖獗我们有缘听到

227
00:11:19,274 --> 00:11:21,987
这个法门领悟空性不可思议的法味

228
00:11:22,274 --> 00:11:24,687
真的是非常希有龙猛菩萨也

229
00:11:24,687 --> 00:11:26,699
说知此诸法空性已

230
00:11:27,024 --> 00:11:29,136
一切业果依缘起希有又

231
00:11:29,136 --> 00:11:30,987
此极希有希奇又此

232
00:11:31,011 --> 00:11:34,261
极希奇有些人或许不以为然他们

233
00:11:34,261 --> 00:11:37,737
觉得发大财得高位有名声

234
00:11:37,850 --> 00:11:41,562
才是非常希有其实这都是小事

235
00:11:41,812 --> 00:11:44,362
真正希有的是什么在如此恶劣

236
00:11:44,362 --> 00:11:47,324
的末法时期佛已涅槃多年行持

237
00:11:47,336 --> 00:11:49,886
佛法的人越来越少我们依靠上师

238
00:11:49,886 --> 00:11:53,475
三宝的加持听到空性法门体会到佛法

239
00:11:53,500 --> 00:11:55,812
不可思议的甘露胜味获得了解脱

240
00:11:55,812 --> 00:11:57,886
轮回的空性智慧这才是希有

241
00:11:57,886 --> 00:12:00,524
中的希有人为何始终摆脱

242
00:12:00,524 --> 00:12:03,600
不了烦恼何以故此人无我相

243
00:12:03,961 --> 00:12:07,674
人相众生相寿者相为什么

244
00:12:07,674 --> 00:12:11,000
说这种人希有呢因为此人

245
00:12:11,011 --> 00:12:13,949
通过闻思修行获得了正见已经远离

246
00:12:13,949 --> 00:12:17,362
了我相人相众生相寿者相

247
00:12:17,924 --> 00:12:20,612
没有一切相的话当然是最高境界

248
00:12:20,612 --> 00:12:23,836
了三界轮回中的众生始终摆脱

249
00:12:23,850 --> 00:12:26,799
不了烦恼原因就是执著这四种

250
00:12:26,799 --> 00:12:29,037
相如果断尽了这四种相

251
00:12:29,250 --> 00:12:32,612
就会远离一切痛苦从前一个不会

252
00:12:32,612 --> 00:12:34,924
游泳的人不慎跌进了池塘

253
00:12:35,487 --> 00:12:38,375
他用四肢死命地划动大声呼救

254
00:12:38,662 --> 00:12:41,274
但越是挣扎身体下沉得越快

255
00:12:41,836 --> 00:12:44,162
到了最后他想死就死吧

256
00:12:44,475 --> 00:12:47,537
索性把心一横全身放松结果

257
00:12:47,562 --> 00:12:49,699
竟浮了起来我们在生活中

258
00:12:49,725 --> 00:12:52,886
也是如此遇到事情越是紧张越容易

259
00:12:52,899 --> 00:12:56,949
坏事越不执著反而容易成功所以

260
00:12:57,386 --> 00:12:59,274
空性法门听得越多修得

261
00:12:59,287 --> 00:13:01,174
越多获得的利益就会越

262
00:13:01,174 --> 00:13:04,562
大有些人当下即可断除我执有些

263
00:13:04,586 --> 00:13:07,487
尽管不能我执也会日益减少乃至

264
00:13:07,500 --> 00:13:09,324
灭尽这就是世间上的

265
00:13:09,350 --> 00:13:10,000
第一希有

266
00:13:10,049 --> 00:13:12,250
正如前面所言对自己的执著

267
00:13:12,274 --> 00:13:14,261
叫我相对他人的执著叫人

268
00:13:14,261 --> 00:13:16,625
相如这是我们佛学院的人我们

269
00:13:16,625 --> 00:13:19,136
都是四川人人类应该怎么生存对

270
00:13:19,149 --> 00:13:22,948
众生的执著称为众生相如三千大千世界

271
00:13:23,049 --> 00:13:25,274
有多少众生执著自他的寿命

272
00:13:25,299 --> 00:13:27,174
是寿者相如很多人都

273
00:13:27,187 --> 00:13:29,912
特别怕死开法会念长寿佛心咒

274
00:13:29,912 --> 00:13:32,711
时大家特别认真还没到统计

275
00:13:32,711 --> 00:13:34,975
的日子有些人已经念完十万

276
00:13:34,975 --> 00:13:37,424
多了如果证悟了空性法门

277
00:13:37,600 --> 00:13:40,037
这四相就没有了憨山大师在

278
00:13:40,274 --> 00:13:42,861
金刚决疑中解释得非常好四相

279
00:13:42,861 --> 00:13:45,225
本是如如了此即见法身

280
00:13:45,225 --> 00:13:48,662
矣故曰能离一切相即

281
00:13:48,662 --> 00:13:51,136
名为佛此真希有也

282
00:13:51,700 --> 00:13:53,975
见相非相即证悟了实相

283
00:13:54,075 --> 00:13:56,162
所以者何我相即是非

284
00:13:56,162 --> 00:13:59,423
相人相众生相寿者相

285
00:13:59,423 --> 00:14:02,461
即是非相听闻受持金刚经的

286
00:14:02,461 --> 00:14:05,600
人没有四相为什么没有四相呢因为

287
00:14:05,611 --> 00:14:07,636
我相在实相中不存在人

288
00:14:07,636 --> 00:14:11,086
相众生相寿者相在实相

289
00:14:11,086 --> 00:14:13,486
中也不存在依靠抉择人无

290
00:14:13,486 --> 00:14:15,761
我和法无我真实的我相肯定

291
00:14:15,774 --> 00:14:19,048
不存在如果没有我相其余三相就无法

292
00:14:19,062 --> 00:14:21,950
安立当然这是一种胜义谛的

293
00:14:21,961 --> 00:14:25,312
观察在世俗谛面前我相人

294
00:14:25,312 --> 00:14:28,586
相众生相寿者相都是可以

295
00:14:28,599 --> 00:14:31,636
假立的楞伽经中说诸法

296
00:14:31,662 --> 00:14:35,375
世俗生生于无自性意思是我们

297
00:14:35,386 --> 00:14:37,923
所见所闻的诸法全部是世俗的

298
00:14:37,937 --> 00:14:40,325
成分胜义中根本没有这些相

299
00:14:40,886 --> 00:14:42,787
只要通过推理了知我相不

300
00:14:42,787 --> 00:14:47,075
存在人相众生相也不会存在因为如果

301
00:14:47,086 --> 00:14:48,974
见到了一个法的空性那就

302
00:14:48,974 --> 00:14:51,224
是见到了一切法的空性倘若

303
00:14:51,224 --> 00:14:53,500
没有人相和众生相怎么会

304
00:14:53,500 --> 00:14:55,750
有他的寿者相呢因此

305
00:14:56,075 --> 00:14:58,500
四相究竟而言是不存在的这

306
00:14:58,500 --> 00:15:01,224
就是证悟了实相六祖说无

307
00:15:01,224 --> 00:15:04,048
此四相是名实相即是佛

308
00:15:04,048 --> 00:15:06,875
心佛的智慧六祖是大证

309
00:15:06,875 --> 00:15:09,500
悟者他的语言虽然很少却

310
00:15:09,500 --> 00:15:11,325
有极大的加持和不共的教义

311
00:15:11,899 --> 00:15:15,024
通过听闻和修持这种般若法门我们

312
00:15:15,024 --> 00:15:17,011
的心中也定会生起如是之

313
00:15:17,011 --> 00:15:19,437
相真正的佛是自己的心

314
00:15:19,537 --> 00:15:22,598
何以故离一切诸相则名

315
00:15:22,611 --> 00:15:26,000
诸佛为什么诸法的实相是究竟

316
00:15:26,000 --> 00:15:28,149
的胜义谛呢因为离开了

317
00:15:28,174 --> 00:15:30,636
一切诸相就是真正的佛陀

318
00:15:31,211 --> 00:15:34,037
一切诸法的本性远离四相而

319
00:15:34,049 --> 00:15:37,486
远离了四相就是佛陀当然在

320
00:15:37,500 --> 00:15:40,899
众生的迷乱显现前释迦牟尼佛有相有色

321
00:15:41,111 --> 00:15:44,412
上师也是有相有色现在很多人到处找

322
00:15:44,412 --> 00:15:47,111
上师但真正的上师应该是自己

323
00:15:47,111 --> 00:15:49,537
的心执著相状不一定能证悟

324
00:15:49,812 --> 00:15:52,287
远离一切有无戏论的相才是真正

325
00:15:52,287 --> 00:15:55,386
的佛世亲论师也说如来离

326
00:15:55,386 --> 00:15:58,437
诸相我等学如是关于此理

327
00:15:58,848 --> 00:16:01,098
汉地禅宗有一则公案某寺院

328
00:16:01,098 --> 00:16:03,473
里有一个小和尚他跑到大殿

329
00:16:03,473 --> 00:16:06,136
里对着佛像小便老和尚见

330
00:16:06,136 --> 00:16:09,223
后呵斥道世界这么大你为什么

331
00:16:09,250 --> 00:16:13,274
非要对着佛像小便小和尚回答十方三世

332
00:16:13,562 --> 00:16:17,949
东南西北上下左右都有佛而且一尘刹

333
00:16:17,949 --> 00:16:20,187
有尘数佛你说我应该

334
00:16:20,211 --> 00:16:22,611
对着哪里老和尚顿时为之

335
00:16:22,625 --> 00:16:26,625
语塞藏地根登群佩大师在拉萨时有一次

336
00:16:26,649 --> 00:16:28,824
遇到几位黄教的格西找他辩论

337
00:16:29,261 --> 00:16:31,500
他看到他们时故意把佛像拿

338
00:16:31,500 --> 00:16:33,437
到前面用烟袋锅在上面

339
00:16:33,437 --> 00:16:36,211
敲格西们见后特别不高兴

340
00:16:36,611 --> 00:16:39,799
说你对佛陀如此不敬连皈依

341
00:16:39,799 --> 00:16:43,336
戒都没有了根登群佩大师反驳一切

342
00:16:43,348 --> 00:16:45,774
万法皆无相佛陀又在哪里

343
00:16:46,049 --> 00:16:49,375
由此双方展开激烈的辩论后来黄教

344
00:16:49,386 --> 00:16:52,375
格西失败了事后他们在拉萨的

345
00:16:52,386 --> 00:16:54,875
街上说我们学了二十多年的辩论

346
00:16:55,236 --> 00:16:57,136
竟然败在那个宁玛巴老人的手下

347
00:16:57,511 --> 00:16:59,674
不但承认在佛像上敲烟袋

348
00:16:59,674 --> 00:17:02,861
锅没有过失而且不得不承认此举

349
00:17:02,886 --> 00:17:06,061
有功德可见实相中并不存在

350
00:17:06,074 --> 00:17:09,299
一个实有的相中论也说如来

351
00:17:09,311 --> 00:17:11,875
超越了一切戏论但愚痴的凡夫

352
00:17:11,987 --> 00:17:16,162
却往往执相不舍其实真正的实相就

353
00:17:16,162 --> 00:17:18,775
是心的本性心的本性远离

354
00:17:18,799 --> 00:17:20,886
一切戏论这就是佛陀的密

355
00:17:20,886 --> 00:17:24,487
意表面上上师在众生面前是

356
00:17:24,487 --> 00:17:27,237
世俗之相但上师实则是自己

357
00:17:27,237 --> 00:17:30,299
的心佛也是同样真正的佛

358
00:17:30,412 --> 00:17:32,174
就是自己的心心又离

359
00:17:32,199 --> 00:17:34,136
一切戏论离一切戏论就

360
00:17:34,136 --> 00:17:36,961
是法性什么时候证悟了这种境界即

361
00:17:36,961 --> 00:17:39,750
是真正见到了佛有缘接触空性

362
00:17:39,761 --> 00:17:42,424
法门非常有福报佛告须菩提

363
00:17:42,750 --> 00:17:46,386
如是如是若复有人得闻是

364
00:17:46,386 --> 00:17:49,574
经不惊不怖不畏当知

365
00:17:49,586 --> 00:17:52,949
是人甚为希有须菩提对佛陀

366
00:17:52,974 --> 00:17:55,461
陈述了以上道理之后佛很高兴

367
00:17:55,461 --> 00:17:57,836
地赞叹你说得对一点也

368
00:17:57,836 --> 00:18:01,449
不错如果这个世界上有人听到金刚经

369
00:18:01,461 --> 00:18:04,737
后不惊讶不恐怖不畏惧那

370
00:18:04,737 --> 00:18:08,023
是非常希有的佛陀非常满意须菩提

371
00:18:08,037 --> 00:18:10,023
证悟的甚深空性并授记

372
00:18:10,023 --> 00:18:12,674
在将来末法五百年时有些人前世

373
00:18:12,686 --> 00:18:16,148
因缘具足在大乘善知识面前闻受般若

374
00:18:16,148 --> 00:18:18,386
空性听到人无我的法门时

375
00:18:18,487 --> 00:18:20,386
不惊听到法无我时不

376
00:18:20,386 --> 00:18:21,773
怖听到人法二无我时

377
00:18:21,787 --> 00:18:24,174
不畏这样的人确实非常希有

378
00:18:24,737 --> 00:18:26,936
据莲花戒论师的观点不惊

379
00:18:26,936 --> 00:18:29,148
指听闻方面不怖指思维方面

380
00:18:29,398 --> 00:18:32,398
不畏指修持方面这些人肯定在

381
00:18:32,424 --> 00:18:35,136
无量佛前积累过资粮今生善缘

382
00:18:35,136 --> 00:18:38,836
善根成熟才有如此殊胜的因缘具有

383
00:18:38,862 --> 00:18:41,250
大乘根基的人听到了空性法门

384
00:18:41,250 --> 00:18:45,186
后不害怕当然这里的害怕并不是

385
00:18:45,211 --> 00:18:48,086
怕魔鬼或怕坏人而是对大乘

386
00:18:48,086 --> 00:18:51,011
空性无法接受认为不应理以前

387
00:18:51,037 --> 00:18:53,799
我去泰国时一次演讲之前一

388
00:18:53,799 --> 00:18:56,136
位法师好心提醒我最好不要讲

389
00:18:56,162 --> 00:18:59,349
中观或空性方面的法不然下面

390
00:18:59,349 --> 00:19:01,261
的人听了可能会有一些看法

391
00:19:01,836 --> 00:19:04,773
所以我在演讲时特别注意一

392
00:19:04,773 --> 00:19:08,349
提到空性就马上保密但后来他们

393
00:19:08,349 --> 00:19:10,000
还是提了一些这方面的问题

394
00:19:10,412 --> 00:19:13,037
我也不得不回答从当时那位

395
00:19:13,061 --> 00:19:15,648
法师的话语中可以推测出有些

396
00:19:15,648 --> 00:19:17,261
人对小乘空性有很大的

397
00:19:17,273 --> 00:19:20,875
执著泰国一部分是学大乘一部分是

398
00:19:20,875 --> 00:19:24,898
学小乘一般来讲有智慧的人对空性不会

399
00:19:24,912 --> 00:19:27,162
恐怖从没有接触过空性的人

400
00:19:27,261 --> 00:19:29,500
也不会恐怖只有中间那部分人

401
00:19:29,500 --> 00:19:33,261
会恐怖如四百论云不知

402
00:19:33,287 --> 00:19:35,849
无怖畏遍知亦复然定由

403
00:19:35,849 --> 00:19:37,761
少分知而生于怖畏

404
00:19:38,099 --> 00:19:40,423
以前有两位持戒清净的修行人

405
00:19:40,599 --> 00:19:43,473
去拜访阿底峡尊者尊者首先

406
00:19:43,473 --> 00:19:45,761
为他们传授了小乘人无我

407
00:19:45,761 --> 00:19:49,561
的法门他们听后喜不自胜然后尊

408
00:19:49,561 --> 00:19:51,961
者又为他们宣讲大乘般若法门

409
00:19:52,473 --> 00:19:55,112
他们听后惊恐万分请尊者切

410
00:19:55,112 --> 00:19:57,612
莫如此宣讲当二人听到尊

411
00:19:57,612 --> 00:20:01,311
者诵读心经时忍无可忍捂住耳朵

412
00:20:01,336 --> 00:20:05,174
夺路而逃因此对大乘空性法门不生

413
00:20:05,186 --> 00:20:09,186
恐怖的人非常难得如今的社会上各种

414
00:20:09,199 --> 00:20:12,362
邪说相当兴盛大家有缘接触听闻到

415
00:20:12,386 --> 00:20:15,523
空性法门是非常有福报的为

416
00:20:15,523 --> 00:20:18,811
令此正见在心中稳固我们平时

417
00:20:18,836 --> 00:20:20,436
应该多看一些中观空性方面

418
00:20:20,436 --> 00:20:23,450
的书否则空性智慧在凡夫的

419
00:20:23,461 --> 00:20:26,886
心中非常微薄偶尔生起一两次几个月不

420
00:20:26,886 --> 00:20:30,375
串习不思维的话这点正念很快就

421
00:20:30,375 --> 00:20:32,211
会被分别念遮蔽逐渐消于

422
00:20:32,224 --> 00:20:34,875
法界了佛经的内容就像我们

423
00:20:34,886 --> 00:20:39,086
平时聊天一样何以故须菩提如来说第一

424
00:20:39,099 --> 00:20:41,961
波罗蜜即非第一波罗蜜是名第一

425
00:20:41,974 --> 00:20:45,011
波罗蜜无论是什么人若能真正

426
00:20:45,011 --> 00:20:48,250
接受空性这是相当希有的为什么

427
00:20:48,275 --> 00:20:51,348
空性如此殊胜呢佛告诉须菩提

428
00:20:51,787 --> 00:20:54,987
如来说的第一波罗蜜并非第一波罗蜜只是

429
00:20:55,000 --> 00:20:57,787
名称上叫第一波罗蜜在这个世间

430
00:20:57,787 --> 00:21:01,598
上不管是六波罗蜜还是十波罗蜜最殊胜

431
00:21:01,598 --> 00:21:03,950
的就是非波罗蜜因为它没法

432
00:21:03,950 --> 00:21:06,436
以言语思维来表示不是一般的

433
00:21:06,461 --> 00:21:09,125
世俗法而是远离一切戏论的胜

434
00:21:09,125 --> 00:21:12,987
义智慧所以佛陀说这是第一波罗蜜

435
00:21:13,561 --> 00:21:16,625
在词句上义净玄奘的译本与

436
00:21:16,636 --> 00:21:19,450
藏文比较相似这些译本中都说

437
00:21:19,775 --> 00:21:23,825
般若波罗蜜不仅仅我释迦牟尼佛说非常

438
00:21:23,836 --> 00:21:27,223
殊胜无量诸佛早就共同承许这是

439
00:21:27,250 --> 00:21:30,561
最殊胜的波罗蜜为什么呢因为它

440
00:21:30,561 --> 00:21:34,025
是一切诸佛的密意入行论中云

441
00:21:34,336 --> 00:21:36,662
此等一切支佛为智慧说

442
00:21:37,211 --> 00:21:40,386
布施持戒等五度全部是佛陀为了

443
00:21:40,400 --> 00:21:42,575
智慧度而广说的智慧度

444
00:21:42,598 --> 00:21:45,011
相当重要它是一切万法的究竟

445
00:21:45,237 --> 00:21:47,811
尽管在胜义中非波罗蜜但在

446
00:21:47,824 --> 00:21:50,723
名言中诸佛菩萨说智慧度是

447
00:21:50,737 --> 00:21:53,324
所有波罗蜜中最殊胜最为第一的

448
00:21:53,875 --> 00:21:56,000
前面也讲过佛经不像论

449
00:21:56,000 --> 00:21:59,662
典那样层次分明比如在论典

450
00:21:59,711 --> 00:22:02,162
入中论中首先讲一地菩萨

451
00:22:02,162 --> 00:22:04,511
的境界接着讲二地菩萨的境界

452
00:22:04,686 --> 00:22:08,223
条理井然有序非常清楚但佛经就不

453
00:22:08,223 --> 00:22:10,461
一样了里面的内容就像我们

454
00:22:10,461 --> 00:22:12,775
平时聊天一样想到什么就说什么

455
00:22:13,074 --> 00:22:15,186
正在讲布施度时突然会出现

456
00:22:15,211 --> 00:22:18,098
安忍波罗蜜讲安忍度时又会讲

457
00:22:18,098 --> 00:22:21,011
到布施波罗蜜大家应该注意这一点

458
00:22:21,574 --> 00:22:24,723
下面讲安忍波罗蜜什么是忍的最高

459
00:22:24,723 --> 00:22:28,136
境界须菩提忍辱波罗蜜如来说非

460
00:22:28,136 --> 00:22:31,561
忍辱波罗蜜佛告诉须菩提如来在

461
00:22:31,586 --> 00:22:34,386
诸多佛经中说忍辱波罗蜜并非

462
00:22:34,412 --> 00:22:37,875
实有的忍辱波罗蜜翻开白莲花论

463
00:22:38,199 --> 00:22:39,862
佛在因地修道的过程中

464
00:22:40,037 --> 00:22:42,049
历经了无数次修安忍的苦行

465
00:22:42,336 --> 00:22:44,473
但以胜义智慧来观察没有

466
00:22:44,487 --> 00:22:46,299
能安忍的人也没有所安忍

467
00:22:46,299 --> 00:22:49,275
的对境更没有安忍的方法当然

468
00:22:49,561 --> 00:22:52,049
在众生的迷乱显现前佛陀将

469
00:22:52,061 --> 00:22:54,412
身上的肉割下来布施给众生

470
00:22:54,674 --> 00:22:56,574
可以说是一种安忍在名言

471
00:22:56,574 --> 00:22:58,875
中可以承认但在胜义中

472
00:22:58,987 --> 00:23:01,537
却没有安忍这是最殊胜的安忍

473
00:23:01,549 --> 00:23:03,811
之法作为一个学菩萨行的

474
00:23:03,811 --> 00:23:06,799
人应当通达三轮体空的本义只有

475
00:23:06,811 --> 00:23:10,336
通达了空性才能忍受一切痛苦否则

476
00:23:10,636 --> 00:23:12,799
座位被抢了房子被占了

477
00:23:12,973 --> 00:23:15,912
就生嗔恨心这说明你没有

478
00:23:15,924 --> 00:23:18,287
观空性还没有达到安忍波罗蜜的

479
00:23:18,299 --> 00:23:20,973
境界想一想佛陀在因地

480
00:23:20,973 --> 00:23:23,299
是怎样修安忍的看一

481
00:23:23,299 --> 00:23:25,987
看我们动不动就对别人不满常

482
00:23:25,987 --> 00:23:29,586
为了区区小事就大打出手还有些人认为

483
00:23:29,586 --> 00:23:31,836
自己的境界很不错平时总喜欢

484
00:23:31,862 --> 00:23:34,162
夸夸其谈可一旦遇到小小的违

485
00:23:34,162 --> 00:23:36,750
缘或者和别人发生矛盾嗔恨心

486
00:23:36,775 --> 00:23:39,125
就非常厉害所谓的证悟境界

487
00:23:39,150 --> 00:23:41,775
便显露无遗了在藏地有

488
00:23:41,775 --> 00:23:44,386
一种红色的虫子小孩子喜欢故意去

489
00:23:44,386 --> 00:23:46,186
惹它将它放在太阳下

490
00:23:46,211 --> 00:23:49,136
滚来滚去它特别生气一会儿

491
00:23:49,136 --> 00:23:52,125
就气得爆炸了生活里有些

492
00:23:52,125 --> 00:23:55,011
人会不会也是这样稍微惹他一下

493
00:23:55,362 --> 00:23:57,599
就把自己气炸了佛曾经

494
00:23:57,599 --> 00:24:01,224
怎样修忍何以故须菩提如我

495
00:24:01,224 --> 00:24:03,836
昔为歌利王割截身体我于尔时

496
00:24:04,199 --> 00:24:06,875
无我相无人相无众生相

497
00:24:07,186 --> 00:24:09,500
无寿者相胜义中根本

498
00:24:09,500 --> 00:24:12,773
没有四相为什么呢佛以亲身经历

499
00:24:12,799 --> 00:24:15,487
告诉须菩提往昔我是忍辱仙人

500
00:24:15,487 --> 00:24:18,099
时歌利王割截我的身体我当时

501
00:24:18,125 --> 00:24:21,311
并没有我相人相众生相寿

502
00:24:21,311 --> 00:24:23,724
者相佛陀在昔日是忍辱

503
00:24:23,724 --> 00:24:26,737
仙人时有个国王叫歌利暴虐无道

504
00:24:27,311 --> 00:24:30,086
一日他和王妃等眷属去森林

505
00:24:30,086 --> 00:24:33,487
中打猎休息时他在花园里小憩

506
00:24:33,949 --> 00:24:36,287
王妃们就到森林深处去采花

507
00:24:36,862 --> 00:24:39,324
无意间她们发现一位仙人正在

508
00:24:39,336 --> 00:24:42,299
坐禅便对仙人生起信心于是

509
00:24:42,324 --> 00:24:45,674
围坐在他面前求法当时仙人

510
00:24:45,686 --> 00:24:48,186
觉得王妃们很可怜为了断除其

511
00:24:48,199 --> 00:24:51,474
贪欲就对她们宣讲佛法国王醒来

512
00:24:51,474 --> 00:24:54,811
后不见王妃便四处寻找发现她们

513
00:24:54,824 --> 00:24:57,574
都围在仙人身边他非常生气

514
00:24:57,811 --> 00:25:02,174
厉声道你是何人仙人平静回答

515
00:25:02,574 --> 00:25:04,912
我乃忍辱仙人为什么和我

516
00:25:04,912 --> 00:25:07,750
的王妃在一起仙人说我心

517
00:25:07,750 --> 00:25:10,737
清净无有垢染国王又问

518
00:25:11,112 --> 00:25:13,362
你若没有垢染那是不是已

519
00:25:13,362 --> 00:25:17,686
得阿罗汉果没有你是否得了阿那含果

520
00:25:18,250 --> 00:25:22,686
斯陀含果须陀洹果仙人谦虚地

521
00:25:22,686 --> 00:25:26,023
说都没有国王怒道既未

522
00:25:26,023 --> 00:25:28,886
得圣果谁相信你们之间清清白白

523
00:25:29,461 --> 00:25:33,787
说你在这里到底有何企图尊者

524
00:25:33,811 --> 00:25:35,949
诚实答言我于此欲修

525
00:25:35,949 --> 00:25:39,037
安忍国王立刻拔出宝剑吼道

526
00:25:39,261 --> 00:25:41,875
那我倒要看看你能不能忍

527
00:25:42,424 --> 00:25:44,511
说完用利剑把他的手

528
00:25:44,824 --> 00:25:47,199
脚等一一割下在此过程

529
00:25:47,199 --> 00:25:49,511
中仙人没有对国王生一刹那的

530
00:25:49,523 --> 00:25:52,811
嗔心看到恶王的暴行天人非常

531
00:25:52,811 --> 00:25:56,186
不满从天上降下沙雨国王见后

532
00:25:56,211 --> 00:25:58,398
害怕极了马上跪在仙人面前

533
00:25:58,412 --> 00:26:00,949
忏悔只见仙人以悲心发愿道

534
00:26:01,324 --> 00:26:03,461
我将来成佛时先来度化你

535
00:26:04,023 --> 00:26:07,625
后来天人问忍辱仙人是否后悔仙人

536
00:26:07,625 --> 00:26:09,787
说一点也不并以谛实语

537
00:26:09,787 --> 00:26:13,148
令身体恢复如初释迦牟尼佛成道后

538
00:26:13,461 --> 00:26:15,824
有五位比丘最先得度其中的

539
00:26:15,849 --> 00:26:18,511
憍陈如尊者前世就是歌利王

540
00:26:19,099 --> 00:26:21,625
有大智慧才不生嗔恨心

541
00:26:21,737 --> 00:26:24,686
下面讲为什么没有执著之理何以

542
00:26:24,686 --> 00:26:27,686
故我于往昔节节支解时若

543
00:26:27,686 --> 00:26:31,125
有我相人相众生相寿者

544
00:26:31,125 --> 00:26:34,674
相应生嗔恨佛说假如我

545
00:26:34,674 --> 00:26:36,974
往昔没有证悟空性歌利王用

546
00:26:36,987 --> 00:26:38,686
宝剑割我的身体时定会

547
00:26:38,686 --> 00:26:41,662
有我相人相众生相寿

548
00:26:41,662 --> 00:26:43,811
者相有了这四相必

549
00:26:43,811 --> 00:26:46,537
对歌利王生起极大的嗔恨心正

550
00:26:46,537 --> 00:26:49,862
因为我没有生嗔恨心可知我当时已经

551
00:26:49,875 --> 00:26:53,325
通达了安忍波罗蜜释量论中讲过有

552
00:26:53,325 --> 00:26:55,075
了对我的执著定会产生

553
00:26:55,099 --> 00:26:57,136
对他人的执著有了执著自

554
00:26:57,136 --> 00:26:59,362
他的心自然就会生起贪嗔

555
00:26:59,612 --> 00:27:02,586
产生一切烦恼等种种过患佛在

556
00:27:02,599 --> 00:27:04,737
当忍辱仙人时若有四相

557
00:27:04,737 --> 00:27:07,423
的执著肯定会对歌利王生嗔心

558
00:27:08,000 --> 00:27:10,700
但他并未如此由此可见他的

559
00:27:10,711 --> 00:27:14,898
心中存在空性智慧所以闻思空性法门

560
00:27:14,923 --> 00:27:18,375
非常重要没有空性摄持的话凡夫

561
00:27:18,375 --> 00:27:20,636
的贪嗔等烦恼压也压不住

562
00:27:21,000 --> 00:27:22,875
躲也躲不掉生起来时

563
00:27:22,898 --> 00:27:25,375
非常难受而一旦有了空性的

564
00:27:25,386 --> 00:27:29,737
甘露烦恼一下就无影无踪了安忍不要

565
00:27:29,848 --> 00:27:33,612
口惠而实不至须菩提又念过去于五百世作

566
00:27:33,625 --> 00:27:36,075
忍辱仙人于尔所世无

567
00:27:36,075 --> 00:27:39,348
我相无人相无众生相无寿

568
00:27:39,348 --> 00:27:42,811
者相佛告诉须菩提我想起过去

569
00:27:42,923 --> 00:27:44,575
自己做过五百世的忍辱仙人

570
00:27:44,961 --> 00:27:48,575
那时候我没有我相人相众生

571
00:27:48,575 --> 00:27:52,586
相寿者相以前法王如意宝讲

572
00:27:52,586 --> 00:27:55,673
过佛陀的广传白莲花论每次

573
00:27:55,686 --> 00:27:57,098
讲到佛陀因地时修安

574
00:27:57,098 --> 00:27:59,487
忍对怨敌的安忍修法的安

575
00:27:59,487 --> 00:28:02,223
忍舍弃身体生命的安忍经常

576
00:28:02,237 --> 00:28:06,561
在课堂上老泪纵横泣不成声可惜的是

577
00:28:06,961 --> 00:28:09,711
当时没有条件同步翻译有时候上师哭

578
00:28:09,711 --> 00:28:11,923
了很长时间汉族僧人也不

579
00:28:11,923 --> 00:28:14,275
知道为什么只有第二天早上我翻译了

580
00:28:14,612 --> 00:28:17,511
大家才知道上师哭的原因佛陀

581
00:28:17,537 --> 00:28:19,173
在因地时当过很多世

582
00:28:19,173 --> 00:28:21,423
的仙人仙人的名字都叫忍

583
00:28:21,423 --> 00:28:23,261
辱每一世都没有我相

584
00:28:23,537 --> 00:28:26,586
人相众生相寿者相这是

585
00:28:26,598 --> 00:28:30,037
对前面问题的进一步说明那么歌利王

586
00:28:30,037 --> 00:28:32,386
的公案与此处忍辱仙人的公案

587
00:28:32,487 --> 00:28:35,311
是不是一个呢汉地有些法师认为是

588
00:28:35,311 --> 00:28:38,574
一个但如果分开的话歌利王时代的

589
00:28:38,598 --> 00:28:41,025
忍辱仙人与具诤国王时代的忍

590
00:28:41,025 --> 00:28:42,886
辱仙人也可以说是不同的

591
00:28:42,900 --> 00:28:46,949
公案只不过故事情节大致相同而已贤愚经

592
00:28:46,949 --> 00:28:50,086
中记载印度鹿野苑有位具诤国王

593
00:28:50,261 --> 00:28:54,011
性情野蛮粗暴一次他带王妃仆女

594
00:28:54,037 --> 00:28:56,500
一起去打猎因感疲倦就到

595
00:28:56,511 --> 00:28:59,862
林中休息王妃们继续游玩在

596
00:28:59,875 --> 00:29:02,000
一个寂静的花丛中她们看到一

597
00:29:02,000 --> 00:29:03,750
位仙人生起了很大的

598
00:29:03,761 --> 00:29:07,362
信心供养仙人鲜花水果在他面前

599
00:29:07,386 --> 00:29:09,912
恭敬祈祷仙人也给她们传授了

600
00:29:09,936 --> 00:29:13,386
殊胜的妙法国王醒来后不见王妃

601
00:29:13,412 --> 00:29:16,086
与眷属即刻生起嗔恨心开始

602
00:29:16,098 --> 00:29:18,487
持剑四处找寻最终在林中

603
00:29:18,487 --> 00:29:20,586
见她们和一个男人在一起他

604
00:29:20,586 --> 00:29:22,848
面露凶色地问仙人在此无人

605
00:29:22,862 --> 00:29:25,987
之处你单独与女人说话是什么

606
00:29:25,987 --> 00:29:29,174
道理仙人回答我在为她们传授

607
00:29:29,199 --> 00:29:31,711
解脱的甘露妙法未做任何非理

608
00:29:31,723 --> 00:29:34,811
之事国王蔑视地说你是否

609
00:29:34,824 --> 00:29:36,824
已得四无色及四禅定诸

610
00:29:36,824 --> 00:29:41,098
境界没有既然没有这些境界凭什么敢

611
00:29:41,098 --> 00:29:43,237
与女人在一起你到底有什么

612
00:29:43,250 --> 00:29:45,737
境界我有不害众生的安忍

613
00:29:45,750 --> 00:29:49,686
境界你真能安忍吗能国王

614
00:29:49,711 --> 00:29:51,836
挥剑砍下仙人的两只手

615
00:29:52,061 --> 00:29:55,848
问你现在还能不能忍仙人答

616
00:29:56,186 --> 00:29:58,924
能国王又割下仙人的脚

617
00:29:59,261 --> 00:30:03,375
耳朵鼻子仙人皆安然受之这时

618
00:30:03,799 --> 00:30:06,375
仙人的五百眷属以神通从空中

619
00:30:06,386 --> 00:30:10,136
飞来天人也降下冰雹灾害惩罚国王

620
00:30:10,711 --> 00:30:13,174
见此国王生起极大的恐怖与

621
00:30:13,186 --> 00:30:16,775
后悔马上在仙人面前作忏悔眷属

622
00:30:16,775 --> 00:30:18,549
们问仙人有无后悔之心

623
00:30:18,961 --> 00:30:21,699
他说我没有丝毫后悔若我

624
00:30:21,711 --> 00:30:24,162
所言真实愿我身体恢复如初

625
00:30:24,500 --> 00:30:27,574
否则不要恢复言毕以谛实语

626
00:30:27,574 --> 00:30:30,537
的加持力仙人的身体果然恢复

627
00:30:30,549 --> 00:30:34,525
如前同时他又发愿道今天国王

628
00:30:34,549 --> 00:30:36,349
用宝剑割我的身体愿我

629
00:30:36,362 --> 00:30:39,186
成佛之后用智慧的宝剑斩断他

630
00:30:39,186 --> 00:30:42,336
的无明烦恼当时的具诤国王即

631
00:30:42,336 --> 00:30:45,287
为后来之憍陈如尊者在这里

632
00:30:45,662 --> 00:30:48,324
鸠摩罗什翻译的是又念过去又

633
00:30:48,324 --> 00:30:50,500
字也说明了两个公案是不同

634
00:30:50,500 --> 00:30:53,375
的但这个问题在汉地的部分

635
00:30:53,386 --> 00:30:56,625
讲义中分析得不是很明显现在

636
00:30:56,625 --> 00:30:59,250
讲金刚经的人不少但真正讲

637
00:30:59,250 --> 00:31:02,099
明白的似乎不是特别多甚至有些

638
00:31:02,099 --> 00:31:04,449
人宣说的内容好像和原文没什么

639
00:31:04,461 --> 00:31:08,324
关系相比之下过去的大成就者如

640
00:31:08,349 --> 00:31:11,612
六祖憨山大师虽然在文字上表达

641
00:31:11,612 --> 00:31:13,636
得不多也没有广泛引用其他

642
00:31:13,636 --> 00:31:16,224
内容但用一两句话就能如实

643
00:31:16,237 --> 00:31:20,049
道出金刚经的本义释迦牟尼佛过去

644
00:31:20,061 --> 00:31:22,125
做了五百世的忍辱仙人每

645
00:31:22,125 --> 00:31:24,862
一世都没有我相人相众生

646
00:31:24,862 --> 00:31:27,862
相寿者相这四相从

647
00:31:27,886 --> 00:31:30,311
不同的角度实际上可以有不同的

648
00:31:30,324 --> 00:31:33,924
分析比如说一地菩萨是布施度圆满

649
00:31:34,237 --> 00:31:36,250
讲布施度时要从布施的

650
00:31:36,261 --> 00:31:39,862
角度说怎样远离四相三地菩萨是安忍

651
00:31:39,862 --> 00:31:42,375
度圆满讲安忍度时要从

652
00:31:42,398 --> 00:31:45,625
安忍的角度说怎样远离四相详细

653
00:31:45,625 --> 00:31:47,799
解释的话每一个有不同的解释

654
00:31:47,799 --> 00:31:51,523
方法但在这里不广说总之佛陀

655
00:31:51,523 --> 00:31:53,799
是忍辱仙人时就早已远离

656
00:31:53,811 --> 00:31:56,898
四相了要不然一定会生嗔恨心

657
00:31:56,898 --> 00:31:59,662
的往昔佛陀修安忍时别人用

658
00:31:59,662 --> 00:32:01,287
刀割他的身体他都不

659
00:32:01,287 --> 00:32:03,636
生嗔恨心我们学佛陀教法的

660
00:32:03,636 --> 00:32:06,824
人也应该像佛陀一样正如入行论

661
00:32:07,125 --> 00:32:10,324
所说往昔如来如何发心我也

662
00:32:10,336 --> 00:32:12,912
如是发心但这一点能不能做到

663
00:32:12,912 --> 00:32:15,023
呢很多人不要说用刀子割

664
00:32:15,023 --> 00:32:17,586
他身体就算稍微碰了一下他

665
00:32:17,586 --> 00:32:21,199
也立即暴跳如雷破口大骂尽管每天的发心

666
00:32:21,199 --> 00:32:24,412
偈念得好听但往往是口惠而实不至

667
00:32:24,987 --> 00:32:27,125
遇到违缘时还是尽量修一点

668
00:32:27,136 --> 00:32:30,836
安忍是故须菩提菩萨应离一切相

669
00:32:31,162 --> 00:32:34,474
发阿耨多罗三藐三菩提心不应住色生心

670
00:32:34,737 --> 00:32:37,886
不应住声香味触法

671
00:32:37,886 --> 00:32:40,625
生心应生无所住心若

672
00:32:40,625 --> 00:32:42,511
心有住则为非住

673
00:32:43,099 --> 00:32:46,412
佛告诉须菩提作为一个菩萨应当远离

674
00:32:46,436 --> 00:32:50,000
一切相发无上正等正觉的菩提心不

675
00:32:50,000 --> 00:32:52,049
应住色生心不应住声

676
00:32:52,275 --> 00:32:56,186
香味触法生心应当产生一个

677
00:32:56,211 --> 00:32:58,699
无有所住的心若心有住

678
00:32:59,023 --> 00:33:01,750
则非真正的所住住可以

679
00:33:01,750 --> 00:33:04,599
解释为执著凡夫对任何法都

680
00:33:04,599 --> 00:33:07,211
有执著但如果通达了空性对

681
00:33:07,211 --> 00:33:10,099
有实法无实法便不会有所住

682
00:33:10,099 --> 00:33:12,711
了没有学过中观的人觉得

683
00:33:12,737 --> 00:33:15,336
这里有点难懂但学过中观就

684
00:33:15,349 --> 00:33:18,000
不存在这种问题了此处佛陀把

685
00:33:18,011 --> 00:33:20,700
胜义菩提心与世俗菩提心结合起来

686
00:33:21,061 --> 00:33:23,336
告诉我们在不离世俗菩提心的

687
00:33:23,336 --> 00:33:26,636
基础上应发起胜义菩提心这种

688
00:33:26,636 --> 00:33:29,362
胜义菩提心是无上正等觉之心

689
00:33:29,737 --> 00:33:32,061
它远离一切相既不住于色

690
00:33:32,273 --> 00:33:35,875
也不住于声香味触法

691
00:33:36,423 --> 00:33:38,773
若有一点所住则不是真正

692
00:33:38,773 --> 00:33:41,511
的发心佛陀依靠如是殊胜之心

693
00:33:41,537 --> 00:33:44,237
得以成就我们作为随学者也应

694
00:33:44,250 --> 00:33:47,037
发起这种心即名言中利益无边

695
00:33:47,048 --> 00:33:50,112
众生众生怎么损害自己也不产生

696
00:33:50,136 --> 00:33:52,436
嗔恨心胜义中三轮体空

697
00:33:52,700 --> 00:33:54,537
不住于任何一个法应生无

698
00:33:54,537 --> 00:33:56,912
所住心这样的菩提心不为

699
00:33:56,912 --> 00:33:59,723
物转唯一相应于万法实相与

700
00:33:59,737 --> 00:34:03,436
如来的境界等同诚如楞严经所说

701
00:34:03,761 --> 00:34:06,511
若能转物即同如来归纳

702
00:34:06,525 --> 00:34:10,000
而言佛陀为了利益无边无际的众生世俗

703
00:34:10,000 --> 00:34:12,686
中修过安忍波罗蜜胜义中处于

704
00:34:12,686 --> 00:34:14,849
无所住的智慧境界我们后学

705
00:34:14,849 --> 00:34:18,625
者也应如是效仿以前法王如意宝

706
00:34:18,737 --> 00:34:21,637
在四众弟子面前发愿纵然有人以

707
00:34:21,650 --> 00:34:23,875
各种手段加害我我永远也不

708
00:34:23,875 --> 00:34:26,711
害任何众生这是修行人最究竟

709
00:34:26,711 --> 00:34:29,586
的誓言我在悲惨世界的结文中

710
00:34:29,599 --> 00:34:32,724
也说愿我生生世世中宁可转生

711
00:34:32,724 --> 00:34:34,949
为乞丐也切莫成为屠夫等

712
00:34:34,974 --> 00:34:38,224
危害有情生命者不要变成损害众生

713
00:34:38,224 --> 00:34:39,923
的人这一点对修行人

714
00:34:39,936 --> 00:34:43,449
来说至关重要如果我们天天口头上说

715
00:34:43,474 --> 00:34:45,887
往昔佛陀怎么发心我也怎么发心

716
00:34:46,324 --> 00:34:49,199
心里却常常恨这个怨那个这种

717
00:34:49,211 --> 00:34:52,362
发心又有什么用当然最究竟

718
00:34:52,375 --> 00:34:54,862
来说我们应当发起无上的胜义

719
00:34:54,875 --> 00:34:58,000
菩提心不执著任何相了知一切皆

720
00:34:58,012 --> 00:35:00,737
如梦如幻唐朝法融禅师说

721
00:35:01,112 --> 00:35:04,724
恰恰用心时恰恰无心用正在专注

722
00:35:04,724 --> 00:35:07,425
的时候没有什么可专注的同样

723
00:35:07,675 --> 00:35:10,211
正在发菩提心的时候也没什么可

724
00:35:10,211 --> 00:35:12,324
执著的应该生起这样的智慧

725
00:35:12,900 --> 00:35:16,061
通达甚深空性既是安忍也是布施

726
00:35:16,086 --> 00:35:18,561
是故佛说菩萨心不应

727
00:35:18,574 --> 00:35:21,875
住色布施所以诸佛在般若经中

728
00:35:21,875 --> 00:35:24,074
说菩萨心不应住色布施

729
00:35:24,637 --> 00:35:27,599
在这里释迦牟尼佛引用教证来说明

730
00:35:27,625 --> 00:35:30,461
这个问题菩萨真正的布施不会对

731
00:35:30,461 --> 00:35:32,474
色法起执著是三轮体空

732
00:35:32,474 --> 00:35:36,599
的圆满布施须菩提菩萨为利益一切众生

733
00:35:36,974 --> 00:35:41,336
应如是布施须菩提菩萨为了利益一切众生

734
00:35:41,586 --> 00:35:43,224
也应以三轮体空的方式

735
00:35:43,224 --> 00:35:46,012
进行布施不管是布施还是安忍

736
00:35:46,387 --> 00:35:47,961
菩萨都应安住于三轮体

737
00:35:47,961 --> 00:35:50,675
空的境界但在名言中为了

738
00:35:50,675 --> 00:35:53,911
利益三千大千世界的众生菩萨还是要作

739
00:35:53,911 --> 00:35:58,311
财布施法布施无畏布施当然无畏

740
00:35:58,324 --> 00:36:00,175
布施包括对甚深空性的安忍

741
00:36:00,474 --> 00:36:03,224
否则不仔细观察的话有人就会

742
00:36:03,237 --> 00:36:06,074
认为前面正在讲安忍突然又讲

743
00:36:06,074 --> 00:36:08,786
起布施来这是怎么回事也许

744
00:36:08,786 --> 00:36:11,311
会有这样的疑问如来说一切诸

745
00:36:11,311 --> 00:36:15,199
相即是非相如来说世上一切

746
00:36:15,199 --> 00:36:18,074
相都不是真实的相六度中

747
00:36:18,186 --> 00:36:20,161
无论是安忍的相还是布施的

748
00:36:20,161 --> 00:36:22,911
相名言中可以有如幻如梦

749
00:36:22,911 --> 00:36:24,800
的显现但以胜义智慧来

750
00:36:24,800 --> 00:36:27,699
观察这些都不是真实的相又

751
00:36:27,699 --> 00:36:31,375
说一切众生即非众生如来又说

752
00:36:31,625 --> 00:36:35,250
世上一切众生都不是真实的众生在

753
00:36:35,262 --> 00:36:37,961
没有观察时茫茫轮回苦海中有

754
00:36:37,974 --> 00:36:41,487
无量众生但如果真正去观察一切众生

755
00:36:41,512 --> 00:36:44,949
并不是众生众生的本性与佛无二无别

756
00:36:45,525 --> 00:36:48,987
入行论也说众生如梦幻究

757
00:36:48,987 --> 00:36:52,250
时同芭蕉涅槃不涅槃其性

758
00:36:52,250 --> 00:36:56,000
悉无别意思是世间上的一切众生

759
00:36:56,199 --> 00:36:58,849
以胜义理来观察本体不生不灭

760
00:36:59,148 --> 00:37:01,586
一切了不可得犹如芭蕉树般无

761
00:37:01,586 --> 00:37:05,262
实既然如此那众生无论涅槃或不

762
00:37:05,262 --> 00:37:08,086
涅槃其本性皆无有任何差别

763
00:37:08,648 --> 00:37:11,186
佛陀的说话之道须菩提如来是

764
00:37:11,211 --> 00:37:14,262
真语者实语者如语者不

765
00:37:14,262 --> 00:37:17,887
诳语者不异语者须菩提如来

766
00:37:17,898 --> 00:37:20,750
是真语者实语者如语者

767
00:37:21,012 --> 00:37:23,148
不诳语者不异语者故

768
00:37:23,161 --> 00:37:26,211
语言绝对可信胜义中一切法

769
00:37:26,237 --> 00:37:29,074
皆不存在无有丝毫实质而

770
00:37:29,074 --> 00:37:31,099
在名言中却有如幻如梦

771
00:37:31,099 --> 00:37:33,561
的显现这种说法合不合理呢

772
00:37:34,125 --> 00:37:37,137
对此疑问佛告诉须菩提如来不

773
00:37:37,137 --> 00:37:39,686
像凡夫一样他的语言绝对可信

774
00:37:39,911 --> 00:37:42,148
这一点有充足的证据如来

775
00:37:42,148 --> 00:37:45,224
的真实语在释量论第三品中讲

776
00:37:45,224 --> 00:37:47,561
得比较广论云无因不

777
00:37:47,561 --> 00:37:50,461
说妄佛之所以不说妄语因为

778
00:37:50,461 --> 00:37:53,074
他已断除了妄语的因贪嗔痴

779
00:37:53,074 --> 00:37:56,074
等一切烦恼真语者按世亲论

780
00:37:56,074 --> 00:37:58,186
师的观点指名言中佛所

781
00:37:58,186 --> 00:38:00,925
说的法真实不虚譬如因果

782
00:38:00,936 --> 00:38:04,550
轮回须弥山的高度千差万别的世界人

783
00:38:04,550 --> 00:38:07,648
的生老病死地狱的寒热痛苦等凡夫

784
00:38:07,648 --> 00:38:10,349
人无法准确知晓最多只是一种推测

785
00:38:10,599 --> 00:38:12,561
但佛却能现量照见并如理

786
00:38:12,574 --> 00:38:15,675
宣说实语者这是从胜义角度

787
00:38:15,675 --> 00:38:18,675
来讲的在法界实相中从色法

788
00:38:18,773 --> 00:38:21,750
乃至一切智智之间的万事万物如来

789
00:38:21,773 --> 00:38:24,262
全部抉择为空性没有一个不空之

790
00:38:24,262 --> 00:38:26,811
法这就是实语如语者

791
00:38:26,911 --> 00:38:29,849
如来在第三转法轮中抉择尽管万法

792
00:38:29,862 --> 00:38:32,675
本体是空性但如来藏并非不存在

793
00:38:33,237 --> 00:38:35,411
光明与空性恒常不离的如来藏

794
00:38:35,737 --> 00:38:37,875
每个众生都有这种现空无

795
00:38:37,875 --> 00:38:40,211
二的真理非常可靠故从真如

796
00:38:40,224 --> 00:38:43,137
方面而言叫如语者不诳语者

797
00:38:43,250 --> 00:38:46,237
释迦牟尼佛为引导众生而宣说种种

798
00:38:46,250 --> 00:38:48,750
法门每一种语言都有不同的

799
00:38:48,762 --> 00:38:51,637
密意从成佛至涅槃之间从来

800
00:38:51,637 --> 00:38:54,250
没有一句欺骗的话语凡夫经常

801
00:38:54,250 --> 00:38:56,750
喜欢打妄语这对别人不利对

802
00:38:56,750 --> 00:38:58,925
自己也不利而佛陀所说的

803
00:38:58,949 --> 00:39:01,186
句句属实暂时或究竟都在

804
00:39:01,211 --> 00:39:03,474
利益众生不异语者

805
00:39:04,099 --> 00:39:06,023
佛陀转法轮时说的同一句话

806
00:39:06,286 --> 00:39:08,836
饿鬼听到是饿鬼的语言人类听到

807
00:39:08,862 --> 00:39:11,000
是人类的语言其本性就是

808
00:39:11,000 --> 00:39:13,461
为了众生解脱暂时令其获得善

809
00:39:13,461 --> 00:39:15,961
趣安乐究竟种下善根而成就

810
00:39:15,974 --> 00:39:19,375
佛果因此佛陀的语言是最

811
00:39:19,375 --> 00:39:22,536
究竟的我们平时认为某人很老实

812
00:39:22,824 --> 00:39:25,811
不会说谎但他毕竟没有断除妄语

813
00:39:25,811 --> 00:39:28,449
的因为了某种目的仍可能

814
00:39:28,550 --> 00:39:31,936
说一些妄语然而佛陀与之完全

815
00:39:31,936 --> 00:39:34,324
不同他已彻见了一切实相

816
00:39:34,574 --> 00:39:36,875
断除了语言障碍所说的话语

817
00:39:36,898 --> 00:39:40,673
究竟圆满当然由于众生的根基不同

818
00:39:40,949 --> 00:39:43,324
佛的说话方式肯定不同但这

819
00:39:43,336 --> 00:39:45,762
并不代表佛在说妄语比如

820
00:39:46,161 --> 00:39:49,875
一个人针对大学生中学生小学生编了

821
00:39:49,887 --> 00:39:52,199
不同的教材每种教材的表达

822
00:39:52,199 --> 00:39:54,574
方法不同但对相应的学生都

823
00:39:54,574 --> 00:39:58,699
会有利同样佛陀在第一第二第三转

824
00:39:58,711 --> 00:40:01,061
法轮中讲的法肯定不同但

825
00:40:01,061 --> 00:40:03,974
这并不是欺骗众生只是在次第引导

826
00:40:04,262 --> 00:40:06,936
其目的都是为了接引众生趋入解脱

827
00:40:07,512 --> 00:40:10,512
有无是一种矛盾吗须菩提如来

828
00:40:10,525 --> 00:40:15,500
所得法此法无实无虚须菩提如来所得之

829
00:40:15,500 --> 00:40:18,762
法既不是有也不是无乍一

830
00:40:18,775 --> 00:40:22,025
看来这里似乎有点矛盾因为按照平常

831
00:40:22,025 --> 00:40:24,311
人的思维不是有就应该是

832
00:40:24,311 --> 00:40:27,436
无不是无就应该是有其实

833
00:40:27,436 --> 00:40:30,173
不是这么简单证悟一切万法的本性

834
00:40:30,173 --> 00:40:34,349
后才知道那种境界多么不可思议如来

835
00:40:34,375 --> 00:40:36,811
所得之法有多种解释方法从

836
00:40:36,811 --> 00:40:39,461
一方面而言如来在因地时舍弃

837
00:40:39,461 --> 00:40:41,775
过很多次头目脑髓经历了难以

838
00:40:41,775 --> 00:40:44,436
忍受的苦行最后获得了甘露妙法

839
00:40:44,686 --> 00:40:47,074
这就是如来所得之法这种

840
00:40:47,099 --> 00:40:49,661
甘露妙法是诸法的本性也是

841
00:40:49,673 --> 00:40:51,673
一切法的实相但它不是实

842
00:40:51,673 --> 00:40:54,137
有的东西用胜义理论观察时

843
00:40:54,349 --> 00:40:56,686
并没有所得之法因此此法

844
00:40:56,699 --> 00:40:59,711
无实不过它也不是完全没有

845
00:40:59,987 --> 00:41:02,625
因为在众生的迷乱显现面前因果

846
00:41:02,637 --> 00:41:05,949
不虚轮回痛苦人身难得等都

847
00:41:05,961 --> 00:41:09,737
真实存在佛陀所说的万法无实无虚

848
00:41:09,974 --> 00:41:12,137
其中有甚深的意义在名言

849
00:41:12,137 --> 00:41:14,250
中如幻如梦的显现真实

850
00:41:14,262 --> 00:41:16,525
不虚能取所取没有消

851
00:41:16,525 --> 00:41:19,186
于法界之前这些都是存在的但

852
00:41:19,186 --> 00:41:21,862
在胜义中实质性的东西丝毫

853
00:41:21,875 --> 00:41:25,336
也没有四百论也说以世间

854
00:41:25,336 --> 00:41:28,750
少有于胜义都无因此从

855
00:41:28,750 --> 00:41:31,650
世间角度来说一切都是无虚但

856
00:41:31,650 --> 00:41:34,599
以出世间智慧来衡量一切都是无

857
00:41:34,599 --> 00:41:37,949
实须菩提若菩萨心住于法

858
00:41:37,974 --> 00:41:40,487
而行布施如人入暗则

859
00:41:40,487 --> 00:41:42,836
无所见若菩萨心不住法

860
00:41:42,862 --> 00:41:45,612
而行布施如人有目日光

861
00:41:45,612 --> 00:41:49,625
明照见种种色须菩提假如菩萨

862
00:41:49,625 --> 00:41:51,675
的心执著于法而行持布施

863
00:41:52,000 --> 00:41:54,061
就像在黑暗中行路一样什么

864
00:41:54,074 --> 00:41:56,324
也看不到如果菩萨不住任何

865
00:41:56,336 --> 00:41:58,586
法相而作布施如同有眼睛的

866
00:41:58,586 --> 00:42:01,250
人在白天看色法般一清二楚

867
00:42:01,824 --> 00:42:03,936
有智慧的菩萨以三轮体空

868
00:42:03,936 --> 00:42:06,375
的境界来行布施这种布施是

869
00:42:06,387 --> 00:42:08,550
最圆满的无论五度中的哪

870
00:42:08,550 --> 00:42:10,811
一度都要以智慧度来摄持

871
00:42:11,224 --> 00:42:13,911
否则就像盲人在黑暗中摸索一样

872
00:42:14,175 --> 00:42:18,936
无法得到究竟实义大智度论云五波罗蜜如

873
00:42:18,936 --> 00:42:22,911
盲般若波罗蜜如眼入中论言如有

874
00:42:22,911 --> 00:42:25,125
目者能引导无量盲人到止

875
00:42:25,125 --> 00:42:28,625
境如是智慧能摄取无眼功德

876
00:42:28,625 --> 00:42:31,625
趣圣果永嘉大师也说住相

877
00:42:31,625 --> 00:42:34,300
布施生天福犹如仰箭射虚空

878
00:42:34,525 --> 00:42:37,300
势力尽箭还坠招得来生

879
00:42:37,311 --> 00:42:40,900
不如意金刚经主要抉择的是般若

880
00:42:40,900 --> 00:42:44,099
之功德究竟来说暂时的布施等

881
00:42:44,112 --> 00:42:46,900
五度就像盲人行路一样最后一定

882
00:42:46,900 --> 00:42:48,900
要靠智慧度才能到达解脱的

883
00:42:48,911 --> 00:42:52,961
彼岸在有生之年请每天念一遍金刚经

884
00:42:53,025 --> 00:42:57,786
须菩提当来之世若有善男子善女人能于

885
00:42:57,786 --> 00:42:59,925
此经受持读诵则为如来以

886
00:42:59,925 --> 00:43:02,786
佛智慧悉知是人悉见是

887
00:43:02,786 --> 00:43:06,675
人皆得成就无量无边功德须菩提

888
00:43:07,086 --> 00:43:10,911
未来若有善男子善女人对金刚经

889
00:43:10,974 --> 00:43:13,849
生起信心受持读诵以如来

890
00:43:13,849 --> 00:43:17,550
的智慧完全能够了知照见此人将来

891
00:43:17,574 --> 00:43:20,375
定可成就无量无边的功德根据

892
00:43:20,411 --> 00:43:23,612
俱舍论的观点佛陀不同于声闻独

893
00:43:23,612 --> 00:43:26,336
觉佛能于一刹那间不混杂

894
00:43:26,336 --> 00:43:29,773
地照见整个三千大千世界并以神通把

895
00:43:29,786 --> 00:43:32,375
未来千百万劫的一切看得清清楚楚

896
00:43:32,949 --> 00:43:36,936
由此可见我们现在正在讲闻金刚经未来

897
00:43:36,949 --> 00:43:39,286
将获得不可思议的功德这一点

898
00:43:39,398 --> 00:43:42,911
佛陀早就一清二楚有些人因为智慧有限

899
00:43:43,148 --> 00:43:45,887
平时没有能力闻思修行但每天诵

900
00:43:45,887 --> 00:43:49,561
一遍金刚经功德也非常大麦彭仁波切

901
00:43:49,561 --> 00:43:52,112
说自己若没有闻思修行的能力

902
00:43:52,387 --> 00:43:56,175
最好念诵真实的金刚语而且讽诵经典

903
00:43:56,175 --> 00:44:00,875
是十法行书写供养施他谛听披

904
00:44:00,875 --> 00:44:05,750
读受持开演讽诵思维修习

905
00:44:06,012 --> 00:44:09,199
之一行持十法行中的任何一种都

906
00:44:09,199 --> 00:44:12,161
能获得无量福聚乃至书写听闻

907
00:44:12,175 --> 00:44:14,599
一偈功德也超越一切世间善根

908
00:44:15,175 --> 00:44:17,711
如果真能发愿在有生之年每天念

909
00:44:17,711 --> 00:44:21,061
一遍金刚经我们得这个人身也有很

910
00:44:21,061 --> 00:44:23,987
大的意义当然发下誓言后

911
00:44:24,336 --> 00:44:26,974
大家务必要坚守誓言无论遇到任何

912
00:44:26,974 --> 00:44:29,849
情况都不能放弃高僧传中有

913
00:44:29,849 --> 00:44:32,161
一位唐朝的惟恭法师他每天

914
00:44:32,175 --> 00:44:37,125
念诵金刚经五十遍三十多年从未间断后来临终

915
00:44:37,125 --> 00:44:40,112
时无有任何障碍而往生净土

916
00:44:40,661 --> 00:44:44,023
一天五十遍金刚经这么高的要求对

917
00:44:44,036 --> 00:44:47,262
我们来说可能有点困难但一天一遍

918
00:44:47,675 --> 00:44:48,800
应该没有多大问题