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第十七品究竟无我尔时须菩提白佛

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言世尊善男子善女人发阿耨多罗三藐三菩提心云

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何应住云何降伏其心

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佛告须菩提善男子善女人发阿耨多罗三藐三菩提心

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者当生如是心我应灭度一切众生

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灭度一切众生已而无有一众生

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实灭度者何以故须菩提若菩萨

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有我相人相众生相寿

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者相则非菩萨所以者何

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须菩提实无有法发阿耨多罗三藐三菩提心

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者须菩提于意云何如来于燃

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灯佛所有法得阿耨多罗三藐三菩提不

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不也世尊如我解佛所

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说义佛于燃灯佛所

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无有法得阿耨多罗三藐三菩提佛言如是

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如是须菩提实无有法如来得

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阿耨多罗三藐三菩提须菩提若有法如来得阿耨多罗三藐三菩提

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者燃灯佛则不与我授记

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汝于来世当得作佛号

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释迦牟尼以实无有法得阿耨多罗三藐三菩提

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是故燃灯佛与我授记作

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是言汝于来世当得作

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佛号释迦牟尼何以故如来者即

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诸法如义若有人言如来得阿耨多罗三藐三菩提须菩提

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实无有法佛得阿耨多罗三藐三菩提须菩提

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如来所得阿耨多罗三藐三菩提于是中无实无虚是故

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如来说一切法皆是佛法须菩提

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所言一切法者即非一切

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法是故名一切法须菩提譬如

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人身长大须菩提言世尊如来说人身

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长大则为非大身是名

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大身须菩提菩萨亦如是若作

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是言我当灭度无量众生则不

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名菩萨何以故须菩提实无有

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法名为菩萨是故佛说一切

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法无我无人无众生无寿

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者须菩提若菩萨作是言我

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当庄严佛土是不名菩萨

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何以故如来说庄严佛土者

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即非庄严是名庄严须菩提若

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菩萨通达无我法者如来说

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名真是菩萨整部金刚经讲的

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是如何调伏自心本经共

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分三十二品剩下的内容不算特别

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多基本上是讲一些功德意思比较

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好懂跟前面的解释方法几乎相同

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故而过去的一些高僧大德在讲的

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时候前面一般是着重分析后面则

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讲得不太广尔时须菩提白

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佛言世尊善男子善女人发阿耨多罗三藐三菩提心

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云何应住云何降伏其心

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此时须菩提在佛前陈白世尊若

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有善男子善女人发无上正等觉菩提心以

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什么方式来安住所缘以什么

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方式来修持六度万行以什么方式

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来调伏自心心是万法的根本

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佛陀传讲八万四千法门其关键就是

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为了调伏自心当然调心有不同

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的层次世间人与有信仰者

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相比有信仰者的心更易调伏

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有信仰者与阿罗汉相比阿罗汉的

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心更调柔阿罗汉与菩萨相比菩萨

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的心更寂静菩萨与佛陀相比

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佛陀的心最圆满究竟总之发

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菩提心的究竟目的就是要调伏

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自心即首先怎么样安住中间怎么样修持

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最后达到什么样的结果当时须菩提在

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佛前就提出了这样的问题

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这几个问题在金刚经中非常重要

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本经主要讲的就是如何

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调伏自心在名言中怎样积累资粮

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大家天天讽诵金刚经受持金刚经这只是

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名言上的调心方法但从

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胜义来说心若达到了寂

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灭的境界才是最究竟的调

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心菩提心也分世俗胜义佛

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告须菩提善男子善女人发阿耨多罗三藐三菩提心者

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当生如是心我应灭度一切众生灭度

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一切众生已而无有一众生实

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灭度者佛告诉须菩提若有善男子

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善女人发无上正等觉之

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心理应如此观想我虽然发了

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菩提心要灭度天下一切众生但实际上没有

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所灭度的众生也没有能灭度

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的我前面须菩提已提出问题发

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了菩提心的人应该如何安住如何

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修行如何调伏自心佛回答说方法

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是非常多的但最究竟最

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殊胜的就是发菩提心华智仁波切说

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有则皆足无则皆缺指的

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就是菩提心如果有了菩提心一切

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都已经圆满了不需要再修

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其他法但若没有菩提心什么法

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也修不成佛告诉须菩提善男子善女人

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若想真正调伏自己的心必须

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生起世俗菩提心和胜义菩提心什么

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是世俗菩提心呢我应灭度一切众生

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因为轮回中的众生都当过

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我的父母他们现在沉溺于轮回

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苦海中故应想尽一切办法

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救度令其获得佛果的安乐这种

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发心就是世俗菩提心它又分

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愿菩提心行菩提心两种此乃世俗中

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最好的调心方法从胜义

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来说灭度一切众生已而无有一

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众生实灭度者所灭度与

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能灭度并非实有二者都不

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存在这即是胜义菩提心作为

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一个修行者分析万法时必须分开

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胜义谛和世俗谛否则不够

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究竟月称论师说过因为对

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诸法有见到真实虚妄的差别

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故有胜义谛世俗谛之

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分依此二谛的分法菩提心

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也分两种一是胜义菩提心

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一是世俗菩提心按照次第来讲首先

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要了解世俗谛再进一步了解胜

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义谛也就是说我们先要发起世俗

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菩提心世俗菩提心圆满之时了知它

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并非究竟然后以般若波罗蜜多来摄持发起

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胜义菩提心若依靠这种方便方法

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自心必定会得以调柔一切相都是

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虚妄的何以故须菩提若菩萨有

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我相人相众生相寿者

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相则非菩萨为什么所灭度

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与能灭度不存在呢须菩提

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菩萨若有我相人相众生

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相寿者相执著在实相中

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还有一个相的存在就不是真正

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的菩萨了

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一切相都是虚妄的并非真实存在

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中论云如佛经所说虚诳

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妄取相诸行妄取故是名

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为虚诳假如菩萨执著四相这种

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发心不究竟此菩萨也非真正

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的菩萨所以者何须菩提实无

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有法发阿耨多罗三藐三菩提心者原因是

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什么呢须菩提发菩提心的无上正等

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觉者并不存在凡是执著相

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状的皆不符合究竟的真如

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法要佛陀已通达万法的本来实相

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在这种智慧面前一丝一毫的法也

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不可得如果实相中确实有法

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可得诸佛菩萨应该能看到但

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正因为以胜义智慧来抉择

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时什么也得不到故而发菩提心的

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无上正等觉者并不存在如此

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所发的菩提心也无实有

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这就叫胜义菩提心楞伽经也

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说有无不生是故诸法

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无有生在胜义中有

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无都不存在诸法均是

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无生大空性连佛也没有得

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过法下面释迦牟尼佛以亲身经历

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来说明这个问题须菩提于意云

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何如来于燃灯佛所有

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法得阿耨多罗三藐三菩提不不也世尊如

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我解佛所说义佛于

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燃灯佛所无有法得

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阿耨多罗三藐三菩提佛言如是如是须菩提实无

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有法如来得阿耨多罗三藐三菩提佛问须菩提

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你是怎么想的佛以前在

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燃灯佛面前有没有得过无上正等

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正觉的法须菩提回答世尊据我

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对佛陀深意的理解您在燃

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灯佛面前没有得过任何法

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佛赞叹道一点也不错须菩提实相

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中的确没有法令如来获得无上正等

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正觉如是如是这里有两种解释方法

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一是佛对须菩提的回答非常

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满意用重复的语气表示赞叹还有

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一种说法是须菩提回答时说胜

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义中佛没有得过法但

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间接承认世俗中曾得过法

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佛说了两遍如是一遍是肯定

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对胜义的理解不错一遍是肯定

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世俗中承认如幻的存在也

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非常对由此可见佛陀的每一句话都

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有甚深密意不像我们凡

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夫人所说的话经常没有任何

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实义须菩提回答得非常正确实相中

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无有少法可得假如真正

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去观察如来并没有得过阿耨多罗三藐三菩提

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贤劫经中记载释迦佛因

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地时在大释迦佛面前供养妙

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衣并发愿善逝如来汝之

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身眷属寿命与刹土殊胜妙相等

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功德唯愿我等成如是这完全

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是从世俗谛来讲的龙猛菩萨

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也说如来所有性即是世间性

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但通过胜义理论来衡量如来

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并没有所得之法万法皆

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由因缘生须菩提若有法如来得

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阿耨多罗三藐三菩提者燃灯佛则不与我

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授记汝于来世当得作佛

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号释迦牟尼须菩提如来若依实有

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之法获得了无上正等

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觉燃灯佛则根本不会给我

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授记你将来在娑婆世界成佛号释迦牟尼

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在九十一劫前世尊为法云比丘有

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经典说是贤慧婆罗门当时他在

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燃灯佛前得到无生法忍并

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00:10:32,824 --> 00:10:35,636
获授记你将来于娑婆世界成佛

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号释迦牟尼度化无量众生名言中虽有

205
00:10:39,949 --> 00:10:42,062
此事但若执著胜义中

206
00:10:42,174 --> 00:10:44,937
也有所得之法燃灯佛根本不会

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00:10:44,961 --> 00:10:48,049
如此授记为什么呢如果真有

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00:10:48,062 --> 00:10:50,361
一法是实有存在其本性

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00:10:50,386 --> 00:10:52,687
应永恒不变不可能有未来如

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幻如梦的显现也不可能有

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当下的示现正因为有燃灯

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佛的授记恰恰说明万法皆由

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因缘所生并非实有释迦牟尼佛

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是这样成佛的以实无有

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00:11:05,574 --> 00:11:09,037
法得阿耨多罗三藐三菩提是故燃灯佛与

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我授记作是言汝于

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来世当得作佛号释迦牟尼由于

218
00:11:15,250 --> 00:11:16,787
不存在获得无上正等觉的

219
00:11:16,812 --> 00:11:19,586
实有之法因此燃灯佛曾

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给我授记你于未来世

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00:11:21,924 --> 00:11:25,612
定当成佛名号为释迦牟尼胜义

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中无一法可得若真正

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证悟了这一点名言中才

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会获得如幻的授记诚如百业经

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中记载释迦牟尼佛在因地时

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初见燃灯佛即生起极大欢喜心

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见前面的路泥泞不堪便把

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头发铺在地上祈求如果我能

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现前菩提果位广转法轮愿请

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佛陀双足从我发上踏

231
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过果然佛陀从他的头发上

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踏过并授记你未来将得

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解脱现前无上正等正觉的果位

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号释迦牟尼佛成为三界轮回的唯一

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明灯如来的授记若在实相中

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存在不可能是真实的授记麦彭仁波切在

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中观庄严论释中也说在

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一切所知当中若有一法

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是成实的形形色色的法都不会

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00:12:12,949 --> 00:12:15,987
显现正因为不是成实的缘故各种各样

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00:12:15,987 --> 00:12:18,924
的显现才合情合理犹如镜子里的

242
00:12:18,949 --> 00:12:21,899
山河大地由于不是成实的才能在

243
00:12:21,924 --> 00:12:24,399
小小的镜子中映现出来同样

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万法的本性也是如此金刚经中一会儿

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00:12:27,912 --> 00:12:30,475
说有一会儿说没有一会儿得授

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00:12:30,475 --> 00:12:33,475
记一会儿不得授记好像一句话处处

247
00:12:33,475 --> 00:12:36,437
有矛盾但实际上只要静下心

248
00:12:36,437 --> 00:12:38,787
去体会就会发现它的境界

249
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不可思议内心有一种前所未有的收获如今

250
00:12:43,336 --> 00:12:45,375
金刚经的讲义非常多我看过

251
00:12:45,386 --> 00:12:48,000
不少也听过不少录音有的语句

252
00:12:48,024 --> 00:12:50,524
非常优美听起来也很舒服但

253
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从意义上观察可能因为没有金刚经

254
00:12:53,461 --> 00:12:55,674
的传承吧个别地方讲得不

255
00:12:55,674 --> 00:12:59,899
尽如人意但不管怎么样诸佛菩萨是通过不同

256
00:12:59,912 --> 00:13:02,250
形象来度众生的究竟上当然

257
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没有差别这次我传讲金刚经尝试着

258
00:13:06,049 --> 00:13:07,687
宣说了一点此经的密意

259
00:13:08,112 --> 00:13:11,386
不敢说是全部希望能抛砖引玉引发

260
00:13:11,399 --> 00:13:13,961
大家对经文的深入理解如来是

261
00:13:13,975 --> 00:13:17,475
什么意思前面讲了释迦牟尼佛若真实

262
00:13:17,475 --> 00:13:20,836
存在就不会得到授记不真实存在

263
00:13:21,024 --> 00:13:24,136
才得授记表面上看似乎难以

264
00:13:24,136 --> 00:13:28,211
理解为什么是这样呢何以故如来

265
00:13:28,211 --> 00:13:32,437
者即诸法如义为什么所谓如来

266
00:13:32,674 --> 00:13:33,799
即诸法的本义

267
00:13:34,100 --> 00:13:37,100
如来是佛的十种名号之一如

268
00:13:37,211 --> 00:13:39,423
是真如之意指法界的胜

269
00:13:39,423 --> 00:13:41,336
义本性来是已经到达了这种

270
00:13:41,349 --> 00:13:45,198
境界按照藏传佛教的解释如来就是

271
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究竟达到了真如本地所谓的真如

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00:13:48,537 --> 00:13:51,986
成唯识论中定义为真谓真实显非

273
00:13:51,986 --> 00:13:55,787
虚妄如谓如常表无变易真如

274
00:13:55,799 --> 00:13:59,100
有声闻菩萨佛陀之分唯有

275
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佛陀才能彻底通达真如实相此处如来

276
00:14:03,524 --> 00:14:05,649
与真如是同一个意思因为如来

277
00:14:05,674 --> 00:14:07,836
并不是有眼有鼻的形象而是

278
00:14:07,850 --> 00:14:10,923
一切诸法的本性这种实相是真正

279
00:14:10,923 --> 00:14:14,361
的如来所以如来不能得授记诸

280
00:14:14,361 --> 00:14:16,812
法如义诸法的本来面目即

281
00:14:16,812 --> 00:14:20,261
是如此从空性角度来讲佛菩萨来

282
00:14:20,261 --> 00:14:23,336
人间也好不来人间也好法性永远

283
00:14:23,350 --> 00:14:27,075
都不会改变金刚经之所以甚深原因也

284
00:14:27,075 --> 00:14:31,149
在这里若有人言如来得阿耨多罗三藐三菩提

285
00:14:31,725 --> 00:14:36,024
须菩提实无有法佛得阿耨多罗三藐三菩提

286
00:14:36,600 --> 00:14:39,111
假如有人说如来已得无上正等

287
00:14:39,111 --> 00:14:41,798
觉的果位这种说法不正确

288
00:14:42,361 --> 00:14:45,450
须菩提在实相中无有法令佛

289
00:14:45,450 --> 00:14:46,798
得到无上正等觉的果

290
00:14:46,798 --> 00:14:49,599
位此处与玄奘义净翻译的略

291
00:14:49,599 --> 00:14:52,774
有不同玄奘译为若如是说如来

292
00:14:53,075 --> 00:14:56,287
应正等觉能证阿耨多罗三藐三菩提者

293
00:14:56,586 --> 00:14:58,861
当知此言为不真实义净

294
00:14:58,875 --> 00:15:01,287
则是若言如来证得无上

295
00:15:01,287 --> 00:15:04,274
正等觉者是为妄语藏文

296
00:15:04,274 --> 00:15:07,486
中说须菩提若有人说如来得

297
00:15:07,511 --> 00:15:11,486
阿耨多罗三藐三菩提此人已入邪道大家若想

298
00:15:11,500 --> 00:15:14,836
研究金刚经在学习过程中应该把

299
00:15:14,836 --> 00:15:16,836
这几个译本拿来对照这样才

300
00:15:16,836 --> 00:15:19,599
会便于理解有些不好解释的地方

301
00:15:19,825 --> 00:15:22,849
参考一下其他译本意思自会一目了然

302
00:15:23,412 --> 00:15:25,687
尚未通达般若实相的人在其

303
00:15:25,711 --> 00:15:28,575
迷乱根识面前可以承认如来获得

304
00:15:28,575 --> 00:15:31,011
了正等觉果位不仅凡夫这样

305
00:15:31,024 --> 00:15:34,750
承许佛陀当初也承认自己在菩提树下悟道

306
00:15:35,075 --> 00:15:38,024
并说我得甘露无为法甚

307
00:15:38,024 --> 00:15:41,224
深寂静离尘垢一切众生无能了是

308
00:15:41,224 --> 00:15:44,199
故静处默然住所以在名言

309
00:15:44,199 --> 00:15:46,812
中佛在众生面前显现为先

310
00:15:46,812 --> 00:15:49,886
发菩提心中间修六度万行最后

311
00:15:49,899 --> 00:15:51,424
现前法身与色身双运的

312
00:15:51,437 --> 00:15:55,473
果位确实得到了阿耨多罗三藐三菩提但从

313
00:15:55,500 --> 00:15:58,412
胜义角度来讲这些都是不真实的

314
00:15:58,611 --> 00:16:01,586
都了不可得梦里为实梦外

315
00:16:01,598 --> 00:16:06,299
为虚须菩提如来所得阿耨多罗三藐三菩提于是中

316
00:16:06,299 --> 00:16:11,287
无实无虚须菩提如来所得阿耨多罗三藐三菩提

317
00:16:11,537 --> 00:16:14,274
既不是有也不是无在世俗

318
00:16:14,274 --> 00:16:18,011
名言中释迦牟尼佛于印度金刚座摧毁

319
00:16:18,037 --> 00:16:20,511
群魔现前菩提在鹿野苑等处转

320
00:16:20,511 --> 00:16:23,375
法轮这些都是不争的事实但

321
00:16:23,375 --> 00:16:25,875
在胜义实相中一切显现皆

322
00:16:25,875 --> 00:16:29,111
不存在三摩地王经说比如男子

323
00:16:29,125 --> 00:16:32,136
做梦时梦见一位绝色佳人他在

324
00:16:32,149 --> 00:16:34,986
梦境中贪爱此对境但醒来后

325
00:16:35,098 --> 00:16:38,549
什么都没有了诸法亦当如是观胜

326
00:16:38,549 --> 00:16:40,687
义中无实世俗中无虚

327
00:16:41,250 --> 00:16:43,787
一切法的本性无实无虚但很多

328
00:16:43,787 --> 00:16:45,774
人因为没有通达此理也没有

329
00:16:45,787 --> 00:16:48,312
听闻过空性法门故经常偏堕

330
00:16:48,312 --> 00:16:52,074
于一边有些人认为什么都没有因果也是

331
00:16:52,074 --> 00:16:54,937
空的连发菩提心都不存在有些

332
00:16:54,937 --> 00:16:57,348
人认为一切都实有如来是

333
00:16:57,348 --> 00:16:59,562
一个万德庄严的大圣者他是

334
00:16:59,574 --> 00:17:02,473
真实存在的这些都是入邪道者

335
00:17:02,774 --> 00:17:05,250
不能得见如来的本面前面讲

336
00:17:05,250 --> 00:17:08,150
经义不可思议果报也不可思议这里讲

337
00:17:08,150 --> 00:17:14,211
阿耨多罗三藐三菩提无实无虚这些金刚语大家应当记住其实

338
00:17:14,699 --> 00:17:16,875
无实无虚可以说归纳了整个宇宙

339
00:17:16,900 --> 00:17:19,348
人生的真理我们观察任何一个法

340
00:17:19,348 --> 00:17:21,636
时它在名言中真实无虚

341
00:17:21,886 --> 00:17:23,912
造恶定会招致痛苦但胜

342
00:17:23,912 --> 00:17:25,561
义中是不存在的这即

343
00:17:25,561 --> 00:17:29,011
是万法的真相杀人放火是不是佛法是

344
00:17:29,011 --> 00:17:31,199
故如来说一切法皆是佛法

345
00:17:31,775 --> 00:17:35,799
因此如来在诸佛经中说轮回涅槃

346
00:17:35,824 --> 00:17:38,287
所摄的一切万法全部是佛法

347
00:17:38,862 --> 00:17:42,223
文殊经中文殊菩萨问舍利子什么是

348
00:17:42,223 --> 00:17:45,375
最殊胜的佛法舍利子答诸法

349
00:17:45,400 --> 00:17:47,875
无有自性此乃最殊胜的佛法

350
00:17:48,449 --> 00:17:51,586
可见无有一法不是佛法佛法

351
00:17:51,586 --> 00:17:55,162
的范围非常广能够容纳一切万法汉地

352
00:17:55,174 --> 00:17:57,886
有个慧忠国师他在讲金刚经

353
00:17:57,898 --> 00:18:01,162
时说一切万法都是佛法有弟子

354
00:18:01,174 --> 00:18:05,349
问他假如一切都是佛法那么杀人放火

355
00:18:05,375 --> 00:18:09,636
是不是佛法国师笑一笑说道杀人放火

356
00:18:09,636 --> 00:18:12,949
的本性是空仍离不开佛法佛法

357
00:18:12,974 --> 00:18:14,875
在名言中分为所取之法

358
00:18:15,112 --> 00:18:17,824
所舍之法杀人放火是所舍

359
00:18:17,836 --> 00:18:20,750
之法从胜义来讲是无取无舍

360
00:18:20,761 --> 00:18:22,787
之法这是分开二谛而言的

361
00:18:23,349 --> 00:18:25,761
慧忠国师回答时并没有这样分

362
00:18:26,148 --> 00:18:27,625
他主要是站在胜义角度

363
00:18:27,625 --> 00:18:31,023
来讲的须菩提所言一切法者

364
00:18:31,299 --> 00:18:33,537
即非一切法是故名一切

365
00:18:33,537 --> 00:18:36,636
法须菩提如来所说的一切

366
00:18:36,636 --> 00:18:39,424
法并非实有只是名言中叫做

367
00:18:39,449 --> 00:18:42,674
一切法佛陀为断除众生的贪嗔痴

368
00:18:43,074 --> 00:18:45,737
引导他们趋入菩提道前后共转

369
00:18:45,737 --> 00:18:49,336
了三次法轮宣说了八万四千法门但

370
00:18:49,336 --> 00:18:51,875
从实相来说这些法非一切法

371
00:18:52,211 --> 00:18:54,049
因为能言所言全都不存在

372
00:18:54,237 --> 00:18:57,162
这才是名副其实的佛法小中可

373
00:18:57,162 --> 00:19:00,299
现大大中可现小须菩提譬如

374
00:19:00,324 --> 00:19:04,674
人身长大须菩提言世尊如来说人身

375
00:19:04,686 --> 00:19:07,099
长大则为非大身是名

376
00:19:07,112 --> 00:19:10,037
大身佛问须菩提比如人的

377
00:19:10,037 --> 00:19:13,412
身体长zhang大是不是实有存在

378
00:19:13,987 --> 00:19:18,125
须菩提回答世尊如来虽说人身长大但

379
00:19:18,136 --> 00:19:19,875
其实没有大身就是大身

380
00:19:20,436 --> 00:19:23,199
莲花戒论师说此处以身体长大

381
00:19:23,211 --> 00:19:25,436
为喻说明一地菩萨到佛陀

382
00:19:25,449 --> 00:19:27,711
之间的智慧越来越增上佛陀的

383
00:19:27,724 --> 00:19:30,974
智慧最为圆满在名言中虽然身体

384
00:19:30,987 --> 00:19:33,125
有大小的差别智慧有高低的

385
00:19:33,136 --> 00:19:35,936
悬殊但从胜义来讲这些分别

386
00:19:35,961 --> 00:19:38,250
均不成立不是大身才是大

387
00:19:38,250 --> 00:19:42,375
身楞严经也说一为无量无量

388
00:19:42,386 --> 00:19:45,362
为一小中现大大中现

389
00:19:45,362 --> 00:19:48,773
小从世俗来看这好像有点矛盾

390
00:19:48,961 --> 00:19:51,787
小不可能大大不可能小但从

391
00:19:51,811 --> 00:19:54,074
万法无自性的角度却可以成立

392
00:19:54,636 --> 00:19:56,787
譬如在梦中我的身体非常

393
00:19:56,799 --> 00:20:00,336
高大这种高大并不是真正的高大因为

394
00:20:00,349 --> 00:20:03,424
梦中没有实质的身体同样菩萨

395
00:20:03,436 --> 00:20:05,737
智慧的增长也不成立尽管名言

396
00:20:05,737 --> 00:20:07,875
中有从一地到十地的

397
00:20:07,898 --> 00:20:10,049
真实果位但胜义中确实

398
00:20:10,049 --> 00:20:10,636
没有这些

399
00:20:11,099 --> 00:20:13,700
金刚经中有很多隐藏的比喻不

400
00:20:13,700 --> 00:20:16,575
去观察则根本看不出来此处

401
00:20:16,598 --> 00:20:18,511
大人的身体喻为佛陀的智慧

402
00:20:18,836 --> 00:20:20,936
小孩的身体喻为菩萨的智慧

403
00:20:21,299 --> 00:20:23,525
若想长成大人必须要从小孩

404
00:20:23,537 --> 00:20:26,299
开始如果没有明白这个比喻就会

405
00:20:26,299 --> 00:20:29,824
觉得一会儿讲佛陀一会儿讲菩萨一会儿

406
00:20:29,849 --> 00:20:32,224
又讲身体表面上看来很难懂

407
00:20:32,523 --> 00:20:35,112
但只要用心去体会我们不难发现

408
00:20:35,224 --> 00:20:38,186
其中密意无相才是菩萨的名字

409
00:20:38,287 --> 00:20:40,773
如上所说就像身体长大一样

410
00:20:40,961 --> 00:20:43,737
菩萨的智慧也越来越大但实际上

411
00:20:43,974 --> 00:20:47,487
菩萨也是不存在的须菩提菩萨亦

412
00:20:47,487 --> 00:20:50,412
如是若作是言我当灭度

413
00:20:50,436 --> 00:20:55,273
无量众生则不名菩萨何以故须菩提

414
00:20:55,500 --> 00:20:58,048
实无有法名为菩萨是故

415
00:20:58,061 --> 00:21:01,375
佛说一切法无我无人无

416
00:21:01,375 --> 00:21:05,474
众生无寿者须菩提菩萨也是同样

417
00:21:06,048 --> 00:21:08,075
若有菩萨说我要灭度天边

418
00:21:08,075 --> 00:21:10,636
无际的一切众生这就不是真正的

419
00:21:10,648 --> 00:21:14,487
菩萨为什么呢所谓的菩萨不应

420
00:21:14,500 --> 00:21:17,936
执著任何实有之法因此诸佛

421
00:21:17,936 --> 00:21:20,186
说一切法都无我相人

422
00:21:20,186 --> 00:21:23,461
相众生相寿者相通过了

423
00:21:23,487 --> 00:21:26,900
义经典可以发现文殊菩萨弥勒菩萨

424
00:21:26,900 --> 00:21:29,325
等大菩萨的境界中并没有菩萨

425
00:21:29,325 --> 00:21:31,923
的执著也没有救度众生的执著

426
00:21:32,487 --> 00:21:35,673
六祖坛经讲外离一切相名

427
00:21:35,673 --> 00:21:38,775
为无相无相才是菩萨的名字

428
00:21:39,348 --> 00:21:42,548
前面讲诸佛远离一切相此处说

429
00:21:42,673 --> 00:21:45,761
菩萨也远离一切相为什么呢因为

430
00:21:45,775 --> 00:21:47,973
佛陀在经中说一切法无

431
00:21:47,973 --> 00:21:52,348
我无人无众生无寿者涅槃经

432
00:21:52,598 --> 00:21:55,025
也说一切法悉无有我

433
00:21:55,586 --> 00:21:59,723
既然没有真实的我人相众生相寿

434
00:21:59,723 --> 00:22:01,775
者相又从何谈起呢连

435
00:22:01,798 --> 00:22:04,598
庄严佛土也不要执著须菩提若

436
00:22:04,598 --> 00:22:06,775
菩萨作是言我当庄严佛

437
00:22:06,775 --> 00:22:10,400
土是不名菩萨何以故如来

438
00:22:10,400 --> 00:22:13,336
说庄严佛土者即非庄严

439
00:22:13,625 --> 00:22:16,900
是名庄严须菩提发了菩提心的

440
00:22:16,912 --> 00:22:19,686
菩萨若认为我应当庄严佛土

441
00:22:19,987 --> 00:22:23,275
则非真正的菩萨为什么呢因为

442
00:22:23,299 --> 00:22:25,650
如来所说的庄严佛土只是名言

443
00:22:25,662 --> 00:22:28,473
假立实相中根本不存在庄严

444
00:22:28,487 --> 00:22:31,598
佛土也是一种执著在名言中

445
00:22:31,836 --> 00:22:34,973
菩萨需要庄严佛土现观庄严论

446
00:22:35,074 --> 00:22:37,598
中说三清净地八地至

447
00:22:37,598 --> 00:22:40,973
十地的菩萨先要庄严清净

448
00:22:40,987 --> 00:22:45,436
自己未来成佛的殊胜刹土例如华严经

449
00:22:45,650 --> 00:22:49,662
大日经提到了华藏庄严世界海密严经宣说

450
00:22:49,662 --> 00:22:52,836
了密严刹土的无尽庄严无量寿经中

451
00:22:52,836 --> 00:22:56,375
讲阿弥陀佛依靠不可思议的发心庄严无边

452
00:22:56,386 --> 00:22:59,449
功德的极乐刹土还有藏传佛教许多大德

453
00:22:59,473 --> 00:23:02,674
所现见的香巴拉刹土铜色吉祥山

454
00:23:02,862 --> 00:23:06,574
莲师刹土等等这些刹土在名言中

455
00:23:06,574 --> 00:23:09,525
都是存在的但菩萨如果执著它

456
00:23:09,848 --> 00:23:12,511
就不是真正的菩萨了为什么呢

457
00:23:13,074 --> 00:23:16,074
因为这些庄严刹土并非实有只不过

458
00:23:16,098 --> 00:23:18,987
是清净心的化现如维摩诘

459
00:23:18,987 --> 00:23:21,787
经云随其心净则佛

460
00:23:21,787 --> 00:23:24,936
土净既然名言中存在庄严刹土

461
00:23:25,237 --> 00:23:27,461
仔细观察时又不存在这二者

462
00:23:27,487 --> 00:23:31,336
是否矛盾呢并不矛盾麦彭仁波切在

463
00:23:31,386 --> 00:23:33,824
定解宝灯论中说表面

464
00:23:33,836 --> 00:23:36,525
似乎成相违对于胜义谛和

465
00:23:36,537 --> 00:23:38,886
世俗谛在凡夫的眼里看似

466
00:23:38,900 --> 00:23:42,037
相违实则并不相违名言中可以

467
00:23:42,049 --> 00:23:44,061
这样承认但若认为它实有

468
00:23:44,074 --> 00:23:47,511
存在则不是真实庄严就好比镜子

469
00:23:47,511 --> 00:23:50,449
中显现庄严刹土若此刹土是

470
00:23:50,461 --> 00:23:53,049
实有的不可能现于镜中正

471
00:23:53,049 --> 00:23:55,086
因为无实之故万法才可以

472
00:23:55,086 --> 00:23:57,737
在镜中显现胜义与世俗

473
00:23:57,761 --> 00:23:59,650
所摄之法全部是这样的

474
00:23:59,662 --> 00:24:02,750
本性我执是生死轮回的根本须菩提

475
00:24:03,199 --> 00:24:05,525
若菩萨通达无我法者如来

476
00:24:05,525 --> 00:24:09,275
说名真是菩萨须菩提倘若菩萨证悟

477
00:24:09,275 --> 00:24:11,250
了空性通达了人无我和

478
00:24:11,250 --> 00:24:13,174
法无我的实义如来说

479
00:24:13,174 --> 00:24:15,973
他是真正的菩萨作为一个学

480
00:24:15,973 --> 00:24:18,250
大乘法的人如果没有通达无我

481
00:24:18,261 --> 00:24:22,011
空性不要说大菩萨连声闻缘觉也

482
00:24:22,025 --> 00:24:24,949
当不成因为按照大乘或宁玛巴自宗

483
00:24:24,949 --> 00:24:27,449
的观点小乘圣果至少也

484
00:24:27,449 --> 00:24:29,574
要证悟人无我龙猛菩萨

485
00:24:29,574 --> 00:24:32,311
说得无我智者是则名实

486
00:24:32,311 --> 00:24:35,086
观得无我智者是人为

487
00:24:35,099 --> 00:24:38,511
希有得到无我智慧的人形象上尽管

488
00:24:38,523 --> 00:24:40,537
与凡夫一样但他内心的境界

489
00:24:40,561 --> 00:24:44,750
无法言说十分希有反之假如没有

490
00:24:44,862 --> 00:24:48,412
证悟无我空性根本不能称之为菩萨

491
00:24:48,523 --> 00:24:50,886
或成就者那什么是我呢

492
00:24:51,449 --> 00:24:55,011
涅槃经讲若法是实是真

493
00:24:55,336 --> 00:24:58,487
是常是主是依性不

494
00:24:58,487 --> 00:25:01,987
变易者是名为我也就是说凡是

495
00:25:02,000 --> 00:25:04,511
执著我者即认为我是实

496
00:25:04,511 --> 00:25:08,574
有真实长存可依赖的而不是

497
00:25:08,586 --> 00:25:11,500
空的这种我执是生死轮回的

498
00:25:11,511 --> 00:25:14,773
根本因此大家务必要通达无我

499
00:25:14,773 --> 00:25:17,961
空性否则不管修什么法也

500
00:25:17,974 --> 00:25:20,886
得不到任何圣果这里是说若

501
00:25:20,886 --> 00:25:23,398
没有通达无我无法得到菩萨果

502
00:25:23,949 --> 00:25:26,000
但按照其他经典的说法就连

503
00:25:26,023 --> 00:25:29,186
小乘圣果也得不到如圆觉经云

504
00:25:29,500 --> 00:25:32,049
虽经多劫勤苦修道但名

505
00:25:32,061 --> 00:25:34,287
有为终不能成一切圣果