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第十八品一体同观须菩提于意云

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何如来有肉眼不如是世尊如来

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有肉眼须菩提于意云何如来

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有天眼不如是世尊如来有天眼

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须菩提于意云何如来有慧眼

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不如是世尊如来有慧眼须菩提于

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意云何如来有法眼不如是

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世尊如来有法眼须菩提于意云

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何如来有佛眼不如是世尊如来

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有佛眼须菩提于意云何恒河

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中所有沙佛说是沙不

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如是世尊如来说是沙须菩提于

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意云何如一恒河中所有

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沙有如是沙等恒河是诸

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恒河所有沙数佛世界如是宁

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为多不甚多世尊佛告

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须菩提尔所国土中所有众生若干

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种心如来悉知何以故如来说

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诸心皆为非心是名

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为心所以者何须菩提过去心

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不可得现在心不可得未来心

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不可得什么是肉眼天眼慧眼法眼

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佛眼须菩提于意云何如来有

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肉眼不如是世尊如来有肉眼须菩提

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于意云何如来有天眼不

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如是世尊如来有天眼须菩提于意

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云何如来有慧眼不如是世尊

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如来有慧眼须菩提于意云何

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如来有法眼不如是世尊如来有

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法眼须菩提于意云何如来有

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佛眼不如是世尊如来有佛眼佛陀

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问须菩提你怎么想的如来有没有

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肉眼是如来有肉眼须菩提你怎么

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想的如来有没有天眼是如来有

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天眼须菩提你怎么想的如来有没有

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慧眼是如来有慧眼须菩提你怎么

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想的如来有没有法眼是如来有

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法眼须菩提你怎么想的如来有没有

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佛眼是如来有佛眼为了增强经文

40
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的语气和涵义上面几个问题是

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分开问的如果简单问的话须菩提

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于意云何如来有五眼

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不如是世尊如来有五眼这样

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就可以了有关五眼我看

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了一些金刚经的讲义很多人可能

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自己也不明白吧绕来绕

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去不直接解释讲些无关紧要的

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话就过去了这种现象比较多我

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希望大家以后讲法时不懂的

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地方不要用其他话题来应付另外

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讲经时最好能引用教证这是藏传佛教

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的一大特色当然教证必须用

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在合适的地方随随便便用是不行

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的现在不少人讲经说法不像古大德

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那样严谨不管自己懂不懂都

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敢开口而这样的书籍光碟到处

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都是这样不是很好五眼在

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俱舍论等小乘论典中没有提及

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因为萨迦派的果仁巴说六通小

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乘行人可以得到五眼只有大乘

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圣者方可获得佛经也说

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若欲获得五眼者当勤

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修六波罗蜜五眼的因作用范围

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本体等在现观庄严论释

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和大乘阿毗达磨中有详细介绍本来

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文殊真实名经和胜乐金刚

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的讲义中说佛陀的功德无边无际

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六根可以互用身体的哪

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一部分都能了知一切外境但此处

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是从不同角度以不同方式宣说

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佛陀具足五眼功德肉眼在资粮道

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时获得其因是前世供灯

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修禅定肉眼能照见一百由旬到

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三千大千世界以内的粗细众色历史上

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也有些大成就者获得了肉眼

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功德大圆满前行中记载国王赤松德赞为

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将正法发扬光大决定建造寺庙在寻找

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净地上师时去问国师酿万登珍

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桑波国师依靠肉眼通了知印度东方

80
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有大堪布菩提萨埵于是国王迎请他

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作为净地上师天眼加行道以上都具有

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其因是行持有漏善法

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或修持禅定等六度天眼能照见

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十方众生的前生后世投生何处等对

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自他一切众生包括地狱饿鬼的前

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后世是什么全部能够一一现见

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现在的瑜伽士空行母有些真正有天眼

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有些只有跟天眼相似的神通智者

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入门的说法与此稍有不同论

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云天眼的功德是能照见无边

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色法慧眼一地到十地菩萨

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入定时具有其因是修持无

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漏善法行持六度而获得慧眼

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能如实现见万法的本体胜

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义法性当然我们平时所说的

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慧眼大多是将智慧喻为眼

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目跟此处的定义不一样此处

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的慧眼是一地到十地菩萨

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入定时才有法眼一地到十地

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菩萨出定时具有其因也是修持

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无漏善法行持六度法眼

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能如理通达教法和证法的意义

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了知与自己等同者比自己

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低劣者的根基比如二地菩萨

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能知道一地菩萨以下的众生

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根基其上境界则无法了知佛眼

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得佛果时具有其因是圆满

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福德资粮和智慧资粮佛眼是以

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如所有智和尽所有智彻

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见万法胜义谛与世俗谛

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的本性其范围广大无边不可思议现

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观庄严论释中说一地

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到十地之间可以得到相似的

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佛眼关于五眼的功德六祖在金刚经

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口诀中也有不同解释江味农居士的讲义

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中讲得比较广和我讲

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的有点不同这可能是汉传

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佛教的解释方法通过以上这些介绍

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大家应该明白佛陀完全具足了五

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眼的功德对胜义中远离

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四边八戏的本相世俗中每个众生的

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起心动念都能毫不混杂地照见世间

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没有什么佛不知道的须菩提于

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意云何恒河中所有沙佛

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说是沙不如是世尊如来说

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是沙须菩提你是怎么想的

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恒河中的所有沙佛说是不是

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沙是的世尊如来说是沙

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此段经文在玄奘的译文中

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也有但藏文和义净的译本中

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都没有这段跟前后文并没有

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很大关系所以只是从字面上

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解释了一下须菩提于意云何

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如一恒河中所有沙有如是

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沙等恒河是诸恒河所有沙

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数佛世界如是宁为多不

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甚多世尊须菩提你是怎么认为

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的比如现在有像恒河沙子那样

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多的无数条恒河把这些恒河

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中的所有沙子加起来如此数量

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的佛世界多不多呢非常

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多世尊佛世界一尊佛所

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调化的世界是一个三千大千世界它

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包括百俱胝的小世界数量相当多甚

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多鸠摩罗什的翻译中只有一个甚

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多而藏文中是甚多甚

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多玄奘的译文中是如是世尊

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如是善逝佛告须菩提尔所

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国土中所有众生若干种心如来

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悉知佛告诉须菩提如此不可思议的众多

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刹土中每一个众生的种性根基

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意乐差别如来都能完全了知

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佛陀具有不共的智慧即便阿罗汉也

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无法测度佛对恒河沙数佛世界的

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众生根基全部能够一一照见这种功德

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无法想象秘密不可思议经云诸佛功德

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海无数劫难说诸佛的功德就

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像大海一样纵然用无数劫来

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宣说也说不尽道不完从

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总的方面来讲佛陀有不可思议的

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功德尤其是了知众生根基方面具有

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不共的特点极乐愿文说佛

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于昼夜六时中慈眸恒视

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诸有情诸众心中所生起

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任何分别皆明知诸众口中所

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言语永无混杂一一闻入中论在

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讲十力时也提到了佛陀

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依如是了知众生根器胜劣智力

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能无余了知众生的根器胜劣

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依知遍趣行智力能彻底

171
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了达众生入小乘入大乘生善

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趣生恶趣等不同趣行

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因此佛的一分功德也不可思议

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龙猛菩萨在赞三身论中就

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赞叹了佛陀身语意的无尽功德尤其

176
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强调了意方面的功德心性即

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光明何以故如来说诸心皆

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为非心是名为心为什么

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如来能照见一切众生的心呢佛陀

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在经中讲过所谓的心

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并不是真正的心只是名称上叫

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心在胜义中观察时迷乱

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的心不存在明清的心

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也不存在般若八千颂说于

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心无有心心性即光明心的

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本性中没有心心的本性就

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是光明离一切戏论的法界本体

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为什么说诸心皆为非心

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呢因为心在名言中可以承认

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但在胜义中得不到这即

191
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是一切法的本性以前法王如意宝

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讲上师心滴时对心得不到

193
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的原因讲得非常清楚法王主要

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是以窍诀方式讲的而金刚经

195
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主要以教言方式宣说的前不久

196
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有人建议以大圆满的方式来解释

197
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金刚经我觉得用大圆满确实能很

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好地解释此经而且与法界

199
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宝藏论实相宝藏论对应起来讲

200
00:10:32,461 --> 00:10:35,598
也很方便但另一方面大圆满的很多

201
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教言我不敢用因为金刚经是显宗

202
00:10:38,723 --> 00:10:41,937
的经典这本讲义出版的话没得过

203
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灌顶的人也会看若注明

204
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未经大圆满灌顶者不得翻阅那可能

205
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有点说不过去因此用大圆满来解释不

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太合适不过此处讲的这些道理

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跟大圆满的破心房只是语言表达

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不同而已在意思上没有太大

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差别过去现在未来是一种错觉所以

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者何须菩提过去心不可得现在

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心不可得未来心不可得为什么

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这样说呢须菩提若能通达心

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的本性就会知道过去现在未来

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三时心都了不可得无垢光

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尊者在三休息中经常讲

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过去心跟昨天的梦没有差别

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前一刹那的心现在一丝一毫的痕迹

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也没有留下来的只是忆念而

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不是过去心的本体如果过去心

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的本体现在仍在则成常有

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的过失现在心也不可得现在

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这颗明明清清的心如果观察它

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的颜色住处形状是根本找不

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到的未来心是未生之

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法根本没有本体如果未生之

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法现在可以得到那完全不存在

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的法也能得到了用密宗

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窍诀来讲过去心不可得应该找

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心的来源现在心不可得应该

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找心的住处未来心不可得

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应该找心的去处总而言之这里是

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以不可得的理由来抉择心性

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不仅心性如此一切万法莫不如是

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因为万法皆由心造心不可

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得万法本性也不可得因此心

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不起分别念在明然了然的境界

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中安住很重要六祖坛经云心

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念不起名为坐内见

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自性不动名为禅真正的

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坐禅就是如实通达心性无来无去三

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心了不可得以前我看到金刚经

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的这句话时总觉得其

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涵义特别殊胜跟大圆满没有两样因此

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大家也应该经常观心这里面

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有很甚深的窍诀历史上

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有些人依靠这种观察就能认识

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心的本性汉传佛教中有

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一位宣鉴禅师他从小出家年轻

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时即能为人讲法尤其是对金刚经

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颇有心得因他俗家姓周世人

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称之为周金刚后来他自认为修

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有所成精通一切法听说南方禅宗

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极其兴盛提倡直指人心见性成佛便

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起念想我的智慧首屈一指南方一带

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有魔众传法很厉害还是去

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看一看降妖伏魔于是

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他挑着自己撰著的金刚经青龙

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疏钞南下有一天他在途中买

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点心卖点心的阿婆问你的

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包袱看起来很重里面是些什么

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金刚经的疏钞你懂吗不仅

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懂而且讲过多年

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我有一问题若师父答得

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上来点心免费供养分文不取若答不

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上来请到别家去买吧经云

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过去心不可得现在心不可得

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未来心不可得不知您点

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的是哪个心禅师一时为之

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语塞只好背起行李继续赶路但

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心里始终不忘这个疑团晚上他

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来到龙潭禅师的寺院拜访了禅师

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之后临走时他看到外面太黑

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就返回来要灯火龙潭禅师点

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了一根蜡烛递给他他

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伸手接时仍在思维白天那

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事正在此时禅师扑地把蜡烛

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吹灭当下宣鉴禅师恍然大悟