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第二十一品非说所说须菩提汝勿

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谓如来作是念我当有所

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说法莫作是念何以故若

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人言如来有所说法即为谤佛

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不能解我所说故须菩提说法

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者无法可说是名说法尔时

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慧命须菩提白佛言世尊颇有

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众生于未来世闻说是法生

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信心不佛言须菩提彼非众生

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非不众生何以故须菩提众生众生

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者如来说非众生是名众生

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默时说说时默须菩提汝勿谓

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如来作是念我当有所说法

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莫作是念何以故若人言

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如来有所说法即为谤佛不能

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解我所说故须菩提你不要

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认为如来有所说之法千万不要

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这样想也不要这样说为什么呢

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若有人言如来有所说之法

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此人是故意诽谤佛法不能完全了解

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我所说的密意上述这种

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观点没有闻思过大乘佛法尤其是不

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太明白大乘密意的人可能

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接受不了因为佛明明转了三次

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法轮开演了八万四千法门而且佛自己

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也经常说我在某某时候说

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过什么法怎么这里一下子就全盘否定

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了呢而且佛竟然还说凡是

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说佛讲法者都是诽谤佛法实在

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太令人费解了其实在众生迷乱

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的根识前过去的无量佛确实

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宣说了佛法如法华经云佛说

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过去世无量灭度佛安住方便中

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亦皆说是法但这是站

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在名言角度说的在了义

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实相中并不存在实有的转

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法轮者所转的法轮转法轮

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度众生的事业一切法的法性

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就是空性除了空性以外佛陀

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没有说过任何法所说之

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法全部是名言假象是不究竟的

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在名言中如幻的世尊转

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了如幻的三次法轮度化了

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如幻的无边众生这一点

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是不可否认的但此处并非破斥

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这种观点而是说在胜义实相

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中完全不存在释迦牟尼佛转法轮

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度化众生这件事在宝力经

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中文殊菩萨对佛说不管是

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谁若依靠名言来宣说佛法这些

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法皆无相并非实有证道

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歌言默时说说时默

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佛从来没有说过法沉默不

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言才是佛所说的真相佛

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至涅槃未曾说过一字佛法

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须菩提说法者无法可说是名

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说法须菩提三世诸佛等说法者实际并

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不存在所说之法因为能

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说所说说者皆无所以

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无法可说只是名言中假立

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为说法在金刚经中若把世俗

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谛与胜义谛分清楚每个

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问题都是大同小异只不过角度不同而已从

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究竟实相而言佛陀恒时安住于

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三轮体空的境界中根本没有

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我要转法轮度化众生这些分别

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念他的种种说法只是在迷乱

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众生面前为了破除其如梦般

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的我执而显现的金光明经云

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佛无是念我今演说十二分

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教利益有情既然佛没有分别念

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要讲经典十二部也没有饶益有情

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的念头故而说法者不成立所

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说的法在实相中也不

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存在能说所说均无有

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故如来无可说之法大

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涅槃经也讲我自成佛至

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涅槃未曾说过一字佛法概

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而言之实相中没有能说

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所说而名言中为了对治

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众生的八万四千烦恼佛宣说了八万四千

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法门这是合理的尔时慧命须菩提

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白佛言世尊颇有众生于未来世

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闻说是法生信心不佛

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言须菩提彼非众生非不众生

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何以故须菩提众生众生者如来说

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非众生是名众生此时慧命

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须菩提在佛前请问世尊未来末法

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五百年若有很多众生听闻金刚经是否

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会生起极大信心而获益佛没有

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正面回答须菩提这些众生既不是众生

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也并非不是众生为什么呢须菩提所谓

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的这些众生如来早已经说过

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非众生就是众生在本经

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中佛陀曾说未来众生闻思

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金刚经后生信的场面佛陀依慧眼

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能彻见得一清二楚这在名言中

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是肯定有的但此处的回答是

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未来生信心者根本不存在为什么

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这样说呢因为名言中可以承认

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有如幻般假立的众生但在

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实相中丝毫不成立三摩地王经

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云如湿芭蕉树人拆求其

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坚内外不得实诸法亦

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复然众生犹如芭蕉树不观察时

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似乎真实存在然而一经详细剖析丝毫

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实质也无有既然如此众生闻思金刚经

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后生信对此经恭敬顶礼念诵

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受持而产生无量功德在实相中

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也是没有的