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第二十五品化无所化须菩提于意

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云何汝等勿谓如来作

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是念我当度众生须菩提莫

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作是念何以故实无有

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众生如来度者若有众生如来

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度者如来则有我人众生

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寿者须菩提如来说有我者

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则非有我而凡夫之人

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以为有我须菩提凡夫者如来说

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则非凡夫世上没有众生可度

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须菩提于意云何汝等勿

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谓如来作是念我当度

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众生须菩提莫作是念何以故

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实无有众生如来度者若

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有众生如来度者如来则有

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我人众生寿者须菩提你是

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怎么想的你们最好不要想也

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不要说如来当度化众生为什么呢

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须菩提实际上没有如来所度的众生

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若有如来所度的众生如来

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就有我人众生寿者四相

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的执著了此处的意义与上面

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相同在名言中修行者应发

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无上菩提心将来要度化众生而且十方

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诸佛也发过此愿显现

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上也曾度化了无量众生妙法莲华经说

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一切诸如来以无量方便度脱

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诸众生入佛无漏智佛

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度化众生的方式与我们不同我们

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凡夫是依靠自己的分别念而

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大集月藏经中说佛以

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四种方式度化众生一法施度

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众生即转八万四千法门宣说十二部经

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二身业度众生佛身有

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无量光明相好众生只要一心观想无不

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获益三神通力度众生在有缘众生

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前示现无量神通道力种种变化

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四名号度众生诸佛有无量

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名号若有众生一心称念即可

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遣除障碍获得利益如贤劫经

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中说若听闻释迦牟尼佛的名号

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此众生不会堕落因此在名言中

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佛陀确有我当度众生的

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愿和行但在究竟实相中

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能度与所度均不存在远离

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一切戏论圆觉经中说云何

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我相谓诸众生心所证

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者在迷乱显现前所度的

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众生似乎存在但实相中只是所

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证而已没有真正的众生可度

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六祖也说实相中众生本来是

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佛若还需要佛来度化则

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成了妄语所以这里讲若有

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众生如来度者如来则有我

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人众生寿者有四相者不可

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得涅槃凡夫与圣者的差别

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须菩提如来说有我者则非

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有我而凡夫之人以为有

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我须菩提如来说有我者

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实相中并非有我而凡夫妄

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执为我佛经论典中用

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了各种方法抉择我不存在但

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凡夫不懂这个道理依然对我

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有强烈的执著什么叫做凡夫呢

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即对圣法没有如实通达大乘广

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五蕴论也说云何异生性谓

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于诸圣法不得为性异

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生则是凡夫的别名指凡夫

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轮回于六道受种种不同的

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果报而生与圣者相比凡夫

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有我没有断除我执和我所

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执具有四相的实执而圣者

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从道理上修证上完全通达了

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无我故没有对我的执著

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凡夫与圣者的差别在名言

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中显而易见但这种对凡圣的

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执著是否合理呢下面就讲这个

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问题不要执著于自己是凡夫须菩提

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凡夫者如来说则非凡夫须菩

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提所谓的凡夫如来说并不是真正

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的凡夫在圣者的根本慧定

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前既没有凡夫也没有非凡夫

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维摩诘经也说非凡夫非离

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凡夫法非圣人非不圣人名言

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中虽然有凡夫的存在但在

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胜义当中凡夫的本性与佛

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的真如无二无别既然凡夫都不存在

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了证悟无我与没有证悟无

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我也不存在在这里大家应

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分清二谛的界限