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第二十六品法身非相须菩提于意云

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何可以三十二相观如来不须菩提言

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如是如是以三十二相观如来佛言

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须菩提若以三十二相观如来者转轮圣王

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则是如来须菩提白佛言世尊

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如我解佛所说义不

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应以三十二相观如来尔时世尊而

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说偈言若以色见我

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以音声求我是人行邪道

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不能见如来应观佛法性即

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导师法身法性非所识故

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彼不能了佛陀的每一种相

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都是以无量福德而成就须菩提于

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意云何可以三十二相观如来不

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须菩提言如是如是以三十二相观如来

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须菩提你是怎么想的可否以

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三十二种清净妙相来观如来须菩提

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回答可以因为在名言中佛陀具足

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了三十二种妙相在名言中佛陀

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确实有万德庄严的三十二相每

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一种相以何种福德而成就龙猛

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菩萨在中观宝鬘论中均

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有详细介绍金光明经说世尊百福

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相好微妙功德千数庄严其身

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了义的大乘经典如如来藏经中

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也常提及佛的相好因此须菩提

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说以三十二相能见到如来名言中

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可以这样承认三十二相也有胜劣之

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别在这里佛陀和须菩提作了

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一个辩论说他这种回答不是很

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圆满佛言须菩提若以三十二相观

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如来者转轮圣王则是如来佛说

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须菩提若能以三十二相观如来那

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转轮圣王也具足三十二相他也成如来

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了这是一种文字上的辩论须菩提

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说能以三十二相观如来佛陀从

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词句意义两方面破了他的

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观点词句上若认为见三十二相就

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是见到了如来则有转轮王也

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成如来之过本生传中讲

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释迦牟尼佛刚降生时净饭王请相士

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来看相相士说他如果不

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出家就会成为一代转轮王出家则

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会成为佛陀由此可见转轮王也有三十二相这里

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须菩提在词句上有漏洞意义上

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三十二相有胜劣之别不应一概而论

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俱舍论说佛陀的三十二种妙相在

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庄严明显圆满方面远远胜过了转轮王

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比如佛陀的肉髻生在正中

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位置上而转轮王的肉髻偏左

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或偏右不是非常庄严佛陀的三十二相

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十分明显而转轮王的若不详察

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则看不出来佛陀的相好圆满

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无缺而转轮王的相好尚有欠缺

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尽管都是三十二相但怎能以转轮王

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略为逊色的三十二相观如来呢烧香

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拜佛有用吗释迦牟尼佛这么一说

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须菩提就醒过来了须菩提白佛

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言世尊如我解佛所说

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义不应以三十二相观如来尔时

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世尊而说偈言若以色

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见我以音声求我是人行

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邪道不能见如来须菩提说世尊按照

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我的理解不应以三十二相来

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观如来见须菩提已经真正通达了

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世尊遂以偈颂宣说自己的

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真实密意若想以色相见

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我以音声求我此人已

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步入邪道无法得见如来本面藏传佛教

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的高僧大德特别喜欢这个偈子在我

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的印象中宗喀巴大师的中观根本

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慧论大疏荣索班智达的入大乘

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论无垢光尊者的七宝藏以及麦彭仁波切

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的论典中都曾引用过

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从法身或空性的角度来说有缘

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弟子见到佛陀的庄严身相只不过

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是清净依他起并不是真正的

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佛陀此外通过持诵名号佛经等

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声音来求佛也是不了义的

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如来的本来面目不是眼根所见

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的色法也不是耳根所闻

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的声音因此若以色相声音想

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见如来此人的修行已偏离了

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正轨当然此处的邪道并不是指邪魔外道

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而是世间执著相状的见解六祖

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坛经也说正见名出世邪见

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是世间四百论中讲过佛陀证

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入究竟涅槃时无有诸蕴

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也无有依蕴假立的我

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若把如来看成由蕴而生

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的色法这是完全错误的中论

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也说邪见深厚者耽执有

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如来如来寂灭相分别有亦

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非意思是邪见深厚的人耽

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执有如来其实如来是本来寂

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灭的体相但他们却分别

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如来有或无按照显宗和密宗

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的究竟观点心的本性现前

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时就是真正的如来此外并

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无形象上的如来有些人在

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解释这段时没有分开了义

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不了义其实若没有从胜义的

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角度来解释肯定是不对的这

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一点大家务必要搞清楚不然的话

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喜欢积累资粮的人学了金刚经

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以后可能认为烧香拜佛没有意义了

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因为如来根本不存在学金刚经一定

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不要有这种邪见在胜义当中

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相好确实不能代表如来如诸法

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无行经所说此无佛无法

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知是名大智这是从空性

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方面讲的但究竟而言如来也

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不是什么都没有藏文中在这段经文

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后还有一偈玄奘义净的译本

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中也有唯独鸠摩罗什没有翻译可能是

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梵文中缺漏或整理者疏忽所致

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希望大家以后念诵时能把这个

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偈子也加上应观佛法性即

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导师法身法性非所识故彼

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不能了藏地大德在引用上

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一偈时此偈也会一并

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引用意思是说诸佛的本体应

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观为离戏法性即引导众生

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的导师之法身它是光明离戏

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的无为法非能取所取

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的境界故以凡夫的分别念

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无法衡量入行论云胜义非

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心境说心是世俗胜义不是

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凡夫分别念的境界凡夫的分别

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念只是世俗谛故无法测度不可思议

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的法性金光明经也说诸天

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世人于无量劫尽思度量不能

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得知