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第三十品一合相理须菩提若善男子善

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女人以三千大千世界碎为微尘于

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意云何是微尘众宁

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为多不甚多世尊何以故

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若是微尘众实有者佛则

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不说是微尘众所以者

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何佛说微尘众则非

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微尘众是名微尘众世尊如来

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所说三千大千世界则非世界是名

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世界何以故若世界实有者

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则是一合相如来说一合相

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则非一合相是名一合相

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须菩提一合相者则是不可说

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但凡夫之人贪著其事

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一尘中有尘数刹须菩提若

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善男子善女人以三千大千世界碎为微

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尘于意云何是微尘

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众宁为多不甚多世尊

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何以故若是微尘众实有者

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佛则不说是微尘众

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所以者何佛说微尘众

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则非微尘众是名微尘

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众须菩提若有善男子善女人将整个

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三千大千世界碎为微尘其微尘

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之数是不是很多须菩提回答说非常

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多世尊为什么呢如果微尘实

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有佛根本不会说微尘很多

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正因为佛说微尘无实

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所以可以说微尘很多微尘抉择

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为空性的道理比较难懂因为

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微尘非常渺小人的分别念

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和智慧有限总觉得它是实

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有的小乘宗认为无分微尘成实存在

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是胜义谛很多外道也认为

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微尘常有不变然而中观宗和

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因明宗都不承认微尘常有对内

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外道的错误观点四百论入行论

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中皆有大篇幅的破斥佛经

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云一尘中有尘数刹这

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也说明了微尘非实有

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佛说微尘多是从名言中

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讲的若以圣者的入根本

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慧定或者离一切戏论的智慧

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来抉择微尘的本体都不存在

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又何谈微尘众多经云一

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根发尖端不可思议刹各形皆

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不一彼相无混杂假如微尘

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是实有一根毛发上怎么

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存在无量刹土正因为诸法是

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空性空性中才有不可思议的缘起显现

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这个世界不常有也不断灭按照

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佛教的说法世界上最小的是

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微尘最大的是三千大千世界微尘非

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实有已讲完了下面抉择

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三千大千世界也不存在世尊如来所说

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三千大千世界则非世界是名世界世尊

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如来在阿含经等佛经中所讲

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的三千大千世界实际上不是世界只是名称上

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叫世界须菩提有时候的境界还不错

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好像在给佛讲经一样他

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所说的这句话可以得

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满分在胜义中从须弥山乃至

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微尘之间没有一个法是实

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有的月称菩萨在入中论中也说

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二谛俱无自性故彼等

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非断亦非常不管是器世界

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还是有情世界任何一个法在胜义和

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世俗中都没有自性的缘故不是

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常有也不是断灭所以说则非

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世界是名世界世上没有一样东西

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会实实在在何以故若世界实有者

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则是一合相为什么呢因为三千大千世界

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在胜义中不是世界假如说

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世界实有则已经成了一

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合相一合相是指对总体相

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状的一种执著比如瓶子本来是

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由微尘组成但人们有一个

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总体的概念于是把这些微尘

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的聚合称为瓶子五蕴中本来没有

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我但众生也因为有了一

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合相就把五蕴的聚合执为

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我同样器世界本来也是由微

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尘组成但人们却把没有实体

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的法聚合成一种相状进而对

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其产生实执这就是一

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合相如来说一合相则非一

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合相是名一合相佛陀在经

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中常说一合相不存在

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如五蕴的聚合时间的相续等

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全部是假法并非实有但

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在名言当中暂且可称为一合相

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四百论云积集假法中邪执

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言实有对由众多支分组成的

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假法如瓶子车房屋本来无

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有任何总体存在而人们以邪执

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的缘故在这些聚合中安立种种

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假名并执著其真实存在然而以

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胜义智慧观察时这些一合相

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犹如虚妄的影像并不是真正的一

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合相就如入行论所说虚伪

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如影像彼中岂有真因此

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世界不是实有的圆觉经中曾说

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众生国土同一法性地狱天宫皆

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为净土试想倘若世界真实存在佛

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土和众生的刹土不可能同一本性

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地狱和天宫也不可能皆为净土

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正因为世界无实法性平等所以

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才可以这样承认世人喜把没有

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执为有须菩提一合相者则

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是不可说但凡夫之人贪

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著其事须菩提一合相本来无

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有远离言说但凡夫人却妄生

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贪著将其执为实有

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瓶子柱子等一合相不要说以

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大乘中观来抉择不存在小乘

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俱舍中也认为这是一种假象

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一合相本来无有离一切戏

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论可是凡夫不懂此理经常

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贪著它故无法照见究竟实相

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所以佛陀在很多经典中说甚

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深的法要不可对凡夫宣讲因为

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他们不能接受解深密经云

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我于凡愚不开演恐彼

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分别执为我法华经也说凡夫

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浅识深著五欲闻不能解

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亦勿为说凡夫的智慧浅薄

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听到佛陀讲的甚深法要

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后本来实相中没有这些法他们

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却偏偏执为实有不能通达

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真正的涵义之所以不能通达一方面是

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根基有限另一方面凡夫有很多迷乱的

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因就像眼翳者见到空中

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有毛发一样无法见到诸法的实相

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鉴于此释迦牟尼佛在菩提树下现前圆满正

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等觉时说深寂离戏

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光明无为法吾已获得甘露之

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妙法纵于谁说他亦不

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了知故当默然安住于林

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间说完在七七四十九日内没有讲法

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这就是佛最初不转法轮

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的原因