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第三十二品应化非真须菩提若有人

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以满无量阿僧祇世界七宝持用

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布施若有善男子善女人发菩萨心

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者持于此经乃至四句偈

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等受持读诵为人演说其福

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胜彼云何为人演说不取

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于相如如不动何以故

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一切有为法如梦幻泡影如露亦

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如电应作如是观佛说是经

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已长老须菩提及诸比丘比丘尼优婆塞

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优婆夷一切世间天人阿修罗闻佛

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所说皆大欢喜信受奉行世上有三种功德

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最大最后一品是总结性地

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讲金刚经的功德须菩提若有人以

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满无量阿僧祇世界七宝持用布施

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若有善男子善女人发菩萨心者

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持于此经乃至四句偈等

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受持读诵为人演说其福胜

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彼须菩提若有人以遍满无量

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无数世界的七宝来作布施此

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功德不可思议无法衡量但若有善男子

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善女人发了殊胜的菩提心念诵受

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持此经为人演说即使只有一个

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四句偈所得福德也远胜于前者

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发菩萨心我们念金刚经时最好

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之前能皈依发菩提心念完之后

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作回向若以此三殊胜来

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摄持不管行持什么善法功德

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都会更加增上为人演说大家

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若有讲经说法的机会应该多讲

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一点金刚经如果传讲全经的条件不

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具足那为别人演说下面的偈子

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也可以这不需要花很多时间

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只要发一个清净心功德就非常

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大这是积累资粮的最好方法为什么

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功德很大呢因为读诵受持演说

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属于十法行而且经中主要讲

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了般若空性它是一切诸佛的出生

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处因此功德不可思议麦彭仁波切在智者入门

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中说世间上有三种功德最大

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一是发菩提心一是宣说大乘

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佛法一是观想空性所以大家应当

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经常观想闻思此经至少也应

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每日读一遍前辈大德曾讲过

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今生我们得到了人身若没有能力

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闻思修行每天还是要持诵一点

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具传承加持的金刚语如此可得到

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殊胜功德有些人认为拿一百块钱一条

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哈达供养上师这个功德非常大念

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不念金刚经倒不要紧这就是

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不懂经文的缘故虽然布施和

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供养是有功德这没什么可说

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的但最大的功德是什么观

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空性发菩提心给别人宣说大乘佛法

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入定是不执著任何一种相释迦牟尼

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佛宣讲了八万四千法门全部是为了

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引导众生证悟般若空性趋入诸

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法实相什么是诸法实相呢

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它可分入定出定两方面

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首先讲入定云何为人演说不

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取于相如如不动怎么样

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为人演说呢不执著任何一种相

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安住于空性中如如不动

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这是一切禅定的根本即入定时

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不缘取任何相在远离戏论

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的空性中如如不动不起

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丝毫分别念犹如虚空这种境界不增不减

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不破不立与三世诸佛的智慧无二无别若

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能安住于此境界中则

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可现见法界实相如宝性

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论说此中无所遣亦

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无少可立于正性正观正见

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而解脱若能真正现前这种境界

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已超过发菩提心等任何善法的

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功德就像诸法不可思议经中

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所言持正法与发菩提心的

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功德不及观空性的十六分之一宗

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镜录也说若人持正法

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及发菩提心不如解于空十六分之一

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因此为他人宣说空性法门令其

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稍微在此境界中安住功德是

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不可思议的出定是观一切如

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梦如幻何以故一切有为法

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如梦幻泡影如露亦如电应

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作如是观为什么呢因为一切有为法的

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本体犹如梦境幻象水泡影子露珠闪电

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虽有显现但虚妄无实应

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作如是观想出定的时候应当观

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一切如梦如幻皆是因缘

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所生的有为法实际上并不

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存在下面以六种比喻进行说明梦

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由迷乱意识现前的当时虽有

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能取所取但本性丝毫不成立幻幻化

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师通过幻术变出来的事物其

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实体根本不存在泡依靠因缘而

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产生一会儿就消失了影因缘具足

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才出现似有而实无露

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太阳出来以后立刻就没有了电

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前一刹那显现后一刹那灭尽这

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六种比喻一方面说明无自性一方面说明

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无常藏文中还有如流星如眼

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翳如灯如云四种比喻共有

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十种与玄奘的译本相同鸠摩罗什只

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翻译了其中六种可能是因为梵文

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版本不同也可能是译时漏

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掉了但意思没有太大出入

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而且鸠摩罗什的谛实语加持很大

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所以这里不用改在讲解这部

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经的过程中我认为有两处

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需要调整一是去掉一个不字

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一是多加一首偈子应观

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佛法性即导师法身法性非所

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识故彼不能了这是对照汉

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藏各大译本后决定的有

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一定的教证理证为依据并不是

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随意改动经文大家以后念诵时改

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过来可能好一点关于一切有为法

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无有自性金刚经讲了六种或

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十种比喻其他佛经论典中通常

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运用幻化八喻闻解脱以十二种

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比喻进行了宣说还有妙臂请问经

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云三世一切如虚幻阿含经云色

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如聚沫受如浮泡想如

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野马行如芭蕉识如幻化中论

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云如幻亦如梦如乾闼

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婆城所说生住灭其

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相亦如是总之诸如此类的比喻和

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教证不胜枚举