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法身非相分第二十六
須菩提於意云何可以三十二相觀如來不。須菩提言如是如是以三十二相觀如來。佛言須菩提若以三十二相觀如來者轉輪聖王則是如來。須菩提白佛言世尊如我解佛所說義不應以三十二相觀如來。爾時世尊而說偈言。
若以色見我 以音聲求我
是人行邪道 不能見如來
「須菩提！於意云何？可以三十二相觀如來不？」釋迦牟尼佛又稱一聲：「須菩提！你意見如何？可以三十二相觀如來嗎？」前面是以三十二相見如來，這裡是觀如來。見是在形上說可以看見，觀是觀想、觀相，是作意觀察，用你的心意來觀察，是心裡的作用，不是單用眼睛來看，所以叫觀如來。
「須菩提言：『如是！如是！以三十二相觀如來。』」你可以以三十二相觀如來嗎？須菩提說：「是的！是的！可以三十二相來觀想如來的法身。」
佛言：「須菩提！若以三十二相觀如來者，轉輪聖王，則是如來。」
佛又說：「假如以三十二相來觀想如來，轉輪聖王也有三十二相，那麼，他也是佛嗎？」
轉輪聖王的三十二相和佛的三十二相相差不遠，佛的三十二相是非常清楚而且明顯，轉輪聖王的三十二相比較暗淡些，沒有那麼明顯。有五眼六通的人可以分別出來，一般人則無法分辨；因為分別不出來，你若以三十二相來觀如來的話，轉輪聖王也有三十二相，這樣一來，就誤把轉輪聖王當成如來，當作佛了。
「須菩提白佛言：「世尊！如我解佛所說義，不應以三十二相觀如來。」須菩提聽見佛這樣講，他又對佛說：「如果我了解佛說的意義沒有錯的話，佛的意思是不應該以三十二相觀想如來的。」
「爾時，世尊，而說偈言：」
釋迦牟尼佛聽見須菩提這樣說，於是就給須菩提說偈言，也就是下面的四句偈。
若以色見我 以音聲求我
是人行邪道 不能見如來
「若以色見我」，以三十二相見如來就是以色見我。《華嚴經》上說：「應化非真佛。」應身和化身都不是真佛。三十二相都是屬於應化身的，並不是佛的法身，所以你要以三十二相的形相來見我，就叫「以色見我」。「以音聲求我」，以尋找佛的聲音來求佛，佛有四辯八音，有四種無礙的辯才和八種美妙的音聲。以前，目犍連尊者想試試佛的音聲，究竟到多遠才是邊際，就用他的神通向東方跑，跑過了千萬億佛土那麼遠，比現在發射上太空的火箭還遠千萬倍，仍聽見佛說法的聲音猶如在耳邊。
「是人行邪道」，這個人是著到相上，執著有為法，因為不合乎中道，所以不能得見如來。
如來是中道，不偏於空，不落於有，不落於斷見，也不落於常見。邪道不是落於斷見，就是落於常見。斷見就是斷想滅，常見就是永遠不滅，這都是偏了，不合乎中道，所以「不能見如來」，永遠都見不著如來的法身。
無斷無滅分第二十七
須菩提，汝若作是念，如來不以具足相故得阿耨多羅三藐三菩提，須菩提，莫作是念，如來不以具足相故得阿耨多羅三藐三菩提。須菩提，汝若作是念，發阿耨多羅三藐三菩提心者說諸法斷滅，莫作是念。何以故？發阿耨多羅三藐三菩提心者，於法不說斷滅相。
這段經文是恐怕一切眾生說既然不可以三十二相觀如來，就懷疑佛怎麼得到阿耨多羅三藐三菩提呢？所以佛又說了這一段經文。
須菩提，假如你要這樣想，如如來不是以具足一切福德智慧諸相而得阿耨多羅三藐三菩提。須菩提，你切記不要作這種的想法，為甚麼？你若作這種想法，就是斷滅相。須菩提！假如你作這種想法，說如來不是福足慧足，具足諸相而得阿耨多羅三藐三菩提，你這樣想，就是一種斷滅相。
佛恐怕有人落到斷滅相，所以又說這一段經文，發阿耨多羅三藐三菩提心的人，是不能說諸法斷滅。你不要這樣想，為甚麼呢？因為發無上正等正覺之心的人，在一切諸法裡，是講中道了義，不說斷法也不說常法，不落於斷常二見，若落於斷常二見就不合乎佛法，就不能成佛。所以修佛法的人要明白中道，不要執著斷見或常見。
在西方國家，佛教正在孩提時代，這時候需要每個人共同努力，今佛教發揚光大。
所有喜歡佛法的人，都應該以佛教做為我們每個人的責任，不要推諉，不要認為弘揚佛法是旁人的事，每一個人都應以弘揚佛法、講經說法，做為自己應盡的責任，應行的天職。晝夜六時，要自己想一想：「我是一個佛教徒，我皈依三寶，我對佛教有什麼貢獻？有什麼幫助？」如果有，應多一點，如果沒有，應該努力。佛教沒發揚光大，是因為我們沒有盡心，我們要盡心把佛教發揚光大，這才能圓滿自己應盡的責任、應行的天職，這可說天給予你們的職務，也可說是佛菩薩給予你們的職務，你們不要躲懶偷安，西方有許多人不懂佛教，就是因為太懶惰的緣故，所以各位要努力。
不受不貪分第二十八
須菩提，若菩薩以滿恆河沙等世界七寶，持用布施，若復有人、知一切法無我，得成於忍，此菩薩勝前菩薩所得功德。何以故？須菩提，以諸菩薩不受福德故。須菩提白佛言，世尊，云何菩薩不受福德。須菩提，菩薩所作福德、不應貪著，是故說不受福德。
「須菩提！若菩薩以滿恆河沙等世界七寶，持用布施。」
須菩提，假如有一位菩薩，以充滿恆河沙等世界那麼多的七寶來作布施，功德是很大很大的。
「若復有人、知一切法無我，得成於忍。」
假如有一個人，他知道一切法，即所有的佛法都包括在內，簡單的說就是四諦，十二因緣、六度、十二處（六根、六塵）、十八界等等的法，他知道這種種的法無我，把我執空了，法執空了，空執也沒有了，在這個時候得成無生法忍。無生法忍是修行得到的一種境界，一種程度。證得無生法忍，他不見三界之中有少法生，有少法滅，而忍可於心。心裡得到這種境界，口裡說不出來，故忍可於心，這種法的境界叫無生法忍。
不見有少法生，不見有少法滅，那豈不是沒有法嗎？不錯，本來就沒有法，可是沒有法還具足一切法，但是說不出來，這叫無生法忍。在這部《金剛經》中「知一切法無我，得成於忍。」這十個字是很重要的。
「此菩薩勝前菩薩所得功德。何以故？須菩提，以諸菩薩不受福德故。」
因為他知道一切法無我，得成於忍，所以這位菩薩所得的功德，比前面以滿恆河沙三千大千世界七實用來作布施的那位菩薩的功德還大，這是甚麼緣故？因為諸菩薩不執著有受福德或沒有福德。
須菩提白佛言：「世尊！云何菩薩不受福德？」
須菩提對佛說：「甚麼叫菩薩不受福德？這個道理我不明白啊！」
「須菩提！菩薩所作福德，不應貪著，是故說不受福德。」
佛又稱：「須菩提，菩薩所作的福德就是要無形無相，不執著。不應貪著這是我所作的功德，既不貪著，他又有個甚麼受和不受呢？根本就沒有受、不受的。所以說菩薩不受福德。」
威儀寂靜分第二十九
須菩提，若有人言，如來若來若去，若坐若臥，是人不解我所說義。何以故？如來者，無所從來，亦無所去，故名如來。
釋迦牟尼佛又恐怕一般人有所懷疑如來有來有去，又著到相上，所以接著說这段經文。
「須菩提！若有人言，如來若來，若去，若坐，若臥，是人不解我說義。」
須菩提！假如有人這樣說，如來又好像來了，又好像去了；若來也是不一定來，若去也是不一定去，恍恍惚惚，似是而非，好像坐，又好像臥，這個人必不明白佛所說法的義理。
「何以故？如來者，無所從來，亦無所去，故名如來。甚麼緣故呢？如來也沒有從那一個地方來，也沒有到那個地方去，所以叫如來，這是甚麼意思呢？因為佛的法身是無在無不在，遍滿一切處。既然遍滿一切處，你說他來，他從何處來？你說他去，他又到甚麼地方去？你若懂佛法，山河大地都是法身，你若不懂佛法，就是見了如來也不認識。你如果明白佛法，就認識如來，若是認識如來，就容易修行。若不認識如來，又如何學佛呢？如果你不認識，又硬要囫圄吞棗去學，那就是盲從。
甚麼叫盲從呢？你自己本來沒有眼睛，又跟著一個沒有眼睛的人跑，兩個盲人跑來跑去，就掉到海裡，上不來，一起淹死，所以不可以盲從，一定要先明白佛法，先明白了修行的方法，才可以學。為甚麼有人跟外道去學，越陷越深？這有如盲人引著盲人，跑到大海裡同歸於盡。世間的事情就這麼奇怪，你越不明白，就越會跑遠路。你要明白了，就很容易到達你的目的地。明白佛法就會依照法修行成佛，跟著外道的法門跑，越跑越遠，不易回頭，更不易返本還原，所以就會有很大的危險發生。
又者「如」是不動義，「來」是動義。不動就是靜，動就是動。動靜一如，
動不礙靜，靜不礙動也就是修行時。靜坐是參禪，動的時候也可以參禪。一天到晚所行所作，行住坐臥都可以用功修行，不是單單在打坐的時候才用功，其他時候就隨便，應時時刻刻都要收攝身心，迴光返照，也就是時刻用功修行，不散漫，修道就是這樣。
講到這段經文，有人就生疑問，說：「如來不來不去，我看如來也來也去，怎麼說成不來不去呢？」我雖然沒有親眼看見，但是在金剛經一開始就說：「爾時世尊，食時，著衣持缽。人舍衛大城乞食，於其城中。」這不是去了嗎？那麼「次第乞已，還至本處。」這不是又來了嗎？為什麼說不來不去呢？」你看這執著心有多大？這不是佛的去來，而是你的心裡有去來。
舉例來說：你看那「水清月現」，水清的地方，水裡就有個月亮。「雲遮月隱」，雲彩在空中把月遮住，月就不見了，那麼究竟這「水清月現」，月沒有來啊？「雲遮月隱」，月沒有去啊？這是個比喻。
還有雲彩在空中走，有人就說是月亮走。月亮本來沒有走，而是雲彩走，但他看則是月亮走。船在江裡行，建個人看不見船在江裡行，只見兩岸在移動，實際上是船行而不是岸移。所謂去來是佛的化身出現，有去有來，法身是無去無來。現在講法身的境界，你不要以為佛的法身就是化身。
所以彌勒菩薩有幾句偈頌是這樣說：「去來化身佛，如來常不動；於是法界處，非一亦非異。」去來是化身佛，如來常不動，在這個法界也不是一個，也不是多個，這是彌勒菩薩解釋如來的意思。
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The Dharma-body Has No Marks Chapter 26
"Subhuti, what do you think? Can one contemplate the Tathagata by means of the thirty-two marks?" Subhuti said, "So it is, so it is, World Honored One: One can contemplate the Tathagata by means of the thirty-two marks." The Buddha said, "Subhuti, if one could contemplate the Tathagata by means of the thirty-two marks, then a Wheelturning Sage King would be a Tathagata." Subhuti said to the Buddha, "World Honored One, as I understand what the Buddha has said, one should not contemplate the Tathagata by means of the thirty-two marks." At that time the World Honored One spoke a gatha which said, "If one seeks me in forms, if one seeks me in sounds, he practices a deviant way, and cannot see the Tathagata."
Shakyamuni Buddha asked Subhuti, "Can one contemplate the Tathagata merely by means of the thirty-two marks?" Previously the Buddha had asked Subhuti if one could "see" the Tathagata by means of the thirty-two marks. Then at this point he asked if one could
contemplate the Tathagata by means of them. Seeing is a function of the eyes, whereas contemplation is a function of the mind. Subhuti was entangled in that distinction and so he replied, "Yes, one can contemplate the Tathagata's Dharma-body by means of the thirty-two marks."
But the Buddha pointed out that a Wheel-turning Sage King also possesses the thirty-two marks, and so he, too, should be a Buddha. Actually, a Wheel-turning King's thirty-two marks are slightly less distinct than a Buddha's. People with the five eyes and six spiritual penetrations can distinguish the difference. But since ordinary people cannot, to say that ordinary people can see the Tathagata by means of the thirty-two marks means that they would also see a Wheel-turning King as a Buddha.
After Subhuti heard the Buddha's explanation he replied,
"As I understand what the Buddha has said, one cannot see or contemplate the Tathagata by means of the thirty-two marks."
Shakyamuni Buddha then spoke a verse for Subhuti:
If one sees me in form means there may be people who see the thirty-two physical marks and think they are seeing the Buddha himself.
If one seeks me in sound means that there may be those who take the Four Modes of Eloquence and the Eight Voices as being the Tathagata.
He practices a deviant way, and cannot see the Tathagata. The deviant path of grasping at the sight or the sound of the Buddha leads on into the extreme of clinging to conditioned existence. When one is not in accord with the Middle Way, one cannot see the Tathagata. The
Avatamsaka Sutra says: "Response and transformation are not the true Buddha." The thirty-two marks belong to the response and transformation bodies, and certainly not to the Buddha's Dharma-body. One who holds to nihilism views everything as doomed to perish. One who holds to permanence views everything as eternal. Both views are biased and are not the Middle Way. If one seeks the Tathagata's Dharma-body by some path other than the Middle Way, it will be impossible to find it.
Once Mahamaudgalyayana wanted to see how far the Buddha's voice carried, so he used his spiritual penetrations and went as far East as he could. He passed through thousands of ten thousands of millions of Buddha-lands－70,000 times farther than a rocket can go in space. Even when he had traveled that great distance, the Buddha's voice was still as clear as if he were speaking Dharma right in Mahamaudgalyayana's ear. That is a case of searching for the Buddha in sound.
Neither Cut Off Nor Extinguished Chapter 27
"Subhuti, you may have the thought that the Tathagata did not attain Anuttarasamyaksambodhi by means of the perfection of marks. Subhuti, do not think that the Tathagata did not attain Anuttarasamyaksambodhi by means of the perfection of marks. Subhuti, you should not think that those who have resolved their hearts on Anuttarasamyaksambodhi affirm the cessation of all Dharmas. Do not have that thought. And why? Those who have resolved their hearts on Anuttarasamyaksambodhi do not affirm the cessation of marks.
To say that Anuttarasamyaksamdodhi is the cessation of all Dcarmas is to fall into the extreme view of nihilism.
This section of text was spoken for people who, after hearing that one cannot contemplate the Tathagata by means of the thirty-two marks, might wonder how the Buddha attained Anuttarasamyaksambodhi. To think that the Tathagata did not use the perfection of blessings and virtue to attain the Unsurpassed, Proper, and Equal, Right Enlightenment is incorrect. The Buddha admonished Subhuti to be careful not to think in that way.
And why? If Anuttarasamyaksambodhi were the cessation of marks, that would mean that the Tathagata, although devoid of complete blessings, complete wisdom, and devoid of the perfection of marks, attained Anuttarasamyaksambodhi. To say that Anuttarasamyaksambodhi is the cessation of all Dharmas is to fall into the extreme view of nihilism. One who has resolved his heart on Anuttarasamyaksambodhi always affirms the ultimate meaning of the Middle Way. He does not assert the view of nihilism or the view of permanence. The views of nihilism and permanence are not the Buddhadharma, and anyone not in accord with the Buddhadharma cannot realize Buddhahood. So cultivators of the Buddhadharma should understand the Middle Way, and not maintain extreme views.
No Reception and No Greed Chapter 28
"Subhuti, a Bodhisattva might fill world systems equal to Ganges River's sands with the seven precious gems and give them as a gift. But if another person were to know that all dharmas are devoid of self and accomplish patience, that Bodhisattva's merit and virtue would surpass that of the previous Bodhisattva. And why? Subhuti, it is because Bodhisattvas do not receive blessings and virtue." Subhuti said to Buddha, "World Honored One, how is it that Bodhisattvas do not receive blessings and virtue?" "Subhuti, since Bodhisattvas cannot be greedily attached to the blessings and virtue which they foster, they are said not to receive blessings and virtue."
But if another person were to know that all dharmas are devoid of self ... all dharmas include all Buddhadharmas. In general, they include the four truths, the twelve causal conditions, the six paramitas, the six faculties, the six sense-objects, the twelve places, and the eighteen realms. If someone knows those various dharmas are devoid of self, he does not attach to the marks of self or of things, for he knows that both persons and dharmas are devoid of self. With no attachment to self and no attachment to dharmas, the attachment to emptiness also disappears. At that time he accomplishes the patience when dharmas no longer arise. In certifying to the patience of the non-arising of dharmas, one does not see the smallest dharma produced or destroyed throughout the three realms. Although such patience can be experienced, it cannot be described.
If you do not see even the smallest dharma produced and do not see even the smallest dharma extinguished, does that mean there are no dharmas? That is correct. Originally there are no dharmas. But no dharmas still includes all dharmas. Words cannot express what is referred to by the patience when dharmas no longer arise. The phrase,
To know that all dharmas are devoid of self and accomplish patience is the most important point made in the
Vajra Sutra.
Why does a Bodhisattva, merely by knowing all dharmas have no self and by realizing patience, have more merit and virtue than the Bodhisattva who gives vast amounts of wealth?
It is because Bodhisattvas do not receive blessings and virtue. In other words, Bodhisattvas neither attach to receiving blessings and virtue, nor do they attach to not having blessings and virtue. It is not necessary for acts which generate blessings and virtue done by a Bodhisattva to have form or appearance. A Bodhisattva should not greedily become attached and say "I fostered these blessings. I did that virtuous deed." He should not have such attachments. When a Bodhisattva is not attached to anything, what is there to receive or not receive? In fact there is no reception or absence of reception. So the Sutra says,
"Bodhisattvas do not receive blessings."
The Stillness of the Awesome Manner Chapter 29
"Subhuti, if someone were to say the Tathagata either comes or goes, either sits or lies down, that person would not understand the meaning of my teaching. And why? The Tathagata does not come from anywhere, nor does he go anywhere. Therefore he is called the Tathagata."
After having spoken the previous section of the text, Shakyamuni Buddha realized people might have doubts and become attached to the marks of the Tathagata's comings and goings. Therefore he said to Subhuti,
"If someone were to say the Tathagata either comes or goes , either sits or lies down, that person would not understand the meaning of my teaching." It seems as if the Tathagata, the Thus Come One, comes and goes but the coming and going is only illusory. Anyone who really thinks he comes or goes has failed to understand the principle the Buddha teaches. The Tathagata has no place from which he comes and no place to which he goes; therefore he is called the Thus Come One. That means the Buddha's Dharma-body neither dwells nor does not dwell. It pervades all places. If it fills all places, from where would it come? Since it fills all places, to where could it go? Therefore it is said not to dwell and not
not to dwell.
If you understand the Buddhadharma, the mountains, rivers, and the planet itself are all the Tathagata's Dharma-body. If you do not understand, you see the Tathagata but do not recognize him. If you understand the Buddhadharma, you can recognize the Buddha without even having seen him, and once you recognize the Tathagata, it is the very best to rely on the Dharma to cultivate. If you don't recognize the Tathagata and do not even know what the Buddha is all about, how can you study the Buddha? To fail to recognize yet to proceed to study is called "the blind leading the blind." If you are blind you may make a mistake and choose to follow someone who is also blind. Although your leader realizes that he himself is blind, he may want to be followed and so pretends he can see. The two of you then fumble along, running hither and yon, until eventually you both fall into the sea and are drowned. It is essential from the start to recognize the Buddhadharma and to understand how to cultivate. Then you can truly study.
When you understand the Buddhadharma, you can rely on the Dharma to cultivate and realize Buddhahood. If you follow a Dharma-door of an external way, you will only be led further and further away. The further away you go the harder it is to return; and because you cannot return to the origin, a very grave danger arises.
The Thus Come One does not come or go;
Therefore he is called the Tathagata. "Thus"
(Tatha) means non-movement. "Come" ([A]
Gata) means movement. Movement and stillness are one identical suchness. Movement does not obstruct stillness; stillness does not obstruct movement. That means in cultivating the Way you can investigate Dhyana while moving about. From morning til night in all comportments, walking, standing, sitting, and lying down, you can do the work of cultivation. You should work at cultivation not merely while sitting in meditation. At all times you should guard the body, collect the mind, and stop all confusion and scatteredness. You should reflect and illumine within.
Someone may ask, "This section of text says the Thus Come Ones do not come or go, but at the beginning of the
Vajra Sutra it said, At mealtime the World Honored One put on his robe, took up his bowl, and entered the great city of Shravasti to beg for food. Is that not going? It also says, "After he finished his sequential begging, he returned." Is that not coming? How can you say he does not come or go?
It is not the Buddha who comes and goes; it is your mind which comes and goes. For example, when the water is pure, the moon appears. When there are clouds the moon is hidden. When the moon appears in pure water, has the moon really come to that place? When clouds hide the moon, has the moon really gone away?
Also, sometimes when people look at clouds moving through the sky, they see the moon moving and the clouds standing still. Or a boat may move down a river and it appears to some that the two banks are moving and the boat is stationary. Do the banks actually move? No. The Buddha's transformation bodies come and go, but his Dharma-body does not. Maitreya Bodhisattva composed a verse which says,
"What comes and goes are the Buddha's transformation bodies.
The Tatlmgata is eternally unmoving.
He is neither the same nor different from any place within the
Dharmarealm."
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