《能斷金剛般若波羅蜜多經》(Vajracchedikā Prajñāpārmitā Sūtra)第15講

日期:2015年12月26日
唐三藏法師玄奘奉詔譯
金剛上師卓格多傑傳講



庚二 釋持此經有六種殊勝功德

辛一 此經德大福圓

「復次善現,如是法門不可思議,不可稱量;應當希冀不可思議所感異熟。善現,如來宣說如是法門,為欲饒益趣最上乘諸有情故,為欲饒益趣最勝乘諸有情故。

“Moreover, Subhūti, unthinkable and incomparable is this discourse on Dharma. The Tathāgata has taught it for the weal of beings who have set out in the best, in the most excellent vehicle.

「再者,善現;受持這部經有無量功德,是意想不到的,用甚麼也不能比擬的;這部經是佛特意為那些發了菩提心,行持廣大菩薩行者而說的。

「善現,若有於此法門,受持、讀誦,究竟通利,及廣為他宣說開示,如理作意,即為如來以其佛智悉知是人,即為如來以其佛眼悉見是人,則為如來悉覺是人。如是有情,一切成就無量福聚,皆當成就不可思議、不可稱量、無邊福聚。

“Those who will take up this discourse on Dharma, bear it in mind, recite, study and illuminate it in full detail for others, the Tathāgata has known them with his Buddha-cognition, the Tathāgata has seen them with his Buddha-eye, the Tathāgata has fully known them. All these beings, Subhūti, will be blest with an immeasurable heap of merit, they will be blest with a heap of merit unthinkable, incomparable, measureless and illimitable.

「對於那些信受此經,並將經文領納在心,記令不忘,除將經文背誦得滾瓜爛熟,徹底通曉內容文義外,又向別人詳細解釋,教人依經文修持的人;如來用祂的佛智和佛眼以現量完全了知他們。善現,這些有情將會獲得不可思議、不可比擬和不能窮盡的福德聚。

世親菩薩在《論釋》以三頌具體說明《能斷金剛般若波羅蜜多經》有六點殊勝功德,能依之修行將獲廣大福德。「非境性獨性,能依是大人;及難可得聞,無上因增長。若但持正法,所依處成器,蠲除諸業障,速獲智通性。世妙事圓滿,異熟極尊貴,於此法修行,應知獲斯業。」(註釋84)意思是說:二乘人是讀不懂這部經,只有最上乘、最勝乘的菩薩大人才有根器去讀懂它,並依之修持。劣根的人不欲聽此經,聽此經者更是難尋,所以接受此經的很快就種下無上菩提的因。不單這樣,受持此經的人既受天人所尊敬,又能遣除業障,故很快便能生起無分別智來通達二無我而見佛法身。持此經者即使在世間亦奇妙地諸事圓滿,更得人中尊貴的果報。

辛二 持此經即荷擔無上菩提

「善現,如是一切有情,其肩荷擔如來無上正等菩提。何以故?善現,如是法門,非諸下劣信解有情所能聽聞,非諸我見,非諸有情見,非諸命者見,非諸士夫見,非諸補特伽羅見,非諸意生見,非諸摩納婆見,非諸作者見,非諸受者見所能聽聞。此等若能受持、讀誦,究竟通利,及廣為他宣說開示,如理作意,無有是處。

“All these beings, Subhūti, will carry along an equal share of enlightenment. And why? Because it is not possible, Subhūti, that this discourse on Dharma could be heard by beings of inferior resolve, nor by such as have a self in view, a being, a soul, or a person. Nor can beings who have not taken the pledge of Bodhi-beings either hear this discourse on Dharma, or take it up, bear it in mind, recite or study it. That cannot be.

「善現,這些(持本經教的)人將會與如來一同分享無上菩提。為甚麼呢?這(種無上)教法不會是稟性下劣,又或是有我見、有情見、命者見、補特伽羅見的人有機會聽聞,更何況要他們接受、銘記、背誦、修持及推廣發揚呢?不可能吧!

辛三 此經在處皆可尊重

「復次善現,若地方所聞此經典,此地方所當為世間諸天及人、阿素洛等之所供養,禮敬右繞,如佛靈廟。

“Moreover, Subhūti, the spot of earth where this Sūtra will be revealed, that spot of earth will be worthy of worship by the whole world with its Gods, men and Asuras, worthy of being saluted respectfully worthy of being honoured by circumambulation, like a shrine will be that spot of earth.

「再者,善現!若有任何地方開講這經,這處將受一切天、人、阿修羅尊重供養,該處就好像有佛塔一樣,一切有情皆應恭敬、頂禮和右旋轉繞。

辛四 此經能轉業障

「復次善現,若善男子或善女人,於此經典受持、讀誦、究竟通利,及廣為他宣說開示,如理作意,若遭輕毀,極遭輕毀,所以者何?善現,是諸有情宿生所造諸不淨業,應感惡趣;以現法中遭輕毀故,宿生所造諸不淨業,皆悉消盡,當得無上正等菩提。

“And yet Subhūti, those sons and daughters of good family, who will take up these very Sūtras, and will bear them in mind, recite and study them, they will be humbled, well humbled they will be! And why? The impure deeds which these beings have done in their former lives, and which are liable to lead them into the states of woe, in this very life they will, by means of that humiliation, annul those impure deeds of their former lives, and they will reach the enlightenment of a Buddha.

「善現,如果有善男子或善女人信受此經,記令不忘;除將經文背誦得滾瓜爛熟,徹底通曉內容文義外,又向別人詳細解釋,教人依經文修止觀;(他們因此應受到眾人尊敬,)相反,若遭到別人輕賤甚至嚴重賤視的話;這話怎說?這些善男子或善女人先世曾經種下應墮惡趣的不淨業,由於受到別人輕賤或損害,今生只需感受這些輕微苦報,以前的罪業便能淨化殆盡,而且亦將成就無上菩提。

為甚麼奉持《能斷金剛般若波羅蜜多經》能令前生惡業轉輕甚至逐漸消滅呢?奉持此經能生般若波羅蜜多,這是一種無漏智,(註釋85)能對抗煩惱,煩惱因之不能增長,反而日漸萎縮。般若波羅蜜多還有一種顯露我們心性的能力,(註釋86)而心性本自清淨,常遠離煩惱;所以當我們修持般若法門愈精勤,便能顯露多一分清淨心性,惡業勢力便愈減弱。當惡業減弱,苦報便轉輕;當修持般若法門成就,例如初地菩薩便永斷下墮三惡道;當地地勝進,宿世不淨業漸趨消盡;十地菩薩達致最後心金剛喻定時,二障現行種子和習氣完全斷捨,罪報更無法生起。

接著釋尊以自己經驗為例,提到不單無量捨身布施的功德不及奉持空性學說與般若法門,就算無量長期持戒清淨,也不及持此經功德;並強調持此經有速證菩提的功德。

「何以故?善現,我憶過去於無數劫復過無數,於然燈如來、應、正等覺先復過去,曾值八十四俱胝那庾多百千諸佛;我皆承事。既承事已,皆無違犯。善現,我於如是諸佛世尊,皆得承事。既承事已,皆無違犯。

“With my superknowledge, Subhūti, I recall that in the past period, long before Dīpaṃkara, the Tathāgata, Arhat, fully Enlightened One, during incalculable, quite incalculable aeons, I gave satisfaction by loyal service to 84,000 million milliards of Buddhas, without ever becoming again estranged from them.

「善現,我以神通回憶往昔值遇燃燈佛之前,在無數個無數劫的過去世,曾遇到八十四千萬個十萬這麽眾多數目的佛;並在祂們足下承事供養,期間並未有違犯過祂們的教示。

「若諸有情,後時後分後五百歲,正法將滅時分轉時,於此經典受持、讀誦,究竟通利,及廣為他宣說開示,如理作意。善現,我先福聚,於此福聚,百分計之所不能及;如是千分、若百千分、若俱胝百千分、若俱胝那庾多百千分,若數分,若計分,若算分,若喻分,若鄔波尼殺曇分亦不能及。

“But the heap of merit, Subhūti, from the satisfaction I gave to those Buddhas and Lords without again becoming estranged from them compared with the heap of merit of those who in the last time, the last epoch, the last five hundred years, at the time of the collapse of the good doctrine, will take up these very Sūtras, bear them in mind, recite and study them, and will illuminate them in full detail for others, it does not approach one hundredth part, not one thousandth part, nor a one hundred thousandth part, not a ten millionth part, nor a one hundred millionth part, nor a 100,000 millionth part. It does not bear number, nor fraction, nor counting, nor similarity, nor comparison, nor resemblance.

「但以我這無量持戒清淨功德跟後五百歲正法將滅時,那些信受此經,並持經文領納在心,記念不忘,除將經文背誦得滾瓜爛熟,徹底通曉內容文義外,又向別人詳細解釋,教人依經文修持的人所獲的功德相比較,我偌大持戒清淨,也不及他們持經的功德百分之一、千分之一、萬分之一、十萬分之一、百萬分之一,甚至是千千萬分之一;甚至不能以數目、分數、算數;或用譬喻或用比較和象徵等手法表達出來。

經文的「無數」不是形容詞,而是量詞;大約十的五十一次方。「俱胝」指千萬,「那庾多」指十萬;「俱胝那庾多」指千萬個十萬。「鄔波尼殺曇分」有因果相比的意思,這裏用作以因果來譬喻、比較和象徵的手法也說不清。我們不必執這些佛經中提到不同程度的數目概念以為實,但也不能視為妄言。

辛六 持此經得大妙果

「善現,我若具說,當於爾時,是善男子或善女人所生福聚,乃至是善男子是善女人所攝福聚,有諸有情則便迷悶,心惑狂亂。是故善現,如來宣說如是法門,不可思議,不可稱量;應當希冀不可思議所感異熟。」

“If moreover, Subhūti, I were to teach, the heap of merit of those sons and daughters of good family, and how great a heap of merit they will at that time beget and acquire, beings would become frantic and confused. Since, however, Subhūti, the Tathāgata has taught this discourse on Dharma as unthinkable, so just an unthinkable karma result should be expected from it.”

「善現,還有一點;若果我將聞持此經所生起種種威德神力,善信因而得到的種種廣大妙果詳盡道出;也許一般人聽到後會難以接受,甚至反生厭悶,更任意毀謗,生起邪見。所以善現,如來開示般若法門,實非凡夫心智所能揣測;奉持本經所得到之廣大功德,亦非一般異熟果報可與之校量。依本經修行,應相信必能安住於正大妙果功用。」

承接第四重功德校量判斷持經功德勝這段經文,無著菩薩在《金剛般若論》繼續以「離寂靜味」這第十四個菩薩住處,說明菩薩因執著我相而產生「缺少智慧資糧」時應如何對治的方法。祂重申,當菩薩修此無相般若法門時,應折伏散亂,令心住於三摩鉢帝。如此便能與真如法身相應,同時獲得五種殊勝功德:一、如來憶念親近;二、攝福德;三、讚歎法及修行;四、天等供養和五、滅罪。誠能「離」開我相而入於無分別三摩提這種「寂靜味」的話;以此因緣,就能出生無量福德。

註釋

  1. 見世親菩薩《論釋》頌四十一至四十三。
  2. 見世親菩薩釋,真諦法師譯無著菩薩論文《攝大乘論釋》。T31n1595_PO245a20(00)
  3. 如本經前文所說:「以諸賢聖補特伽羅皆是無為之所顯!」無為、真如、法身和心之本性同是一樣東西,只是從不同角度探索便用不同的名稱而已。

應用思考問題

  1. 佛以四次功德校量反覆論證持《般若經》所得到的異熟果報,並非世間一般修勝生安樂的法門所感的異熟果報可以與之相比。最後,佛直接指出持本經有六種廣大殊勝功德,試以白話文將這六種功德一一列出。
  2. 世親菩薩在《論釋》以頌四十一至四十三總括奉持《能斷金剛般若波羅蜜多經》六種廣大殊勝功德;試依經文以白話翻譯這三首頌文。
  3. 為何說二乘凡夫讀不懂這部經,只有菩薩大人才能讀懂並依之奉持?
  4. 一般佛經例如《百業經》的說法是:「縱經百千劫,所作業不亡;因緣會遇時,果報還自受。」但為何佛在本經說,若修行人奉持《般若經》,就會將前生惡業轉輕甚至逐漸消滅?兩者是否矛盾?試以白話逐點細緻說明。
  5. 佛以四次功德校量,指出奉持布施、忍辱波羅蜜多所得勝生安樂之福德,也不及奉持《般若經》所得殊勝;今次更舉自身為例,在供養承事無量諸佛期間,嚴守淨戒所獲功德,亦不能與持經功德同日而語,試依經文說明。
  6. 無著菩薩在《金剛般若論》以第十四個菩薩修行經歷處境來解釋第四重功德校量,以及持經有六種廣大殊勝功德這段經文。用以指出如何對治缺少智慧資糧時,菩薩應「離」開我相而入於無分別三摩提這種「寂靜味」;由是因緣便可得「不可思議」、「不可稱量」五種的福聚。試以白話析述之。
  7. 解釋下列本段經文中名相:稱量、俱胝那庾多、無數、鄔波尼殺曇分。
  8. 若有人認為離開般若功德——因受持《般若經》而得無漏無分別智——之外,實有布施、持戒等功德,並可將實有的般若、實有的布施和實有的持戒作比較,衡量功德輕重;這人並未因受持《般若經》而得到般若波羅蜜多。所以如執著持經功德一定比布施功德勝,這人便不能受用佛在本經告誡弟子讀本經時,要了知「如來現前等所證法,或所說法,或所思法,即於其中非諦非妄。」的道理。龍欽心髓傳人因此提出六度中每一度均含攝其餘五度;試於《心止師教》中找出教言以證。(提示:《心止師教》第二部份頁127-128。)


主辦機構:大圓滿佛教中心

佛學講座:《能斷金剛般若波羅蜜多經》第十五講完