如理实见分
“ 虚菩提，于意云何？可以身相见如来不？”“不也，世尊，不可以身相得见如来。”何以故？如来所说身相，即非身相。”佛告虚菩提：“凡所有相，皆是虚妄。若见诸相非相，即见如来。”
佛陀又说：“虚菩提，于意云何？可以身相见如来不？”虚菩提答：“不也，世尊，不可以身相得见如来。何以故？如来所说身相即非身相。”佛告虚菩提：“凡所有相，皆是虚妄。若见诸相非相，即见如来。”
这些话在你看来好像高深莫测一样，但它并不是。佛陀站在一个更高的层面上说话，一切都会变得越发矛盾：矛盾是唯一的表达方式。以这个层面的圆满度，我们只能自相矛盾，逻辑完全失去了意义。那些紧抓逻辑不放的人既活不出这种全然性也无法表达出真理，它只能是矛盾的。
佛说：“虚菩提，可以身相见如来不？”根据佛教经典，一个佛有三十二相，以表现他是一个不寻常的人，超人。这三十二相就能决定一个人是不是佛吗？对于像你这样的平常人来说，答案是肯定的，因为你没有其他的眼睛。你只能看到外显之相，你依靠这些标记、这些相活着。
但对于一个像虚菩提这样的人，他可以穿透内在，他可以看到佛陀的内相，对这些外相就没有任何兴趣了。而且，对相的执著也不是一个佛要做的事——即使是三十二相。那些没有任何意义，一个佛应该是十分平常的，因为他什么都不拥有。这才是他真正的相：一无所有，甚至连佛性都没有。这就是与真理相矛盾的地方。
一个真正的佛甚至不会做出一个佛的样子，所有那些装样子的都是冒牌货。伪装就是为了欺骗。一个佛什么都不要求，他没有任何欲望。他根本无意哗众取宠，不会去说服别人相信他是一个佛。他就只是全然地临在，你可以去分享他，可以加入他的舞蹈，加入他的庆祝。但他不会去证明自己所是的。自证只是表明他还没有达成真理，一个佛是不会为自己辩护的。
这些外显的相那些没成佛的人都可以造出来，都是可以创造的。比如，佛陀的呼吸是非常细微的，几乎没有声音，就像完全没有呼吸一样，但这是任何一个瑜伽士都可以做到的。就连你去练习，去训练你的呼吸，也能练成闭气，甚至超过佛陀。他的呼吸非常地缓慢深长，几乎无法察觉，那是因为他活的非常舒缓，完全在当下，并不是练习的结果。没有任何压抑，所有的欲望都消失了，没有焦虑，没有未来。世间的一切对他来说只是一次晨间散步。
你留意过吗？当你焦虑不安的时候、因为愤怒施暴的时候、做爱时发烧和激情褪去时你的呼吸会失去节奏。对于一个佛来说，激情会变成慈悲，他的欲望已经像发黄的树叶一样从树上脱落了，他的呼吸是细微深长的......
但如果以此为标志，那么任何一个冒牌货都可以以此来炫耀。佛陀只是坐着，完全地静默，一动不动。只要稍加练习，不管是谁都能达到，但那不会使他成佛。
“凡所有相，皆是虚妄......”要是有人伪装：“这些标志我都有，看，我是一个佛！”那他就是江湖骗子，他的自命不凡本身就是证明。
但为什么佛陀突然向虚菩提提出这个问题？因为有一个欲望出现在他心里了。好好理解：在成佛前夕暗自思考“很快我就有三十二相了，这样我就能宣布我成佛了！”这是很正常的。这只是一个无意识欲望，不会在水面上掀起任何波澜......看着佛陀和他所拥有的三十二相，他的优雅他的美，谁会没有欲望呢？而对于虚菩提来说，这是可以实现的：他已经在成佛的门槛上了。
听师父说要不住相布施，如果布施却既没有布施者的念头，也没有福德和获益的念头就会有巨大的福德，虚菩提产生了一个欲望，当然是不易觉察的，然而却是真实存在的：“既有无量功德，我即将成佛。我会拥有三十二相，我会被包裹在佛性的芬芳里，我会拥有同样的恩典，同样的光芒，同样的至福！啊！”看到这个欲望发芽了，佛陀说：“虚菩提，于意云何？可以三十二相见如来不？”如果你看不到虚菩提的意识——或者说无意识——有这样潜在的倾向，你是读不懂《金刚经》的。
Buddha continued: "What do you think, Subhuti, can the Tathagata be recognized by the possession of his marks?" Subhuti replied: "Certainly not, O Master. And why? What has been taught by the Tathagata as the possession of marks is in truth the non-possession of non-marks." Buddha continued: "Where there is possession of marks, there is deception; where there is non-possession of non-marks, there is no deception. Therefore, the marks by which the Tathagata is recognized are non-marks."
These words will seem enigmatic to you, but they are not. At the high level from which Buddha speaks, everything becomes contradictory: contradiction is the only mode of expression. At this degree of fullness of being; one can only be paradoxical, logic loses all meaning. He who persists in remaining logical cannot live in this totality or express this truth. This cannot but be contradictory.
Buddha asks: "Subhuti, can a Tathagata be recognized by the possession of his marks?" According to the Bāndhī scriptures, a Buddha has thirty-two marks that indicate that he is an extraordinary man, a superman. Are these thirty-two marks the decisive factor? For the ordinary human being that you are, the answer is yes, because you have no other eyes. You can only see the external mark, you live by the signs, by the marks. But for a man like Subhuti, who can see the interior, who can see into the Buddha, these marks should no longer be of any interest. Moreover, possession is not the work of a Buddha—even these thirty-two marks. They are of no use. A Buddha must be totally ordinary, because he possesses nothing. This is his true mark: to possess nothing, not even Buddhahood. Hence the contradictory aspect of truth.
A genuine Buddha does not even claim to be a Buddha, because all claims are lies. Pretending is the work of an imposter. A Buddha claims nothing, he has no desires. He does not seek at all to put on a show, or to convince anyone of what he is. He is totally present: you can share what he is, join in his dance, take part in his celebration. But he is not there to prove anything. To prove something only indicates that one has not yet reached Realization. A Buddha has nothing to defend.
These external marks can be made by people who are not Buddhas. Everything can be created. For example, Buddha's breathing is totally silent, as if he were not breathing at all. But this can be done by any yogi. By training yourself, by exercising your breathing, you can stop him and even surpass Buddha. If his breathing is slow, almost imperceptible, it is because he lives in slow motion and is not going anywhere, it is not thanks to any training. There is no hurry, all desires have disappeared, he has no worries, no future. He simply takes a morning walk.
Have you noticed that your breathing becomes agitated when you are worried, violent when you are angry, chaotic and feverish when you make love and passion is unleashed? Passion, in a Buddha, has become compassion, his desires have gone away like the yellowed leaves have fallen from the tree. His breathing has slowed down, slowed down...
But if this is the mark, then any impostor can exhibit it. Buddha is seated, totally silent, motionless. With a little training, this can be accomplished by anyone, but it will not make him a Buddha.
"Where there is possession of marks, there is deception..." If someone claims: "I possess these marks. Look, I am a Buddha!" then there is deception. His very pretension is proof of this.
But why does Buddha suddenly ask Subhuti this question? It is because a desire has arisen in him. Understand: it is normal on the eve of becoming a Buddha to say to oneself: "Soon I will possess thirty-two marks and I will be proclaimed a Buddha!" Perhaps it was only an unconscious desire, nothing but a ripple on the water... Seeing Buddha and his thirty-two marks, his grace, his beauty, who would not begin to desire them? And for Subhuti, it is achievable: he is on the threshold of Buddhahood. Listening to the master say that one must give as if one were not giving, that immense is the merit if one can give without idea of donor, gift or beneficiary, Subhuti felt a desire, imperceptible no doubt, but nevertheless real: "Thus loaded with merits, I will become a Buddha. I will have thirty-two marks, I will be enveloped in the same perfume as that of Buddha, I will have the same grace, the same brilliance, the same bliss! Ah!" Seeing this desire dawn, Buddha asks: "What do you think, Subhuti, the Tathagata?"金刚经
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