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第十品庄严净土佛告须菩提于意

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云何如来昔在燃灯佛所

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于法有所得不不也世尊

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如来在燃灯佛所于法实

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无所得须菩提于意云何菩萨

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庄严佛土不不也世尊何以

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故庄严佛土者即非庄严

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是名庄严是故须菩提诸菩萨

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摩诃萨应如是生清净心不应

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住色生心不应住声香

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味触法生心应无所住

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而生其心须菩提譬如有人身

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如须弥山王于意云何是身

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为大不须菩提言甚大世尊

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何以故佛说非身是名

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大身以上讲了四圣者

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都要断除对果位的执著

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接着讲往昔佛陀的授记器

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世界有情世界三方面也无实

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有这三者的次第关系是

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在名言中佛陀先得到授记

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授记然后将来住持清净刹土器世界

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度化无量众生有情世界获得法是一种

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分别念理应舍弃佛告须菩提于

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意云何如来昔在燃灯佛

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所于法有所得不不也

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世尊如来在燃灯佛所于法

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实无所得佛告诉须菩提你是

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怎么想的如来往昔在燃灯佛

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前是否得到过授记是否真实

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有所得之法须菩提说名言中

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虽可如是承认但依胜义

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谛观察如来在燃灯佛前并未

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得到任何法看来须菩提什么都说

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不就是最好的答案了当然

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胜义中须菩提说得非常对

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但名言中释迦牟尼佛也曾得过

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法贤劫经中记载在九十一劫

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前释迦牟尼佛是法云童子时在

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燃灯佛面前得无生法忍获得了八地菩萨

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的果位然后燃灯佛给他

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授记在九十一劫后的贤劫

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你将于娑婆世界成佛第四佛号

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释迦牟尼所以名言中释迦牟尼佛确实得

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过授记并在燃灯佛面前

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得过法获得无生法忍但胜义

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中这一切是不存在的没有

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所得之法没有能得之人

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也没有获得之相能所本来

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就是大空性世亲论师说

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获得法是一种分别念理应值得

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舍弃其他经典中讲菩萨若有

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已得授记的念头这不是

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真正的授记而是魔的授

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记法王如意宝也常告诫我们假如

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认为得到本尊授记从此不用精进

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也肯定会成就有了这样的

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傲慢和执著就不是真正的授

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记六祖大师则认为佛法广大无边

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犹如太阳光般周遍一切没有能

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得所得故无有任何可得

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六祖的解释跟前面的略有

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不同但究竟意义没什么差别总之从

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胜义上讲释迦牟尼佛在燃灯

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佛前没得过授记和法

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但名言中必须要承认得过

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不然许多经典中的公案讲不

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通因此学金刚经一定要分清胜

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义谛和世俗谛除了心清净

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世上没净土须菩提于意云何

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菩萨庄严佛土不不也世尊

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何以故庄严佛土者即非

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庄严是名庄严须菩提你是怎么

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想的菩萨有没有真实庄严刹土没有

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世尊什么缘故呢因为所谓的庄严

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佛土并非胜义中的庄严

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而是名言中的庄严一地到

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十地的菩萨都要建立庄严自己

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的刹土比如释迦牟尼佛因地时

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发下五百大愿将来要住持娑婆世界阿弥陀佛

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当法藏比丘时发过四十八愿

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将来住持极乐世界药师佛也曾发了十二大愿

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将来住持琉璃世界依现观庄严论的

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观点清净三地八至十地时

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专门要修持清净刹土故从名言

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来说菩萨必须要庄严自己的刹土

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现在有些修行人也是如此一边在

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佛学院求学一边联系外面的居士和

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大和尚希望自己以后有个道场

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不然回去没有弘法利生的地方同样

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菩萨将来成佛时也需要有一个

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刹土否则度化众生的誓愿不一定实现

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因此名言中这一切都成立但

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须菩提的回答是从胜义来讲

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的因为菩萨庄严刹土从实相上而言

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能庄严的没有所庄严的也

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没有庄严的形象也不存在如果

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真实存在必定是以微尘的

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方式或器世界的方式但这样的

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器世界或这样的微尘用

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胜义智慧来观察是根本找不

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到的所以显宗了义经典维摩诘经中

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说心净则国土净名言中

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只要心清净一切的显现必清净

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在具髻梵天的眼里娑婆世界也

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全是清净刹土但若进一步观察

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胜义中刹土并没有一个实

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有的微尘都是自性清净而现前

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的禅宗也有这么一句话心的本性

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是清净道场除了心清净以外并

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没有其他的净土总之了义经典

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中的究竟意趣就是心清净

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则刹土清净此外不存在一个实

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有的琉璃世界娑婆世界极乐世界这些世界在

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名言中虽可成立但实相中

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庄严刹土是不存在的这就

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是即非庄严的涵义那么是

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名庄严是什么意思呢从名言来说

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这些刹土应该是有的比如在梦境

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中自己去一个花园里享受快乐这是

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可以承认的因此名言中庄严刹土

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是梦幻般的存在菩萨以如

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幻的发心庄严如幻的刹土

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最后现前如幻的果位度化

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如幻的众生这都是合理的

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应无所住而生其心

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是故须菩提诸菩萨摩诃萨应如是

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生清净心不应住色生心

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不应住声香味触法

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生心应无所住而生其

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心佛说所以须菩提发了菩提心

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的大乘菩萨应如是生清净心

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不要被世间的贪嗔痴所转不要

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执著色声香味触法应

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无所执著而生清净心

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六祖证悟的就是后面几个字

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应无所住而生其心

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以前五祖让大家唯一念修金刚经

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若实在念不来只念摩诃

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般若波罗蜜也可以代表金刚经因为这句

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话的意思是智慧到彼岸或

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智慧度智慧度包括了所有的

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般若经而般若经又统摄在一句

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摩诃般若波罗蜜中所以现在汉传佛教

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仍有这样的传统如果一些老年人

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不识字净土宗的就念阿弥陀佛禅宗

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的就念摩诃般若波罗蜜大菩萨应当发

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清净心不要对外境的色法

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生心分别这是白色红色那是长方形

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三角形因为这些全部属于执著同样对

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声香味触法生心也是执著理当

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一并断除要无所住而生

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其心就像现观庄严论中

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所说远离一切所缘和能

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缘以前六祖大师依此而证悟

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因为这句话涵摄了中观

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最殊胜的要义按照我自己的

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理解应无所住是讲空性

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方面万法没有能缘所缘跟

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虚空无有差别故应对其

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断除实执而生其心是讲

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空性的同时显现不灭智慧可以

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在空性中产生入中论中说诸

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法都是空性但空性中却

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可以有显现所以此处抉择了中观

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最究竟的密要现空无二

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空性方面来讲与龙猛菩萨的中观六

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论观点一致显现方面来讲与弥勒

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菩萨宝性论的道理无别心的

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本体虽然是空性但智慧的妙用

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不灭这就是究竟实相因此

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按照我的理解应无所住

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是大空性而生其心

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是大光明用大圆满来解释应无

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所住是本来清净而生其

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心是任运自成就显宗

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而言应无所住是第二转

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法轮的密意而生其心

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是第三转法轮的密意这样

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的一句话完全能让人证悟心

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的本性六祖开悟之后五祖在印证

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时曾说不识本心学法

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无益若识自本心见自本性

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即名丈夫天人师佛如此殊胜

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的金刚语大家应该好好体会尤其是

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对金刚经有大信心的人通过

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学习若能精通其甚深涵义

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或许就有证悟的机会有智慧的人

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绝不贪恋梦中的身体须菩提譬如

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有人身如须弥山王于意云

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何是身为大不须菩提言

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甚大世尊何以故佛说非

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身是名大身佛问须菩提

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你是怎么认为的若一个人

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的身体犹如须弥山分析有情世界时

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人只不过是一种代表这样的身体

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大不大非常大世尊为什么呢因为

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胜义中诸法皆空没有

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身体就是最大的身体须菩提答

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得很好众生的身体依靠蕴

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聚而成乃至蝼蚁以上每个众生

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都有不同的身体假使有的身体

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像须弥山那样大按俱舍论的观点

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须弥山高十六万由旬相当于1068800公里比如阿修罗王

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罗睺身体正好与须弥山大小相同这种

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身体在名言中虽然大但在

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胜义中一切诸法皆是

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空性根本没有大小的差别佛陀之所以

209
00:10:18,399 --> 00:10:20,711
这样提问主要是为了破除外道的

210
00:10:20,723 --> 00:10:24,162
实执有些外道认为整个器情世界

211
00:10:24,162 --> 00:10:26,500
的创造者是一位大尊主他

212
00:10:26,500 --> 00:10:29,111
的身体极为庞大且坚固不变

213
00:10:29,386 --> 00:10:32,662
永恒存在在名言中若真有人

214
00:10:32,662 --> 00:10:34,711
的身体是这样那确实很大

215
00:10:35,011 --> 00:10:37,537
但在胜义中实际上身体是

216
00:10:37,537 --> 00:10:40,274
一种色蕴仔细去观察所谓的

217
00:10:40,287 --> 00:10:42,699
大是没有的须菩提说佛说

218
00:10:42,711 --> 00:10:45,336
非身是名大身没有固定

219
00:10:45,336 --> 00:10:48,424
的形体才是真正的大身入行

220
00:10:48,424 --> 00:10:50,861
论也抉择身体为空性胜

221
00:10:50,861 --> 00:10:52,424
义中连一个微尘也没有

222
00:10:52,723 --> 00:10:55,824
最后得出结论是故聪智者谁

223
00:10:55,824 --> 00:10:59,250
贪如梦身真正有智慧的人绝不

224
00:10:59,261 --> 00:11:01,487
贪恋梦幻般的身体毕竟梦中

225
00:11:01,487 --> 00:11:03,812
的身体再高大也不过是迷乱的

226
00:11:03,824 --> 00:11:08,086
显现伏藏大师列绕朗巴在色达佛塔那里曾

227
00:11:08,086 --> 00:11:09,699
见过三四层楼那么高的圣

228
00:11:09,699 --> 00:11:12,237
尊但就实相而言这只是如

229
00:11:12,237 --> 00:11:15,149
梦的身体并不是真实的身体因为

230
00:11:15,174 --> 00:11:17,187
因缘所生的一切法均无

231
00:11:17,187 --> 00:11:20,761
有真实同样身体也是因缘所生

232
00:11:21,000 --> 00:11:23,649
故必定是空性佛陀最究竟的

233
00:11:23,662 --> 00:11:26,824
观点就是身体无有大小在

234
00:11:26,836 --> 00:11:29,312
胜义中都是空性世亲论师

235
00:11:29,324 --> 00:11:31,687
也说依靠名言谛如梦的

236
00:11:31,699 --> 00:11:33,886
身体是承认的但依靠胜义

237
00:11:33,886 --> 00:11:35,711
谛身体连微尘许也不

238
00:11:35,711 --> 00:11:40,011
存在因此大家学金刚经时务必要

239
00:11:40,011 --> 00:11:43,511
分开二谛我们没有观察时身体也有

240
00:11:43,711 --> 00:11:46,836
刹土也有好像什么都有但真正

241
00:11:46,836 --> 00:11:49,687
通过观察万法完全是无实空性

242
00:11:50,250 --> 00:11:52,062
若分析一个人的身体不存在

243
00:11:52,375 --> 00:11:54,424
就能推出轮回中所有众生的

244
00:11:54,437 --> 00:11:57,237
身体都不存在身体不存在的话

245
00:11:57,625 --> 00:12:00,362
依靠身体而产生的种种行为又

246
00:12:00,375 --> 00:12:01,074
哪里会有