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第十九品法界通化须菩提于意云何

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若有人满三千大千世界七宝以用布施

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是人以是因缘得福多

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不如是世尊此人以是因缘得福

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甚多须菩提若福德有实如来

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不说得福德多以福德无故

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如来说得福德多布施只要著相

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功德几乎没有须菩提于意云何

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若有人满三千大千世界七宝以用布施

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是人以是因缘得福多

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不如是世尊此人以是因缘得福

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甚多须菩提你是怎么想的

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若有人以遍满三千大千世界的七宝

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来作布施以此殊胜因缘他

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的福德是不是非常大是的世尊此人

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以是因缘所得福德不可限量不要说

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遍满三千大千世界的七宝就算在殊胜

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对境前供养一朵鲜花一杯净水佛经

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中说也有不可思议的功德须菩提若

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福德有实如来不说得福德

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多以福德无故如来说得福德

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多须菩提你应该明白假如福德的

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本体实有如来根本不会说福德

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多正因为福德无实故如来

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在佛经中说这样的布施所得

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福德非常多这和前面的问题

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有一个上下衔接前文已述

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过去心不可得现在心不可得

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未来心不可得有人会生疑惑

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既然三心不可得那么积累资粮会不会

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成为无义回答是否定的尽管心

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的本性不可得但在名言中

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通过布施积累福德资粮永远也不会

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灭尽乃至佛果之间都会

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存在大家都知道佛经中为大乘

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行人宣说了种种法门尤其是布施这

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一方便法对初学者来说非常殊胜

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依此可迅速积累资粮忏净

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罪障获得殊胜的佛果那么若

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有人以三千大千世界的七宝作布施功德

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是不是很大呢须菩提完全了知佛陀

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的密意他回答说福德确实非常

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大为什么福德如此大呢因为是

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空性的缘故中论云众因缘生

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法我说即是空布施是

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因缘所生之法本体是空性

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以无实之故所以福德非常

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大当然我们凡夫并未证悟空

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性对这个理由不一定接受只有对

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空性法门生起稳固定解

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了知诸法没有芝麻许实质

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才会明白这种因果的安立非常

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合理倘若福德是实有之法

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如来在诸经中根本不会说

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这样的布施福德极大前面也讲

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过不应住色生心不应

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住声香味触法生心应

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无所住而生其心不

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著相布施的功德非常大著相

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布施的功德几乎没有昔日梁武帝曾

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问达摩祖师我自登基以来造佛像

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印经书供养僧众为三宝做了

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不计其数的善事这个功德大不大达摩祖师

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回答没有功德梁武帝当时很不高兴

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拂袖而去为什么达摩祖师这样讲呢因为梁武帝

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执著功德是实有的倘若他明白

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善法的本体也是空性就不会

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认为自己很了不起了所以实执

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是修行中要断除的大障

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入行论智慧品云见闻与觉知

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于此不遮除此处所遮者

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苦因执谛实由此可见我们必须

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要断除的并不是一切法而是对

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一切法的执著这才是众生痛苦

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之因总之假如诸法实有

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从中就不可能产生功德正因为一切

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都是缘起空性如幻如梦因缘

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具足的时候功德才可以显现