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第二十三品净心行善复次须菩提是法平等

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无有高下是名阿耨多罗三藐三菩提以无

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我无人无众生无寿者修

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一切善法则得阿耨多罗三藐三菩提须菩提所言

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善法者如来说即非善

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法是名善法什么是无上

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正等正觉复次须菩提是法平等无

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有高下是名阿耨多罗三藐三菩提另外须菩提诸

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法不论是显现空性还是佛陀

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众生全部都是平等的没有高低胜劣

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之别什么时候证得这种双运

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的境界就叫无上正等

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正觉华严经中说我与一切

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佛自性平等住五次第论也讲

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显现及空性精通各分已

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何处成一体彼名为双运

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即平等之意所以从实相上

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看佛陀与众生无有差别地狱

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和涅槃其性平等智慧离不开大

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悲大悲离不开智慧以无我

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无人无众生无寿者修一切

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善法则得阿耨多罗三藐三菩提若能远离

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我相人相众生相寿者

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相等执著修持一切善法即可证得无上正等觉

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的佛果我们因地时积累

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资粮忏悔罪障非常重要但在

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这个过程中也应减少自己的

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实执假如一边对众生佛陀有很

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深的实执一边去修持的话无法

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获得究竟的果位六祖坛经中

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讲此心本净无可取舍

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所以心要清净修持时不能有人

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我与法我应该远离四相这样

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才可得到无上佛果否则所做

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的善法所积累的资粮都成

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了实执只会获得暂时的

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人天福报而不能直接趋达菩提

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有些没有通达究竟空性的人始终

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将积累资粮获得佛果执为实

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有认为自己所做的善业

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永远不灭尽管在名言中佛

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说了因果不虚但从实相

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而言一切法都是无生大空性没有

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真正的佛果可得也就像

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楞严经所云圆满菩提归无所得

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听闻金刚经后大家一定要减少对

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善根如来等的执著否则轮回之

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因实执没办法断掉那

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就得不到佛果尽管佛陀也承认

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修善法是有功德但若

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未以三轮体空来摄持

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则非最究竟的解脱因故而

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智慧不能离开大悲大悲不能

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离开智慧我们应以空性见

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来摄持任何一法麦彭仁波切在光明

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藏论中也将十一种续事

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全部抉择为大圆满不管是见解等

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持完全是离一切戏论的大

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空性此乃修行的究竟目标不执著

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就是什么都不要了吗须菩提所

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言善法者如来说即非

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善法是名善法须菩提所谓

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善法如来说并不是真正的善

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法只是名称上叫善法善

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法的种类非常多从随福德

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分方面来说共有十善从随

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解脱分方面来说有三十七道品等

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这些善法在名言中以如

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幻如梦的方式存在但究竟

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而言善法只是暂时的一种方便法

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六祖云不思善不思恶

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又说修一切善法希望果

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报即非善法所以在名言

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中行持善法确实能解脱也

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能令众生获得安乐但从胜

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义来讲善法并不存在这种观点

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大乘行人易于接受但小乘信众

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却不太理解尽管他们有信心

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有佛缘可因为内心的实

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执太重始终觉得佛陀的身

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相坚固不变佛果是实

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有存在的对此禅宗和尚摩诃衍

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曾破斥道不管被黑狗咬白

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狗咬流出的血全是红色

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同样不管执著善法恶法都是

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一种轮回之因现在有些人修行

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非常精进发心也十分清净磕头供养

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布施更是从不间断但可惜的

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是他们从来没有听过空性法门

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一直认为成佛是实有的虽然证

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悟空性对凡夫来说确实困难但

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不管怎么样在因地积资净障时

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还是应逐渐断除对基道果的

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执著当然断除执著并不意味着不用

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再修善法了智慧不成熟

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的人总喜欢堕于一边认为

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不执著就是什么都不要了以此

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邪见而否认因果最终又堕入可怕

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的断见所以在邪说满天下的今日

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大家必须竭力维护自己的正见不要

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被诸多邪见所损坏最终成为业际

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颠倒者