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第七品无得无说分须菩提于

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意云何如来得阿耨多罗三藐三菩提耶如来

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有所说法耶须菩提言如我解

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佛所说义无有定法名

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阿耨多罗三藐三菩提亦无有定法如来可说

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何以故如来所说法皆不可取

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不可说非法非非法所以者何

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一切贤圣皆以无为法而有

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差别得什么说什么须菩提于意

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云何如来得阿耨多罗三藐三菩提耶如来有所

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说法耶讲到这里佛又问

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须菩提你的意思怎么样你认为我

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一个成佛的人得了无上正等正

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觉吗阿耨多罗三藐三菩提用中文来讲是大彻大悟

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你认为成佛得道真正得到一个东西

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吗这是第一个问题如来有所说法耶

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你认为我平常在讲经说法吗反问

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须菩提两个问题须菩提言如我解

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佛所说义无有定法名

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阿耨多罗三藐三菩提亦无有定法如来可说

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须菩提回答说佛啊很抱歉假使

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根据我学佛所了解的道理

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没有一个定法叫做佛法你们注意啊

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无有定法名阿耨多罗三藐三菩提认为念佛才是

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佛法你错了认为参禅才是佛法

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你又错了认为念咒子

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才是佛法你更错了认为拜佛

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才是佛法你更加错了什么叫做

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定法佛说法等于一个大教育家的

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教育方法不是呆板的方法所谓因材施教

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有时候骂人是教育有时候奖励人也是

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教育恭维你是教育给你难堪

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也是教育反正教育法的道理是

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刺激你一下使你自己的智慧

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之门打开就对了所以说

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无有定法他说据我所

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想开悟大彻大悟没有一个定法叫做阿耨多罗三藐三菩提

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如果说有一个一定的方法成佛

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有个悟字的话那佛法就

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是在骗人了应无所住

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而生其心哪里有定法呢

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第二个问题须菩提的回答亦无有

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定法如来可说佛的三藏十二部

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金刚经这样讲法圆觉经那样讲法法华经又是

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一套说法楞严经又是它的一套等于

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有人说你们学佛的嘴巴好厉害

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啊下雨出门说是慈云法雨

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运气好太阳出来说慧日当空

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也是好不晴不雨呢说

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慈云普覆反正都对这叫

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什么这叫无有定法如来可

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说佛法在哪里不一定在佛经上

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啊世间法皆是佛法金刚经下面

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会告诉你所以大家不要把学佛

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的精神和生活与现实人生分开

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本来无所谓出世也无所谓入世记得当年

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有老前辈问我依你这个程度

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为什么不出家呢我说你要

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搞清楚我从来也没有入过

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家世界上哪有个出哪

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有个入啊不出也不

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入嘛那些都是外形都是相何以

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故如来所说法皆不可取不可

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说非法非非法大家特别注意如来

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所说法你也不可抓住你听

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了他老人家的话认为这样就

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对那你就上了你自己

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的当了不可取不可说说的

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都是第二都是投影真正那个东西说

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不出来的譬如你去吃了

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一样好菜回来告诉我怎么怎么

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好好了半天我也觉得那

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真好吃我还是没有吃到他

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说得那么好百分之百的形容出来

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还是第二个月亮不是当时的好吃味道

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对不对佛法也是这样说得出来的

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表达得出来的已经不是它了

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所以如来说法皆不可取不可说

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非法没有一个固定的说法非非法

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也不是没有固定说法程度的差别

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所以者何一切贤圣皆以无为

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法而有差别所以者何什么

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理由呢一切贤圣皆以无为法

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而有差别佛法是这样的伟大

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这是佛法的精神它不像其他

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的宗教否定自己以外的宗教佛法

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是承认一切的宗教一切的大师

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乃至到了华严境界连一切的

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魔王邪王都对了一点只要你

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教人做好事这一点终归

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是对的所以一切贤圣罗汉也好

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菩萨也好你也好他也好对于道

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的了解只是程度上的差别而已

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耶稣的道佛的道穆罕默德的

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道孔子的道老子的道哪个

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才是道哪个道大一点哪个道

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小一点呀真理只有一个不过呢

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佛经有个比方如众盲摸象各执一端瞎子

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来摸象摸到了那个象

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耳朵认为象就是圆圆的

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摸到尾巴的时候象就是

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长长的所以一般讲众盲摸象各执一端都是

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个人主观的认识以为这个是道

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那个不是道学佛的人不应该

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犯这个错误要知道无有定

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法可说所以真正的佛法能

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包含一切一切贤圣皆以无为法

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而有差别真理只有一个没有两个

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不过他认识真理的一点认为

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这一点才是对的其他错

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的其实是他错了真正到达

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了佛境界是包容万象也否定了

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万象也建立了万象这是佛境界

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入世出世平等上一次我们讲到

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第七品我们现在再讨论其中的重点

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佛提出来成了佛悟了

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道也无所谓悟假使有一个无

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上大道的境界有一个无上

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大道的观念悟了道存在心中

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这已经不算道了这是首先

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要了解的再其次说到佛

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的说法无有定法如来可说

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没有一个固定的方法后世佛教里

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有显教有密宗及其他各宗

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各派的说法执著了任何一种

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认为是真正的佛法都是不对的

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因为无有定法如来可说

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法华经上也说一切世间法皆

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是佛法世间的一切皆是佛法

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法华经上又讲一切治生产业皆

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与实相不相违背并不一定说

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脱离人世间脱离家庭跑到深山冷

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庙里专修才是佛法治生产业

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就是大家谋生或做生意等各种

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生活的方式皆与实相不相

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违背同那个基本的形而上道并没有

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违背并没有两样这是法华经上的

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要点名言所以法华经成为佛法的一

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乘法门入世法出世法平等平等

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它所成就的是一样的至于

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说成就的过程当中修持方面有

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难易的不同而已这也就是无

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有定法如来可说的重点佛

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引申这个观念再说如来所说法皆

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不可取不可说等于佛自己把平生

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四十九年说法作了一个否定实际上他

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不是否定而是一个肯定他所讲

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的各种法各种道理不能执著执著

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了他任何一句话就不对了所以

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说不可取不可说这样说我们

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现在来解释金刚经已经犯了佛

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这个基本大戒就是不可取不可

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说此事自己会之于心

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就对了佛所说法如果认为

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有个法可得有法可取

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那就错了如果认为佛说法

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都是空的无法可取更错了

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所以说非法也非非法这并不是

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说非法就是对的不执著

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就是对的如果你说这个人什么

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都不执著你已经执著了执著

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了一个不执著所以非法非非法

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圣贤之别上次我们最后一分钟讲

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的一切贤圣皆以无为法而

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有差别我从中文的习惯经常

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把贤圣两个字倒过来贤圣是讲

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什么呢中国文化无形中有个差别修养

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学识道德到了最高处称为圣人

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差一点的还在修行的路上则

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称贤佛法分得更清楚所谓三贤十圣

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修大乘菩萨道有十地十个

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层次叫做十圣十地菩萨上面是

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佛初地之前的修养还有三十个层次

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所谓十住十行十回向修养

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到那个程度没有到达十地的果

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位属于三贤十圣呢譬如说

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观音文殊普贤地藏等等这些大菩萨们

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才在圣果位这些都是分类法

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是后世对修行的解释广义的

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来举例说明一切贤圣皆以无为

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法而有差别譬如我们现在讲

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一句话教书及当学生久了的

183
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人都有这个经验在课堂上

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讲一句话下面一百个听的人感受

185
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的程度都不同理解得也不同

186
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甚至有许多话笔记记下来观念

187
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都是灰色的变样很多这就是说人的

188
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智慧和理解各有不同也因此

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才有各种宗教各种层次智慧的差别

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不同现在讲第七品我的偈子第七品

191
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偈颂巢空鸟迹水波纹

192
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偶尔成章似锦云得失往来都

193
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不是有无俱遣息纷纷这

194
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也是以中国禅宗的方式来解释

195
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金刚经这一品并作了一个

196
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结论巢空鸟迹水波纹佛经

197
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上有这么一个譬喻说有一种

198
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鸟叫做巢空鸟它不栖

199
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在树上它的窝在虚空

200
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中在虚空中生蛋在虚空

201
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中孵小鸟归宿也在虚空中

202
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这个鸟永远捉不住来去无踪所以叫

203
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巢空鸟本来鸟在虚空中

204
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飞飞来飞去不留痕迹的就是上一次

205
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我们引用苏东坡的诗应似飞鸿踏雪

206
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泥所以巢空的鸟在空中

207
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永远不留爪迹的水上的

208
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波纹画过了也没有了水波纹

209
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是你看到的不能说没有东西

210
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但是它过后就没有了所以这些

211
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都是偶尔成章似锦云都是偶尔

212
00:10:39,875 --> 00:10:43,086
构成了文章或一幅美丽的图画禅宗

213
00:10:43,098 --> 00:10:45,899
祖师还有一句话如虫御木偶尔

214
00:10:45,912 --> 00:10:48,236
成文有一只蛀虫咬树的

215
00:10:48,236 --> 00:10:50,787
皮忽然咬的形状构成了花纹

216
00:10:51,237 --> 00:10:53,475
使人觉得好像是鬼神在这

217
00:10:53,475 --> 00:10:56,024
棵树上画了一个符咒其实

218
00:10:56,024 --> 00:10:58,350
那都是偶然撞到的偶尔成章

219
00:10:58,375 --> 00:11:00,574
似锦云有时候也蛮好看的

220
00:11:01,136 --> 00:11:04,074
这就说明一切圣贤说法以及佛

221
00:11:04,074 --> 00:11:07,125
的说法都是对机说法这些都是偶尔

222
00:11:07,136 --> 00:11:10,662
成文成章过后一切不留了解了

223
00:11:10,674 --> 00:11:13,737
这个道理再从龙树菩萨般若观念

224
00:11:14,086 --> 00:11:17,574
金刚经的道理就晓得得失往来都

225
00:11:17,574 --> 00:11:20,250
不是今天有一个境界看到光啦

226
00:11:20,812 --> 00:11:23,812
打坐看到菩萨啦或者做个什么

227
00:11:23,812 --> 00:11:26,500
好梦啦梦中菩萨的指示

228
00:11:26,625 --> 00:11:28,799
还说了好几天说得高兴得

229
00:11:28,799 --> 00:11:31,812
不得了有时候又被梦吓死了要

230
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晓得一切都是偶然缘起性空因缘

231
00:11:35,487 --> 00:11:38,037
所生本来都是没有的有无

232
00:11:38,037 --> 00:11:40,586
俱遣息纷纷所以一切都放下

233
00:11:40,924 --> 00:11:43,549
能够放下则同佛法有点相近了

234
00:11:44,100 --> 00:11:47,336
但是一切放下不是空啊不是没有

235
00:11:47,336 --> 00:11:51,174
啊只说一切放下而已金刚经由

236
00:11:51,187 --> 00:11:53,787
第一品到第七品差不多是一个问题连

237
00:11:53,787 --> 00:11:56,711
下来就是须菩提问学佛的人

238
00:11:56,949 --> 00:11:59,274
怎么样使自己的心宁静下来心中

239
00:11:59,299 --> 00:12:02,761
许多的感情思想烦恼怎么样降伏得

240
00:12:02,761 --> 00:12:05,987
下去佛就答复他就是这样住

241
00:12:06,324 --> 00:12:09,250
就是这样降伏他的心后来佛

242
00:12:09,250 --> 00:12:11,211
看须菩提不懂佛又说了

243
00:12:11,225 --> 00:12:14,037
一句话应无所住叫我们善

244
00:12:14,037 --> 00:12:17,274
护念到这里为止佛并没有说

245
00:12:17,500 --> 00:12:19,549
应无所住而生其心

246
00:12:20,112 --> 00:12:22,886
只是说应无所住一切无

247
00:12:22,886 --> 00:12:25,799
所住因此佛法也无所住

248
00:12:26,062 --> 00:12:28,574
也无定法可说如果说佛法

249
00:12:28,600 --> 00:12:32,537
就是般若就是金刚经或阿弥陀经

250
00:12:32,787 --> 00:12:34,586
就错了因为你就住在

251
00:12:34,586 --> 00:12:37,049
那里了都有所住佛只讲

252
00:12:37,049 --> 00:12:39,862
到应无所住不可住不可

253
00:12:39,862 --> 00:12:43,225
说所以对各种差别的法门也

254
00:12:43,237 --> 00:12:45,625
不必有所住只要你心有所住

255
00:12:45,912 --> 00:12:48,862
有所罣碍都不是佛法一个大

256
00:12:48,862 --> 00:12:49,961
问题到这里为止