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第十品庄严净土分佛告须菩提于

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意云何如来昔在然灯

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佛所于法有所得不不

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也世尊如来在然灯佛所

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于法实无所得须菩提于

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意云何菩萨庄严佛土不

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不也世尊何以故庄严佛土

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者即非庄严是名庄严是

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故须菩提诸菩萨摩诃萨应如是生

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清净心不应住色生心不

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应住声香味触法生心应

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无所住而生其心须菩

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提譬如有人身如须弥山王于

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意云何是身为大不

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须菩提言甚大世尊何以故佛

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说非身是名大身心

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空及第归现在讲第十品经文之前

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先讲一下庄严净土这是大般若

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的净土佛的净土不是仅指

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西方极乐净土所谓庄严净土就是一念不生

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全体现是心清净心空真

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净土说到这里想到禅宗丹霞祖师

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的一副对联丹霞祖师与吕纯阳

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一样是唐朝人都是去考功名半途

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改去修道这位丹霞在赶考

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的路上遇到一个人与他闲谈

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后来对他说看你这个人

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的志气才华何必要考功名你

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到江西的考场找马祖可以成佛

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比这个功名好后来丹霞就去

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找马祖了这是丹霞禅师的公案

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丹霞的禅堂有一副对联此

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是选佛场心空及第归

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等于说我们这个禅堂也是考场是

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选佛的考场心空就是

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净土就考取了真能够空此

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一念就考取了心空及第

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归学佛的究竟就是空此

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一念俗名叫做现在的现实净土

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所以佛在维摩经上说随

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其心净则佛土净处处

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都是净土处处都是极乐世界只要心净

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就是净土了金刚经的这一

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品梁昭明太子给它的标题是

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庄严净土分佛告须菩提于

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意云何如来昔在然灯

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佛所于法有所得不前面

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这一分是佛与须菩提的

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对话讨论修小乘四果罗汉的

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境界讨论到这里为止现在佛拿

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自己的经验来谈了他说

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我当年在然灯佛那里得了个什么

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法吗这个当年很早了不是

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前生的事是很多生以前的

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事第一个给佛印证的老师就

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是然灯佛后来小说封神演义上

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写成然灯道人这个然灯

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佛是古佛非常远古地球没有

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形成以前那么古佛说他当年

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在然灯佛那里修行然灯佛给

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他授记印证他得到了一个

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什么东西吗不也世尊如来在

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然灯佛所于法实无

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所得须菩提说不是的据我的

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了解你当时在然灯佛那里

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你真正的境界了无所得一切都空

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空到极点连有所得无所得空的

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境界都没有了须菩提答复到这里

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佛不讲话了第二个问题来了

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庄严佛土在哪里须菩提于

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意云何菩萨庄严佛土不

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不也世尊他说我问你

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你认为一切菩萨有一个另外的

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世界譬如天堂天堂外面的国土等

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一个另外非常庄严好看漂亮的佛土

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吗根据金刚经这一句我经常

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对同学们说你们可以写一本

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比较宗教的书把各个宗教描写

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天堂佛国的书写出来作一个

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比较这些资料都有西方人讲的

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天堂其中布置都是西方式的而且

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你注意都是欧洲式的那个神

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啊空中的天使也是欧洲形式的

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印度人讲的是印度形式的

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中国人讲的穿的衣服是中国

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式的究竟天堂或者佛土是

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什么形状呢那就是说随便你爱画

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成什么形状就什么形状反正大家

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都没有去过所以一般人心中

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的佛国世界及庄严佛土都是

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因人而异的爱黄金的人想到的

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是黄金遍地爱山水的人一定

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梦到佛站在高山顶上

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好清净好美这叫作各

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如其所好也就是楞严经上的

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四句话随众生心应所知

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量循业发现宁有方所世界

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上一切知识的范围宗教哲学的

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境界都是依一般人自己的心灵

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造成的随众生心量的大小你

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那个天堂你那个佛土也有大小

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应你所知的范围量的

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大小佛国就有多大小循业发现

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有些人同样的学佛打坐但

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所看到的佛都不一定你那个

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佛鼻子高一点我那个佛鼻子

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塌一点总有点不同这是什么道理

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是个人心境业力的发现不同宁

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有方所没有一个固定的方向没有

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一个固定的心所作用是绝对

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的唯心纯粹的唯心所以佛在

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这里问菩萨庄严佛土不须菩提

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说不是的他否认所谓的庄严

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佛土世界存在何以故庄严佛

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土者即非庄严是名庄严

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金刚经常用这种论辩方法所谓庄严佛

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土只是一句形容的话即

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非庄严实际上不是我们想象的那种

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庄严我们想象的庄严一定是地方

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清净大家闭着眼一想啊一定

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想一个什么都没有空空洞洞的境界但是这

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只是你想象的有这么一个境界

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相已经是不庄严了绝对的

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清净绝对的空绝对不是你想象

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的是名庄严所以叫做不可思议这

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三句话正反最后的综合告诉

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你毕竟的空灵而你所讲

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的空想象当中的空已经是

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不空了真正佛土的庄严你

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没有亲自证到过不要空洞地

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想这是须菩提回答的道理打火机是

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故须菩提诸菩萨摩诃萨应如是生

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清净心不应住色生心不

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应住声香味触法生心应

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无所住而生其心

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教我们修行的方法来了注意

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啊金刚经讲到这里就告诉我们

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一个修行的方法是第二等的方法

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因为第一等的大家不懂是没有

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字的第二等是有字的应

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无所住什么叫无所住

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呢应随时生清净心譬如有人

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讲老师啊这两天修行很好

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呢有清净心现在大家听过

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金刚经很内行了他只要有一个

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清净心已经是所知量范围

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很有限了现在佛解释什么叫

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清净心不应住色生心不

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应住声香味触法生心应

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无所住而生其心禅宗

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六祖初步悟道就是这一句话听到

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了应无所住而生其

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心就开悟了此心本来无

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所住的啊因为你不明白

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此心无所住无所住是

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毕竟空有个空的境界就

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不对了就有所住了就住

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在空上了那是住法

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而生心住在空法上所以

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真正的清净心不是有个光

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有个境界而是不住色不住声香味

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触法他说真正的修行应

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无所住而生其心应该

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随时随地无所住坦坦然物来

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则应过去不留用我们常谈

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的这两句话勉强来描写就

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是此心无事像个镜子

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心如明镜台有境界来就

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照用过了就没有当年我

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有个朋友学佛有点心得那个时候

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刚刚有打火机人家问他佛是

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什么他说就像个打火机一样

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卡达用它就有不用就没有

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因师而瞎的眼须菩提譬如

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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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身是名大身譬如有人身

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如须弥山王注意这一句话喔须弥山王就

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是讲法身得到应无所住

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而生其心可以初步证到

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一点法身了法身是不生不灭不垢不净不增不减

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所以法身也是大身也叫做无边

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身他说你要得到应无

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所住而生其心啊对

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佛的法身庄严净土都知道了

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佛的世界佛的净土就是

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这个样子他说我再告诉你

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啊假使我讲一个人身体大

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得像须弥山一样像喜马拉雅山那么大

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胖得比昆仑山还要胖你说

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他大不大那是一个譬喻是

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说法身无量无边的大永远的

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不生不死佛告诉他最后的结论佛

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说非身是名大身摆脱

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了我们肉体的身见身见

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就是八十八结使第一个解脱不了

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的疙瘩把身见空掉了

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以后就可以证得不生不死的法身

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不生不死的法身也是一句抽象的

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话佛法只有实证你证到了

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以后才知道是法不可说不可

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说凡是说的都不对这个就

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是法身所以禅宗讲的悟道第一步

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就是要证得这个空性的

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法身身见才能够脱掉才可以

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说学禅这两天你们考试的

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题目禅是什么大家答的都是牛头不对马嘴

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禅是佛的心法根据楞伽经或

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根据金刚经佛讲得很清楚可是

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大家没有留意随便说要学禅

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观念见地上都不清楚这个见地

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不清楚就一错再错所有的修持做

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功夫走的都是歪路因为起步走

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错了这不能瞎搞的不能乱

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玩的所以禅宗祖师有一句话我

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眼本明因师故瞎这是

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一个大禅师悟道后讲的两句

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话因为原来的师父指导错误以至

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本来明亮的眼睛等于被老师弄瞎了

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看不清楚所以那些乱七八糟的著作

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与我一样乱搞的经常会把

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人家的眼睛搞瞎了的这

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一点要注意要特别注意这

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一品庄严净土我们给它的

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结论偈子如下第十品偈颂外我

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无身是大身若留净土

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即留尘然灯吩咐庄严地

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挂角羚羊何处寻外我无身

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是大身外我无身是

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引用老子的话外其身而后

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身存我们学佛修道先把身

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见能够解脱了所以外我无

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身到达了无身见的境界那

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第一步的学佛已经证得了法身也就是

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大身若留净土即留尘

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你心中还有一个净土认为是佛

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境界这个清净就是尘留尘

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就是障碍然灯吩咐庄严地

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佛不是说吗他在然灯佛那里

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悟道所以然灯佛给他授记

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说他悟了再转身修持将来

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在这个世界上成佛做教主说

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这个证道是庄严净土名词上叫做

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净土叫心净叫心印并

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没有个实际的境界啊若有

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个实际境界若留净土即留

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尘所以然灯吩咐庄严地就

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像禅宗祖师说的挂角羚羊何处

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寻据说羚羊睡觉的时候把身体

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一翘羊角挂在树上就

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睡觉了打猎的人不知道在

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地上找这个羚羊也找不到

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所以说我们一切应无所住

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而生其心此心本如

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羚羊挂角其实只是譬喻而已譬如我们两个钟头

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来研究金刚经这一百二十分钟的时间所

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说的所听的都是挂角羚羊何处

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寻现在就在净土中了