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第二十品离色离相分须菩提于意

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云何佛可以具足色身

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见不不也世尊如来不应

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以具足色身见何以故如来

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说具足色身即非具足

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色身是名具足色身

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须菩提于意云何如来可以

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具足诸相见不不也世尊如来

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不应以具足诸相见何以故

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如来说诸相具足即非具足是

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名诸相具足大丈夫相须菩提于

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意云何佛可以具足色

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身见不不也世尊如来不

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应以具足色身见何以故

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如来说具足色身即非具

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足色身是名具足色

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身金刚经的上半部都是须菩提

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编出来的问题及佛的答复

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到了下半部佛自动地

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说了怕他不懂一步

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步地说金刚经开始佛吃饱

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了饭以后想打坐想休息碰到

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须菩提不懂事拼命问问题他慈悲

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来了干脆不打坐一点一点给

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你讲吧我们仔细看看金刚经就

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是这样一本书嘛前面已经一

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层一层讲过三十二相都不是

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如来若见诸相非相即见

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如来下面他又婆婆妈妈的很慈悲

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的就怕你不懂再说的又是这个须菩提

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你的意思怎么样佛可以具足

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色身见不你注意啊这里

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用佛不用如来了有些地方他

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用如来如去的有些地方他用佛

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呀佛的每一个字都要

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注意不然金刚经是白念了这里

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的佛代表佛的报身肉身

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佛的报身很漂亮啊尽管

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饿了十二年仍是很漂亮佛是

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一个美男子三十二相八十种好阿难就是

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因为看到佛那么漂亮才跟随佛

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出家的结果被佛骂了一

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顿骂阿难出家是为了好色佛

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就是具足色身大丈夫相与

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一切常人不同不但有三十二相还有随

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之而来的八十种好是普通人

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所没有的特点这个叫做具足色

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身当人成佛的时候就要具备

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大丈夫相佛经上很多地方赞叹大丈夫

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相之重要等于佛经上很多地方

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说女性要成佛的时候必须先

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要转男身转大丈夫相才能

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成佛但是有几本大乘经典佛都

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吃瘪了碰到河上女碰到胜

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夫人都是结过婚而且生过

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孩子但却即身成佛她们把佛

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当面说了一顿佛说如是

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如是夫人啊对的没有什么分别

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相女性也可立地成佛也不需要

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转男身所以不要落在小乘

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知见上现在这个金刚经佛又

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把女性不能成佛的说法推翻了

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佛可不可以具足色身而见

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呢你看到三十二相那个相貌堂堂的叫做

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佛吗须菩提说不也世尊如来

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不应以具足色身见大家

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天天想见佛如果你打坐看到

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佛来那个绝对是魔不是佛

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佛吃饱了饭在那里打坐

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他不想来看你只有你去

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看他差不多所以千万不可以著相

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你不要以有形的观念来看

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佛佛接着说何以故如来说

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具色身足即非具足色

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身是名具足色身这是

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真正告诉你佛法的奥秘他说

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一个真正得道的人佛经上讲

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一得了道他就现出来大丈夫

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相就有特别的相这个叫做

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具足色身色就是肉体的

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四大地水火风平常我是

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这样告诉你但是真正的道理即非具足

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是不可以著相的有形有像

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都不是啊因此叫做具足色身

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世上的肉身菩萨什么道理呢得道的

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人自然有一股道相那个道

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相不是在这个形象上见的

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譬如我经常告诉年轻的朋友们当年在

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大陆的时候看见过几位有成就

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的老师有成就的和尚有个

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师父大家都晓得他是肉身菩萨有人

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叫他肉身罗汉那个样子难看到

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极点两个眼睛比铜铃还要大

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露光的他还戴起近视眼镜

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怪里怪气鼻子有大蒜那么大两个大

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眼睛配了个大蒜鼻嘴巴快

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弯到耳朵边了牙齿细得

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像玉米小小的反正啊五官

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分析起来一无是处可是长在他脸

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上愈看愈可爱愈看愈

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庄严走路摇摇摆摆的但是觉得很庄严

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他的衣服几十年也不换洗一身

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都是虱子痒起来就那么抓有

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徒弟看到虱子爬出来了他还

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说不可以杀生就是这么一个

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怪人还有一个和尚几十年不洗澡不

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洗脸不洗脚的他睡觉的

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地方有一个帐子大概也几十年没有

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洗了连眼洞都没有了只有

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灰尘他睡觉也在里头打坐也

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在里头有一天我要离开了向

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他告辞他正在帐子里打坐他

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说我也懒得出来送你你

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过来我有话给你说这

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下要我的命非要把头伸进他

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帐子里去不可我也是个有

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洁癖爱干净的人可是师父之

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命只好硬着头皮把头伸进去结果

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发现这个帐子里清香是什么花香

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也讲不出来一股清香头

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伸进去就不想出来了心里有

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个感受有道的人确实不同

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另外我当年在西藏看到一个活佛

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喇嘛他喜欢喝茶汉人卖到边疆

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的茶都是最粗的茶加上

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牛油酥油叫做酥油茶一半油一半茶

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喝惯了的很好喝你们

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没有喝惯的一定第一口就吐

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掉了他只有一个钵盂吃饭喝茶

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都是这一个招待客人也是这一个

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几十年也不洗其脏无比有时候

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我们去看他因为他有神通

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他觉得与你有缘看得起你他

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就把自己喝的那个茶盂给

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你喝一口有些人是怕脏

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有些人是恭敬不敢喝你怕

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脏也好恭敬也好他都知道你

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恭敬的叫你勉强喝一口据说

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喝了这一口消灭了好多的

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罪业有些人怕脏他就骂

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了你的嘴也是肉做的

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我的嘴也是肉做的你

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为什么不用我这个碗啊这一类

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的人仔细一看他非常庄严

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那个庄严不在鼻子上不在眼睛上

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五官上看不出来他有一

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股道气也就是这个道理所以说

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真正成佛的人不应该以具足

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色身见在他的身体上

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找他的道那是找不

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到的当然一个得了道的人

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气质一定起了变化肉身一定也

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起了变化自有道气色相庄严

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但是即非具足色身你不要

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著相这个肉体的身还是有

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生灭的是名具足色身所以

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叫做具足色身这个具足色

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身要注意就是肉体之身

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须菩提于意云何如来可以具足

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诸相见不不也世尊如来不

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应以具足诸相见第一个具足色

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身是实质的肉体的这个身体

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叫做具足色身所谓的报身

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但是第二个问题来了可不可以著相来看

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譬如说眼睛里忽然看见佛站

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在你前面这是相现象他问

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须菩提可不可以著相呢须菩提当然说

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不可以这个问题金刚经前面已经说

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过了不应该落在宗教偶像

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的观念不应该以三十二相见如来

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什么理由何以故如来说诸相具足

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即非具足是名诸相具足

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真正的佛是见到法身才是见到

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真正的佛什么是法身了不可

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得一切无相法身无相也

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没有境界如果你在一个境界上

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就已经有所住有所着就不能明心见性

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一切相皆空才能明心见性才能见到

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佛我们这一节的结论如下

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第二十品偈颂形象由来不是真都依

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心色起闲因可堪举世痴狂

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客偏向枯桩境里寻形象

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由来不是真这个形象是一切虚妄

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偶然的存在不是真的但是物质

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世界与形象是哪里来的呢

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都依心色起闲因唯心

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是道心物一元是心的

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力量生成了这个形象可堪举世痴

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狂客佛法本来叫你不要著相

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不要执著物质世界的东西可怜这个

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世界上这一班没有智慧的

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凡夫众生们偏向枯桩境里

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寻偏偏都向那个枯了的

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树桩里头去找我们打起坐

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来一念不起等于是个枯桩这个枯

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桩有个典故就是雪窦禅师

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的一首诗一兔横身

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当古路苍鹰一见便生擒

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可怜猎犬无灵性只向枯桩

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境里寻一只兔子横躺

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在一条路上打猎的时候老鹰在

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空中一看大路中间躺着一

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只兔子这个老鹰冲下来就把兔子

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叼走了可怜猎犬无灵性打猎

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的时候那个猎狗靠鼻子闻跑

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过来闻了半天到处找兔子只

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向枯桩境里寻只好向

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枯树根的空洞里拼命找雪窦

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禅师是禅宗的大师骂世上这

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一班学禅宗的人参公案

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啊参话头啊都像这个猎犬

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一样只向枯桩境里寻

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如果是大智慧的人会像那个老鹰

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一样空中一亮就把兔子叼

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上去了这个境界就空了我们

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后面的猎狗勤快得拼命跑转

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啊转啊跑啊跑啊就

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在那里找这个境界找一个空