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第二十四品福智无比分须菩提若

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三千大千世界中所有诸须弥山王如是等

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七宝聚有人持用布施若人以

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此般若波罗密经乃至四句偈等

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受持读诵为他人说于前福德

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百分不及一百千万亿分乃至算数

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譬喻所不能及现在连接上一次

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的第二十三品等于是中间的一个结论

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这个题目当时取的是福智

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无比就是福报与智慧这

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两个是等称平等的清福就是说要

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证得菩提要成佛就需要这两样

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本钱在佛学的名词就是资粮

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是资本与粮食两个观念也称为

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福德资粮智慧资粮现在这一品

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再三重复的提出来这个观念这

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同一问题为什么又重新出现在这里

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呢因为上一品讲到修

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一切善法即得阿耨多罗三藐三菩提就是说要

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想悟道不是随便打个坐研究个

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公案拜拜菩萨或者是搞一些外形

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所能成功的必须要诸恶莫作众

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善奉行才行诸恶莫作是消极的

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众善奉行是积极的要积极

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地修一切善法才能到达开悟

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证得大彻大悟的境界二十三品最后还以

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法身实相般若本体来解说所谓一切善

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法即非一切善法是名

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一切善法简单地说你做

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了一切善事而不执著执著了

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就是凡夫的事不执著才是

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菩萨道利人救世修一切善行

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并没有特殊之处是做一个

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人义所当为是本分的

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事现在第二十四品佛自己作结论

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修资粮须菩提若三千大千世界中所有

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诸须弥山王如是等七宝聚有人

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持用布施他告诉须菩提说我们

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这个世界上这个娑婆世界的南赡部洲中间

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有一个须弥山勉强用喜马拉雅山比作须弥山

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究竟喜马拉雅山是不是须弥山老实讲到现在

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还是一个严重的问题不能够贸然

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断定把佛经上说的须弥山解释

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为喜马拉雅山是近几十年研究佛学的

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假设肯定这个假设肯定很有问题

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不能随便相信打一个比喻来说这个

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世界上有一个最大的山称

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它为须弥山其他三千大千世界都有一个

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中心的大山所以有很多的须弥山

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如是等七宝聚这个等不要认为

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是把七宝布施了把须弥山也

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布施了须弥山布施给人没有用

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房子里装不下来这个等是

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作比喻等于须弥山那么大的财富

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七宝珍珠钻石集起来布施这是一个

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譬喻若人以此般若波罗密经乃至四句

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偈等受持读诵为他人说于

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前福德百分不及一百千万亿分

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乃至算数譬喻所不能及拿那么

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多的东西来布施当然这个人

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的福报很大在前面第十三品已经

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讲过这里又重复强调法施的

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重要一般人信仰宗教都是功利的

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思想功利的目的去求的人

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真要希望功利花小本钱得

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大利益首先必须要行一切善

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现在说这个人很行善拿须弥山

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那么多的七宝布施了纵然不

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求福德自然的福报也很大

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这是一定的这个问题就不要说

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了现在他拿这个譬喻来强调

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他说假定有一个人以此

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般若波罗密经此是专指金刚般若波罗密经

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因为般若波罗密的经典很多大般若

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波罗密经就是大般若经另外还有

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仁王护国般若波罗密这种波罗密那种

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波罗密走的路线不同都是讲智慧

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成就现在本经上讲此是

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专指金刚般若波罗密这一本经假使

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有人以这本经的道理不论

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是全部的意义或者只有四句偈

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等等受持读诵为他人说那个福报

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比须弥山一样多的七宝布施可

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就大太多了受持读诵这里

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我们再度提起大家注意受持读诵

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有四个含义接受了光是接受了

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不算数还要领受在心在自己

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心理行为中起作用更要心有所得

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我们诸位学佛研究金刚经如果懂了

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这个空平常碰到事情的时候有没有

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领受于心你说现在你还

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蛮舒服的有点领受那是没有

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碰到事啊一碰到事像被

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人打一耳光骂你一句话或者

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把你的钱盗了或者现在

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就要到医院开刀了下一个钟头活不

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活还不知道这个时候看你

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空不空如果说空得了那

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是真金刚了你真能够受用

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了受还不行必须能持以

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此来修持持者等于拿一个

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拐棍拿个手杖永远靠着它

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走路牢牢抓住这个境界才不会动摇

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就算现在去开刀说不定麻醉回不

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来了但此心这个定境

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仍保持着这就是受持

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读是看书或轻声读过去诵

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是要念出来高声朗诵现在年轻人

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只是看书看书却不容易背得

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来我们旧式的教育是要背书

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的背是没有用脑筋的唱戏

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一样等于进到阿赖耶识不要用脑筋

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随时背来了所以金刚经读了

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还要朗诵有所体会就是受持

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读诵四个含义真教化的功德他

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说假使有人不要说全部金刚经只要

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把四句偈做到受持读诵懂

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了这个道理教人家使人家解脱

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烦恼教人家并不是要自己当教师

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高人一等只是教人家得受用使人家

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能够解脱烦恼如果做到这样那么这个

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人所修的福德比前面所

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说用须弥山王那么多的财富来

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布施更大前面那个布施是财

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布施是有形的比不上这个法布施

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佛学就叫做法布施中国文化的观点

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这就是教育的功劳教化人家

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教化就是法布施解决人家心里

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的痛苦成就人家自己的人生

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他说这个法布施的功德比

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有形财富的功德更大更多两者

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是不能相比的以有形财富来

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作布施跟智慧布施比较起来百分之一

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都不到百千万亿分也不到

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总而言之不能比就是不能比怎么

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说呢如果我们那么一讲听

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起来不能比就是不能比很土

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很粗就不像经典了经典

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翻译得非常美乃至算数譬喻所

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不能及用算数都算不清

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换句话说拿现在夸张一点的话来讲

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电脑也算不清数字是没有

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办法计算的真到达不可算的

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数字是什么是譬喻那个东西很

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大就像我们经常说天一样

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的大这是譬喻你说那个天

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有多大啊佛经上经常作

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譬喻恒河沙那么多恒河沙有

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多少啊谁都不知道这既

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说它的多也说它的

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大是譬喻的数目字换句话说当

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世界上最大的数目字没有办法

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以数字代表的时候只好拿譬喻

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来作代表这一段很容易懂

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就是说文化教育力量的重要佛法教育

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的力量和它所培养的功德

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远超过了物质布施的功德因为

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那是帮助一切人生的精神生命

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所以简称为慧命慧命就

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是智慧寿命的观念属于慧命

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教育所以它的功德特别大这

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一节的内容就是说明智慧

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的成就智慧及自度的重要我们

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给它的偈语如下第二十四品

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偈颂富嫌千口犹伶仃

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贫恨身存似绁刑何事

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庄生齐物了一声青

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磬万缘醒富嫌千口犹伶仃

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禅宗祖师有句话富嫌千口

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少贫恨一身多说一个很

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有钱的家庭有一百个儿子每个儿子

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都有十来个孙子佣人所以全家有

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一千个丁口因为财富太大又养

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那么多人感觉人还是不够用

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一个人穷到极点如果连一

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碗阳春面都吃不起的时候真

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恨这个身体活着都是多余这两个

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是很强烈的对比富嫌千口

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少贫恨一身多就拿这

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两句话作比方富嫌千口

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犹伶仃也是这个意思富贵人家千口

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的家庭自己还认为人口太少

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了很寂寞贫恨身存似

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绁刑穷的时候觉得这个身体

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活着是受刑很痛苦在这个贫富

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之间我们可以看到福报大了就

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是富贵功名钱多地位高但是天天

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都叫你忙天天都叫你

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累想睡五分钟都很困难没有

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经过这个环境的不知道这个味道

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也许有人会说情愿少睡五分钟

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过过那个味道的瘾但是如果

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尝够了这种味道的人再

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也不想回头去试了每天不是为

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自己活着的不愿意笑的时候

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也要笑那个味道真难受啊

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可是世界上的人认为这个是

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福报这是世间的福报真是多福多寿多

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难受相反的穷的人在山

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里住着有一位禅师一个人住

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在茅蓬里有人问他觉得怎么样

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他说去年贫犹有立锥之地还有

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站脚的地方今年贫连锥也

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无连站脚的地方都没有了

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你看穷成什么样子这是形容

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穷吗不是的他是形容自己真正

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到达了空换句话说去年空还有个

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空的境界今年空连空境界

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都没有了空没有了你说

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是什么东西真是彻底的空了

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就是形容这个所以我们说真

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觉得自己形体存在是受刑受罪还是

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有个东西在那里但是富是

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代表有福报的人贫代表没有

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福报的人两种人生活的现象

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是相对的两头好看与不好看

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漂亮与不漂亮胖与瘦长

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与短都是相对的两头世间法都是

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相对的有好看就有不好看

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有穷的时候就有富的

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时候穷人的富是什么呢本来

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一块钱都没有突然有了五十块那

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比有钱人突然中了马票几十万的

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港币还舒服所以穷富是对比

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有福报没有福报都是对比这是生灭

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的两个现象不究竟何事庄生

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齐物了庄子的齐物论

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拿本体来看一切都是平等有钱有

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财富最后也要死穷的人

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最后也要死死的味道都是

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一样谁都是一样一切万有皆是齐物

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大家坐在这里白的黑的

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胖的瘦的男的女的

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每个人不平等但有一件事情很

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平等今天夜里四点钟到六点钟大家都

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沉睡了沉睡中那个糊里糊涂的境界

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很平等有智慧也是那么糊里糊涂没有

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智慧也是那么糊里糊涂有钱的也是那么

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糊里糊涂睡着没有钱的也是那么糊里糊涂

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睡着这个是平等的拿这个作

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比方来说在本体上一切都是平等

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这就是齐物万物是不

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齐的不平等有高低五个指头

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都是不齐的但是它变成一

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只手的时候通通是齐的

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它就是一只手手跟脚

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也不平等等到没有手脚时也

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没有我了也就齐了就

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平等了这是庄子的齐物论我们了解

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了这个道理福报也就无所谓大

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与不大一声青磬万缘醒

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真正的福报是什么福报呢清福

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人间的清福当我们真正烦恼痛苦

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到极点当我们一切的痛苦烦恼

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无办法解决的时候跑到深山

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古庙偶然听到一声叮青

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磬一响被它敲醒了万念皆空

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那个时候啊什么都没有那真是大梦初醒这个

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是大福报所以金刚经告诉我们所有

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的福报都不如了解金刚经般若的

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解脱真义般若解脱真义就是我们

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给它的一句结论一声

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青磬万缘醒这个时候是真

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福报中国的文学为什么把木鱼叫

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红鱼呢因为庙子上的木鱼多半漆

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成红颜色磬放久了颜色

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都变成青铜色所以叫做青磬红鱼

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青磬红跟青是文学上

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的形容词