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第二十八品不受不贪分须菩提若

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菩萨以满恒河沙等世界七宝

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持用布施若复有人知一切

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法无我得成于忍此

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菩萨胜前菩萨所得功德何以故

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须菩提以诸菩萨不受福德

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故须菩提白佛言世尊云何菩萨

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不受福德须菩提菩萨所作

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福德不应贪著是故说

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不受福德爱布施的菩萨须菩提

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若菩萨以满恒河沙等世界

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七宝持用布施若复有人知

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一切法无我得成于忍

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此菩萨胜前菩萨所得功德金刚经

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另外有一个特点除了教授法特殊

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以外还有个特点就是佛善于

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推销就像西门町百货公司的推销员

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一样自己在那边吹喇叭就卖起来

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当年在上海杭州山东青岛经常看到

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卖梨膏糖的手里拉个洋

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琴一边唱小孩子吃了我的

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糖啊读书考得好呀老年人

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吃了我的糖呀永远长生不老

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呀女人吃了我的糖又是

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青春又美丽呀我们看了金刚经

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啊就觉得佛在卖梨膏糖

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他说不了几句就是这个功德

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怎么样那个功德又怎么样等到你相信

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了它的功德他又把功德

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推翻了这是佛的教授法但是

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我们要留意这本经一讲

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到重要的地方他就吩咐须菩提

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说这个经功德怎么大前面几次

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就是讲本经的功德受

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持读诵功德都非常大到了

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这一段他又告诉须菩提大乘菩萨

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们的布施不是前面两次所说

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的一般人们的七宝布施我们在座

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的人与世界上所有的人

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都是菩萨是因地上的菩萨等于

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宪法规定年满十八岁的国民都

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具备当选任何公务的资格一样一切众生

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只要具备灵性的都是因地上的

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菩萨成就了的菩萨叫果地

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上的菩萨所以大家可以大胆地

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承认自己就是菩萨以菩萨戒来说

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自杀是不准许的连自己故意

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破坏自己的身体也是犯菩萨戒

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的等于出佛身上血因为这个

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身体是菩萨身不能随便破坏由此

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我们了解曾子在孝经上说身体发肤

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受之父母不敢毁伤是同样的

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道理孔子也告诫君子不立于

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危墙之下明知道是危险的墙

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边偏要拿身体去靠这

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就是不孝拿佛法来讲也是犯

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菩萨戒因为你这个肉身不属于

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你的悟道以后这个肉身就是

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肉身菩萨换句话说就是菩萨的肉身菩萨

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就是得道的人有道德的

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人现在说到菩萨要来布施

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怎么菩萨还要来布施呢其实连

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佛都还要布施这一点我们

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特别要注意在佛的戒律上

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看到许多地方佛带领一般弟子修行

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学生中有眼睛看不见的佛

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帮忙他做事情那些弟子说你

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老人家怎么还来帮忙呢他说

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我也是要培养功德他说一个

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人做功德是无穷无尽的换句话说做

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好事是不分尊卑地位的也

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没有够的时候不要以为自己至高无上崇高

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伟大好像功德圆满了那就算成了

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佛也已经不值钱了这种佛

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我们可以把他拉下来所以佛

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的伟大也就在此他永远不断

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地以身作则不断地善行培养功德一切

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菩萨修持善果修持功德永远都是

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无穷尽的譬如当年我所参学的

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那些前辈大师们尤其在西康西藏

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看到的好几位活佛他们有很多弟子

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自己却很辛苦出来化缘供养弟子

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们这些弟子们在那里很舒服

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在那里闭关的闭关修行的修行

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有时候一个地方经常维持四十个修行的学生

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我们看禅宗的语录牛头融禅师没有

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悟道以前在牛头山入定入定的时候

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天人送食吃饭也不需要自己

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做到时间自然有天女来送

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食又有百鸟衔花供养

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当时还没有悟道只是入定而已后来

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悟道以后自己就不入定了其实

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他都在定中所以不在山

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上打坐下来办教育带领了很多

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人修持通常有五百人跟他

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学而他每天要走几十里路

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来回背米挑米古代交通不便

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米挑来给学生们吃给

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徒弟们吃所以看了这样的

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精神我们晓得真正的学佛要在

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行为上注意一般学佛的人观念

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错误认为学佛可以偷懒可以躲避以为

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在学佛万事不管这完全是错误

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的态度不但不够小乘就是基本做人

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的行为都算错误的这是因为

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我们看到金刚经上提出来菩萨以

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满恒河沙等七宝持用布施

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而谈到大乘菩萨们的发心一切

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法无我菩萨们用充满恒河

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沙那么多珍宝财富布施这个功德

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当然很大而他自己本来已经

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是菩萨了还要去做功德假使

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有一个人所做的比这个

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菩萨所做的功德还要大那

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是什么呢若复有人知一切

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法无我得成于忍此

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菩萨胜前菩萨所得功德一个真正

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果位的菩萨知道做到一切法

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本身无我这是由般若经讲唯识

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一切法无自性而来的这

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一点需特别注意尤其一般青年

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同学们研究法相听过唯识的

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特别注意后代讲唯识学常有一个很

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大的错误就是把唯识学的

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一切法无自性的性字同

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禅宗明心见性的性当作是一回事把

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观念拉在一起这可以说是

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毁谤也可以说是愚蠢无知这些

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人由于对见性一字的

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误解因而大骂华严宗天台宗禅宗等

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性宗的理论认为明心见性可以成佛

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属于外道算是真常唯心论认为是有

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个东西佛法本来讲空怎么有

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个东西呢我们先要知道佛

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经常有心与性两个字是要

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特别小心注意的譬如金刚经说过去

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心不可得现在心不可得未来

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心不可得这个心字是借用

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的是讲我们意识思想活动的

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第六意识的这个心也是心理作用这个

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心

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有时候讲的心纯属一个代号代表

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了本体实相般若那个境界形而上

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那个体有时用心来做代号有时

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用性做代号这是因为过去我们

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翻译的工具上遭遇用字困难

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的问题必须要了解而唯识所

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讲的一切法无自性是指

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一切世间出世间事物及一切的

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理它单独的本身没有永远存在的

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性能也没有单独存在永远不变

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的一个性质譬如我们刚才讲天气

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很闷热过一会下雨了但是

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每一滴雨无自性雨下来

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碰到土地就流失了千千万万点雨

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下到大海下到大地凝结起来

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又返本还原所以它无单独存在的

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自性那么你说雨没有单独存在

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的自性最后归到一个水性对不对

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也错了因为地水火风

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也是一切法无自性非空非

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有不断不常所以佛法的最高

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处就在这个地方我们一般研究

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佛学的教义教理都容易走上或

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错解取义或断章取义的歧路这一点

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要特别小心注意我们现在提出来

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唯识宗所讲一切法无自性也就是

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般若宗金刚经这里所讲一切法无

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我的道理这两个是同一道理

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只是不同表达的方法而已所谓一切

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法包括了世间的一切及出世间

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的一切甚至证得罗汉境界菩萨

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境界乃至于成了佛证得无为

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涅槃之果也都属于一切之内

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一切包含了一切知道了一切法

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本身无我并没有告诉你无

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我以后是空只有告诉你无

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我至于无我以外有没有真我那

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是你的事了我们研究金刚经

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从开始到这里它只有遮法

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是教育的方法就是把你

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的方法挡起来否定了你但是

183
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他没有告诉你一个肯定的没有

184
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说什么才是对他没有承认你

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或肯定你哪一个才是对要

186
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怎么样来肯定一切法无我到

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了这个境界悬崖撒手自肯承当要

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你自悟自证自肯关于自肯

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自证的问题我们要谈到玄奘法师

190
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到印度留学的事印度当时还是

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联邦政府几十个国家外加多种的外道

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为了争辩一个佛法哲学的问题吵

193
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得不可开交大家立了契约失败的

194
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一方就不能存在了法师们已经没法

195
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辩论时刚好碰到玄奘法师去了

196
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听说这个中国和尚学生智慧很高

197
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就请他做评判玄奘那时还

198
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很年轻就上高台主持最后的

199
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问题是既然证到了佛法最后

200
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到达无我相有一个相也

201
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不对有一个知也不对那么如何

202
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叫做证得呢怎么可以证明已经

203
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得道了呢玄奘法师就讲了

204
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一句名言如人饮水冷暖自知这个事情就此

205
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做了结论也保持住了印度

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当时的佛教所以这个自证的部分

207
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等于人喝水一样是凉是热

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只有你自己知道告诉你你也

209
00:09:45,912 --> 00:09:48,162
不知道这个问题回答得很妙

210
00:09:48,500 --> 00:09:51,049
不过如果现在再做科学论辩的话

211
00:09:51,386 --> 00:09:54,111
这个问题还有问题这里暂时不多

212
00:09:54,111 --> 00:09:56,875
作讨论所以一个人知道一切法

213
00:09:56,875 --> 00:09:59,187
无我后遮住了以后既没有

214
00:09:59,187 --> 00:10:00,875
说无我就是空也没有说

215
00:10:00,875 --> 00:10:02,674
无我以后有个真我我们不要

216
00:10:02,699 --> 00:10:05,687
随便给它加上像这种地方般若

217
00:10:05,687 --> 00:10:07,736
智慧的成就是要自己参的

218
00:10:08,299 --> 00:10:09,861
定与忍知道了一切法无

219
00:10:09,861 --> 00:10:12,336
我得成于忍这句话

220
00:10:12,361 --> 00:10:15,174
更严重怎么样叫忍这个忍在

221
00:10:15,187 --> 00:10:18,136
佛法修持里是一个大境界我们

222
00:10:18,149 --> 00:10:20,611
晓得所谓讲得定是以小乘

223
00:10:20,611 --> 00:10:23,049
的范围来讲修大小乘之果

224
00:10:23,312 --> 00:10:25,711
都是以定来作基础学佛没有

225
00:10:25,711 --> 00:10:27,799
进入定的境界是没有基础的

226
00:10:28,361 --> 00:10:31,574
不管在家出家道理是一样的没有基础

227
00:10:31,687 --> 00:10:33,187
就只是一个普通学的人而已

228
00:10:33,511 --> 00:10:35,375
但是定本身并不一定就是佛法

229
00:10:35,949 --> 00:10:38,437
至于大乘的佛法则必须得成

230
00:10:38,437 --> 00:10:40,687
于忍得忍与得定不同

231
00:10:41,024 --> 00:10:43,386
所以说菩萨要得无生法忍

232
00:10:43,662 --> 00:10:47,037
才进入大乘的境界无生法忍不能当作

233
00:10:47,062 --> 00:10:49,299
定来解释如果把无生法

234
00:10:49,412 --> 00:10:52,174
忍当成是定那干脆说无

235
00:10:52,174 --> 00:10:54,574
生法定该多好呢所以这个

236
00:10:54,586 --> 00:10:57,625
忍字要再加研究才是再

237
00:10:57,625 --> 00:11:00,674
看金刚经的本身六度成就中讲

238
00:11:00,674 --> 00:11:03,162
过布施成就但持戒成就不提

239
00:11:03,562 --> 00:11:06,024
实际上布施的成就之中就有持戒

240
00:11:06,024 --> 00:11:08,937
的精神全部经典都讲般若成就

241
00:11:09,299 --> 00:11:11,699
但是却不提禅定成就你

242
00:11:11,711 --> 00:11:14,074
真正得了般若的成就自然就是

243
00:11:14,086 --> 00:11:18,987
禅定六度中间布施忍辱般若这三个

244
00:11:19,000 --> 00:11:23,100
成就到了所谓持戒精进禅定自然

245
00:11:23,112 --> 00:11:25,924
都到了关于这一点我们研究

246
00:11:25,987 --> 00:11:28,899
金刚经要反复去读去深思去

247
00:11:28,899 --> 00:11:31,261
参究慢慢的你就可以真懂

248
00:11:31,261 --> 00:11:33,824
了讲到得成于忍前面

249
00:11:33,824 --> 00:11:36,000
佛自己说过去修忍辱波罗密的

250
00:11:36,000 --> 00:11:38,824
时候被歌利王割截身体没有动过

251
00:11:38,850 --> 00:11:41,787
怨恨的心只有慈悲的念因此

252
00:11:41,787 --> 00:11:45,375
他没有觉得痛苦这是什么境界大家

253
00:11:45,375 --> 00:11:48,461
要研究啊这是定这是无生

254
00:11:48,461 --> 00:11:51,261
法忍这也是般若也就是悟的

255
00:11:51,274 --> 00:11:53,912
境界大家现在学禅或者读了

256
00:11:53,912 --> 00:11:55,799
些书看了一首诗不然

257
00:11:55,812 --> 00:11:58,899
听到青蛙叫狗儿跳嗯我悟

258
00:11:58,899 --> 00:12:00,774
了我们也拿一把刀也

259
00:12:00,774 --> 00:12:02,711
学歌利王割你一刀试试看看

260
00:12:02,711 --> 00:12:04,199
你得成于忍还是得成于

261
00:12:04,199 --> 00:12:06,799
恨你悟了嘛悟了应该

262
00:12:06,799 --> 00:12:09,487
有这个境界啊所以说此事

263
00:12:09,511 --> 00:12:12,524
不要随便谈禅学可以随便讲真正

264
00:12:12,524 --> 00:12:14,761
的佛法是要求证的金刚经的

265
00:12:14,774 --> 00:12:17,737
榜样都摆在这里真正知道了

266
00:12:17,850 --> 00:12:19,975
一切法无我的时候达到了

267
00:12:20,000 --> 00:12:22,449
无我的境界自然达到了无生法

268
00:12:22,449 --> 00:12:26,511
忍的境界当然到达了无生法忍还

269
00:12:26,511 --> 00:12:30,100
只是大乘菩萨初步只是这个菩萨超过

270
00:12:30,112 --> 00:12:33,774
前面所譬喻的菩萨也就是说拿无量

271
00:12:33,774 --> 00:12:36,500
无数的七宝来布施有相物质的

272
00:12:36,511 --> 00:12:38,912
布施功德不如无相布施功德的

273
00:12:38,937 --> 00:12:39,574
万分之一

274
00:12:40,100 --> 00:12:44,000
金刚经讲到二十八品差不多点题了非常

275
00:12:44,000 --> 00:12:47,162
重要勉强把无生法忍的境界研究研究

276
00:12:47,162 --> 00:12:49,924
看先不谈求证先在理论上

277
00:12:49,948 --> 00:12:52,698
找找看佛没有告诉我们这是

278
00:12:52,711 --> 00:12:54,912
一个什么境界其实佛说过了

279
00:12:55,287 --> 00:12:57,736
只是大家看过去忘记了佛开头

280
00:12:57,750 --> 00:13:00,412
就说善护念应无所住

281
00:13:00,437 --> 00:13:02,662
而生其心一切无著无

282
00:13:02,662 --> 00:13:05,937
相由于善护无著无相

283
00:13:06,399 --> 00:13:08,948
就可以知道一切法无我得

284
00:13:08,948 --> 00:13:12,287
成于忍金刚经开头佛就已经

285
00:13:12,298 --> 00:13:13,875
跟我们讲了他在传法

286
00:13:13,875 --> 00:13:17,111
呀他不是在讲经啊后世

287
00:13:17,125 --> 00:13:19,187
所谓讲经与说法是不同的

288
00:13:19,750 --> 00:13:21,600
像这里佛说的教你怎么样

289
00:13:21,600 --> 00:13:24,524
修你有问题问他他答复

290
00:13:24,524 --> 00:13:27,375
你那是说法像我们现在讲

291
00:13:27,375 --> 00:13:29,375
经是根据佛菩萨们所说的

292
00:13:29,399 --> 00:13:32,673
加以讨论这个是讲经所以讲

293
00:13:32,673 --> 00:13:35,774
经是讲经说法是说法过去

294
00:13:35,798 --> 00:13:39,861
在大陆大丛林庙子里有说法堂有讲经

295
00:13:39,861 --> 00:13:43,136
堂各处不同的说法堂里大和尚

296
00:13:43,149 --> 00:13:45,836
上堂不带书本一个字都不用

297
00:13:46,173 --> 00:13:48,236
就凭自己所证悟的功夫的

298
00:13:48,437 --> 00:13:51,711
智慧的经验随便讨论这个叫说法

299
00:13:52,261 --> 00:13:55,200
金刚经开始就告诉我们修持的方法

300
00:13:55,486 --> 00:13:58,399
是善护念无住由此而得

301
00:13:58,412 --> 00:14:01,048
成于忍无生法忍说

302
00:14:01,048 --> 00:14:03,261
到这里我们再举一个禅宗公案

303
00:14:03,287 --> 00:14:06,336
来说明张拙的故事唐末五代的

304
00:14:06,336 --> 00:14:09,000
时候禅宗鼎盛有一位在家人

305
00:14:09,024 --> 00:14:11,787
叫张拙去见一个禅师问道禅师

306
00:14:11,798 --> 00:14:13,849
问他叫什么名字他说我

307
00:14:13,849 --> 00:14:16,537
叫张拙这个禅师说找个巧

308
00:14:16,537 --> 00:14:18,187
都找不到哪里来个拙

309
00:14:18,187 --> 00:14:21,173
呀他就悟道了就那么快

310
00:14:21,450 --> 00:14:24,000
言下顿悟这一句话就悟道了

311
00:14:24,562 --> 00:14:25,798
我们现在找找看他悟个

312
00:14:25,812 --> 00:14:28,500
什么他悟得一切法无我

313
00:14:28,500 --> 00:14:32,274
了嘛得成于忍对不对拿教理

314
00:14:32,274 --> 00:14:34,836
说暂时懂了吧所以他就

315
00:14:34,849 --> 00:14:36,986
作了一首偈子光明寂照

316
00:14:36,986 --> 00:14:39,136
遍河沙凡圣含灵共

317
00:14:39,136 --> 00:14:42,700
一家一念不生全体现六根才动

318
00:14:42,700 --> 00:14:45,375
被云遮断除烦恼重增病

319
00:14:45,625 --> 00:14:48,511
趣向真如亦是邪随顺世缘

320
00:14:48,537 --> 00:14:50,899
无罣碍涅槃生死等空花

321
00:14:51,461 --> 00:14:53,250
光明寂照遍河沙这是讲

322
00:14:53,250 --> 00:14:56,824
体一切众生同一本性这个自性之体

323
00:14:56,949 --> 00:15:00,211
是光明清净无相寂照不是真

324
00:15:00,211 --> 00:15:03,674
常唯心那是形容词遍河沙

325
00:15:04,125 --> 00:15:07,961
无所不在凡圣含灵共一家一切众生

326
00:15:07,973 --> 00:15:11,348
与佛无差别心佛众生三

327
00:15:11,348 --> 00:15:16,537
无差别一念不生全体现注意啊一念不生

328
00:15:16,662 --> 00:15:19,486
是无生法忍初步的境界怎么说是

329
00:15:19,511 --> 00:15:24,062
初步的境界呢真正无生法忍万念皆生还是

330
00:15:24,086 --> 00:15:27,062
无生法忍那是菩萨成果初步

331
00:15:27,062 --> 00:15:30,437
的境界是一念不生还有我们学佛修持

332
00:15:30,437 --> 00:15:32,812
的人不要搞错了以为一念不生

333
00:15:32,812 --> 00:15:35,424
了以为念头思想都不动了

334
00:15:35,699 --> 00:15:39,424
那不是一念不生那是昏沉什么

335
00:15:39,424 --> 00:15:43,261
是一念不生呢善护念无住一切

336
00:15:43,274 --> 00:15:46,111
无住过去心不可得现在心

337
00:15:46,111 --> 00:15:48,886
不可得未来心不可得不可得

338
00:15:48,912 --> 00:15:51,611
亦不可得就是一念不生生而

339
00:15:51,611 --> 00:15:53,649
不生所以六根才动被

340
00:15:53,662 --> 00:15:55,461
云遮这都是初步的无生

341
00:15:55,461 --> 00:15:58,062
法忍到了最后六根全动

342
00:15:58,086 --> 00:16:00,674
也没有被遮住所以刚才讲佛说

343
00:16:00,674 --> 00:16:02,861
的无相无住但是这中间

344
00:16:02,886 --> 00:16:04,836
也分两层就是根本智与

345
00:16:04,848 --> 00:16:06,886
后得智的不同不能以声色

346
00:16:06,899 --> 00:16:10,375
来悟道去掉声色以外一念不生全体现

347
00:16:10,562 --> 00:16:12,412
六根才动被云遮这

348
00:16:12,412 --> 00:16:14,511
还是只得根本智的这一面没有

349
00:16:14,511 --> 00:16:17,024
得到后得智断除烦恼重增

350
00:16:17,024 --> 00:16:20,549
病为什么不必断除烦恼断除妄念呢

351
00:16:21,111 --> 00:16:23,574
你打起坐来一天到晚断除烦恼

352
00:16:23,875 --> 00:16:26,348
把烦恼空了妄念空了那个

353
00:16:26,361 --> 00:16:28,486
就是妄念啊那个就是烦恼

354
00:16:28,486 --> 00:16:31,937
啊所以你不能得定反而成

355
00:16:31,937 --> 00:16:34,399
心理的病相所以说断除烦恼

356
00:16:34,511 --> 00:16:36,625
只是再重增一层病趣

357
00:16:36,625 --> 00:16:39,098
向真如亦是邪你心里只

358
00:16:39,098 --> 00:16:40,961
想抓个道的境界就也是

359
00:16:40,961 --> 00:16:44,062
邪见一切法无自性所以你不能

360
00:16:44,074 --> 00:16:45,949
抓一个真如道的境界有个

361
00:16:45,949 --> 00:16:48,149
道的境界就正是妄念的境界

362
00:16:48,386 --> 00:16:50,949
就是烦恼那就不是一切法

363
00:16:50,949 --> 00:16:54,187
无我的道理因此这位居士后来

364
00:16:54,211 --> 00:16:57,299
并没有出家在家菩萨后来就成道

365
00:16:57,862 --> 00:17:00,537
下面两句话你看他大彻大悟的

366
00:17:00,537 --> 00:17:04,273
话也无所谓在家出家随顺世缘无罣

367
00:17:04,273 --> 00:17:07,537
碍活到这个世间随顺世缘就

368
00:17:07,537 --> 00:17:09,824
是所谓禅宗祖师讲真正悟了

369
00:17:09,824 --> 00:17:12,686
道的人是怎么样修行呢两句

370
00:17:12,686 --> 00:17:15,037
话随缘消旧业更不造

371
00:17:15,049 --> 00:17:18,511
新殃就是还债而已随缘消旧业

372
00:17:18,724 --> 00:17:21,261
不再去造新的坏业力当然

373
00:17:21,375 --> 00:17:22,849
新的善业还不断在做

374
00:17:22,849 --> 00:17:25,836
啦随缘消旧业不再造新

375
00:17:25,836 --> 00:17:28,349
殃这个就是随顺世缘无罣

376
00:17:28,349 --> 00:17:31,011
碍的道理最后他的气派更

377
00:17:31,011 --> 00:17:34,862
大所谓了解金刚经的全部涅槃生死

378
00:17:34,862 --> 00:17:37,211
等空花不但生死等于空花

379
00:17:37,474 --> 00:17:39,912
学佛证到涅槃涅槃也没有什么

380
00:17:39,924 --> 00:17:42,974
了不起涅槃也是空花梦幻空中的

381
00:17:42,987 --> 00:17:46,237
花果不实在的所以涅槃生死

382
00:17:46,237 --> 00:17:48,324
等空花我们拿这个张拙的

383
00:17:48,336 --> 00:17:52,086
公案来说明金刚经所讲知一切

384
00:17:52,086 --> 00:17:53,674
法无我得成于忍的

385
00:17:53,686 --> 00:17:56,299
道理有求就有住吗何以

386
00:17:56,299 --> 00:18:00,074
故须菩提以诸菩萨不受

387
00:18:00,074 --> 00:18:04,849
福德故须菩提白佛言世尊云何

388
00:18:04,862 --> 00:18:08,811
菩萨不受福德须菩提菩萨所

389
00:18:08,811 --> 00:18:11,849
作福德不应贪著是故

390
00:18:11,849 --> 00:18:14,261
说不受福德以诸菩萨不

391
00:18:14,261 --> 00:18:16,250
受福德故这句话又点题

392
00:18:16,250 --> 00:18:18,386
了因为真正行大乘菩萨道的

393
00:18:18,398 --> 00:18:21,000
人们他做善事不想求福德的

394
00:18:21,011 --> 00:18:24,136
果报所谓做一切善事义所当

395
00:18:24,136 --> 00:18:27,086
为应该做的啊假使我们行善

396
00:18:27,112 --> 00:18:29,737
救世救人认为我在培福报又

397
00:18:29,737 --> 00:18:32,375
错了那是凡夫的境界不是

398
00:18:32,386 --> 00:18:35,398
菩萨的心性所以一切菩萨不受

399
00:18:35,398 --> 00:18:38,237
福德他不求果报须菩提听到

400
00:18:38,237 --> 00:18:41,324
这里又怀疑了他说为什么说

401
00:18:41,449 --> 00:18:43,824
菩萨不受福德呢刚才我们说

402
00:18:43,824 --> 00:18:46,136
过嗯菩萨并不以求福德之

403
00:18:46,136 --> 00:18:48,061
心去行善是做应该做的

404
00:18:48,061 --> 00:18:50,412
事本分的事做了就做

405
00:18:50,412 --> 00:18:53,449
了不住不著这个还有什么问题

406
00:18:53,449 --> 00:18:56,349
啊难道须菩提比我们还要笨还要

407
00:18:56,349 --> 00:18:58,824
问一下为什么菩萨不受福德吗

408
00:18:59,099 --> 00:19:02,273
你说须菩提问这个话对不对当然

409
00:19:02,287 --> 00:19:05,686
对问得很高明对菩萨做

410
00:19:05,686 --> 00:19:08,711
善事并不是为了求福德但是既然无

411
00:19:08,711 --> 00:19:12,299
住无著求求又何妨啊换句话说

412
00:19:12,561 --> 00:19:15,125
求也是不住啊菩萨难道没有这个

413
00:19:15,136 --> 00:19:17,599
气派吗他问的是这个道理

414
00:19:18,162 --> 00:19:20,500
你不要小看这个问题须菩提问得

415
00:19:20,523 --> 00:19:23,787
非常严重啊既然是菩萨此心

416
00:19:23,799 --> 00:19:26,311
无住行一切善此心无

417
00:19:26,311 --> 00:19:29,261
所求这是无住有所求就

418
00:19:29,261 --> 00:19:31,773
有住吗那这个菩萨还没有

419
00:19:31,787 --> 00:19:35,061
彻悟吧还没有对吧他问

420
00:19:35,061 --> 00:19:37,673
的是这个道理所以佛也几乎

421
00:19:37,686 --> 00:19:39,612
被他问倒了又赶快说

422
00:19:39,825 --> 00:19:42,923
须菩提菩萨所作福德不应贪

423
00:19:42,923 --> 00:19:45,673
著是故说不受福德诸佛

424
00:19:45,673 --> 00:19:48,000
菩萨都在行功德当然不应该贪

425
00:19:48,000 --> 00:19:50,950
著因此说虽然有福德自己并

426
00:19:50,950 --> 00:19:53,136
不贪著有好处自己并不

427
00:19:53,136 --> 00:19:56,423
领受而回向给世界一切众生愿这个

428
00:19:56,423 --> 00:19:59,773
世界一切众生受这个好处自己不想要

429
00:20:00,336 --> 00:20:03,886
所谓大布施所谓布施法门布施波罗密多

430
00:20:04,086 --> 00:20:06,487
就是这个道理所以有一个结论

431
00:20:06,836 --> 00:20:08,500
真正证道悟得般若的人

432
00:20:08,723 --> 00:20:11,150
没有自私的不会走小乘的路子

433
00:20:11,375 --> 00:20:14,375
是布施第一布施是法布施财

434
00:20:14,375 --> 00:20:17,787
布施无畏布施一切的布施菩萨道

435
00:20:17,811 --> 00:20:19,711
都在其中了这一品我们

436
00:20:19,723 --> 00:20:23,037
结论的偈子第二十八品偈颂默然无语是

437
00:20:23,048 --> 00:20:25,200
真闻情到无心意已薰

438
00:20:25,761 --> 00:20:28,112
撒手大千无一物莫凭世味

439
00:20:28,112 --> 00:20:31,261
论功勋默然无语是真闻这是讲

440
00:20:31,287 --> 00:20:34,136
真正学佛智慧与功德真正的佛法

441
00:20:34,423 --> 00:20:37,200
一切无我无自性那么佛说

442
00:20:37,200 --> 00:20:39,561
的法也是方便真正的佛法也

443
00:20:39,575 --> 00:20:42,537
说不出来所以佛曾经有一次

444
00:20:42,561 --> 00:20:45,311
在摩揭陀国对学生不讲话了在

445
00:20:45,325 --> 00:20:49,548
摩揭陀国闭关三个月不说话这表示佛法

446
00:20:49,575 --> 00:20:51,525
没得可说的要你自己去

447
00:20:51,525 --> 00:20:54,761
证所以默然无语说无可说这是

448
00:20:54,775 --> 00:20:57,237
真闻情到无心意已薰

449
00:20:57,450 --> 00:20:59,673
真修行到了无心之地一切

450
00:20:59,673 --> 00:21:04,075
行一切处都是无心一切情意识都

451
00:21:04,075 --> 00:21:07,299
自清净了什么是无心呢就是

452
00:21:07,299 --> 00:21:09,787
过去心不可得现在心不可得

453
00:21:10,074 --> 00:21:12,336
未来心不可得到无心之处

454
00:21:12,699 --> 00:21:15,011
这个第六意识完全转了才呈现

455
00:21:15,037 --> 00:21:17,487
智慧的境界所谓转成妙观察

456
00:21:17,487 --> 00:21:20,500
智般若的境界撒手大千无一

457
00:21:20,500 --> 00:21:24,074
物怎么样修持才能够达到这个无心

458
00:21:24,086 --> 00:21:27,836
之处呢悬崖撒手还不够三千大千世界的

459
00:21:27,848 --> 00:21:30,287
一切都可以拿来布施一切都

460
00:21:30,287 --> 00:21:33,061
可以放下真正的放下就是六祖

461
00:21:33,061 --> 00:21:36,473
说本来无一物所以学佛法

462
00:21:36,500 --> 00:21:38,886
就是两条路要求福德的成就

463
00:21:39,086 --> 00:21:42,223
诸恶莫作众善奉行是提得起

464
00:21:42,699 --> 00:21:44,574
要想智慧的成就就是放

465
00:21:44,574 --> 00:21:47,136
得下提得起放得下

466
00:21:47,400 --> 00:21:50,336
才有资格学佛提得起放得

467
00:21:50,336 --> 00:21:53,775
下自然就可以成佛说般若境界

468
00:21:54,098 --> 00:21:58,223
一切万缘放下诸恶莫作众善奉行修

469
00:21:58,223 --> 00:22:00,775
一切善法做到了一切提得起

470
00:22:01,074 --> 00:22:03,261
修一切福德福德不是世间上的

471
00:22:03,275 --> 00:22:05,949
福报喔一个人要悟道成佛是

472
00:22:05,949 --> 00:22:08,711
要大福报的真正的智慧也是

473
00:22:08,723 --> 00:22:11,086
需要大福报的不是世间的福报

474
00:22:11,112 --> 00:22:11,787
所能成的