---
title: "太虛大師全書．第五編　法性空慧學 · 庚一　持法苦行招苦疑"
description: "太虛大師全書第五編法性空慧學收錄近代佛教改革領袖釋太虛對中觀般若學的系統闡釋。本書成於民國時期，正值中國佛教面臨轉型，太虛大師融貫漢傳與藏傳中觀思想，以法性空慧為核心，深入解說龍樹中論的緣起性空義理，辨析空有關係，破斥頑空與實執。全編強調智慧解脫與人間佛教的實踐，為民國復興般若學的重要文獻，在佛教學術與修行體系中具有承先啟後的權威地位。"
url: "https://rushiwowen.co/en/r/cmpjjbctb009qt1zes9ubkxx7"
---

### 庚一　持法苦行招苦疑

> Chapter 1: Ascetic Practice for Upholding the Dharma Invites Doubt About Suffering

『復次，善現！如來說忍辱波羅密多，即非波羅密多，是故如來說名忍辱波羅蜜多。何以故？善現！我昔過去世、曾為羯利王斷肢節肉，我於爾時都無我想、或有情想、或命者想、或士夫想、或補特伽羅想、或意生想、或摩納婆想、或作者想、或受者想，我於爾時都無有想；亦非無想。何以故？善現！我於爾時若有我想，即於爾時應有恚想；我於爾時若有有情想、命者想、士夫想、補特伽羅想、意生想、摩納婆想、作者想、受者想，即於爾時應有恚想。何以故？善現！我憶過去五百生中，曾為自號忍辱仙人，我於爾時都無我想、無有情想、無命者想、無士夫想、無補特伽羅想、無意生想、無摩納婆想、無作者想、無受者想，我於爾時都無有想；亦非無想。是故善現！菩薩摩訶薩，遠離一切想，應發阿耨多羅三藐三菩提心。不住於色應生其心，不住非色應生其心；不住聲、香、味、觸、法應生其心，不住非聲、香、味、觸、法應生其心，都無所住應生其心。何以故？善現！諸有所住則為非住，是故如來說諸菩薩應無所住而行布施；不應住色、聲、香、味、觸、法而行布施。復次、善現！菩薩摩訶薩、為諸有情作義利故，應當如是棄捨布施。何以故？善現！諸有情想，即是非想；一切有情，如來即說為非有情。

> "Furthermore, Subhuti, when the Tathagata speaks of the perfection of patience, it is not actually a perfection. That is why the Tathagata calls it the perfection of patience. Why is this? Subhuti, in a past life long ago, I was dismembered by King Kali, who cut off my limbs and flesh. At that time, I had no thought of a self, no thought of a being, no thought of a life, no thought of a person, no thought of a separate individual, no thought of a mind-born entity, no thought of a youth, no thought of an actor, no thought of a receiver. At that time, I had no thoughts at all—and yet I did not lack thoughts either. Why is this? Subhuti, if at that time I had held a thought of a self, I would also have held a thought of anger. If I had held a thought of a being, a life, a person, a separate individual, a mind-born entity, a youth, an actor, or a receiver, I would also have held a thought of anger. Why is this? Subhuti, I recall that in five hundred past lives, I was known as the Sage of Patience. During all those lives, I had no thought of a self, no thought of a being, no thought of a life, no thought of a person, no thought of a separate individual, no thought of a mind-born entity, no thought of a youth, no thought of an actor, no thought of a receiver. I had no thoughts at all—and yet I did not lack thoughts either. Therefore, Subhuti, a Bodhisattva-Mahasattva should let go of all thoughts and give rise to the mind set on supreme, perfect enlightenment. They should give rise to that mind without dwelling on form, without dwelling on anything other than form. They should give rise to that mind without dwelling on sound, scent, taste, touch, or mental objects, and without dwelling on anything other than sound, scent, taste, touch, or mental objects. They should give rise to that mind while dwelling on nothing at all. Why is this? Subhuti, whatever dwells anywhere does not truly dwell. That is why the Tathagata says that Bodhisattvas should practice generosity without dwelling on anything—not dwelling on form, sound, scent, taste, touch, or mental objects. Furthermore, Subhuti, a Bodhisattva-Mahasattva, for the benefit of all beings, should practice generosity by letting go in this way. Why is this? Subhuti, the very thought of a being is no-thought; all beings, the Tathagata says, are not beings."

菩薩聽了這種法，受持讀誦、究竟通利，又去為他人稱揚乃至以身命供養此法，這豈不是苦行嗎？如達摩九年面壁，也是一種苦行。所以善現又生起了疑惑：若捨身命是苦行，就能招苦果，那麼持法也是苦行，也應當招苦果啊！佛知道他有了這種疑，所以又對善現說：如來說的忍辱波羅密多，即非波羅密多；這才是如來所說的忍辱波羅密多。因為佛說的忍辱波羅密，不是忍受種種苦痛叫波羅密多，是了達無所忍的侮辱相、無能忍的我相，人我一切都無相可得，所以如來說名為忍辱波羅密多。以下，就釋迦牟尼佛因中的事實來說：羯利王是一個王的名字，就是苦楚王。因為這王常常以種種苦楚損害人民，大家都恨他，所以叫他苦楚王。佛告訴善現說：為什麼如來說忍辱波羅密多，即非忍辱波羅密多；是故如來說名忍辱波羅密多呢？善現！如我從前在過去世的時侯，在山中作一靜坐者，羯利王帶了許多的婇女也到這山中去打獵。這王忽然睡著了，婇女們見王睡著，就都到靜坐者面前去，請他為她們說法。羯利王醒了，一看婇女們都沒有了，於是趕急追到靜坐者那裏去，看見婇女們都在那裏。他就拿起刀來斫靜坐者的支節筋肉。我在那時，都無我想、或有情想、或命者想、或士夫想、或補特伽羅想、或意生想、或摩納婆想、或受者想。我在那時什麼想都沒有，雖無有想卻又不是無想定，也不同於土木的無想。因為在那時，心中有正覺、正念、正見現前。知道沒有我想，不計我是能忍受苦的；沒有有情想，乃至受者想，不計他是能斷的；有支節筋肉是他所斷的。因能明這種般若法，了達刀與自身都如虛空似的，用刀斷支節筋肉，就如以空觸空似的，又有什麼苦呢？所以那時沒有瞋恚心。在那時，要是有我想，就在那時應當有瞋恚心；要是有有情想、命者想、士夫想、補特伽羅想、意生想、摩納婆想、作者想、受者想，那時就應當有瞋恚心了。我又記憶在過去五百生中，曾自號為忍辱仙人——離俗入山修行，所以名仙人——在那時，都沒有我想，沒有有情想、無命者想、無士夫想、無補特伽羅想、無意生想、無摩納婆想、無作者想、無受者想，我在那時都沒有想，也不是無想。所以善現，菩薩摩訶薩要遠離一切想，才應當發阿耨多羅三藐三菩提心。因為離一切想，無一切法，就是無相真實想，就是般若波羅密多。發阿耨多羅三藐三菩提心，就是將本來光明具足功德的真心顯發出來。六祖就是在這裏悟道，所以他說：『自性本不生滅、自性本不動搖、自性本來清淨、自性本來具足』。因為他明了空，就空去了遍計所執、顯了圓成實；所以說遠離一切想，應發阿耨多羅三藐三菩提心。菩薩要不住於色應生其心，不住非色應生其心，不住聲、香、味、觸法應生其心，不住非聲、香、味、觸、法應生其心；乃至涅槃、非涅槃，菩提、非菩提，都沒有所住應生其心。凡取於相而有所住的，就是不住於大乘般若波羅密多中。所以如來說：『諸菩薩應無所住而行布施：不應住色、聲、香、味、觸、法、而行布施』。像這樣的修行，那就不是苦行；所行的不是苦行，所以所成的果也不是苦果。

> When the Bodhisattva heard this teaching and genuinely grasped, recited, and mastered it, and then went on to share it with others—even to the point of offering their own body and life for this Dharma—isn't that a painful practice? Bodhidharma sitting facing a wall for nine years was also a kind of painful practice. So Subhuti again had a doubt: if giving up one's body and life is a painful practice that brings painful results, then upholding this Dharma is also a painful practice and should also bring painful results! The Buddha knew Subhuti had this doubt, so he told him: The Perfection of Patience that the Tathagata speaks of is not really the Perfection of Patience—that is what the Tathagata means by the Perfection of Patience. Why? Because the Perfection of Patience the Buddha teaches is not about enduring all kinds of pain and calling that the Perfection of Patience. It is about realizing that there is no insult to be endured and no self that endures—both self and others are completely without any fixed characteristics. That is why the Tathagata calls it the Perfection of Patience. Next, the Buddha explained using a story from Shakyamuni Buddha's own past lives: King Kali was the name of a king—it means "King of Suffering." This king constantly harmed his people with all kinds of cruelty, and everyone hated him, so they called him the King of Suffering. The Buddha told Subhuti: Why did the Tathagata say that the Perfection of Patience is not really the Perfection of Patience, and therefore call it the Perfection of Patience? Subhuti, in a past life long ago, I was a meditator sitting quietly in the mountains. King Kali brought many of his palace women to the same mountain to hunt. The king happened to fall asleep, and when the women saw he was sleeping, they all went over to the meditator and asked him to teach them the Dharma. When King Kali woke up and saw all the women were gone, he rushed angrily to where the meditator was and found the women there. He drew his sword and cut off the meditator's limbs and flesh. At that time, I had no thought of "self," no thought of "a being," no thought of "a life," no thought of "a person," no thought of "a soul," no thought of "a man-child," no thought of "a student," no thought of "one who receives." At that time I had no such thoughts at all—yet it was not a state of no-thought either, and not like the mindlessness of wood or stone. Why? Because at that moment, right awareness, right mindfulness, and right view were present in my mind. I knew there was no thought of "self," so I did not consider myself the one enduring pain. There was no thought of "a being" or any of the other thoughts, so I did not consider anyone else the one who was cutting. There were limbs and flesh being cut, but because I understood this Wisdom of Emptiness, I realized that both the sword and my own body were like empty space. Cutting limbs and flesh with a sword was like empty space touching empty space—where was the pain? So at that time, there was no anger in my mind. If at that time I had had a thought of "self," there would have been anger. If I had had a thought of "a being," "a life," "a person," "a soul," "a man-child," "a student," "a doer," or "a receiver," then anger would have arisen. I also remember that in five hundred past lives, I was known as the Patience Sage—having left worldly life to practice in the mountains, I was called a sage. Even then, I had no thought of "self," no thought of "a being," no thought of "a life," no thought of "a person," no thought of "a soul," no thought of "a man-child," no thought of "a student," no thought of "a doer," no thought of "a receiver." I had none of these thoughts—and yet it was not mindlessness either. So, Subhuti, a Bodhisattva Mahasattva should give rise to the mind of supreme, complete enlightenment by detaching from all thoughts. Why? Because when you are free from all thoughts, there is no thing whatsoever—that is the true thought without characteristics, that is the Perfection of Wisdom. Giving rise to the mind of supreme, complete enlightenment means bringing forth the originally radiant, fully complete true mind. The Sixth Patriarch awakened right here, which is why he said: "The self-nature is originally neither born nor destroyed; the self-nature is originally unmoving; the self-nature is originally pure; the self-nature is originally complete in itself." Because he clearly understood Emptiness, he emptied out the falsely imagined and revealed the perfectly real. That is why it says: detaching from all thoughts, one should give rise to the mind of supreme, complete enlightenment. A Bodhisattva should give rise to the mind without dwelling on forms, give rise to the mind without dwelling on non-forms, give rise to the mind without dwelling on sounds, smells, tastes, touch, or mental objects, give rise to the mind without dwelling on non-sounds, non-smells, non-tastes, non-touch, or non-mental objects. Even regarding Nirvana or non-Nirvana, enlightenment or non-enlightenment—there should be no dwelling at all as one gives rise to the mind. Whoever grasps at characteristics and dwells on anything is not dwelling within the Great Vehicle's Perfection of Wisdom. That is why the Tathagata said: "Bodhisattvas should practice generosity without dwelling on anything—not dwelling on forms, sounds, smells, tastes, touch, or mental objects when practicing generosity." Practicing in this way is not a painful practice. Since what is practiced is not painful practice, the result achieved is not a painful result either.

如古時有一位慧可禪師，以須還人夙債，自去被人殺死。但永嘉禪師的證道歌說：『了則業障本來空，不了還須償宿債』。後來有人問虎岑禪師說：慧可受了達摩的心印，難道他還不明了嗎？為什麼還要償夙債呢？虎岑禪師說：你不明本來空的理。這人又問：云何是本來空呢？禪師答：『還業債是』。這都是因為不了達本來空、沒有真空般若現前，所以還業債就著在還業債的事；若能了達本來空的理則真空般若現前，就是還業債而即非還業債了，如以虛空觸虛空似的。所以佛法中要明般若正法，明了般若正法就有般若正解，有般若正解就有般若正見，有了般若正見，那麼無論修什麼行，都成大解脫行、大安樂行，能得到大安樂果。

> Long ago, there was a Chan master named Huike. Because he had to repay the karmic debts of past lives, he went and allowed himself to be killed. But Chan master Yongjia said in his Song of Enlightenment: "Once you understand, karmic obstacles are originally empty; if you do not understand, you must still repay past debts." Later, someone asked Chan master Hucen: "Huike received Bodhidharma's mind-seal. Could it be that he still did not understand? Why did he still have to repay past debts?" Chan master Hucen said: "You do not understand the principle that things are originally empty." The person asked again: "What does 'originally empty' mean?" The master answered: "Repaying karmic debts is itself it." This is all because they had not understood the principle that things are originally empty. Without true emptiness and prajna manifesting before them, when repaying karmic debts they became attached to the act of repaying karmic debts. If one can understand the principle that things are originally empty, then true emptiness and prajna manifest. Then even while repaying karmic debts, one is not really repaying karmic debts—like empty space touching empty space. Therefore, in Buddhism one must understand the true Dharma of prajna. When one understands the true Dharma of prajna, one has right understanding of prajna. With right understanding of prajna, one has right view of prajna. With right view of prajna, then no matter what practice one cultivates, it all becomes the practice of great liberation and great peace and joy, and one can attain the fruit of great peace and joy.

佛又告善現說：菩薩中的大菩薩，為一切有情作義利，應當像這樣棄捨布施相。要是說我是能施的人，他是受施的人，還有所施的物，這就不能為有情作義利了。這因為若自若他的有情想，沒有有情想可得，所以就是非有情想；一切有情，都是由五陰諸法和合假相所立的名，依此假名觀察，只見有五蘊諸法；要是再深細的觀察，五蘊諸法也是因緣所生，空無自性。所以心經上說『照見五蘊皆空』，由此，如來就說為非有情。由這五蘊空所顯的真實法性，就是不生不滅、不垢不淨、不增不減。要是明了這種理而修行，都是稱法性理修行。所以這正是大解脫行、大安樂行，當來正能證得大解脫，得大安樂果；還怎能名苦行苦果呢。

> The Buddha also told Subhūti: "Great Bodhisattvas among Bodhisattvas, in order to benefit all sentient beings, should let go of the notion of giving in this way. If one says, 'I am the one who gives, they are the ones who receive, and there is something being given'—then one cannot truly benefit sentient beings. This is because the notion of self and the notion of others as sentient beings cannot be found; therefore they are not the notion of sentient beings. All sentient beings are merely names established upon the temporary combination of the five aggregates. Observing through these provisional names, one sees only the five aggregates. If one observes even more deeply, the five aggregates themselves arise from causes and conditions and are empty of any inherent nature. That is why the Heart Sutra says, 'He saw that the five aggregates are all empty.' For this reason, the Tathāgata speaks of them as non-sentient beings. The true Dharma-nature revealed through the emptiness of the five aggregates is neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing. If one understands this principle and puts it into practice, all such practice accords with the principle of Dharma-nature. Therefore this is truly the great path of liberation and the great path of joy. In the future, one will rightly attain great liberation and the fruit of great joy. How then could it be called ascetic practice with painful results?"