---
title: "太虛大師全書．第五編　法性空慧學 · 壬一　敘外道意明佛不答"
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/cmpjjbgrv01qxt1zeznhflbaw"
---

### 壬一　敘外道意明佛不答

> Section 1: Explaining the Non-Buddhist Viewpoint to Show Why the Buddha Did Not Answer

是裸形迦葉謂人是苦因，有我者說：好醜皆神所作，神常清淨無有苦惱，所知所解悉皆是神，神作好醜苦樂還受種種身；以是邪見故問佛苦自作耶，是故佛不答，苦實非是我作。

> The naked ascetic Mahakashyapa claimed that a person's suffering is caused by a self. Those who believe in a self say: beauty and ugliness are both made by the divine spirit; the divine spirit is eternally pure, free of suffering and affliction. Whatever is known and understood is all the divine spirit; the divine spirit creates beauty and ugliness, suffering and pleasure, and then experiences various bodies in return. Because of this wrong view, he asked the Buddha whether suffering is created by oneself, and so the Buddha did not answer. In truth, suffering is not created by a self.

此中之神，非謂天神，乃謂神我，即俗所稱之靈魂——精神之自我。印度九十六種外道中，除斷見外道外，餘皆計有神我，如勝論——計神我能作好或醜、數論——計神我不能作，但能受而由冥性作，及此中之裸形外道——計神我亦作亦受等。此中佛所以不答者，蓋欲使其自悟其見之非也。

> The "spirit" mentioned here does not refer to a celestial being, but to the soul-self, that is, what is commonly called the soul—the spiritual self. Among the ninety-six non-Buddhist schools in India, all except the nihilists posited the existence of a soul-self. For example, the Vaisheshika school held that the soul-self can act and can be either beautiful or ugly; the Samkhya school held that the soul-self cannot act but can experience, while action comes from primal nature; and the naked ascetics mentioned here held that the soul-self both acts and experiences. The Buddha did not answer here because he wanted them to realize on their own that their view was mistaken.