---
title: "太虛大師全書．第五編　法性空慧學 · ３　法性之增義"
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/cmpjjbhq002i3t1ze5rq4io77"
---

### ３　法性之增義

上來雖說有眾多異名，但其本義仍是遍一切法永恆不變的空性。然有些經論中說到的法性或其異名，則義或有增；如辨法法性論所說的法與法性，以生死涅槃相對，生死名法，涅槃名法性，也就是雜染清淨相對。清淨法名法性，則具有種種清淨功德，故其論廣說轉依的種種功德，名為法性。其意義則與法性本義有增了。

> Although there are many different names for it, its fundamental meaning remains the eternal, unchanging emptiness that pervades all phenomena. However, in some scriptures and treatises, the term "Dharma-nature" or its synonyms may carry additional connotations. For example, in the \*Distinguishing Phenomena and Their Nature\*, phenomena and Dharma-nature are contrasted with birth-and-death and nirvana: birth-and-death is called "phenomena," while nirvana is called "Dharma-nature," reflecting the relative opposition between defilement and purity. When pure phenomena are called Dharma-nature, it encompasses various pure qualities and virtues. Therefore, that treatise extensively elaborates on the many merits of spiritual transformation, referring to them as Dharma-nature. In this context, its meaning goes beyond the original sense of Dharma-nature, adding further implications.

復次、真如即法性。起信論分真如門和生滅門，依生滅門明一切雜染法，依真如門明一切清淨法。故真如不但為一切法平等體，且為一切清淨法的大乘自體、相、用，亦與空性本義有增。又如「諸法實相」，若從本義上講，諸法一切無相，遍一切法之無二無分別相為實相。但有的地方，亦說諸法實相無相無不相；如法華經云：『諸法如是相，如是性，如是體，如是力，如是作、因、緣、果、報、本末究竟等，唯佛與佛，乃能究竟』。則諸法實相，不唯無相，而且具足一切相，無不顯現；亦是法性之增義。法性之增義雖皆不離本義，但今此法性空慧學中所講，則揀除增義，專就本義而說。