---
title: "太虛大師全書．第五編　法性空慧學 · 甲　在教理中"
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/cmpjjbhq102iat1zei866x4qw"
---

### 甲　在教理中

> Part One: Within the Teachings

一切佛法之教理，可從因緣、四諦、二諦、三性中去概括說明。四諦者，乃世出世間因果，此因果即為因緣法之具體說明。第此因緣法，要是執為固定實在，則成為自然有，或計為無因者，即非是因緣法了。是故若欲澈底明了因緣法，則須深明中論的不生滅等八不義。若能澈底見因緣法，即是成佛。換言之，見因緣法即見佛法身。中論云：『若見因緣法，則為能見佛，見苦、集、滅、道』。所謂見因緣法即見佛之法身，及苦集滅道世出世之因果也。顧因緣法可見淺見深，當有種種差別；要之，不能見到究竟，則不能真見因緣法，能完全圓滿見到因緣法者，厥為佛陀。是故見因緣法即得佛慧；見是清淨因緣法，即見滅道二諦也。必明諸法空理，乃能善見因緣法，所謂『以有空義故，一切法得成』。因為見苦、集、滅、道即是法寶，澈底能見此者，即是佛寶，依此而修行者，即是僧寶。由此，三寶具足，咸以善見因緣法而得之。諸法空慧能善見因緣法，亦為善見苦、集、滅、道，乃至成就三寶功德，此乃從因緣四諦上的說明。

> All Buddhist teachings can be summarized and explained through dependent origination, the Four Noble Truths, the two truths, and the three natures. The Four Noble Truths describe the causes and effects of both the worldly and the transcendent — and these causes and effects are a concrete explanation of the Dharma of dependent origination. However, if one grasps at this dependent origination as something fixed and real, it becomes either a belief in spontaneous existence or a theory of no cause — and that is no longer dependent origination. Therefore, if you wish to thoroughly understand dependent origination, you must deeply understand the Middle Way's eight negations, beginning with "neither arising nor ceasing." If you can thoroughly see dependent origination, that is becoming a Buddha. In other words, seeing dependent origination is seeing the Dharma-body of the Buddha. The Fundamental Verses on the Middle Way says: "If one sees dependent origination, one is able to see the Buddha, and to see suffering, its origin, its cessation, and the path." So seeing dependent origination means seeing the Buddha's Dharma-body, as well as the worldly and transcendent causes and effects of suffering, its origin, its cessation, and the path. Now, dependent origination can be seen superficially or profoundly, and there are all kinds of differences; in short, if you cannot see it to the very end, you cannot truly see dependent origination. The one who can see dependent origination completely and perfectly is the Buddha. Therefore, seeing dependent origination is attaining the Buddha's wisdom; seeing pure dependent origination is seeing the truths of cessation and the path. Only when one understands the principle of the emptiness of all things can one truly see dependent origination well — as it is said, "Because of the meaning of emptiness, all things can be established." Since seeing suffering, its origin, its cessation, and the path is the Dharma Jewel, and the one who can thoroughly see this is the Buddha Jewel, and those who practice accordingly are the Sangha Jewel — thus the Three Jewels are complete, all attained through truly seeing dependent origination. The wisdom of the emptiness of all things enables one to truly see dependent origination, and also to truly see suffering, its origin, its cessation, and the path, and even to accomplish the merit of the Three Jewels. This is the explanation based on dependent origination and the Four Noble Truths.

次說世俗諦與第一義諦。中論云：『若人不能知，分別於二諦，則于深佛法，不知真實義』。此偈乃明於甚深佛法道理，要善能了知二諦；於二諦義分別明了，即能了達真實究竟。法性空慧常依二諦說，故於論中作如是釋：第一義因言說，言說是世俗。所以佛說法，依二諦以顯明第一義，必以言語文字名句詮表，故不依世俗不能說第一義；由不能說，即不能了解第一義，不得至解脫涅槃。由此，甚深佛法皆依此二諦；若能分別明了，即能知真實究竟。法性空慧學，即依世間言說，以種種方便而顯第一義者。此善能運用世俗言說而說明第一義之二諦，遍通於一切佛法教理之中。

再就三性而說：宗喀巴之緣起讚釋上，有三性釋，謂：『因緣生是依他起，執有自性是遍計執，離自性執是圓成實』。緣起讚者，讚中論之八不緣起頌，此頌乃龍樹菩薩讚佛善說緣起者也。諸經論教典，多以三性說明佛法，雖中論中說有二諦未說有三性，但其義非不具，故緣起讚以三性解釋，更令明了。所謂依他起者，乃依因緣而得生起；若於依他緣起一一法上執有自性，即遍計執，非因緣起。但世間因緣生法中，執自性之遍計執常在一起，若離自性執即圓成實，亦即涅槃解脫之出世因緣法也。此種三性解釋，於西藏相傳，謂與唯識宗互相敵對；然於中國佛法相傳者觀之，此與賢首家之解三性既甚相近，即與唯識宗亦不衝突。如成唯識論云：『若執唯識真實有者，亦是法執』。雖然一切法皆不離識，然識亦因緣生法；是故執有一點實體者，即遍計執。須知自性亦無自性，所以對待上有處亦可說自性耳。在法性空慧學上說明此三種義，既顯他特殊之宗旨，亦可遍入諸教理中。

余嘗著佛法總抉擇談，謂：『遣蕩一切遍計執盡，即證圓成而了依他』。此義，謂一切教理中，有一部分特別側重破遍計執以說明一切法。謂對一切眾生乃至等覺菩薩，都有最微細所知障法執未窮，故佛說法只要遣蕩破盡遍計執。佛說法以盡遣遍計執，同時也就說明了世出世間因果法，謂沒有決定相的沒有自性的畢竟空。此同於心經所謂『以無所得故』；般若經云：『乃至涅槃亦不可得』。說一切佛法，側重破遍計執性，其餘依他、圓成已不須另說。因為凡是名相所詮，都為世間眾生及菩薩之施設方便，未至圓滿佛智，於種種法上仍有微細所執，故專從遣蕩一切遍計執，即善能觀察一切法諸相皆空，引發離我我所的空無我慧，證圓成實性，而了達性畢竟空之依他緣起義。此明法性空慧宗之要點，特別重在以遣蕩遍計執而說一切法也。