淨界法師：先否定相状，从假入空，然後从空出假，借假修真

淨界法師 ：《佛法修學概要》
時間: 2013/04/21
地點：淨土教觀學苑（洛杉磯）
編號：第03集
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播放列表 (complete playlist):
   • 淨界法師：如何才能做到最大限度地改變命運？  

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因此我們可以看到，佛陀是經過了兩個過程：第一個，從假入空。佛 陀先從相狀裏面離開，進入空性，這個叫解脫道。比方說佛陀的出家，修苦行，修禪定，佛陀〸一年裏，一個人都沒有見，完全修出離之道，叫作 從假入空。但是成道以後，他開始從空出假。原來相狀沒有好壞，損益在 人。就像蕅益大師說的，一把刀子，你善加利用，它割除毒瘤；你不好好 利用，它傷到你的身體。刀子沒有好壞。

我們剛開始要先對相狀遠離。因爲相狀會讓我們攀緣，產生一種愛取， 弄得我們很痛苦。但是你遠離相狀以後，你還記得總有一天得把相狀找回來，因爲要成就萬德莊嚴，你還得靠這些相狀，你得借相修心，借假修真， 假借這種因緣的假相，來佈施、持戒、忍辱、精進、禪定、智慧，這個叫作“得微妙法”。

當然佛陀是經過這個過程的。佛陀先從安樂道因果的思想，到解脫道的無常苦諦的思惟，到最後的進入中道的思想，他知道這個真空妙有的道理，這時他正式成佛了！這就是佛陀從解脫道邁入菩提道，他得到這個中道第一義諦的智慧，真空妙有的智慧。

The passage describes the *two-stage process* of the Buddha's path to enlightenment, illustrating how he first transcended worldly attachments and then later reengaged with them with deep wisdom. These stages are crucial for understanding the transformation from ignorance to enlightenment:

1. **From Illusion to Emptiness ("从假入空")**:
This phase is about *renouncing worldly appearances* and attachments. The Buddha, after leaving behind the material world (including family, wealth, and societal roles), pursued ascetic practices and deep meditation for six years. During this period, he isolated himself from external influences and focused on inner liberation, referred to as the **path of liberation (解脱道)**. This is the stage of realizing the nature of **emptiness (空性)**—the understanding that worldly forms and attachments are illusory and transient.

This phase emphasizes *non-attachment* to worldly phenomena to avoid becoming entangled in desires and suffering. The Buddha’s solitary practice represents his rejection of superficial appearances ("相状") to realize the true nature of reality.

2. **From Emptiness Back to Phenomena ("从空出假")**:
After attaining enlightenment, the Buddha began to reengage with the world, but this time from the perspective of **wisdom and compassion**. He understood that worldly phenomena are neither inherently good nor bad; they are neutral, like a knife that can be used either for surgery or harm, depending on the wielder's intentions. This phase is called the **path of awakening (菩提道)**, where the Buddha used worldly forms and actions to benefit others.

In this stage, the Buddha used *illusion (假相)* as a tool for spiritual practice. By engaging with the world again, he demonstrated the importance of **skillful means (方便)**—using conventional realities to help sentient beings. Practicing virtues such as generosity (布施), moral discipline (持戒), patience (忍辱), and wisdom (智慧) all require interaction with the world of forms, but with detachment and understanding of their emptiness.

The analogy of the knife (from **Ouyi Zhixu**'s teaching) illustrates that forms and phenomena are not inherently harmful or beneficial; rather, their effects depend on how they are utilized. Just as a knife can either heal or harm depending on its use, so can worldly phenomena be harnessed to advance spiritual development or cause suffering.

In summary, the Buddha's path involved first withdrawing from the world to realize its illusory nature and then reentering it with a profound understanding that forms can be skillfully used for the benefit of others, all while maintaining an awareness of their **emptiness (真空)**. The ultimate realization of the **Middle Way (中道)**—the understanding that reality is both empty and full of potential (妙有)—is what made the Buddha fully enlightened.

視頻摘自：淨土教觀學苑
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