从用见体,从流得源 –元音老人

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(二)明心见性者,乃明白心之妙用,皆依性体而起;从用见体,从流得源也。

古德云:体无形相,非用不显;性无状貌,非心不明!起用正以显体,明心方可见性。这就是说要见性须从明心上下手,离心无性可见。因为性体无形象,不可见,而心是用,用无相不显,从有相之心用,方可得见无相之性体。上面说过,我人之思想、工作、创造、发明,乃至今日世界之文明,皆是心之作用。要见性,即须从这些作用上来见,离开作用,即无性可见。犹如世间之理与事,事无理不成,理无事不显;理立正所以成事,事成正所以显理,理即事,事即理,理事不分,故见理须从事上见,离事亦无理可见也。
如昔异见王问婆罗提尊者曰:“如何是佛?”尊者曰:“见性是佛!”王曰:“师见性否?”尊者曰:“我见佛性。”王曰:“性在何处?”尊者曰:“性在作用!”王曰:“是何作用?我今不见。”尊者曰:“昭昭作用,王自不见!”王曰:“于我有否?”尊者曰:“王若作用,无有不是;王若不用,体亦难见。”王曰:“若当用时,几处现出?”尊者曰:“若出现时,当有其八。”王曰:“其八出现,当为我说。”尊者曰:“在胎曰身,处世曰人,在眼曰见,在耳曰闻,在鼻辨香,在舌谈论,在手执捏,在足运奔;遍现俱该法界,收摄在一微尘;识者知是佛性,不识者唤作精魂!”王闻即开悟。
又如《金刚经》,世尊于说法之前为什么先插一段著衣、持钵、入城、乞食,直至敷座而坐呢?盖欲启大众无形般若之机,不得不借用六波罗蜜有相之形也。因无体不能成用,眼前一切相用,在在皆在反显般若无相之体。奈我人不识,故佛特借用有相之事行,以密示无形之妙体,令我人证入般若波罗密也。
性固不无,但不可以耳闻,不可以目睹,不可以知知,不可以识识,但可以慧照,可以妙观,可以领悟,可以神会。故曰“如是悟会,悟会如是”而已。六波罗密之密行,乃世尊不开口之说法。如是般若放光,独空生(须菩提)当下契会,应机缘起,出座请问,乃成就一部《金刚般若》妙经。

–摘自<<略论明心见性>>

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