见见之时 见非是见 元音老人

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略论明心见性7

所以说,我人的心是虚幻不实的。它只是六尘落谢的影子,而六尘(即世界万物)又由无明妄结而幻现,本不可得。佛经所谓不自生,不他生,不共生,不无因生。那么,由它生起的妄心,更是虚幻中之虚幻了。现代的哲学家们也说“心”是客观物质的反映,但他们只说心由物产生,没有道出物何由而产生,不及佛经说得全面。佛说:“心不自心,因物故心;物不自物,因心故物。”这就将心物互为因果而虚幻生起的道理,说得一清二楚了。

心物既俱虚幻而不可得,我人一旦梦醒了得身心世界本空,这就是明心。于本空处,非如木石不知无觉,而是虚明了了,虽了了虚明而寂然不动,一念不生,这是什么?这奇伟而又平淡的景象,非吾人不生不灭,亘古长存之真如自体,又是何物!当此自体豁然显露时一把擒来,即谓之亲证本来面目,亦谓之见性。
所谓见性,并不是用眼睛去看见什么东西,而是心地法眼亲切深彻的体会与神领。经云:“见见之时,见非是见。”故明心见性,乃于打破妄知妄见,狂心息处,身心消殒时,彻见真性也。
如二祖神光大师,见初祖达摩曰:“学人心不安,乞师安心。”祖曰:“将心来,与汝安。”师良久曰:“觅心了不可得。”祖乃顺水推舟曰:“与汝安心竟!”师于言下大悟。此即于觅心了不可得处(前念断,后念未起时)而彻见这不落断灭(当时念虽断,但非如木石无知)了了灵知的性。这则公案的妙处,即在心是集起虚妄的,并无真实来处,一经追问,即便化为乌有。但念虽息空而能(即性)不灭,会者即于此际,猛著精彩,回光荐取,即为见性。关于能量不灭,现代科学家都承认。而能量最大者,莫过于性能。因性无形无相,至大至坚,大而无外,小而无内,能摧一切,一切不能摧它,故无法衡量,无可比度。投生六道,受罪享福的是它,了生脱死,逍遥化外的也是它,所以要了脱生死,必须明心见性也。

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