---
title: "太虛大師全書．第五編　法性空慧學 · 庚一　意輪見知"
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/cmpjjbctc00abt1zelqkt0rz7"
---

### 庚一　意輪見知

> Chapter 1: The Mind Wheel Sees and Knows

佛告善現：『於汝意云何？如來等現有肉眼不？』善現答言：『如是，世尊！如來等現有肉眼。』佛言善現：『於汝意云何？如來等現有天眼不？』善現答言：『如是，世尊！如來等現有天眼。』佛言善現：『於汝意云何？如來等現有慧眼不？』善現答言：『如是，世尊！如來等現有慧眼。』佛言善現：『於汝意云何？如來等現有法眼不？』善現答言：『如是，世尊！如來等現有法眼。』佛言善現：『於汝意云何？如來等現有佛眼不？』善現答言：『如是，世尊！如來等現有佛眼。』佛告善現：『於汝意云何？乃至殑伽河中所有諸沙，如來說是沙不？』善現答言：『如是，世尊！如是，善逝！如來說是沙。』佛言善現：『於汝意云何？乃至殑伽河中所有沙數，假使有如是等殑伽河，乃至是諸殑伽河中所有沙數；假使有如是等世界，是諸世界甯為多不？』善現答言：『如是，世尊！如是，善逝！是諸世界其數甚多。』佛言善現：『乃至爾所諸世界中所有有情，彼諸有情，各有種種其心流注，我悉能知。何以故？善現！心流注、心流注者，如來說非流注，是故如來說名心流注、心流注。所以者何？善現！過去心不可得，未來心不可得，現在心不可得。』

> The Buddha asked Subhuti, "What do you think? Does the Tathagata possess the physical eye?" Subhuti replied, "Yes, World-Honored One. The Tathagata possesses the physical eye." The Buddha asked Subhuti, "What do you think? Does the Tathagata possess the divine eye?" Subhuti replied, "Yes, World-Honored One. The Tathagata possesses the divine eye." The Buddha asked Subhuti, "What do you think? Does the Tathagata possess the wisdom eye?" Subhuti replied, "Yes, World-Honored One. The Tathagata possesses the wisdom eye." The Buddha asked Subhuti, "What do you think? Does the Tathagata possess the Dharma eye?" Subhuti replied, "Yes, World-Honored One. The Tathagata possesses the Dharma eye." The Buddha asked Subhuti, "What do you think? Does the Tathagata possess the Buddha eye?" Subhuti replied, "Yes, World-Honored One. The Tathagata possesses the Buddha eye." The Buddha then asked Subhuti, "What do you think? As for all the grains of sand in the Ganges River, does the Tathagata describe them as sand?" Subhuti replied, "Yes, World-Honored One. Yes, Well-Gone One. The Tathagata describes them as sand." The Buddha asked Subhuti, "What do you think? If there were as many Ganges Rivers as the grains of sand in the Ganges, and then as many grains of sand in all those Ganges Rivers, and then as many worlds as all those grains of sand—would those worlds be numerous?" Subhuti replied, "Yes, World-Honored One. Yes, Well-Gone One. Those worlds would be extremely numerous." The Buddha said to Subhuti, "In all those worlds, there are sentient beings, and each of them has various flows of mind. I can know them all. Why? Subhuti, the flow of mind, the flow of mind—what the Tathagata describes as a flow of mind is not a flow of mind, and that is why it is called a flow of mind. Why? Subhuti, the past mind cannot be grasped, the future mind cannot be grasped, and the present mind cannot be grasped."

意輪、身輪、語輪、名為三輪，這是佛果的三業，都是度眾生的大用。意業、能觀察眾生的根機；身業、能現神通，令眾生生起恭敬；語業、能教誡說法，斷眾生的疑。這三業能摧能轉，應用無窮，所以叫作輪。今明意輪見知。

> The mind wheel, the body wheel, and the speech wheel—these are called the Three Wheels. They represent the three actions of a Buddha's enlightenment, all serving as great means to liberate sentient beings. The mind action can discern the capacities of beings; the body action can display miraculous powers, inspiring reverence in beings; the speech action can teach and expound the Dharma, dispelling beings' doubts. These three actions can overcome and transform, with endless applications, hence the name "Wheels." Now we clarify the mind wheel's vision and understanding.

善現聽了佛說無有少法名為菩薩、無有少法名為如來，他就疑惑：若畢竟無有少法可見可知，那麼還是實有法如來不見呢？還是實無有法如來不見呢？若實有法如來不見，那就同盲人一樣了：若實無法如來就畢竟無所見，那麼佛果上意輪的正遍知、五眼——肉眼、天眼、慧眼、法眼、佛眼就應當沒有。佛知道善現有這樣的疑惑，就告訴他說：在你的意思怎樣？如來同所餘的一切如來，現在都有肉眼天眼等嗎？肉眼、見俗諦事相境，就是人同動物等依眼根所發的眼識。肉眼不同，所見的境也不同；如江河中的水，人見他是水，餓鬼看見是膿血。佛隨人類等眾生所有的眼識，所見的境，都能看見。天眼、也見俗諦事相境，但與肉眼不同。肉眼是礙非通，如有牆壁障礙，就不能見牆那邊的境；天眼是通非礙，是不為牆壁等所障礙的。但這天眼有報得的，有修得的，如天人的眼就是報得的，由修禪定而得的就是修得的。但羅漢同菩薩的天眼、還是有限，只有佛的天眼、真是通靈無礙的，能見天人所見的，乃至十方世界為天人所不能見的也都能見。慧眼、就是二空無分別般若，能見真諦的理。這般若智慧，雖三乘聖果都有，但二乘只有生空般若；菩薩雖有二空般若而未充足；惟佛才有究竟的二空般若慧眼。法眼、能見即俗即真、即事即理、諸法中道實相。如見到此法是空無自性，同時就能見到是因緣所生，緣起之緣，是遍於法界的；自己既通達這種法了，又能為眾生說這種法。這法眼，惟有佛同菩薩才有，菩薩雖有而不是究竟，惟佛的法眼才是究竟。佛眼、就是一切種智，亦曰一切智智。惟佛才有佛眼，菩薩還沒有一切種智，所以沒有佛眼。這佛眼與前四眼是不同的，前面所說的四種眼，都是有分限的，所見的境也是各各不同的；佛眼於每一剎那心中，都能具足前四眼的見，對於前四眼所見的境、無不照了，於一念心中、於一一事都能見到即俗即真即中。如來問善現，如來有沒有五眼，善現回答說；如是，世尊！如來等現有肉眼乃至有佛眼。因為如來具有如上的五眼，所以說見具足。

> Subhuti, upon hearing the Buddha say that there is not even a speck of a thing called a bodhisattva, nor even a speck of a thing called a Thus-Gone One, was filled with doubt: “If ultimately there is not a single thing to be seen or known, then is there actually any reality that the Thus-Gone One does not see? Or is it truly the case that there is no reality whatsoever that the Thus-Gone One does not see? If there truly is some reality that the Thus-Gone One does not see, then He would be like a blind person. If there truly is no reality that the Thus-Gone One sees at all, then His perfect knowledge in the fruit of Buddhahood—the five eyes: the flesh eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye—should not exist.” The Buddha, knowing Subhuti’s doubts, said to him: “What do you think? Do the Thus-Gone One and all other Thus-Gone Ones now possess the flesh eye, the heavenly eye, and so forth?” The flesh eye perceives the conventional truths of worldly appearances—that is, the visual consciousness arising from the eye faculty in beings such as humans and animals. Different beings have different flesh eyes and see different realms. For example, in a river, humans see water, but hungry ghosts see pus and blood. The Buddha, through the visual consciousness of all beings—human and otherwise—sees whatever realm they perceive. The heavenly eye also perceives conventional appearances, but it differs from the flesh eye. The flesh eye is obstructed by material barriers; a wall, for instance, blocks sight of what lies beyond. The heavenly eye, however, penetrates without obstruction, unaffected by walls and the like. Some heavenly eyes are karmic rewards, like those of celestial beings; others are attained through meditative practice. The heavenly eyes of arhats and bodhisattvas are still limited. Only the Buddha’s heavenly eye is truly unobstructed and all-penetrating. It sees what celestial beings see, and even reaches into the ten directions of the cosmos, perceiving what even celestial beings cannot see. The wisdom eye perceives the ultimate truth through the non-discriminating prajñā of emptiness—both of self and of phenomena. Although this prajñā exists in all three vehicles of sagehood, the two lesser vehicles only realize the emptiness of self. Bodhisattvas possess the prajñā of both emptinesses, but have not yet perfected it. Only the Buddha possesses the ultimate wisdom eye of full emptiness—both kinds—complete and final. The Dharma eye perceives how the conventional and the ultimate are one, how the everyday and the absolute are united, and how all things embody the Middle Way and the true suchness of reality. Seeing that a given thing is empty of inherent nature, it simultaneously sees that it arises from causes and conditions—conditions that pervade the entire universe. Having fully understood such a teaching, the one with this eye can also explain it to living beings. Only Buddhas and bodhisattvas have the Dharma eye; bodhisattvas have it, but not yet in its fullest extent, whereas for the Buddha it is complete and ultimate. The Buddha eye is the all-knowing wisdom, also called the wisdom of all wisdoms. Only the Buddha possesses the Buddha eye; bodhisattvas, lacking this all-encompassing knowledge, do not have it. This eye is distinct from the previous four, each of which has limits and sees its own unique realm. But the Buddha eye, in every single instant of mind, possesses all the visions of the previous four eyes at once. It illuminates everything those eyes perceive, and in a single thought, in every single matter, sees the conventional, the ultimate, and the Middle Way as one. The Thus-Gone One asked Subhuti whether He possessed the five eyes, and Subhuti replied: “Yes, World-Honored One! The Thus-Gone One even now possesses the flesh eye, and so forth, up to the Buddha eye.” For the Thus-Gone One has all these five eyes, and therefore it is said that He has perfect seeing.

以下，說知具足。佛告善現說：在你的意思怎樣？乃至殑伽河中所有的沙，如來說是不是沙呢？善現回答說：如是，如來說是沙。佛說：善現！在你的意思怎樣？乃至殑伽河中所有沙的數目，假設有像殑伽河中所有沙數的殑伽河，乃至這些殑伽河中所有沙的數目；假設有像殑伽河中所有沙數的殑伽河中所有的世界，這些世界算不算多呢？善現回答說：如是，這些世界的數目很多。佛說：善現！乃至像殑伽河中所有沙數的殑伽河中所有沙數的世界中、所有的有情，那些有情，各有種種，其心流注——各各都有八識心王同相應的心所，這些心王同心所都是剎那生滅、流注不斷的，如水前流後流是相續不斷的，那些有情，各有種種的心心流注，我都能知。因為心流注者，是虛妄分別因緣，假名心流注，是空無自性的，沒有流注的實體可得，所以如來說非心流注；但這無相無執所顯的，就是真實法性，所以如來說為心流注。為什麼這樣說呢？因為其心流注、不斷相續的相，是虛妄的，過去已經過去了，所以過去心不可得；未來還沒有來，就是沒有，所以未來心不可得；現在是在一剎那上建立的，在這一剎那中，沒有能得的同所得的；能得的在這一剎那，所得的已又是一剎那了，覺到是現在的時候、已經就不是現在了，所以說現在心不可得。佛智具足知見，所以有意業鑒照輪，能照了一切諸法、鑒達一切眾生心，這就是妙觀察智所成的大用。

> Then, the Buddha spoke of the perfection of knowing. The Buddha said to Subhuti: "What do you think? Are all the sands in the Ganges River, as many as they are, called sand by the Tathagata?" Subhuti replied: "Yes, the Tathagata calls them sand." The Buddha said: "Subhuti! What do you think? Suppose there were as many Ganges rivers as there are sands in the Ganges, and then as many sands in all those rivers — and then a world for each of those sands. Would there be many worlds?" Subhuti replied: "Yes, there would indeed be many worlds." The Buddha said: "Subhuti! In all those worlds, as numerous as the sands of as many Ganges rivers, there are countless living beings. Each of them has a stream of consciousness — each with its eight kinds of consciousness and their associated mental factors. These mind-kings and mental factors arise and cease in every instant, flowing without interruption, like waves following one another in a river. The minds of all these living beings, in their ceaseless flow, I know completely. Why? Because what is called the 'stream of consciousness' is merely a name born from deluded discrimination. It has no self-nature; no real stream can be found. Thus the Tathagata says it is not a stream. Yet that which is free from signs and attachments reveals the true nature of reality, so the Tathagata speaks of it as a stream of consciousness. Why is this so? Because the flowing, continuous nature of the mind is illusory. The past mind has already passed away, so it cannot be grasped. The future mind has not yet arrived, so it is not there to be grasped. The present mind is established only for a single instant, and in that instant, there is no one who grasps and nothing to be grasped. For by the time one perceives the present, it has already slipped into the past. Therefore, the present mind cannot be grasped either. The Buddha's wisdom sees all completely. This is the wheel of awareness, the mirror of the mind's activity, which illuminates all things and discerns the minds of all beings. This is the great function of the wisdom of wondrous observation."