---
title: "太虛大師全書．第六編　法相唯識學 · 二　吾人的能知上所知之天地人物"
description: "太虚大师是民国时期佛教改革领袖，本书为《太虚大师全书》第六编，系统阐述法相唯识学。成书于二十世纪上半叶，正值佛教复兴与中西思想碰撞之际。主要内容包括对唯识经典的系统解读、八识理论、种子与现行关系、转识成智的修行次第，以及唯识观在现实生活中的应用。该书是太虚大师佛学思想的核心部分，以现代学术方法整理传统唯识教义，强调理性分析与实证修持并重，对现代唯识学研究具有重要奠基作用，被视为中国近代唯识宗复兴的权威代表作之一。"
url: "https://rushiwowen.co/en/r/cmpjjc9z403oyt10nztyp0x4b"
---

### 二　吾人的能知上所知之天地人物

現在且言本題，於此先分能所二知來說，然後合說。所知中復先說所知義，次所知諸法。此所知一名，與常言煩惱障、所知障之所知二字相等，即為能知所緣之境，亦即種種諸法，故所知包一切法。能知雖與所知相對，然能知亦包於所知內，以「能知法」亦是所可知之境故。所知諸法者，如百法明門論，觀於百法，則百法為所知，觀為能知，故所知諸法範圍甚寬。此連上能知的地位差別上之所知諸法讀之，即顯所知諸法都非離能知而有彼所知可單獨存在，常人思想上如見此桌，即知其為桌，故名曰此桌也，若不知其為桌，而尚謂桌物仍然存在，其孰能證知。故桌物之存在，即存在能知上，此桌之能知無故，所知之桌亦無。在能知地位上有差別，則所知亦隨異，不可謂在此差別地位上所知諸法，亦不同此，其大意如是。喻如眼見講桌，平常見之大概無異，或者平常眼識變更，則見此桌亦異其物，如現在人以「Ｘ光」窺物，則所見不同平常，再用顯微鏡窺物，又大異乎Ｘ光之所窺見者。即此Ｘ光、顯微鏡所顯之物，固已大異乎吾人平常眼識之所知者，天眼、慧眼更可比而知矣。蓋以吾人同類業報上所感之真異熟識上之異熟生眼識，以同類故乃相類似，然亦已有許多之參差不齊。若乎天趣之天眼，直可以透視而無礙；其他傍生、餓鬼所見，由其所感業報之根識不同，而所見者亦遞有等差。是以能知之地位如何，可確定其所知為何法也。對此大意已竟，以下分開來研究。

比如吾們人類，有四大部洲之不同，十方世間之分別，茲姑不論。而就共業所感一地球上之人類言之，其能知上由五根發五識見、聞、覺、知，在五根對境發識之時，復有同時意識上所變緣之名字言語。仰觀俯察，盈天地間所有同類之人、異類之物，此皆吾人見聞之所覺知到者。在吾人意識上所有觀念思想之深淺雖不同，而依五根所發之五識大概相同也。有人於此，為常人之眼根所不能見者，而此則能見，常人之眼根所能見者，而此則不能見，則成為病態的眼根識矣。此人類五根發五識之見、聞、覺、知，其限量大抵如是。人類意識上雖有種種推想思惟不同，大都攝持人類相同之五根上所發之五識以為依據，唯其人類有相同之限度——中外人見、聞、覺、知如是，旁生、鬼、修羅等在其同類亦如是——，以所得之異熟識體大概相似。因此能知同故，所知天地人物，亦大致相似，遂迷執為實在，誤認離能知之心識實有物質存在，於此展轉貪著，造業受生。蓋凡感受得一種異熟業果，即落在此業果範圍之內，墮在天趣則為天趣能知所限，墮在人趣則為人趣能知所限，墮在餘趣則為餘趣各各業果能知之所限。如五趣有情各觀恆河之水，於餓鬼中見之則為膿血，人則見之為水；而人不能見為膿血、鬼不能見之為水者，何也？亦良由能知不同而所知隨異耳。此第就業果識上講；而人之所以迷為實在、執為實有不變者，其根本即無明是也。無明亦稱為愚，約有二種：一曰、真實義愚，二曰、異熟果愚。其異熟果，異則見為異，同則見為同，所以人等迷執於不知不覺之中而不悟也。當知吾人所見天地人物，以及天文中之日月星宿，地理上之山河草木，人事上之語言風俗。器世間之形形色色，是皆人類見聞覺知到者，思想到者。然以之與諸天及三乘聖者論齊一，則不可也。何哉？以有何類能知，方現何類所知法，此類能知無故，即此類所知亦無。吾人憑五根識以見聞覺知此人間世，加以語言文字及觀察思惟考慮之所知者，遂以為天地人物必定如何如何，不知實由其能知之如何如何而來也。佛法隨俗解釋，隨人類見聞覺知、語言思慮之所及者以為準，乃說為如何如何，使其能緣之智應所知之量而得了然於心，此蓋隨情強說而已。

若依佛菩薩智慧上之所知境以立言，則其實全無此事，故如恆河之水，在餓鬼之業識上全無此水；人類雖見為水，而以天人所見之琉璃衡之，亦全無其事；天人雖見為琉璃，而在佛菩薩慧眼觀之，則唯是虛空真如耳！以故『觀自在菩薩行深般若時照見五蘊皆空』，其語為有證也。夫世間不外五蘊和合，而菩薩觀為空無所有，則何處更有天地人物！若從此處了知，則知吾人所知之天地人物、宇宙萬有，皆業報所感五根識之能知與人類言語思想意識之能知大致相似，乃覺知了解到之天地人物、宇宙萬有，亦大致相似，不致顛迷錯覺。並能了知人類意識上之能知無時，則天地人物、宇宙萬有，亦可剎那消殞。此中有教可以引證，深密經慈氏問釋尊云：『世尊！若彼所行影像即與此心無有異者，云何此心還見此心』？『善男子！此中無有少法能見少法！然即此心如是生時即有如是影像顯現』。換言之，即但有如是能知即有如是所知，此能知無故，則此所知之法亦無。關於意識上之觀念起伏，常人易於了知，其不易了知者，即業所感之異熟果。是故吾人之所知一切諸法，皆不出真異熟識及此真異熟識所生之五根識等，此若無時，餘亦隨滅。是故吾人之異熟報捨時，人類所知之一切諸法，亦皆隨之消殞；一人如此，一切人亦莫不如此。上來就吾人通常之能知地位上，有此所知天地人物之異。至若修真習禪之士，如得色界禪定，其定心上之所見，已非人間世天地萬有，彼修得者全異報得。又修得神通者，其先不能知者至此能知，其先不能通者至此能通行無礙矣。良以報得之五根識限量至此已為打破，而另得一能知之地位，故所知亦即不同。就人類加以修證，已為變移莫測，可知吾人同見之天地萬物，由人類能知之類似而決定，理非虛謬。

> If we were to speak based on the wisdom of Buddhas and Bodhisattvas, the reality is that none of these things truly exist. Take the waters of the Ganges, for example: to hungry ghosts, driven by their karmic perception, there is no water at all. Humans see it as water, but measured against the crystal-clear vision of celestial beings, even that is not the true reality. Celestial beings see it as crystal, yet from the enlightened eyes of Buddhas and Bodhisattvas, it is merely empty space and thusness. This is why the statement, "Avalokiteśvara Bodhisattva, practicing deep Prajñā, illuminated and saw that all five aggregates are empty," is a verified truth. The world is nothing more than a combination of the five aggregates, and when the Bodhisattva perceives them as empty and non-existent, where then are heaven, earth, people, or things? If one understands this, one realizes that the heaven, earth, people, things, and all phenomena we perceive are simply projections of our karmic retribution. The five sense consciousnesses and the human mental consciousness that perceive these things are broadly similar across beings, and thus the world we perceive is also broadly similar, preventing us from falling into delusion and error. One can further understand that when the consciousness that perceives these things ceases, then heaven, earth, people, things, and all phenomena can vanish in an instant. There is a teaching that supports this. In the \*Saṃdhinirmocana Sūtra\*, Maitreya asks the Buddha: "World-Honored One! If the images that appear are not different from the mind itself, how can this mind see itself?" The Buddha replies: "Good son, in this there is not a single thing that sees a single other thing. Yet when this mind arises in such a way, such an image manifests at the same time." In other words, wherever there is such a perceiving, there is such a perceived; when the perceiving ceases, the perceived phenomena also cease. As for the arising and passing of thoughts in the mind, people can easily understand this. What is hard to understand is the ripened karmic fruit brought about by past deeds. Thus, all phenomena we perceive do not go beyond the fundamental ripening consciousness and the five sense consciousnesses that arise from it. When this ceases, all else follows in cessation. Therefore, when we let go of this body born of karmic retribution, all the phenomena perceived by human beings also vanish with it. This applies to one person, and equally to all people. The above explains the differences in perceived worlds—heaven, earth, people, and things—based on our ordinary perceiving position. As for those who cultivate meditation and practice, when they attain absorption in the form realm, what appears in their concentrated mind is already no longer the mundane world of heaven, earth, and all phenomena. What they gain through cultivation is entirely different from what is gained through karmic retribution. Moreover, those who develop supernormal powers through practice can now perceive what they could not before, and can now move freely where they were previously obstructed. This is because the limits of the five sense consciousnesses, as determined by karmic retribution, have been broken through. They have attained a different perceiving position, and so what they perceive is likewise different. Even within the human realm, through cultivation and realization, perception becomes so fluid and unpredictable. This shows that the heaven, earth, and all things we collectively see are determined by the similarity of human perceiving faculties. This reasoning is not false.