---
title: "太虛大師全書．第十二編　宗體論 · 七　四尋思所引如實智"
description: "太虛大師全書第十二編宗體論為民國佛教改革領袖釋太虛所著，成書於二十世紀上半葉，正值中國佛教面臨現代化轉型之際。本編系統闡述佛法根本原理，從教理與實證雙重角度論述法界緣起、真如實相與心性本體，釐清宗門與教下之關係，並融通唯識、中觀、如來藏思想。此書為太虛大師整體思想之理論核心，對現代漢傳佛教的學術建構與修行體系具有奠基性地位，被視為研究近代中國佛教哲學不可或缺的權威文獻。"
url: "https://rushiwowen.co/en/r/cmpjji5ha0010t1biqxx8v7hw"
---

### 七　四尋思所引如實智

> Chapter 7: The Four Investigations and the Resulting True Wisdom

九智乃至七十七智，皆是通於三乘的觀智；四尋思所引的如實智，專就大乘的觀智而說。為欲對治種種虛妄分別，必須修習四尋思觀，由修習四尋思觀，能引生四如實智。要明白所引生的四如實智，先得知道能引生的四尋思觀。所謂尋思，尋者尋求，思者思察。這尋求思察與四種所緣境相應，即名四尋思，亦名四種觀察。今且引瑜伽師地論真實義品，說明四種尋思及四種尋思所引的四如實智。論云：

> The nine types of wisdom up to the seventy-seven types of wisdom are all penetrative insight wisdom common to the three vehicles. The wisdom of reality induced by the four investigations is taught specifically with regard to the insight wisdom of the Great Vehicle. In order to counteract various false discriminations, one must cultivate the four investigations. Through cultivating the four investigations, one can bring forth the four wisdoms of reality. To understand the four wisdoms of reality that are brought forth, one must first know the four investigations that bring them forth. As for "investigation," "inves" means to seek, and "tigate" means to examine. When this seeking and examining corresponds to the four types of cognitive objects, it is called the four investigations, also called the four contemplations. Here we cite the Chapter on the Ultimate Meaning of the Yogacarabhumi to explain the four investigations, as well as the four wisdoms of reality brought forth by the four investigations. The treatise says:

云何名為四種尋思？一者、名尋思，二者、事尋思，三者、自性假立尋思，四者、差別假立尋思。名尋思者，謂諸菩薩於名唯見名（即於名字現實上，唯見到名字的現實，除名字外不再見有其他的體性。雖於能詮的名下有所詮義，世唯名義，無其實體。如說「色」名，唯於色上見到色的名字，色名上雖也有色的所詮義，可是並沒有色的自體。於色名是這樣，聲的名、香的名，乃至地的名、水的名、火的名、風的名，以及一切諸法的名，皆是這樣），是名名尋思。事尋思者，謂諸菩薩於事唯見事（事是事實，即離名言分別的實事。在這離名言分別的事實上，唯見到離名言分別的事實，除所見到的事實，亦不見到有於名字相當的東西；以事實是離名言分別的），是名事尋思。自性假立尋思者，謂諸菩薩於自性假立唯見自性假立（假立自性，設有能詮的名就也有所詮的義，如色法的名義上，就有色的名義自性。聲、香、味、觸、地、水、火、風諸名義，都各有它的自性色等的事。但色的自性，是於色名色事上假立的自性，聲等自性也是於聲等上假立的自性。菩薩見到這些自性假立，就只是自性假立，並不見到更有什麼另外的意義），是名自性假立尋思。差別假立尋思者，謂諸菩薩於差別假立唯見差別假立（差別假立的意思，如地是自性，在這自性的地上起種種的差別，或說地是有法、無法，有為法、無為法，有漏法、無漏法等。而這差別也是假立的，或於名上假立，或於事上假立。在這差別假立上，菩薩見到差別假立），是名差別假立尋思。此諸菩薩於彼名事或離相觀，或合相觀。依止名事合相觀故，通達二種自性假立、差別假立。

> What are the four kinds of investigation? First, the investigation of names. Second, the investigation of things. Third, the investigation of the imputed nature of things. Fourth, the investigation of the imputed distinctions of things. What is the investigation of names? It means that Bodhisattvas, regarding names, see only names. That is, in relation to names, they see only the reality of names; apart from names, they do not see any other essential nature. Although beneath the name that expresses something there is a meaning that is expressed, in the world there is only the name and its meaning—there is no actual substance. For example, when we speak of the name "form," we see only the name of form in relation to form. Although upon the name of form there is also the expressed meaning of form, there is no actual entity of form. Just as this is so for the name of form, so it is for the names of sound, smell, taste, touch, earth, water, fire, wind, and all the names of all dharmas. This is called the investigation of names. What is the investigation of things? It means that Bodhisattvas, regarding things, see only things. "Things" here means actual facts—that is, the actual facts that are free from all verbal discrimination. In regard to these actual facts that are free from verbal discrimination, they see only the actual facts that are free from verbal discrimination. Apart from the actual facts they perceive, they do not see anything that corresponds to names, because actual facts are free from verbal discrimination. This is called the investigation of things. What is the investigation of the imputed nature of things? It means that Bodhisattvas, regarding the imputed nature, see only the imputed nature. When an imputed nature is established, if there is a name that expresses it, then there is also a meaning that is expressed. For example, in the name and meaning of form, there is the imputed nature of form. The names and meanings of sound, smell, taste, touch, earth, water, fire, and wind each have their own nature, such as form and so on. But the nature of form is an imputed nature established upon the name and thing of form; likewise, the natures of sound and so on are imputed natures established upon sound and so on. When Bodhisattvas see these imputed natures, they see them simply as imputed natures and do not see anything else besides. This is called the investigation of the imputed nature of things. What is the investigation of the imputed distinctions of things? It means that Bodhisattvas, regarding imputed distinctions, see only imputed distinctions. The meaning of imputed distinctions is this: for example, earth is a nature, and upon this nature of earth various distinctions are posited—such as saying earth is an existent dharma or a non-existent dharma, a conditioned dharma or an unconditioned dharma, a contaminated dharma or an uncontaminated dharma, and so on. These distinctions are also imputed, either imputed upon names or imputed upon things. In regard to these imputed distinctions, Bodhisattvas see them as imputed distinctions. This is called the investigation of the imputed distinctions of things. These Bodhisattvas, in regard to those names and things, either contemplate them as separate from marks or contemplate them as united with marks. Relying on the contemplation of names and things united with marks, they thoroughly understand the two kinds of imputed nature and imputed distinction.

先有了這四種的尋思觀察，然後方可踏入大乘加行位上。依此四尋思觀察的增進，這纔引生順出世的四如實智。瑜伽真實義品在四種尋思後，接著說道：

> Only after developing these four types of searching and observation can one step onto the preliminary stages of the Mahayana path. Through the deepening of these four types of searching and observation, the four forms of wisdom that accord with transcendent reality are then brought forth. In the Chapter on the True Meaning of Yoga, after the four types of searching, it continues:

云何名為四如實智？一者、名尋思所引如實智，二者、事尋思所引如實智，三者、自性假立尋思所引如實智，四者、差別假立尋思所引如實智。

> What are the four types of true knowledge? First, true knowledge gained through seeking and examining names. Second, true knowledge gained through seeking and examining things. Third, true knowledge gained through seeking and examining the conceptual labels of inherent nature. Fourth, true knowledge gained through seeking and examining the conceptual labels of distinctions.

云何名尋思所引如實智？謂諸菩薩於名尋思唯有名已，即於此名如實了知：設如是名為如是義（我國有句古語：「名為實之賓」，似乎名與實是相依的，名依於實，實又依於名。可是、依佛教大乘看來，名是不依於實的。義只是一種義相，這義相在現在的心理學說來，就是一種概念或觀念，是屬於意識上的義相。如於色法義上假立自性，說色是變壞的、是質礙的；這質礙變壞是色自性，祇不過是意識上的概念，是抽象的說明。普遍的義相，是普遍於一切色法上的。今說色是變壞質礙，不過是從普遍的義相，作一抽象的解釋，並不是真正於一剎那所得的色。如說火的自性是熱的，火的作用是燒的。可是講這火時，事實上並沒有火的熱性，也沒有火的燒用。可見言說的，不得火的自性），於事假立，為令世間起想、起見、起言說故（起想，就是作這樣的想：此是此而不是彼，彼是彼而不是此。由起想而起見，由起見而起言說，施設這是什麼、那是什麼的種種名言。現今論理學上的幾個根本規律，都是於名義上的規定相。如說同一律，矛盾律，排中律。所謂同一律，是說此就是此，彼就是彼；所謂矛盾律，是說此不是彼，彼不是此；所謂排中律，就是說彼既是彼決不是此，此既是此決不是彼）。若於一切色等想事不假建立色等名者，無有能於色等想事起色等想；若無有想，則無有能起增益執，若無有執，則無言說。若能如實了知，是名名尋思所引如實智。

云何事尋思所引如實智？謂諸菩薩於事尋思唯有事已，觀知一切色等想事性離言說，不可言說。若能如是如實了知，是名事尋思所引如實智。

云何自性假立尋思所引如實智？謂諸菩薩於自性假立尋思唯有自性假立已，如實通達了知色等想事中所有自性假立非彼事自性，而似彼事自性顯現。又能了知彼事自性，猶如變化、影像、響應、光影、水月、焰火、夢、幻，相似顯現而非彼體。若能如是如實了知最甚深義所行境界，是名自性假立尋思所引如實智。

云何差別假立尋思所引如實智？謂諸菩薩於差別假立尋思唯有差別假立已，如實通達了知色等想事中差別假立不二之義。謂彼諸事非有性非無性：可言說性不成實故非有性，離言說性實成立故非無性。如是由勝義諦故非有色，於中無有諸色法故；由世俗諦故非無色，於中說有諸色法故。如有性、無性，有色、無色，如是有見、無見等差別假立門，由如是道理，一切皆應了知。若能如是如實了知差別假立不二之義，是名差別假立尋思所引如實智。

由四種的尋思引生四如實智，便進到大乘四加行的第三忍位——或下品忍位、或中品忍位、或上品忍位——。四如實智引生了之後，便能認識一切的所取法皆是空的，由認識所取法是空的，更進而了知能取法亦是空的。以所取法遍於一切，能取法亦在所取法之中，故明白了所取的是空，而能了知所取空的能取法亦隨之而空；於所取能取便見到都是空的了。但一切空了，還有個不空在。這不空的是什麼？就是靈覺了知的心性，則於所取空而能取未空了。從印能取空的上品忍位入於世第一位，得印二取空的世第一智；以世第一智剎那無間證入見道，則得出世真實智。再從這真實智而起後得智，即可了知諸法真如性幻化相了。但在世第一位後引發契證真如的無分別智，是離名言分別不可安立的。這無分別智，亦名根本智。從這無相無分別的根本智上，現起後得智，以後得智施設安立真如性和種種的幻化事相。如是，於現事實性，便得如實證覺了。

這四尋思所引的四如實智，是菩薩以勝解心從四加行而進入見道的一種重要智。有作三空智說：即所空智，能空智，空空智；或人空智，法空智，空空智。以這三空智進入見道而得證真如的無分別智。