大佛頂如來密因修證了義諸菩薩萬行首楞嚴經 (No. 0945_) in Vol. 19
T0945_.19.0105b24: T0945_.19.0105b25: T0945_.19.0105b26: T0945_.19.0105b27: 新印大佛頂首楞嚴經序 T0945_.19.0105b28: 前雄武軍節度推官許洞撰 T0945_.19.0105b29: 楞嚴經者 括 T0945_.19.0105b30: 諸佛萬行之樞紐也。通幽洞微。非二乘所 T0945_.19.0105c01: 開物成務。乃十地攸宗。其文曲而達。其旨隱 T0945_.19.0105c02: 而暢。入於至妙之域。出於無生之表。鏗鏘磅 T0945_.19.0105c03: T0945_.19.0105c04: 無私雖幽必煦。至神無迹雖微必貫。玄功無 T0945_.19.0105c05: 宰雖遐必達。率由心絶有爲而大千同照。道 T0945_.19.0105c06: 躋無作而至感必通 T0945_.19.0105c07: 如來謂斯經可以鼓吹乎群心。開決乎佛性。 T0945_.19.0105c08: 爰集大衆。會于室羅筏城。天龍鬼神。共覃斯 T0945_.19.0105c09: 教嗚呼。三界以五欲而成。故摩登伽以宣淫。 T0945_.19.0105c10: 爲發題之始也。衆生以愛纒而起。故阿難以 T0945_.19.0105c11: 破惑爲成道之基也。是以論有心則以無心 T0945_.19.0105c12: 爲攝。悲有生則以無生爲誘。談有相則破一 T0945_.19.0105c13: 切色境爲主。示有作則脱一切煩惱爲樂。此 T0945_.19.0105c14: 蓋覺虚妄而歸眞實也。至若擧三十六地獄 T0945_.19.0105c15: 之因果。十鬼十類之縁業。此蓋昧眞實而起 T0945_.19.0105c16: 虚妄也。不明實相無以煥菩提之心。不破妄 T0945_.19.0105c17: 塵無以悟衆生之性。是法微妙。知之者亦已 T0945_.19.0105c18: 鮮矣。能深究於此復廣其利於天下。余見其 T0945_.19.0105c19: T0945_.19.0105c20: T0945_.19.0105c21: T0945_.19.0105c22: T0945_.19.0105c23: 趙宋泉南沙門釋祖泒述 T0945_.19.0105c24: 至心歸命禮南謨無見頂相首楞嚴王。圓如 T0945_.19.0105c25: 來之密因。具菩薩之萬行。眞修行路妙證悟 T0945_.19.0105c26: 門。大乘義以了明。一切事而究竟。爰自祇園 T0945_.19.0105c27: 休夏聖王延齋。紫金光聚耀十方。迦陵仙音 T0945_.19.0105c28: 流法界。恒沙薩埵咸來咨決心疑。闔國王臣 T0945_.19.0105c29: 畢集願聞法要。教由縁起。阿難被溺於婬坊。 T0945_.19.0106a01: 道假人弘。師利承宣於祕呪。由是七處徴心。 T0945_.19.0106a02: 全是妄性淨元明。八還顯見。本來眞覺圓常 T0945_.19.0106a03: 住。標迷悟之根本。令諸闡提而墮彌戻車。示 T0945_.19.0106a04: 同別之狂勞。俾一顛迦而摧惡叉聚。富樓那 T0945_.19.0106a05: 執相難性。四縁本紀於異同。波斯匿惑斷爲 T0945_.19.0106a06: 常。一念元無於生滅。妙明覺體非因非縁非 T0945_.19.0106a07: 自然。精眞見元不合不和不離即。以至六根 T0945_.19.0106a08: 虚妄無非菩提妙心。七大遍周盡是如來藏 T0945_.19.0106a09: 性。三縁永斷。不迷鏡裹之頭。二義斯明。頓悟 T0945_.19.0106a10: 衣中之寶。金鐘撃處。聲滅而聞自不消。華 T0945_.19.0106a11: 綰時。六忘而一不可得。譬夫天王賜屋。二十 T0945_.19.0106a12: 五聖而各陳悟入之門。遠客遊方。十河沙衆 T0945_.19.0106a13: 而盡識歸還之路。勅文殊之揀選。誰當其根。 T0945_.19.0106a14: 指觀音之圓通。實從中入。而況三無漏學。眞 T0945_.19.0106a15: 爲修習之要機。四淨律儀。實號秉持之明誨。 T0945_.19.0106a16: 欲誦祕密之章句。須嚴清淨之壇場。無邊積 T0945_.19.0106a17: 業悉氷消。一切所求皆果遂。復乃開三門之 T0945_.19.0106a18: 漸次。是先佛之規模。立五品之名題。作將 T0945_.19.0106a19: 來之眼目。良由兩種之顛倒。遂成十二之類 T0945_.19.0106a20: 生。歴七趣之輪迴。織五重之渾濁。於是迴千 T0945_.19.0106a21: 光相攬七寶床。深憐恣客迷主人。痛念認賊 T0945_.19.0106a22: 爲己子。洗心非正。五十重之魔境現前。覺際 T0945_.19.0106a23: 入交。四十四之聖心超越。而後慶喜欽承於 T0945_.19.0106a24: 妙誨。能仁宣發於眞慈。窮五陰之妄源。勝十 T0945_.19.0106a25: 方之獻寶。貧人七錢而布施尚獲輪王。行者 T0945_.19.0106a26: 一念以流通定登佛果。眞乘奧典。祕字靈文。 T0945_.19.0106a27: 大佛頂如來密因修證了義諸菩薩萬行首楞 T0945_.19.0106a28: 嚴經甚深法藏 T0945_.19.0106a29: T0945_.19.0106b01: T0945_.19.0106b02: T0945_.19.0106b03:
T0945_.19.0106b07: 朔二十三日辛丑中天竺沙門般剌 T0945_.19.0106b08: 蜜帝於廣州制止道場譯出 T0945_.19.0106b09: 菩薩戒弟子前正諫大夫同中 T0945_.19.0106b10: 書門下平章事清河房融筆授 T0945_.19.0106b11: <#0106_9/>烏長國沙門彌伽釋迦 譯語 T0945_.19.0106b12: 如是我聞。一時佛在室羅筏城祇桓精舍。與 T0945_.19.0106b13: 大比丘衆千二百五十人倶。皆是無漏大阿 T0945_.19.0106b14: 羅漢。佛子住持善超諸有。能於國土成就威 T0945_.19.0106b15: 儀。從佛轉輪妙堪遺囑。嚴淨毘尼弘範三界。 T0945_.19.0106b16: 應身無量度脱衆生。拔濟未來越諸塵累。其 T0945_.19.0106b17: 名曰大智舍利弗。摩訶目乾連。摩訶拘絺 T0945_.19.0106b18: 羅。富樓那彌多羅尼子。須菩提。優波尼沙陀 T0945_.19.0106b19: 等而爲上首。復有無量辟支無學并其初心。 T0945_.19.0106b20: 同來佛所。屬諸比丘休夏自恣。十方菩薩諮 T0945_.19.0106b21: 決心疑。欽奉慈嚴將求密義。即時如來敷座 T0945_.19.0106b22: 宴安。爲諸會中宣示深奧。法筵清衆得未曾 T0945_.19.0106b23: 有。迦陵仙音遍十方界。恒沙菩薩來聚道場。 T0945_.19.0106b24: 文殊師利而爲上首。時波斯匿王爲其父王 T0945_.19.0106b25: 諱日營齋。請佛宮掖自迎如來。廣設珍羞無 T0945_.19.0106b26: 上妙味。兼復親延諸大菩薩。城中復有長者 T0945_.19.0106b27: 居士。同時飯僧佇佛來應。佛勅文殊分領菩 T0945_.19.0106b28: 薩及阿羅漢應諸齋主。唯有阿難先受別請。 T0945_.19.0106b29: 遠遊未還不遑僧次。既無上座及阿闍黎。 T0945_.19.0106c01: 途中獨歸其日無供。即時阿難執持應器。於 T0945_.19.0106c02: 所遊城次第循乞。心中初求最後檀越以爲 T0945_.19.0106c03: 齋主。無問淨穢刹利尊姓及旃陀羅。方行等 T0945_.19.0106c04: 慈不擇微賤。發意圓成一切衆生無量功徳。 T0945_.19.0106c05: 阿難已知如來世尊。訶須菩提及大迦葉。爲 T0945_.19.0106c06: 阿羅漢心不均平。欽仰如來開闡無遮度諸 T0945_.19.0106c07: 疑謗。經彼城隍徐歩郭門。嚴整威儀肅恭齋 T0945_.19.0106c08: 法 T0945_.19.0106c09: 爾時阿難因乞食次經歴婬室。遭大幻術摩 T0945_.19.0106c10: 登伽女。以娑毘迦羅先梵天呪攝入婬席。婬 T0945_.19.0106c11: 躬撫摩將毀戒體。如來知彼婬術所加。齋畢 T0945_.19.0106c12: 旋歸。王及大臣長者居士。倶來隨佛願聞法 T0945_.19.0106c13: 要。于時世尊頂放百寶無畏光明。光中出生 T0945_.19.0106c14: 千葉寶蓮。有佛化身結跏趺坐。宣説神呪。勅 T0945_.19.0106c15: 文殊師利將呪往護。惡呪銷滅。提奘阿難及 T0945_.19.0106c16: 摩登伽歸來佛所。阿難見佛頂禮悲泣。恨無 T0945_.19.0106c17: 始來一向多聞未全道力。殷勤啓請十方如 T0945_.19.0106c18: 來得成菩提。妙奢摩他三摩禪那最初方便。 T0945_.19.0106c19: 於時復有恒沙菩薩及諸十方大阿羅漢辟支 T0945_.19.0106c20: 佛等。倶願樂聞。退坐默然承受聖旨 T0945_.19.0106c21: 佛告阿難汝我同氣。情均天倫當初發心。於 T0945_.19.0106c22: 我法中見何勝相。頓捨世間深重恩愛。阿難 T0945_.19.0106c23: 白佛我見如來三十二相。勝妙殊絶形體映 T0945_.19.0106c24: 徹猶如琉璃。常自思惟此相非是欲愛所生。 T0945_.19.0106c25: 何以故欲氣麁濁腥臊交遘膿血雜亂。不能 T0945_.19.0106c26: 發生勝淨妙明紫金光聚。是以渇仰從佛剃 T0945_.19.0106c27: 落。佛言善哉阿難。汝等當知一切衆生。從無 T0945_.19.0106c28: 始來生死相續。皆由不知常住眞心性淨明 T0945_.19.0106c29: 體。用諸妄想。此想不眞故有輪轉。汝今欲 T0945_.19.0107a01: 研無上菩提眞發明性。應當直心詶我所問。 T0945_.19.0107a02: 十方如來同一道故。出離生死皆以直心。心 T0945_.19.0107a03: 言直故。如是乃至終始地位中間。永無諸委 T0945_.19.0107a04: 曲相。阿難我今問汝。當汝發心縁於如來三 T0945_.19.0107a05: 十二相。將何所見誰爲愛樂。阿難白佛言世 T0945_.19.0107a06: 尊如是愛樂用我心目。由目觀見如來勝相 T0945_.19.0107a07: 心生愛樂。故我發心願捨生死。佛告阿難如 T0945_.19.0107a08: 汝所説。眞所愛樂因于心目。若不識知心目 T0945_.19.0107a09: 所在。則不能得降伏塵勞。譬如國王爲賊所 T0945_.19.0107a10: 侵。發兵討除。是兵要當知賊所在。使汝流轉 T0945_.19.0107a11: 心目爲咎。吾今問汝唯心與目今何所在 T0945_.19.0107a12: 阿難白佛言世尊。一切世間十種異生。同將 T0945_.19.0107a13: 識心居在身内。縱觀如來青蓮花眼亦在佛 T0945_.19.0107a14: 面。我今觀此浮根四塵秖在我面。如是識心 T0945_.19.0107a15: 實居身内 T0945_.19.0107a16: 佛告阿難汝今現坐如來講堂。觀祇陀林今 T0945_.19.0107a17: 何所在。世尊此大重閣清淨講堂在給孤園。 T0945_.19.0107a18: 今祇陀林實在堂外。阿難汝今堂中先何所 T0945_.19.0107a19: 見。世尊我在堂中。先見如來次觀大衆。如是 T0945_.19.0107a20: 外望方矚林園。阿難汝矚林園因何有見。世 T0945_.19.0107a21: 尊此大講堂戸牖開豁。故我在堂得遠瞻見」 T0945_.19.0107a22: 爾時世尊在大衆中。舒金色臂摩阿難頂。告 T0945_.19.0107a23: 示阿難及諸大衆。有三摩提名大佛頂首楞 T0945_.19.0107a24: 嚴王具足萬行十方如來一門超出妙莊嚴 T0945_.19.0107a25: 路。汝今諦聽。阿難頂禮伏受慈旨 T0945_.19.0107a26: 佛告阿難如汝所言身在講堂。戸牖開豁遠 T0945_.19.0107a27: 矚林園。亦有衆生在此堂中。不見如來見堂 T0945_.19.0107a28: 外者。阿難答言世尊在堂。不見如來能見林 T0945_.19.0107a29: 泉。無有是處。阿難汝亦如是。汝之心靈一 T0945_.19.0107b01: 切明了。若汝現前所明了心實在身内。爾時 T0945_.19.0107b02: 先合了知内身。頗有衆生先見身中後觀外 T0945_.19.0107b03: 物。縱不能見心肝脾胃。爪生髮長筋轉脈搖。 T0945_.19.0107b04: 誠合明了如何不知。必不内知云何知外。是 T0945_.19.0107b05: 故應知汝言覺了能知之心。住在身内無有 T0945_.19.0107b06: 是處。阿難稽首而白佛言。我聞如來如是法 T0945_.19.0107b07: 音。悟知我心實居身外。所以者何。譬如燈光 T0945_.19.0107b08: 然於室中。是燈必能先照室内。從其室門後 T0945_.19.0107b09: 及庭際。一切衆生不見身中獨見身外。亦如 T0945_.19.0107b10: 燈光居在室外不能照室。是義必明將無所 T0945_.19.0107b11: 惑。同佛了義得無妄耶 T0945_.19.0107b12: 佛告阿難是諸比丘。適來從我室羅筏城。循 T0945_.19.0107b13: 乞摶食歸祇陀林。我已宿齋。汝觀比丘一人 T0945_.19.0107b14: 食時諸人飽不。阿難答言不也世尊。何以故。 T0945_.19.0107b15: 是諸比丘。雖阿羅漢躯命不同。云何一人能 T0945_.19.0107b16: 令衆飽。佛告阿難若汝覺了知見之心實在 T0945_.19.0107b17: 身外。身心相外自不相干。則心所知身不能 T0945_.19.0107b18: 覺。覺在身際心不能知。我今示汝兜羅綿手。 T0945_.19.0107b19: 汝眼見時心分別不。阿難答言如是世尊。佛 T0945_.19.0107b20: 告阿難若相知者云何在外。是故應知汝言 T0945_.19.0107b21: 覺了能知之心住在身外。無有是處 T0945_.19.0107b22: 阿難白佛言世尊如佛所言不見内故不居身 T0945_.19.0107b23: 内。身心相知不相離故不在身外。我今思惟 T0945_.19.0107b24: 知在一處。佛言處今何在。阿難言。此了知 T0945_.19.0107b25: 心。既不知内而能見外。如我思忖潜伏根裏。 T0945_.19.0107b26: 猶如有人取琉璃碗合其兩眼。雖有物合而 T0945_.19.0107b27: 不留礙。彼根隨見隨即分別。然我覺了能知 T0945_.19.0107b28: 之心。不見内者爲在根故。分明矚外無障礙 T0945_.19.0107b29: 者潜根内故 T0945_.19.0107c01: 佛告阿難如汝所言。潜根内者猶如琉璃。彼 T0945_.19.0107c02: 人當以琉璃籠眼。當見山河見琉璃不。如是 T0945_.19.0107c03: 世尊。是人當以琉璃籠眼實見琉璃。佛告阿 T0945_.19.0107c04: 難汝心若同琉璃合者。當見山河何不見眼。 T0945_.19.0107c05: 若見眼者。眼即同境不得成隨。若不能見云 T0945_.19.0107c06: 何説言此了知心。潜在根内如琉璃合。是故 T0945_.19.0107c07: 應知汝言覺了能知之心。潜伏根裏如琉璃 T0945_.19.0107c08: 合。無有是處 T0945_.19.0107c09: 阿難白佛言世尊我今又作如是思惟。是衆 T0945_.19.0107c10: 生身府藏在中竅穴居外。有藏則暗有竅則 T0945_.19.0107c11: 明。今我對佛開眼見明名爲見外。閉眼見暗 T0945_.19.0107c12: 名爲見内。是義云何 T0945_.19.0107c13: 佛告阿難汝當閉眼見暗之時。此暗境界爲 T0945_.19.0107c14: 與眼對爲不對眼。若與眼對暗在眼前云何 T0945_.19.0107c15: 成内。若成内者。居暗室中無日月燈。此室 T0945_.19.0107c16: 暗中皆汝焦府。若不對者云何成見。若離外 T0945_.19.0107c17: 見内對所成。合眼見暗名爲身中。開眼見明 T0945_.19.0107c18: 何不見面。若不見面内對不成見面若成。此 T0945_.19.0107c19: 了知心及與眼根。乃在虚空何成在内。若 T0945_.19.0107c20: 在虚空自非汝體即應如來今見汝面亦是汝 T0945_.19.0107c21: 身。汝眼已知身合非覺。必汝執言身眼兩覺 T0945_.19.0107c22: 應有二知。即汝一身應成兩佛。是故應知汝 T0945_.19.0107c23: 言見暗名見内者無有是處。阿難言我常聞 T0945_.19.0107c24: 佛開示四衆。由心生故種種法生。由法生故 T0945_.19.0107c25: 種種心生。我今思惟即思惟體實我心性。隨 T0945_.19.0107c26: 所合處心則隨有。亦非内外中間三處 T0945_.19.0107c27: 佛告阿難汝今説言由法生故種種心生。隨 T0945_.19.0107c28: 所合處心隨有者。是心無體則無所合。若無 T0945_.19.0107c29: 有體而能合者。則十九界因七塵合是義不 T0945_.19.0108a01: 然。若有體者如汝以手自挃其體。汝所知心 T0945_.19.0108a02: 爲復内出爲從外入。若復内出還見身中。若 T0945_.19.0108a03: 從外來先合見面 T0945_.19.0108a04: 阿難言見是其眼心知非眼爲見非義。佛言 T0945_.19.0108a05: 若眼能見汝在室中門能見不。則諸已死尚 T0945_.19.0108a06: 有眼存應皆見物。若見物者云何名死。阿難 T0945_.19.0108a07: 又汝覺了能知之心若必有體。爲復一體爲 T0945_.19.0108a08: 有多體。今在汝身爲復遍體爲不遍體。若一 T0945_.19.0108a09: 體者。則汝以手挃一 T0945_.19.0108a10: 覺者挃應無在。若挃有所則汝一體自不能 T0945_.19.0108a11: 成。若多體者則成多人何體爲汝。若遍體者 T0945_.19.0108a12: 同前所挃。若不遍者當汝觸頭亦觸其足。頭 T0945_.19.0108a13: 有所覺足應無知。今汝不然。是故應知隨所 T0945_.19.0108a14: 合處心則隨有無有是處 T0945_.19.0108a15: 阿難白佛言。世尊我亦聞佛與文殊等諸法 T0945_.19.0108a16: 王子談實相時。世尊亦言心不在内亦不在 T0945_.19.0108a17: 外。如我思惟内無所見外不相知。内無知故 T0945_.19.0108a18: 在内不成。身心相知在外非義。今相知故復 T0945_.19.0108a19: 内無見當在中間 T0945_.19.0108a20: 佛言汝言中間。中必不迷非無所在。今汝推 T0945_.19.0108a21: 中中何爲在。爲復在處爲當在身。若在身者 T0945_.19.0108a22: 在邊非中在中同内。若在處者爲有所表爲 T0945_.19.0108a23: 無所表。無表同無表則無定。何以故。如人以 T0945_.19.0108a24: 表表爲中時。東看則西南觀成北。表體既混 T0945_.19.0108a25: 心應雜亂 T0945_.19.0108a26: 阿難言我所説中非此二種。如世尊言眼色 T0945_.19.0108a27: 爲縁生於眼識。眼有分別色塵無知。識生其 T0945_.19.0108a28: 中則爲心在。佛言汝心若在根塵之中。此之 T0945_.19.0108a29: 心體爲復兼二爲不兼二。若兼二者物體雜 T0945_.19.0108b01: 亂。物非體知成敵兩立云何爲中。兼二不成 T0945_.19.0108b02: 非知不知即無體性中何爲相。是故應知當 T0945_.19.0108b03: 在中間無有是處 T0945_.19.0108b04: 阿難白佛言世尊。我昔見佛與大目連須菩 T0945_.19.0108b05: 提富樓那舍利弗四大弟子共轉法輪。常言 T0945_.19.0108b06: 覺知分別心性。既不在内亦不在外。不在中 T0945_.19.0108b07: 間倶無所在。一切無著名之爲心。則我無著 T0945_.19.0108b08: 名爲心不 T0945_.19.0108b09: 佛告阿難汝言覺知分別心性倶無在者。世 T0945_.19.0108b10: 間虚空水陸飛行。諸所物象名爲一切。汝不 T0945_.19.0108b11: 著者爲在爲無。無則同於龜毛兎角云何不 T0945_.19.0108b12: 著。有不著者不可名無。無相則無非無則相。 T0945_.19.0108b13: 相有則在云何無著。是故應知一切無著。名 T0945_.19.0108b14: 覺知心無有是處 T0945_.19.0108b15: 爾時阿難在大衆中即從座起。偏袒右肩右 T0945_.19.0108b16: 膝著地。合掌恭敬而白佛言。我是如來最小 T0945_.19.0108b17: 之弟。蒙佛慈愛雖今出家猶恃憍憐。所以多 T0945_.19.0108b18: 聞未得無漏。不能折伏娑毘羅呪。爲彼所轉 T0945_.19.0108b19: 溺於婬舍。當由不知眞際所指。唯願世尊。 T0945_.19.0108b20: 大慈哀愍。開示我等奢摩他路。令諸闡提隳 T0945_.19.0108b21: 彌戻車。作是語已。五體投地。及諸大衆傾渇 T0945_.19.0108b22: 翹佇欽聞示誨 T0945_.19.0108b23: 爾時世尊從其面門放種種光。其光晃耀如 T0945_.19.0108b24: 百千日。普佛世界六種震動。如是十方微塵 T0945_.19.0108b25: 國土一時開現。佛之威神令諸世界合成一 T0945_.19.0108b26: 界。其世界中所有一切諸大菩薩。皆住本國 T0945_.19.0108b27: 合掌承聽 T0945_.19.0108b28: 佛告阿難一切衆生。從無始來種種顛倒。業 T0945_.19.0108b29: 種自然如惡叉聚。諸修行人不能得成無上 T0945_.19.0108c01: 菩提。乃至別成聲聞縁覺。及成外道諸天魔 T0945_.19.0108c02: 王及魔眷屬。皆由不知二種根本錯亂修習。 T0945_.19.0108c03: 猶如煮沙欲成嘉饌。縱經塵劫終不能得。云 T0945_.19.0108c04: 何二種。阿難一者無始生死根本。則汝今者 T0945_.19.0108c05: 與諸衆生。用攀縁心爲自性者。二者無始菩 T0945_.19.0108c06: 提涅槃元清淨體。則汝今者識精元明。能生 T0945_.19.0108c07: 諸縁縁所遺者。由諸衆生遺此本明。雖終日 T0945_.19.0108c08: 行而不自覺枉入諸趣 T0945_.19.0108c09: 阿難汝今欲知奢摩他路願出生死。今復問 T0945_.19.0108c10: 汝。即時如來擧金色臂屈五輪指。語阿難言 T0945_.19.0108c11: 汝今見不。阿難言見。佛言汝何所見。阿難言 T0945_.19.0108c12: 我見如來擧臂屈指。爲光明拳曜我心目。佛 T0945_.19.0108c13: 言汝將誰見。阿難言我與大衆同將眼見 T0945_.19.0108c14: 佛告阿難汝今答我。如來屈指爲光明拳。耀 T0945_.19.0108c15: 汝心目汝目可見。以何爲心當我拳＊耀。阿難 T0945_.19.0108c16: 言如來現今徴心所在。而我以心推窮尋逐。 T0945_.19.0108c17: 即能推者我將爲心 T0945_.19.0108c18: 佛言咄阿難此非汝心。阿難矍然避座合掌 T0945_.19.0108c19: 起立白佛。此非我心當名何等。佛告阿難此 T0945_.19.0108c20: 是前塵虚妄相想惑汝眞性。由汝無始至于 T0945_.19.0108c21: 今生認賊爲子。失汝元常故受輪轉 T0945_.19.0108c22: 阿難白佛言世尊我佛寵弟。心愛佛故令我 T0945_.19.0108c23: 出家。我心何獨供養如來。乃至遍歴恒沙國 T0945_.19.0108c24: 土。承事諸佛及善知識發大勇猛。行諸一切 T0945_.19.0108c25: 難行法事皆用此心。縱令謗法永退善根亦 T0945_.19.0108c26: 因此心。若此發明不是心者。我乃無心同諸 T0945_.19.0108c27: 土木。離此覺知更無所有。云何如來説此非 T0945_.19.0108c28: 心。我實驚怖兼此大衆無不疑惑。唯垂大悲 T0945_.19.0108c29: 開示未悟 T0945_.19.0109a01: 爾時世尊開示阿難及諸大衆。欲令心入無 T0945_.19.0109a02: 生法忍。於師子座摩阿難頂而告之言。如來 T0945_.19.0109a03: 常説諸法所生唯心所現。一切因果世界微 T0945_.19.0109a04: 塵因心成體。阿難若諸世界一切所有。其中 T0945_.19.0109a05: 乃至草葉縷結。詰其根元咸有體性。縱令虚 T0945_.19.0109a06: 空亦有名貌。何況清淨妙淨明心性一切心 T0945_.19.0109a07: 而自無體。若汝執吝分別覺觀。所了知性必 T0945_.19.0109a08: 爲心者。此心即應離諸一切色香味觸。諸塵 T0945_.19.0109a09: 事業別有全性。如汝今者承聽我法。此則因 T0945_.19.0109a10: 聲而有分別。縱滅一切見聞覺知。内守幽閑 T0945_.19.0109a11: 猶爲法塵分別影事。我非勅汝執爲非心。但 T0945_.19.0109a12: 汝於心。微細揣摩若離前塵有分別性即眞 T0945_.19.0109a13: 汝心。若分別性離塵無體。斯則前塵分別影 T0945_.19.0109a14: 事。塵非常住若變滅時。此心則同龜毛兎角。 T0945_.19.0109a15: 則汝法身同於斷滅。其誰修證無生法忍。即 T0945_.19.0109a16: 時阿難與諸大衆默然自失。佛告阿難世間 T0945_.19.0109a17: 一切諸修學人。現前雖成九次第定。不得漏 T0945_.19.0109a18: 盡成阿羅漢。皆由執此生死妄想誤爲眞實。 T0945_.19.0109a19: 是故汝今雖得多聞不成聖果。阿難聞已重 T0945_.19.0109a20: 復悲涙五體投地。長跪合掌而白佛言。自我 T0945_.19.0109a21: 從佛發心出家恃佛威神。常自思惟無勞我 T0945_.19.0109a22: 修。將謂如來惠我三昧。不知身心本不相代。 T0945_.19.0109a23: 失我本心。雖身出家心不入道。譬如窮子捨 T0945_.19.0109a24: 父逃逝。今日乃知雖有多聞。若不修行與不 T0945_.19.0109a25: 聞等。如人説食終不能飽。世尊我等今者二 T0945_.19.0109a26: 障所纒。良由不知寂常心性。唯願如來哀愍 T0945_.19.0109a27: 窮露。發妙明心開我道眼 T0945_.19.0109a28: 即時如來從胸卍字涌出寶光。其光晃昱有 T0945_.19.0109a29: 百千色。十方微塵普佛世界一時周遍。遍灌 T0945_.19.0109b01: 十方所有寶刹諸如來頂。旋至阿難及諸大 T0945_.19.0109b02: 衆。告阿難言。吾今爲汝建大法幢。亦令十方 T0945_.19.0109b03: 一切衆生。獲妙微密性淨明心得清淨眼。阿 T0945_.19.0109b04: 難汝先答我見光明拳。此拳光明因何所有。 T0945_.19.0109b05: 云何成拳汝將誰見。阿難言由佛全體閻浮 T0945_.19.0109b06: 檀金赩如寶山。清淨所生故有光明。我實眼 T0945_.19.0109b07: 觀五輪指端。屈握示人故有拳相 T0945_.19.0109b08: 佛告阿難如來今日實言告汝。諸有智者要 T0945_.19.0109b09: 以譬喩而得開悟。阿難譬如我拳。若無我手 T0945_.19.0109b10: 不成我拳。若無汝眼不成汝見。以汝眼根例 T0945_.19.0109b11: 我拳理。其義均不。阿難言唯然世尊。既無我 T0945_.19.0109b12: 眼不成見。以我眼根例如來拳事義相類 T0945_.19.0109b13: 佛告阿難汝言相類是義不然。何以故。如無 T0945_.19.0109b14: 手人拳畢竟滅。彼無眼者非見全無。所以者 T0945_.19.0109b15: 何。汝試於途詢問盲人汝何所見。彼諸盲人 T0945_.19.0109b16: 必來答汝。我今眼前唯見黒暗更無他矚。以 T0945_.19.0109b17: 是義觀前塵自暗見何虧損 T0945_.19.0109b18: 阿難言諸盲眼前。唯覩黒暗云何成見。佛告 T0945_.19.0109b19: 阿難諸盲無眼唯觀黒暗。與有眼人處於暗 T0945_.19.0109b20: 室。二黒有別爲無有別。如是世尊此暗中人 T0945_.19.0109b21: 與彼群盲。二黒校量曾無有異。阿難若無眼 T0945_.19.0109b22: 人全見前黒。忽得眼光還於前塵。見種種色 T0945_.19.0109b23: 名眼見者。彼暗中人全見前黒。忽獲燈光亦 T0945_.19.0109b24: 於前塵。見種種色應名燈見。若燈見者燈能 T0945_.19.0109b25: 有見自不名燈。又則燈觀何關汝事。是故當 T0945_.19.0109b26: 知燈能顯色。如是見者是眼非燈。眼能顯色。 T0945_.19.0109b27: 如是見性是心非眼 T0945_.19.0109b28: 阿難雖復得聞是言。與諸大衆口已默然心 T0945_.19.0109b29: 未開悟。猶冀如來慈音宣示。合掌清心佇佛 T0945_.19.0109c01: 悲誨 T0945_.19.0109c02: 爾時世尊舒兜羅綿網相光手開五輪指。誨 T0945_.19.0109c03: 勅阿難及諸大衆。我初成道於鹿園中。爲阿 T0945_.19.0109c04: 若多五比丘等及汝四衆言。一切衆生不成 T0945_.19.0109c05: 菩提及阿羅漢。皆由客塵煩惱所誤。汝等當 T0945_.19.0109c06: 時因何開悟今成聖果 T0945_.19.0109c07: 時憍陳那起立白佛。我今長老於大衆中獨 T0945_.19.0109c08: 得解名。因悟客塵二字成果。世尊譬如行客 T0945_.19.0109c09: 投寄旅亭。或宿或食食宿事畢。俶裝前＊途 T0945_.19.0109c10: 不遑安住。若實主人自無攸往。如是思惟不 T0945_.19.0109c11: 住名客住名主人。以不住者名爲客義。又如 T0945_.19.0109c12: 新霽清暘昇天光入隙中。發明空中諸有塵 T0945_.19.0109c13: 相。塵質搖動虚空寂然。如是思惟澄寂名空 T0945_.19.0109c14: 搖動名塵。以搖動者名爲塵義。佛言如是 T0945_.19.0109c15: 即時如來於大衆中屈五輪指。屈已復開開 T0945_.19.0109c16: 已又屈。謂阿難言汝今何見。阿難言我見如 T0945_.19.0109c17: 來百寶輪掌衆中開合。佛告阿難。汝見我手 T0945_.19.0109c18: 衆中開合。爲是我手有開有合。爲復汝見有 T0945_.19.0109c19: 開有合。阿難言世尊。寶手衆中開合。我見如 T0945_.19.0109c20: 來手自開合。非我見性自開＊自合。佛言誰 T0945_.19.0109c21: 動誰靜。阿難。言佛手不住而我見性。尚無有 T0945_.19.0109c22: 靜誰爲無住。佛言如是。如來於是從輪掌中。 T0945_.19.0109c23: 飛一寶光在阿難右。即時阿難迴首右 T0945_.19.0109c24: 放一光在阿難左。阿難又則迴首左＊ T0945_.19.0109c25: 阿難。汝頭今日何因搖動。阿難言我見如來 T0945_.19.0109c26: 出妙寶光來我左右。故左右觀頭自搖動。阿 T0945_.19.0109c27: 難汝＊ T0945_.19.0109c28: 世尊我頭自動而我見性。尚無有止誰爲搖 T0945_.19.0109c29: 動。佛言如是 T0945_.19.0110a01: 於是如來普告大衆。若復衆生以搖動者名 T0945_.19.0110a02: 之爲塵。以不住者名之爲客。汝觀阿難頭自 T0945_.19.0110a03: 動搖神無所動。又汝觀我手自開合見無舒 T0945_.19.0110a04: 卷。云何汝今以動爲身以動爲境。從始洎終 T0945_.19.0110a05: 念念生滅。遺失眞性顛倒行事。性心失眞認 T0945_.19.0110a06: 物爲己。輪迴是中自取流轉 T0945_.19.0110a07: 大佛頂萬行首楞嚴經卷第一 T0945_.19.0110a08: T0945_.19.0110a09: T0945_.19.0110a10: T0945_.19.0110a11: T0945_.19.0110a12:
T0945_.19.0110a16: 爾時阿難及諸大衆。聞佛示誨身心泰然。念 T0945_.19.0110a17: 無始來失却本心。妄認縁塵分別影事。今日 T0945_.19.0110a18: 開悟如失乳兒忽遇慈母。合掌禮佛。願聞如 T0945_.19.0110a19: 來顯出身心眞妄虚實現前生滅與不生滅二 T0945_.19.0110a20: 發明性 T0945_.19.0110a21: 波斯匿王起立白佛。我昔未承諸佛誨勅。見 T0945_.19.0110a22: 迦旃延毘羅胝子。咸言此身死後斷滅名爲 T0945_.19.0110a23: 涅槃。我雖値佛今猶狐疑。云何發揮證知此 T0945_.19.0110a24: 心不生滅地。令此大衆諸有漏者咸皆願聞 T0945_.19.0110a25: 佛告大王汝身現存今復問汝。汝此肉身爲 T0945_.19.0110a26: 同金剛常住不朽。爲復變壞。世尊我今此身 T0945_.19.0110a27: 終從變滅 T0945_.19.0110a28: 佛言大王汝未曾滅云何知滅。世尊我此無 T0945_.19.0110a29: 常變壞之身。雖未曾滅我觀現前。念念遷謝 T0945_.19.0110b01: 新新不住。如火成灰漸漸銷殞。殞亡不息。決 T0945_.19.0110b02: 知此身當從滅盡 T0945_.19.0110b03: 佛言如是大王。汝今生齡已從衰老。顏貌何 T0945_.19.0110b04: 如童子之時。世尊我昔孩孺膚腠潤澤。年至 T0945_.19.0110b05: 長成血氣充滿。而今頽齡迫於衰耄。形色枯 T0945_.19.0110b06: 悴精神昏昧。髮白面皺逮將不久。如何見比 T0945_.19.0110b07: 充盛之時 T0945_.19.0110b08: 佛言大王汝之形容應不頓朽。王言世尊變 T0945_.19.0110b09: 化密移我誠不覺。寒暑遷流漸至於此。何以 T0945_.19.0110b10: 故我年二十雖號年少。顏貌已老初十年時。 T0945_.19.0110b11: 三十之年又衰二十。于今六十又過于二。觀 T0945_.19.0110b12: 五十時宛然強壯。世尊我見密移雖此殂落。 T0945_.19.0110b13: 其間流易且限十年。若復令我微細思惟。其 T0945_.19.0110b14: 變寧唯一紀二紀實爲年變。豈唯年變亦兼 T0945_.19.0110b15: 月化。何直月化兼又日遷。沈思諦觀刹那刹 T0945_.19.0110b16: 那。念念之間不得停住。故知我身終從變 T0945_.19.0110b17: 滅 T0945_.19.0110b18: 佛言大王汝見變化遷改不停。悟知汝滅亦 T0945_.19.0110b19: 於滅時。知汝身中有不滅耶。波斯匿王合掌 T0945_.19.0110b20: 白佛我實不知。佛言我今示汝不生滅性。大 T0945_.19.0110b21: 王汝年幾時見恒河水。王言我生三歳慈母 T0945_.19.0110b22: 携我。謁耆婆天經過此流。爾時即知是恒河 T0945_.19.0110b23: 水。佛言大王如汝所説。二十之時衰於十歳。 T0945_.19.0110b24: 乃至六十日月歳時念念遷變。則汝三歳見 T0945_.19.0110b25: 此河時。至年十三其水云何。王言如三歳時 T0945_.19.0110b26: 宛然無異。乃至于今年六十二亦無有異。佛 T0945_.19.0110b27: 言汝今自傷髮白面皺。其面必定皺於童年。 T0945_.19.0110b28: 則汝今時觀此恒河。與昔童時觀河之見有 T0945_.19.0110b29: 童耄不。王言不也世尊。佛言大王汝面雖皺 T0945_.19.0110c01: 而此見精性未曾皺。皺者爲變不皺非變。變 T0945_.19.0110c02: 者受滅彼不變者元無生滅。云何於中受汝 T0945_.19.0110c03: 生死。而猶引彼末伽梨等。都言此身死後全 T0945_.19.0110c04: 滅。王聞是言信知身後捨生趣生。與諸大衆 T0945_.19.0110c05: 踊躍歡喜得未曾有。阿難即從座起禮佛。合 T0945_.19.0110c06: 掌長跪白佛世尊。若此見聞必不生滅。云何 T0945_.19.0110c07: 世尊名我等輩。遺失眞性顛倒行事。願興慈 T0945_.19.0110c08: 悲洗我塵垢 T0945_.19.0110c09: 即時如來垂金色臂。輪手下指示阿難言。汝 T0945_.19.0110c10: 今見我母陀羅手爲正爲倒。阿難言世間衆 T0945_.19.0110c11: 生以此爲倒。而我不知誰正誰倒。佛告阿難 T0945_.19.0110c12: 若世間人以此爲倒。即世間人將何爲正。阿 T0945_.19.0110c13: 難言如來竪臂兜羅綿手。上指於空則名爲 T0945_.19.0110c14: 正。佛即竪臂告阿難言。若此顛倒首尾相換。 T0945_.19.0110c15: 諸世間人一倍瞻視。則知汝身與諸如來。清 T0945_.19.0110c16: 淨法身比類發明。如來之身名正遍知。汝等 T0945_.19.0110c17: 之身號性顛倒。隨汝諦觀汝身佛身。稱顛倒 T0945_.19.0110c18: 者名字何處號爲顛倒 T0945_.19.0110c19: 于時阿難與諸大衆。瞪矒瞻佛目精不瞬。不 T0945_.19.0110c20: 知身心顛倒所在。佛興慈悲哀愍阿難及諸 T0945_.19.0110c21: 大衆。發海潮音遍告同會。諸善男子我常説 T0945_.19.0110c22: 言。色心諸縁及心所使諸所縁法唯心所現。 T0945_.19.0110c23: 汝身汝心皆是妙明眞精妙心中所現物。云 T0945_.19.0110c24: 何汝等遺失本妙圓妙明心寶明妙性。認悟 T0945_.19.0110c25: 中迷晦昧爲空。空晦暗中結暗爲色。色雜妄 T0945_.19.0110c26: 想想相爲身。聚縁内搖趣外奔逸。昏擾擾相 T0945_.19.0110c27: 以爲心性。一迷爲心。決定惑爲色身之内。不 T0945_.19.0110c28: 知色身外泊山河虚空大地。咸是妙明眞心 T0945_.19.0110c29: 中物。譬如澄清百千大海。棄之唯認一浮漚 T0945_.19.0111a01: 體。目爲全潮窮盡瀛渤。汝等即是迷中倍人。 T0945_.19.0111a02: 如我垂手等無差別。如來説爲可憐愍者 T0945_.19.0111a03: 阿難承佛悲救深誨。垂泣叉手而白佛言。我 T0945_.19.0111a04: 雖承佛如是妙音。悟妙明心元所圓滿常住 T0945_.19.0111a05: 心地。而我悟佛現説法音。現以縁心允所瞻 T0945_.19.0111a06: 仰。徒獲此心未敢認爲本元心地。願佛哀愍 T0945_.19.0111a07: 宣示圓音。拔我疑根歸無上道 T0945_.19.0111a08: 佛告阿難汝等尚以縁心聽法。此法亦縁非 T0945_.19.0111a09: 得法性。如人以手指月示人。彼人因指當應 T0945_.19.0111a10: 看月。若復觀指以爲月體。此人豈唯亡失月 T0945_.19.0111a11: 輪亦亡其指。何以故。以所標指爲明月故。豈 T0945_.19.0111a12: 唯亡指。亦復不識明之與暗。何以故。即以指 T0945_.19.0111a13: 體爲月明性。明暗二性無所了故。汝亦如是 T0945_.19.0111a14: 若以分別我説法音爲汝心者。此心自應離 T0945_.19.0111a15: 分別音有分別性。譬如有客寄宿旅亭。暫止 T0945_.19.0111a16: 便去終不常住。而掌亭人都無所去名爲亭 T0945_.19.0111a17: 主。此亦如是若眞。汝心則無所去。云何離聲 T0945_.19.0111a18: 無分別性。斯則豈唯聲分別心。分別我容離 T0945_.19.0111a19: 諸色相無分別性。如是乃至分別都無非色 T0945_.19.0111a20: 非空。拘舍離等昧爲冥諦離諸法縁無分別 T0945_.19.0111a21: 性。則汝心性各有所還云何爲主 T0945_.19.0111a22: 阿難言若我心性各有所還。則如來説妙明 T0945_.19.0111a23: 元心云何無還。惟垂哀愍爲我宣説 T0945_.19.0111a24: 佛告阿難且汝見我見精明元。此見雖非妙 T0945_.19.0111a25: 精明心。如第二月非是月影。汝應諦聽今當 T0945_.19.0111a26: 示汝無所還地。阿難此大講堂洞開東方。日 T0945_.19.0111a27: 輪昇天則有明耀。中夜黒月雲霧晦暝則 T0945_.19.0111a28: 復昏暗。戸牖之隙則復見通。牆宇之間則復 T0945_.19.0111a29: 觀擁。分別之處則復見縁。頑虚之中遍是空 T0945_.19.0111b01: 性。欝 T0945_.19.0111b02: 淨。阿難汝咸看此諸變化相。吾今各還本所 T0945_.19.0111b03: 因處。云何本因。阿難此諸變化明還日輪。何 T0945_.19.0111b04: 以故。無日不明明因屬日。是故還日暗還黒 T0945_.19.0111b05: 月。通還戸牖擁還牆宇。縁還分別頑虚還空。 T0945_.19.0111b06: 欝 T0945_.19.0111b07: 出斯類。汝見八種見精明性當欲誰還。何以 T0945_.19.0111b08: 故。若還於明。則不明時無復見暗。雖明暗等 T0945_.19.0111b09: 種種差別見無差別。諸可還者自然非汝。不 T0945_.19.0111b10: 汝還者非汝而誰。則知汝心本妙明淨。汝自 T0945_.19.0111b11: 迷悶喪本受輪。於生死中常被漂溺。是故如 T0945_.19.0111b12: 來名可憐愍 T0945_.19.0111b13: 阿難言我雖識此見性無還。云何得知是我 T0945_.19.0111b14: 眞性 T0945_.19.0111b15: 佛告阿難吾今問汝。今汝未得無漏清淨。承 T0945_.19.0111b16: 佛神力見於初禪得無障礙。而阿那律見閻 T0945_.19.0111b17: 浮提。如觀掌中菴摩羅果。諸菩薩等見百千 T0945_.19.0111b18: 界。十方如來窮盡微塵清淨國土無所不矚。 T0945_.19.0111b19: 衆生洞視不過分寸。阿難且吾與汝觀四天 T0945_.19.0111b20: 王所住宮殿。中間遍覽水陸空行。雖有昏明 T0945_.19.0111b21: 種種形像。無非前塵分別留礙。汝應於此分 T0945_.19.0111b22: 別自他。今吾將汝擇於見中。誰是我體誰 T0945_.19.0111b23: 爲物象。阿難極汝見源。從日月宮是物非汝。 T0945_.19.0111b24: 至七金山周遍諦觀。雖種種光亦物非汝。漸 T0945_.19.0111b25: 漸更觀雲騰鳥飛。風動塵起樹木山川。草芥 T0945_.19.0111b26: 人畜咸物非汝。阿難是諸近遠諸有物性。雖 T0945_.19.0111b27: 復差殊同汝見精清淨所矚。則諸物類自有 T0945_.19.0111b28: 差別見性無殊。此精妙明誠汝見性。若見是 T0945_.19.0111b29: 物則汝亦可見吾之見。若同見者名爲見吾。 T0945_.19.0111c01: 吾不見時何不見吾不見之處。若見不見自 T0945_.19.0111c02: 然非彼不見之相。若不見吾不見之地。自然 T0945_.19.0111c03: 非物云何非汝。又則汝今見物之時。汝既見 T0945_.19.0111c04: 物物亦見汝。體性紛雜則汝與我。并諸世間 T0945_.19.0111c05: 不成安立。阿難若汝見時是汝非我。見性周 T0945_.19.0111c06: 遍非汝而誰。云何自疑汝之眞性。性汝不眞 T0945_.19.0111c07: 取我求實 T0945_.19.0111c08: 阿難白佛言世尊。若此見性必我非餘。我與 T0945_.19.0111c09: 如來觀四天王勝藏寶殿居日月宮。此見周 T0945_.19.0111c10: 圓遍娑婆國。退歸精舍只見伽藍。清心戸堂 T0945_.19.0111c11: 但瞻簷廡。世尊此見如是。其體本來周遍一 T0945_.19.0111c12: 界。今在室中唯滿一室。爲復此見縮大爲小。 T0945_.19.0111c13: 爲當牆宇夾令斷絶。我今不知斯義所在。願 T0945_.19.0111c14: 垂弘慈爲我敷演 T0945_.19.0111c15: 佛告阿難一切世間大小内外。諸所事業各 T0945_.19.0111c16: 屬前塵。不應説言見有舒縮。譬如方器中見 T0945_.19.0111c17: 方空。吾復問汝此方器中所見方空。爲復定 T0945_.19.0111c18: 方爲不定方。若定方者別安圓器空應不圓。 T0945_.19.0111c19: 若不定者在方器中應無方空。汝言不知斯 T0945_.19.0111c20: 義所在。義性如是云何爲在。阿難若復欲令 T0945_.19.0111c21: 入無方圓。但除器方空體無方。不應説言更 T0945_.19.0111c22: 除虚空方相所在。若如汝問入室之時。縮見 T0945_.19.0111c23: 令小仰觀日時。汝豈挽見齊於日面。若築牆 T0945_.19.0111c24: 宇能夾見斷。穿爲小竇寧無竇迹。是義不 T0945_.19.0111c25: 然。一切衆生從無始來迷己爲物。失於本心 T0945_.19.0111c26: 爲物所轉。故於是中觀大觀小。若能轉物則 T0945_.19.0111c27: 同如來。身心圓明不動道場。於一毛端遍能 T0945_.19.0111c28: 含受十方國土 T0945_.19.0111c29: 阿難白佛言世尊。若此見精必我妙性。令此 T0945_.19.0112a01: 妙性現在我前。見必我眞。我今身心復是何 T0945_.19.0112a02: 物。而今身心分別有實。彼見無別分辨我 T0945_.19.0112a03: 身。若實我心令我今見見性實我而身非我。 T0945_.19.0112a04: 何殊如來先所難言物能見我。＊惟垂大慈開 T0945_.19.0112a05: 發未悟 T0945_.19.0112a06: 佛告阿難今汝所言。見在汝前是義非實。若 T0945_.19.0112a07: 實汝前汝實見者。則此見精既有方所非無 T0945_.19.0112a08: 指示。且今與汝坐祇陀林。遍觀林渠及與殿 T0945_.19.0112a09: 堂。上至日月前對恒河。汝今於我師子座前。 T0945_.19.0112a10: 擧手指陳是種種相。陰者是林明者是日。礙 T0945_.19.0112a11: 者是壁通者是空。如是乃至草樹纖毫大小 T0945_.19.0112a12: 雖殊。但可有形無不指著。若必有見現在汝 T0945_.19.0112a13: 前。汝應以手確實指陳何者是見。阿難當知 T0945_.19.0112a14: 若空是見。既已成見何者是空。若物是見。既 T0945_.19.0112a15: 已是見何者爲物。汝可微細披剥萬象。析出 T0945_.19.0112a16: 精明淨妙見元指陳示我。同彼諸物分明無 T0945_.19.0112a17: 惑 T0945_.19.0112a18: 阿難言我今於此重閣講堂。遠洎恒河上觀 T0945_.19.0112a19: 日月。擧手所指縱目所觀。指皆是物無是見 T0945_.19.0112a20: 者。世尊如佛所説。況我有漏初學聲聞。乃至 T0945_.19.0112a21: 菩薩亦不能於萬物象前剖出精見。離一切 T0945_.19.0112a22: 物別有自性。佛言如是如是 T0945_.19.0112a23: 佛復告阿難。如汝所言無有精見。離一切物 T0945_.19.0112a24: 別有自性。則汝所指是物之中無是見者。今 T0945_.19.0112a25: 復告汝汝與如來。坐祇陀林更觀林苑。乃至 T0945_.19.0112a26: 日月種種象殊。必無見精受汝所指。汝又發 T0945_.19.0112a27: 明此諸物中何者非見。阿難言我實遍見此 T0945_.19.0112a28: 祇陀林。不知是中何者非見何以故若樹非 T0945_.19.0112a29: 見云何見樹。若樹即見復云何樹。如是乃至 T0945_.19.0112b01: 若空非見。云何爲空。若空即見復云何空。 T0945_.19.0112b02: 我又思惟是萬象中。微細發明無非見者。佛 T0945_.19.0112b03: 言如是如是 T0945_.19.0112b04: 於是大衆非無學者。聞佛此言茫然不知是 T0945_.19.0112b05: 義終始。一時惶悚失其所守。如來知其魂慮 T0945_.19.0112b06: 變慴心生憐愍。安慰阿難及諸大衆。諸善男 T0945_.19.0112b07: 子無上法王是眞實語。如所如説不誑不妄。 T0945_.19.0112b08: 非末伽梨四種不死矯亂論議。汝諦思惟無 T0945_.19.0112b09: 忝哀慕 T0945_.19.0112b10: 是時文殊師利法王子愍諸四衆。在大衆中 T0945_.19.0112b11: 即從座起。頂禮佛足合掌恭敬。而白佛言世 T0945_.19.0112b12: 尊。此諸大衆。不悟如來發明二種精見色空 T0945_.19.0112b13: 是非是義。世尊若此前縁色空等象。若是見 T0945_.19.0112b14: 者應有所指。若非見者應無所矚。而今不知 T0945_.19.0112b15: 是義所歸故有驚怖。非是疇昔善根輕尠。唯 T0945_.19.0112b16: 願如來大慈發明此諸物象。與此見精元是 T0945_.19.0112b17: 何物。於其中間無是非是 T0945_.19.0112b18: 佛告文殊及諸大衆。十方如來及大菩薩。於 T0945_.19.0112b19: 其自住三摩地中。見與見縁并所想相。如虚 T0945_.19.0112b20: 空花本無所有。此見及縁元是菩提妙淨明 T0945_.19.0112b21: 體。云何於中有是非是。文殊吾今問汝。如汝 T0945_.19.0112b22: 文殊更有文殊。是文殊者爲無文殊。如是世 T0945_.19.0112b23: 尊我眞文殊無是文殊。何以故若有是者則 T0945_.19.0112b24: 二文殊。然我今日非無文殊於中實無是非 T0945_.19.0112b25: 二相。佛言此見妙明與諸空塵。亦復如是本 T0945_.19.0112b26: 是妙明。無上菩提淨圓眞心。妄爲色空及與 T0945_.19.0112b27: 聞見。如第二月誰爲是月又誰非月。文殊但 T0945_.19.0112b28: 一月眞。中間自無是月非月。是以汝今觀見 T0945_.19.0112b29: 與塵。種種發明名爲妄想。不能於中出是非 T0945_.19.0112c01: 是。由是精眞妙覺明性。故能令汝出指非指 T0945_.19.0112c02: 阿難白佛言世尊。誠如法王所説覺縁遍十 T0945_.19.0112c03: 方界。湛然常住性非生滅。與先梵志裟毘 T0945_.19.0112c04: 迦羅所談冥諦。及投灰等諸外道種。説有 T0945_.19.0112c05: 眞我遍滿十方。有何差別。世尊亦曾於楞伽 T0945_.19.0112c06: 山。爲大慧等敷演斯義。彼外道等常説自然。 T0945_.19.0112c07: 我説因縁非彼境界。我今觀此覺性自然非 T0945_.19.0112c08: 生非滅。遠離一切虚妄顛倒。似非因縁與彼 T0945_.19.0112c09: 自然。云何開示不入群邪。獲眞實心妙覺明 T0945_.19.0112c10: 性 T0945_.19.0112c11: 佛告阿難我今如是開示方便。眞實告汝。汝 T0945_.19.0112c12: 猶未悟惑爲自然。阿難若必自然自須甄明 T0945_.19.0112c13: 有自然體。汝且觀此妙。明見中以何爲自。此 T0945_.19.0112c14: 見爲復以明爲自以暗爲自。以空爲自以塞 T0945_.19.0112c15: 爲自。阿難若明爲自應不見暗。若復以空爲 T0945_.19.0112c16: 自體者應不見塞。如是乃至諸暗等相以爲 T0945_.19.0112c17: 自者。則於明時見性斷滅云何見明 T0945_.19.0112c18: 阿難言必此妙見性非自然。我今發明是因 T0945_.19.0112c19: 縁性。心猶未明諮詢如來。是義云何合因縁 T0945_.19.0112c20: 性。佛言汝言因縁吾復問汝。汝今同見見性 T0945_.19.0112c21: 現前。此見爲復因明有見因暗有見。因空有 T0945_.19.0112c22: 見因塞有見。阿難若因明有應不見暗。如因 T0945_.19.0112c23: 暗有應不見明。如是乃至因空因塞同於明 T0945_.19.0112c24: 暗。復次阿難此見又復縁明有見縁暗有見。 T0945_.19.0112c25: 縁空有見縁塞有見。阿難若縁空有應不見 T0945_.19.0112c26: 塞。若縁塞有應不見空。如是乃至縁明縁暗 T0945_.19.0112c27: 同於空塞當。知如是精覺妙明非因非縁。亦 T0945_.19.0112c28: 非自然非不自然。無非不非無是非是。離一 T0945_.19.0112c29: 切相即一切法。汝今云何於中措心。以諸世 T0945_.19.0113a01: 間戲論名相而得分別。如以手掌撮摩虚空。 T0945_.19.0113a02: ＊只益自勞。虚空云何隨汝執捉 T0945_.19.0113a03: 阿難白佛言世尊。必妙覺性非因非縁。世尊 T0945_.19.0113a04: 云何常與比丘。宣説見性具四種縁。所謂因 T0945_.19.0113a05: 空因明因心因眼是義云何。佛言阿難我説 T0945_.19.0113a06: 世間諸因縁相非第一義。阿難吾復問汝。諸 T0945_.19.0113a07: 世間人説我能見。云何名見云何不見。阿難 T0945_.19.0113a08: 言世人因於日月燈光。見種種相名之爲見。 T0945_.19.0113a09: 若復無此三種光明則不能見。阿難若無明 T0945_.19.0113a10: 時名不見者。應不見暗。若必見暗此但無明 T0945_.19.0113a11: 云何無見。阿難若在暗時不見明故名爲不 T0945_.19.0113a12: 見。今在明時不見暗相還名不見。如是二相 T0945_.19.0113a13: 倶名不見。若復二相自相 T0945_.19.0113a14: 中暫無。如是則知二倶名見。云何不見。是故 T0945_.19.0113a15: 阿難汝今當知。見明之時見非是明。見暗之 T0945_.19.0113a16: 時見非是暗。見空之時見非是空。見塞之時 T0945_.19.0113a17: 見非是塞。四義成就汝復應知。見見之時見 T0945_.19.0113a18: 非是見。見猶離見見不能及。云何復説因縁 T0945_.19.0113a19: 自然及和合相。汝等聲聞狹劣無識。不能通 T0945_.19.0113a20: 達清淨實相。吾今誨汝當善思惟。無得疲怠 T0945_.19.0113a21: 妙菩提路 T0945_.19.0113a22: 阿難白佛言世尊。如佛世尊爲我等輩。宣説 T0945_.19.0113a23: 因縁及與自然。諸和合相與不和合。心猶未 T0945_.19.0113a24: 開。而今更聞見見非見重増迷悶。伏願弘慈 T0945_.19.0113a25: 施大慧目。開示我等覺心明淨。作是語已悲 T0945_.19.0113a26: 涙頂禮承受聖旨 T0945_.19.0113a27: 爾時世尊憐愍阿難及諸大衆。將欲敷演大 T0945_.19.0113a28: 陀羅尼諸三摩提妙修行路。告阿難言汝雖 T0945_.19.0113a29: 強記但益多聞。於奢摩他 微密觀照心猶未 T0945_.19.0113b01: 了。汝今諦聽吾今爲汝分別開示。亦令將 T0945_.19.0113b02: 來諸有漏者獲菩提果。阿難一切衆生輪迴 T0945_.19.0113b03: 世間。由二顛倒分別見妄。當處發生當業輪 T0945_.19.0113b04: 轉。云何二見。一者衆生別業妄見。二者衆生 T0945_.19.0113b05: 同分妄見 T0945_.19.0113b06: 云何名爲別業妄見。阿難如世間人目有赤 T0945_.19.0113b07: 眚夜見燈光。別有圓影五色重疊。於意云何 T0945_.19.0113b08: 此夜燈明所現圓光。爲是燈色爲當見色。阿 T0945_.19.0113b09: 難此若燈色則非眚人何不同見。而此圓影 T0945_.19.0113b10: 唯眚之觀。若是見色見已成色。則彼眚人見 T0945_.19.0113b11: 圓影者名爲何等。復次阿難若此圓影離燈 T0945_.19.0113b12: 別有。則合傍觀屏帳几筵有圓影出。離見別 T0945_.19.0113b13: 有應非眼矚。云何眚人目見圓影。是故當知 T0945_.19.0113b14: 色實在燈見病爲影。影見倶眚見眚非病。終 T0945_.19.0113b15: 不應言是燈是見。於是中有非燈非見。如第 T0945_.19.0113b16: 二月非體非影。何以故第二之觀揑所成故。 T0945_.19.0113b17: 諸有智者不應説言此揑根元。是形非形離 T0945_.19.0113b18: 見非見。此亦如是目眚所成。今欲名誰是燈 T0945_.19.0113b19: 是見。何況分別非燈非見 T0945_.19.0113b20: 云何名爲同分妄見。阿難此閻浮提除大海 T0945_.19.0113b21: 水。中間平陸有三千洲。正中大洲東西括量。 T0945_.19.0113b22: 大國凡有二千三百。其餘小洲在諸海中。其 T0945_.19.0113b23: 間或有三兩百國。或一或二至于三十四十 T0945_.19.0113b24: 五十。阿難若復此中有一小洲＊只有兩國。唯 T0945_.19.0113b25: 一國人同感惡縁。則彼小洲當土衆生。覩諸 T0945_.19.0113b26: 一切不祥境界。或見二日或見兩月。其中乃 T0945_.19.0113b27: 至暈蝕珮玦彗勃飛流。負耳虹蜺種種惡 T0945_.19.0113b28: 相。但此國見彼國衆生。本所不見亦復不聞。 T0945_.19.0113b29: 阿難吾今爲汝。以此二事進退合明。阿難如 T0945_.19.0113c01: 彼衆生別業妄見。矚燈光中所現圓影雖現 T0945_.19.0113c02: 似境。終彼見者目眚所成。眚即見勞非色所 T0945_.19.0113c03: 造。然見眚者終無見咎。例汝今日以目觀見 T0945_.19.0113c04: 山河國土及諸衆生。皆是無始見病所成。見 T0945_.19.0113c05: 與見縁似現前境。元我覺明見所縁眚。覺見 T0945_.19.0113c06: 即眚本覺明心。覺縁非眚覺所覺眚。覺非眚 T0945_.19.0113c07: 中此實見見。云何復名覺聞知見。是故汝今 T0945_.19.0113c08: 見我及汝并諸世間。十類衆生皆即見眚。非 T0945_.19.0113c09: 見眚者彼見眞精。性非眚者故不名見。阿難 T0945_.19.0113c10: 如彼衆生同分妄見。例彼妄見別業一人。一 T0945_.19.0113c11: 病目人同彼一國。彼見圓影眚妄所生。此衆 T0945_.19.0113c12: 同分所現不祥。同見業中瘴惡所起。倶是無 T0945_.19.0113c13: 始見妄所生。例閻浮提三千洲中。兼四大海 T0945_.19.0113c14: 娑婆世界。并洎十方諸有漏國及諸衆生。同 T0945_.19.0113c15: 是覺明無漏妙心。見聞覺知虚妄病縁。和合 T0945_.19.0113c16: 妄生和合妄死。若能遠離諸和合縁及不和 T0945_.19.0113c17: 合。則復滅除諸生死因。圓滿菩提不生滅性。 T0945_.19.0113c18: 清淨本心本覺常住 T0945_.19.0113c19: 阿難汝雖先悟本覺妙明。性非因縁非自然 T0945_.19.0113c20: 性。而猶未明如是覺元。非和合生及不和合。 T0945_.19.0113c21: 阿難吾今復以前塵問汝。汝今猶以一切世 T0945_.19.0113c22: 間。妄想和合諸因縁性。而自疑惑。證菩提心 T0945_.19.0113c23: 和合起者。則汝今者妙淨見精。爲與明和爲 T0945_.19.0113c24: 與闇和。爲與通和爲與塞和。若明和者且汝 T0945_.19.0113c25: 觀明。當明現前何處雜見。見相可辨雜何形 T0945_.19.0113c26: 像。若非見者云何見明。若即見者云何見見。 T0945_.19.0113c27: 必見圓滿何處和明。若明圓滿不合見和。見 T0945_.19.0113c28: 必異明雜則失彼性明名字。雜失明性和明 T0945_.19.0113c29: 非義。彼暗與通及諸群塞亦復如是 T0945_.19.0114a01: 復次阿難又汝今者妙淨見精。爲與明合爲 T0945_.19.0114a02: 與暗合。爲與通合爲與塞合。若明合者至於 T0945_.19.0114a03: 暗時明相已滅。此見即不與諸暗合云何見 T0945_.19.0114a04: 暗。若見暗時不與暗合。與明合者應非見明。 T0945_.19.0114a05: 既不見明云何明合。了明非暗彼暗與通。及 T0945_.19.0114a06: 諸群塞亦復如是 T0945_.19.0114a07: 阿難白佛言世尊。如我思惟此妙覺元。與諸 T0945_.19.0114a08: 縁塵及心念慮非和合耶。佛言汝今又言覺 T0945_.19.0114a09: 非和合。吾復問汝此妙見精非和合者。爲非 T0945_.19.0114a10: 明和爲非暗和。爲非通和爲非塞和。若非明 T0945_.19.0114a11: 和則見與明必有邊畔。汝且諦觀何處是明 T0945_.19.0114a12: 何處是見。在見在明自何爲畔。阿難若明際 T0945_.19.0114a13: 中必無見者則不相及。自不知其明相所在。 T0945_.19.0114a14: 畔云何成。彼暗與通及諸群塞亦復如是 T0945_.19.0114a15: 又妙見精非和合者。爲非明合爲非暗合。爲 T0945_.19.0114a16: 非通合爲非塞合。若非明合則見與明性相 T0945_.19.0114a17: 乖角。如耳與明了不相觸見。且不知明相所 T0945_.19.0114a18: 在。云何甄明合非合理。彼暗與通及諸群塞 T0945_.19.0114a19: 亦復如是。阿難汝猶未明一切浮塵諸幻化 T0945_.19.0114a20: 相。當處出生隨處滅盡幻妄稱相。其性眞爲 T0945_.19.0114a21: 妙覺明體。如是乃至五陰六入。從十二處至 T0945_.19.0114a22: 十八界。因縁和合虚妄有生。因縁別離虚妄 T0945_.19.0114a23: 名滅。殊不能知生滅去來。本如來藏常住妙 T0945_.19.0114a24: 明。不動周圓妙眞如性。性眞常中求於去來。 T0945_.19.0114a25: 迷悟死生了無所得 T0945_.19.0114a26: 阿難云何五陰本如來藏妙眞如性。阿難譬 T0945_.19.0114a27: 如有人。以清淨目觀晴明空。唯一精虚迥無 T0945_.19.0114a28: 所有。其人無故不動目睛。瞪以發勞則於虚 T0945_.19.0114a29: 空別見狂花。復有一切狂亂非相。色陰當知 T0945_.19.0114b01: 亦復如是。阿難是諸狂花。非從空來非從目 T0945_.19.0114b02: 出。如是阿難若空來者。既從空來還從空入。 T0945_.19.0114b03: 若有出入即非虚空。空若非空自不容其花 T0945_.19.0114b04: 相起滅。如阿難體不容阿難。若目出者既從 T0945_.19.0114b05: 目出還從目入。即此花性從目出故當合有 T0945_.19.0114b06: 見。若有見者去既花空旋合見眼。若無見者 T0945_.19.0114b07: 出既翳空旋當翳眼。又見花時目應無翳。云 T0945_.19.0114b08: 何晴空號清明眼。是故當知色陰虚妄。本非 T0945_.19.0114b09: 因縁非自然性。阿難譬如有人。手足宴安百 T0945_.19.0114b10: 骸調適。忽如忘生性無違順。其人無故以二 T0945_.19.0114b11: 手掌於空相摩。於二手中妄生澁滑冷熱諸 T0945_.19.0114b12: 相。受陰當知亦復如是。阿難是諸幻觸。不從 T0945_.19.0114b13: 空來不從掌出。如是阿難若空來者。既能觸 T0945_.19.0114b14: 掌何不觸身。不應虚空選擇來觸。若從掌出 T0945_.19.0114b15: 應非待合。又掌出故。合則掌知離即觸入。 T0945_.19.0114b16: 臂腕骨髓應亦覺知入時蹤跡。必有覺心知 T0945_.19.0114b17: 出知入。自有一物身中往來。何待合知要名 T0945_.19.0114b18: 爲觸。是故當知受陰虚妄。本非因縁非自然 T0945_.19.0114b19: 性 T0945_.19.0114b20: 阿難譬如有人。談説醋梅口中水出。思踏 T0945_.19.0114b21: 懸崖足心酸澁。想陰當知亦復如是。阿難如 T0945_.19.0114b22: 是＊醋説。不從梅生非從口入。如是阿難若梅 T0945_.19.0114b23: 生者。梅合自談何待人説。若從口入自合口 T0945_.19.0114b24: 聞何須待耳。若獨耳聞此水何不耳中而出。 T0945_.19.0114b25: 想＊踏懸崖與説相類。是故當知想陰虚妄。本 T0945_.19.0114b26: 非因縁非自然性 T0945_.19.0114b27: 阿難譬如暴流波浪。相續前際後際不相踰 T0945_.19.0114b28: 越。行陰當知亦復如是。阿難如是流性。不因 T0945_.19.0114b29: 空生不因水有。亦非水性非離空水。如是阿 T0945_.19.0114c01: 難若因空生。則諸十方無盡虚空成無盡流。 T0945_.19.0114c02: 世界自然倶受淪溺。若因水有。則此暴流性 T0945_.19.0114c03: 應非水。有所有相今應現在。若即水性則 T0945_.19.0114c04: 澄清時應非水體。若離空水。空非有外水外 T0945_.19.0114c05: 無流。是故當知行陰虚妄。本非因縁非自然 T0945_.19.0114c06: 性 T0945_.19.0114c07: 阿難譬如有人取頻伽瓶。塞其兩孔滿中 T0945_.19.0114c08: 空。千里遠行用餉他國。識陰當知亦復如是。 T0945_.19.0114c09: 阿難如是虚空。非彼方來非此方入。如是阿 T0945_.19.0114c10: 難若彼方來。則本瓶中既貯空去。於本瓶地 T0945_.19.0114c11: 應少虚空。若此方入開孔倒瓶應見空出是 T0945_.19.0114c12: 故當知識陰虚妄。本非因縁非自然性 T0945_.19.0114c13: 大佛＊頂萬行首楞嚴經卷第二 T0945_.19.0114c14: T0945_.19.0114c15: T0945_.19.0114c16: T0945_.19.0114c17:
T0945_.19.0114c21: 復次阿難云何六入本如來藏妙眞如性。 阿 T0945_.19.0114c22: 難即彼目精瞪發勞者。兼目與勞同是菩提。 T0945_.19.0114c23: 瞪發勞相因于明暗。二種妄塵發見居中。吸 T0945_.19.0114c24: 此塵象名爲見性。此見離彼明暗二塵畢竟 T0945_.19.0114c25: 無體。如是阿難當知是見非明暗來。非於根 T0945_.19.0114c26: 出不於空生。何以故若從明來。暗即隨滅應 T0945_.19.0114c27: 非見暗。若從暗來。明即隨滅應無見明。若從 T0945_.19.0114c28: 根生必無明暗。如是見精本無自性。若於空 T0945_.19.0114c29: 出前矚塵象歸當見根。又空自觀何關汝入。 T0945_.19.0115a01: 是故當知眼入虚妄。本非因縁非自然性。阿 T0945_.19.0115a02: 難譬如有人。以兩手指急塞其耳。耳根勞故 T0945_.19.0115a03: 頭中作聲。兼耳與勞同是菩提。瞪發勞相因 T0945_.19.0115a04: 于動靜。二種妄塵發聞居中。吸此塵象名聽 T0945_.19.0115a05: 聞性。此聞離彼動靜二塵畢竟無體。如是阿 T0945_.19.0115a06: 難當知是聞非動靜來。非於根出不於空生。 T0945_.19.0115a07: 何以故若從靜來。動即隨滅應非聞動。若從 T0945_.19.0115a08: 動來。靜即隨滅應無覺靜。若從根生必無動 T0945_.19.0115a09: 靜。如是聞體本無自性。若於空出。有聞成性 T0945_.19.0115a10: 即非虚空。又空自聞何關汝入。是故當知耳 T0945_.19.0115a11: 入虚妄。本非因縁非自然性 T0945_.19.0115a12: 阿難譬如有人。急畜其鼻畜久成勞。則於鼻 T0945_.19.0115a13: 中聞有冷觸。因觸分別通塞虚實。如是乃至 T0945_.19.0115a14: 諸香臭氣。兼鼻與勞同是菩提。瞪發勞相因 T0945_.19.0115a15: 于通塞。二種妄塵發聞居中。吸此塵象名嗅 T0945_.19.0115a16: 聞性。此聞離彼通塞二塵畢竟無體。當知是 T0945_.19.0115a17: 聞非通塞來。非於根出不於空生。何以故若 T0945_.19.0115a18: 從通來。塞自隨滅云何知塞。如因塞有通則 T0945_.19.0115a19: 無聞。云何發明香臭等觸。若從根生必無通 T0945_.19.0115a20: 塞。如是聞體本無自性。若從空出。是聞自 T0945_.19.0115a21: 當迴嗅汝鼻。空自有聞何關汝入。是故當知 T0945_.19.0115a22: 鼻入虚妄。本非因縁非自然性 T0945_.19.0115a23: 阿難譬如有人。以舌舐吻熟舐令勞。其人若 T0945_.19.0115a24: 病則有苦味。無病之人微有甜觸。由甜與苦 T0945_.19.0115a25: 顯此舌根。不動之時淡性常在。兼舌與勞同 T0945_.19.0115a26: 是菩提。瞪發勞相因甜苦淡。二種妄塵發知 T0945_.19.0115a27: 居中。吸此塵象名知味性。此知味性離彼甜 T0945_.19.0115a28: 苦及淡二塵畢竟無體。如是阿難當知如是 T0945_.19.0115a29: 嘗苦淡知。非甜苦來非因淡有。又非根出不 T0945_.19.0115b01: 於空生。何以故若甜苦來。淡即知滅云何知 T0945_.19.0115b02: 淡。若從淡出甜即知亡。復云何知甜苦二相。 T0945_.19.0115b03: 若從舌生。必無甜淡及與苦塵。斯知味根本 T0945_.19.0115b04: 無自性。若於空出虚空自味非汝口知。又空 T0945_.19.0115b05: 自知何關汝入。是故當知舌入虚妄。本非因 T0945_.19.0115b06: 縁非自然性 T0945_.19.0115b07: 阿難譬如有人。以一冷手觸於熱手。若冷勢 T0945_.19.0115b08: 多熱者從冷。若熱功勝冷者成熱。如是以此 T0945_.19.0115b09: 合覺之觸顯於離知。渉勢若成因于勞觸。兼 T0945_.19.0115b10: 身與勞同是菩提。瞪發勞相因于離合。二種 T0945_.19.0115b11: 妄塵發覺居中。吸此塵象名知覺性。此知覺 T0945_.19.0115b12: 體離彼離合違順二塵畢竟無體。如是阿難 T0945_.19.0115b13: 當知是覺。非離合來非違順有。不於根出又 T0945_.19.0115b14: 非空生。何以故若合時來。離當已滅云何覺 T0945_.19.0115b15: 離。違順二相亦復如是。若從根出。必無離合 T0945_.19.0115b16: 違順四相。則汝身知元無自性。必於空出。空 T0945_.19.0115b17: 自知覺何關汝入。是故當知身入虚妄。本非 T0945_.19.0115b18: 因縁非自然性 T0945_.19.0115b19: 阿難譬如有人。勞倦則眠睡熟便寤。覽塵斯 T0945_.19.0115b20: 憶失憶爲妄。是其顛倒生住異滅。吸習中歸 T0945_.19.0115b21: 不相踰越稱意知根。兼意與勞同是菩提。瞪 T0945_.19.0115b22: 發勞相因于生滅。二種妄塵集知居中。吸撮 T0945_.19.0115b23: 内塵見聞逆流。流不及地名覺知性。此覺知 T0945_.19.0115b24: 性離彼寤寐。生滅二塵畢竟無體。如是阿難 T0945_.19.0115b25: 當知如是覺知之根。非寤寐來非生滅有。不 T0945_.19.0115b26: 於根出亦非空生。何以故若從寤來。寐即隨 T0945_.19.0115b27: 滅將何爲寐。必生時有。滅即同無令誰受滅。 T0945_.19.0115b28: 若從滅有。生即滅無孰知生者。若從根出。 T0945_.19.0115b29: 寤寐二相隨身開合。離斯二體此覺知者。同 T0945_.19.0115c01: 於空花畢竟無性。若從空生。自是空知何關 T0945_.19.0115c02: 汝入。是故當知意入虚妄。本非因縁非自然 T0945_.19.0115c03: 性 T0945_.19.0115c04: 復次阿難云何十二處本如來藏妙眞如性。 T0945_.19.0115c05: 阿難汝且觀此祇陀樹林及諸泉池。於意云 T0945_.19.0115c06: 何。此等爲是色生眼見眼生色相。阿難若復 T0945_.19.0115c07: 眼根生色相者。見空非色色性應銷。銷則 T0945_.19.0115c08: 顯發一切都無。色相既無誰明空質。空亦如 T0945_.19.0115c09: 是。若復色塵生眼見者。觀空非色見即銷亡。 T0945_.19.0115c10: 亡則都無誰明空色。是故當知見與色空倶 T0945_.19.0115c11: 無處所。即色與見二處虚妄。本非因縁非自 T0945_.19.0115c12: 然性 T0945_.19.0115c13: 阿難汝更聽此祇陀園中。食辦撃鼓衆集撞 T0945_.19.0115c14: 鐘。鐘鼓音聲前後相續。於意云何。此等爲 T0945_.19.0115c15: 是聲來耳邊耳往聲處。阿難若復此聲來於 T0945_.19.0115c16: 耳邊。如我乞食室羅筏城。在祇陀林則無有 T0945_.19.0115c17: 我。此聲必來阿難耳處。目連迦葉應不倶聞。 T0945_.19.0115c18: 何況其中一千二百五十沙門。一聞鐘聲同 T0945_.19.0115c19: 來食處。若復汝耳往彼聲邊。如我歸住祇陀 T0945_.19.0115c20: 林中。在室羅城則無有我。汝聞鼓聲。其耳已 T0945_.19.0115c21: 往撃鼓之處。鐘聲齊出應不倶聞。何況其中 T0945_.19.0115c22: 象馬牛羊種種音響。若無來往亦復無聞。是 T0945_.19.0115c23: 故當知聽與音聲倶無處所。即聽與聲二處 T0945_.19.0115c24: 虚妄。本非因縁非自然性 T0945_.19.0115c25: 阿難汝又嗅此鑪中栴檀。此香若復然於一 T0945_.19.0115c26: 銖。室羅筏城四十里内同時聞氣。於意云何。 T0945_.19.0115c27: 此香爲復生栴檀木。生於汝鼻爲生於空。阿 T0945_.19.0115c28: 難若復此香生於汝鼻。稱鼻所生當從鼻出。 T0945_.19.0115c29: 鼻非栴檀。云何鼻中有栴檀氣。稱汝聞香當 T0945_.19.0116a01: 於鼻入。鼻中出香説聞非義。若生於空。空 T0945_.19.0116a02: 性常恒香應常在。何藉鑪中爇此枯木。若生 T0945_.19.0116a03: 於木則此香質因爇成煙。若鼻得聞合蒙煙 T0945_.19.0116a04: 氣。其煙騰空未及遙遠。四十里内云何已 T0945_.19.0116a05: 聞。是故當知香臭與聞倶無處所。即嗅與香 T0945_.19.0116a06: 二處虚妄。本非因縁非自然性 T0945_.19.0116a07: 阿難汝常二時衆中持鉢。其間或遇酥酪醍 T0945_.19.0116a08: 醐名爲上味。於意云何。此味爲復生於空中。 T0945_.19.0116a09: 生於舌中爲生食中。阿難若復此味生於汝 T0945_.19.0116a10: 舌。在汝口中秖有一舌。其舌爾時已成＊酥 T0945_.19.0116a11: 味。遇黒石蜜應不推移。若不變移不名知味。 T0945_.19.0116a12: 若變移者舌非多體。云何多味一舌之知。若 T0945_.19.0116a13: 生於食食非有識云何自知。又食自知即同 T0945_.19.0116a14: 他食。何預於汝名味之知。若生於空汝噉虚 T0945_.19.0116a15: 空當作何味。必其虚空若作鹹味。既鹹汝舌 T0945_.19.0116a16: 亦鹹汝面。則此界人同於海魚。既常受鹹了 T0945_.19.0116a17: 不知淡。若不識淡亦不覺鹹。必無所知云何 T0945_.19.0116a18: 名味。是故當知味舌與嘗倶無處所。即嘗與 T0945_.19.0116a19: 味二倶虚妄。本非因縁非自然性 T0945_.19.0116a20: 阿難汝常晨朝以手摩頭。於意云何。此摩所 T0945_.19.0116a21: 知唯爲能觸。能爲在手爲復在頭。若在於手。 T0945_.19.0116a22: 頭則無知云何成觸。若在於頭。手則無用云 T0945_.19.0116a23: 何名觸。若各各有則汝阿難應有二身。若頭 T0945_.19.0116a24: 與手一觸所生。則手與頭當爲一體。若一體 T0945_.19.0116a25: 者觸則無成。若二體者觸誰爲在。在能非所 T0945_.19.0116a26: 在所非能。不應虚空與汝成觸。是故當知覺 T0945_.19.0116a27: 觸與身倶無處所。即身與觸二倶虚妄。本非 T0945_.19.0116a28: 因縁非自然性 T0945_.19.0116a29: 阿難汝常意中所縁善惡無記三性生成法 T0945_.19.0116b01: 則。此法爲復即心所生。爲當離心別有方所」 T0945_.19.0116b02: 阿難若即心者。法則非塵非心所縁云何成 T0945_.19.0116b03: 處。若離於心別有方所。則法自性爲知非知。 T0945_.19.0116b04: 知則名心異汝非塵。同他心量即汝即心。云 T0945_.19.0116b05: 何汝心更二於汝。若非知者此塵既非色聲 T0945_.19.0116b06: 香味離合冷煖。及虚空相當於何在。今於色 T0945_.19.0116b07: 空都無表示。不應人間更有空外。心非所縁 T0945_.19.0116b08: 處從誰立。是故當知法則與心倶無處所。則 T0945_.19.0116b09: 意與法二倶虚妄。本非因縁非自然性 T0945_.19.0116b10: 復次阿難云何十八界本如來藏妙眞如性。 T0945_.19.0116b11: 阿難如汝所明。眼色爲縁生於眼識。此識爲 T0945_.19.0116b12: 復因眼所生以眼爲界。因色所生以色爲界。 T0945_.19.0116b13: 阿難若因眼生。既無色空無可分別。縱有汝 T0945_.19.0116b14: 識欲將何用。汝見又非青黄赤白。無所表示 T0945_.19.0116b15: 從何立界。若因色生。空無色時汝識應滅。云 T0945_.19.0116b16: 何識知是虚空性。若色變時汝亦識其色相 T0945_.19.0116b17: 遷變。汝識不遷界從何立。從變則變界相自 T0945_.19.0116b18: 無。不變則恒既從色生。應不識知虚空所在。 T0945_.19.0116b19: 若兼二種眼色共生。合則中離離則兩合。體 T0945_.19.0116b20: 性雜亂云何成界。是故當知眼色爲縁生眼 T0945_.19.0116b21: 識界。三處都無。則眼與色及色界三。本非因 T0945_.19.0116b22: 縁非自然性 T0945_.19.0116b23: 阿難又汝所明。耳聲爲縁生於耳識。此識爲 T0945_.19.0116b24: 復因耳所生以耳爲界。因聲所生以聲爲界」 T0945_.19.0116b25: 阿難若因耳生。動靜二相既不現前。根不成 T0945_.19.0116b26: 知必無所知。知尚無成識何形貌。若取耳聞。 T0945_.19.0116b27: 無動靜故聞無所成。云何耳形雜色觸塵名 T0945_.19.0116b28: 爲識界。則耳識界復從誰立。若生於聲。識因 T0945_.19.0116b29: 聲有則不關聞。無聞則亡聲相所在。識從聲 T0945_.19.0116c01: 生。許聲因聞而有聲相。聞應聞識不聞非界。 T0945_.19.0116c02: 聞則同聲。識已被聞誰知聞識。若無知者終 T0945_.19.0116c03: 如草木。不應聲聞雜成中界。界無中位。則内 T0945_.19.0116c04: 外相復從何成。是故當知耳聲爲縁生耳識 T0945_.19.0116c05: 界。三處都無。則耳與聲及聲界三。本非因縁 T0945_.19.0116c06: 非自然性 T0945_.19.0116c07: 阿難又汝所明。鼻香爲縁生於鼻識。此識爲 T0945_.19.0116c08: 復因鼻所生以鼻爲界。因香所生以香爲界」 T0945_.19.0116c09: 阿難若因鼻生。則汝心中以何爲鼻。爲取肉 T0945_.19.0116c10: 形雙爪之相。爲取嗅知動搖之性。若取肉形。 T0945_.19.0116c11: 肉質乃身身知即觸。名身非鼻名觸即塵。鼻 T0945_.19.0116c12: 尚無名云何立界。若取嗅知。又汝心中以何 T0945_.19.0116c13: 爲知。以肉爲知。則肉之知元觸非鼻。以空 T0945_.19.0116c14: 爲知。空則自知肉應非覺。如是則應虚空是 T0945_.19.0116c15: 汝。汝身非知。今日阿難應無所在。以香爲知。 T0945_.19.0116c16: 知自屬香何預於汝。若香臭氣必生汝鼻。則 T0945_.19.0116c17: 彼香臭二種流氣。不生伊蘭及栴檀木。二物 T0945_.19.0116c18: 不來汝自嗅鼻爲香爲臭。臭則非香香應非 T0945_.19.0116c19: 臭。若香臭二倶能聞者。則汝一人應有兩鼻。 T0945_.19.0116c20: 對我問道有二阿難誰爲汝體。若鼻是一香 T0945_.19.0116c21: 臭無二。臭既爲香香復成臭。二性不有界從 T0945_.19.0116c22: 誰立。若因香生識因香有。如眼有見不能觀 T0945_.19.0116c23: 眼。因香有故應不知香。知則非生不知非 T0945_.19.0116c24: 識。香非知有香界不成。識不知香。因界則非 T0945_.19.0116c25: 從香建立。既無中間不成内外。彼諸聞性畢 T0945_.19.0116c26: 竟虚妄。是故當知鼻香爲縁生鼻識界三處 T0945_.19.0116c27: 都無。則鼻與香及香界三。本非因縁非自然 T0945_.19.0116c28: 性 T0945_.19.0116c29: 阿難又汝所明。舌味爲縁生於舌識。此識爲 T0945_.19.0117a01: 復因舌所生以舌爲界。因味所生以味爲界」 T0945_.19.0117a02: 阿難若因舌生。則諸世間甘蔗烏梅黄連石 T0945_.19.0117a03: 鹽。細辛薑桂都無有味。汝自嘗舌爲甜爲苦。 T0945_.19.0117a04: 若舌性苦誰來嘗舌。舌不自嘗孰爲知覺。舌 T0945_.19.0117a05: 性非苦味自不生云何立界。若因味生識自 T0945_.19.0117a06: 爲味。同於舌根應不自嘗。云何識知是味非 T0945_.19.0117a07: 味。又一切味非一物生。味既多生識應多體。 T0945_.19.0117a08: 識體若一體必味生。鹹淡甘辛和合倶生。諸 T0945_.19.0117a09: 變異相同爲一味應無分別。分別既無則不 T0945_.19.0117a10: 名識。云何復名舌味識界。不應虚空生汝心 T0945_.19.0117a11: 識。舌味和合即於是中。元無自性云何界生。 T0945_.19.0117a12: 是故當知舌味爲縁生舌識界三處都無。則 T0945_.19.0117a13: 舌與味及舌界三。本非因縁非自然性 T0945_.19.0117a14: 阿難又汝所明。身觸爲縁生於身識。此識爲 T0945_.19.0117a15: 復因身所生以身爲界。因觸所生以觸爲界」 T0945_.19.0117a16: 阿難若因身生必無合離。二覺觀縁身何所 T0945_.19.0117a17: 識。若因觸生必無汝身。誰有非身知合離者。 T0945_.19.0117a18: 阿難物不觸知身知有觸。知身即觸知觸即 T0945_.19.0117a19: 身。即觸非身即身非觸。身觸二相元無處所。 T0945_.19.0117a20: 合身即爲身自體性。離身即是虚空等相。内 T0945_.19.0117a21: 外不成中云何立。中不復立内外性空。即汝 T0945_.19.0117a22: 識生從誰立界。是故當知身觸爲縁生身識 T0945_.19.0117a23: 界三處都無。則身與觸及身界三。本非因縁 T0945_.19.0117a24: 非自然性 T0945_.19.0117a25: 阿難又汝所明。意法爲縁生於意識。此識爲 T0945_.19.0117a26: 復因意所生以意爲界。因法所生以法爲界」 T0945_.19.0117a27: 阿難若因意生於汝意中。必有所思發明汝 T0945_.19.0117a28: 意。若無前法意無所生。離縁無形識將何用。 T0945_.19.0117a29: 又汝識心與諸思量。兼了別性爲同爲異。同 T0945_.19.0117b01: 意即意云何所生。異意不同應無所識。若無 T0945_.19.0117b02: 所識云何意生。若有所識云何識意。唯同與 T0945_.19.0117b03: 異二性無成界云何立。若因法生。世間諸法 T0945_.19.0117b04: 不離五塵。汝觀色法及諸聲法香法味法。及 T0945_.19.0117b05: 與觸法相状分明。以對五根非意所攝。汝識 T0945_.19.0117b06: 決定依於法生。汝今諦觀法法何状。若離 T0945_.19.0117b07: 色空。動靜通塞合離生滅。越此諸相終無所 T0945_.19.0117b08: 得。生則色空諸法等生。滅則色空諸法等滅。 T0945_.19.0117b09: 所因既無。因生有識作何形相。相状不有界 T0945_.19.0117b10: 云何生。是故當知意法爲縁生意識界三處 T0945_.19.0117b11: 都無。則意與法及意界三。本非因縁非自然 T0945_.19.0117b12: 性 T0945_.19.0117b13: 阿難白佛言世尊。如來常説和合因縁。一切 T0945_.19.0117b14: 世間種種變化。皆因四大和合發明。云何如 T0945_.19.0117b15: 來因縁自然二倶排擯。我今不知斯義所屬。 T0945_.19.0117b16: 推垂哀愍開示衆生。中道了義無戲論法 T0945_.19.0117b17: 爾時世尊告阿難言。汝先厭離聲聞縁覺諸 T0945_.19.0117b18: 小乘法。發心勤求無上菩提。故我今時爲汝 T0945_.19.0117b19: 開示第一義諦。如何復將世間戲論。妄想因 T0945_.19.0117b20: 縁而自纒繞。汝雖多聞如説藥人。眞藥現前 T0945_.19.0117b21: 不能分別。如來説爲眞可憐愍。汝今諦聽。吾 T0945_.19.0117b22: 當爲汝分別開示。亦令當來修大乘者通達 T0945_.19.0117b23: 實相。阿難默然承佛聖旨 T0945_.19.0117b24: 阿難如汝所言四大和合。發明世間種種變 T0945_.19.0117b25: 化。阿難若彼大性體非和合。則不能與諸大 T0945_.19.0117b26: 雜和。猶如虚空不和諸色。若和合者同於變 T0945_.19.0117b27: 化。始終相成生滅相續。生死死生生生死死。 T0945_.19.0117b28: 如旋火輪未有休息。阿難如水成氷氷還成 T0945_.19.0117b29: 水。汝觀地性。麁爲大地細爲微塵。至隣虚 T0945_.19.0117c01: 塵析彼極微。色邊際相七分所成。更析隣虚 T0945_.19.0117c02: 即實空性。阿難若此隣虚析成虚空。當知 T0945_.19.0117c03: 虚空出生色相。汝今問言由和合故。出生世 T0945_.19.0117c04: 間諸變化相。汝且觀此一隣虚塵。用幾虚空 T0945_.19.0117c05: 和合而有。不應隣虚合成隣虚。又隣虚塵析 T0945_.19.0117c06: 入空者。用幾色相合成虚空。若色合時合色 T0945_.19.0117c07: 非空。若空合時合空非色色猶可析空云何 T0945_.19.0117c08: 合汝元不知如來藏中。性色眞空性空眞色。 T0945_.19.0117c09: 清淨本然周遍法界。隨衆生心應所知量。循 T0945_.19.0117c10: 業發現世間無知。惑爲因縁及自然性。皆是 T0945_.19.0117c11: 識心分別計度。但有言説都無實義 T0945_.19.0117c12: 阿難火性無我寄於諸縁。汝觀城中未食之 T0945_.19.0117c13: 家欲炊爨時。手執陽燧日前求火。阿難名和 T0945_.19.0117c14: 合者。如我與汝一千二百五十比丘今爲一 T0945_.19.0117c15: 衆。衆雖爲一。詰其根本各各有身。皆有所 T0945_.19.0117c16: 生。氏族名字。如舍利弗婆羅門種。優盧頻螺 T0945_.19.0117c17: 迦葉波種。乃至阿難瞿曇種姓。阿難若此火 T0945_.19.0117c18: 性因和合有。彼手執鏡於日求火。此火爲從 T0945_.19.0117c19: 鏡中而出。爲從艾出爲於日來。阿難若日來 T0945_.19.0117c20: 者。自能燒汝手中之艾。來處林木皆應受焚。 T0945_.19.0117c21: 若鏡中出自能於鏡。出然于艾鏡何不鎔。紆 T0945_.19.0117c22: 汝手執尚無熱相云何融 T0945_.19.0117c23: 日鏡。光明相接然後火生。汝又諦觀鏡因手 T0945_.19.0117c24: 執。日從天來艾本地生。火從何方遊歴於此。 T0945_.19.0117c25: 日鏡相遠非和非合。不應火光無從自有。汝 T0945_.19.0117c26: 猶不知如來藏中。性火眞空性空眞火。清淨 T0945_.19.0117c27: 本然周遍法界。隨衆生心應所知量。阿難當 T0945_.19.0117c28: 知。世人一處執鏡一處火生。遍法界執滿世 T0945_.19.0117c29: 間起。起遍世間寧有方所。循業發現世間無 T0945_.19.0118a01: 知。惑爲因縁及自然性。皆是識心分別計度。 T0945_.19.0118a02: 但有言説都無實義 T0945_.19.0118a03: 阿難水性不定流息無恒。如室羅城迦毘羅 T0945_.19.0118a04: 仙斫迦羅仙。及鉢頭摩訶薩多等諸大幻師。 T0945_.19.0118a05: 求太陰精用和幻藥。是諸師等於白月晝。手 T0945_.19.0118a06: 執方諸承月中水。此水爲復從珠中出。空中 T0945_.19.0118a07: 自有爲從月來。阿難若從月來。尚能遠方令 T0945_.19.0118a08: 珠出水。所經林木皆應吐流。流則何待方珠 T0945_.19.0118a09: 所出。不流明水非從月降。若從珠出則此珠 T0945_.19.0118a10: 中常應流水。何待中宵承白月晝。若從空生 T0945_.19.0118a11: 空性無邊水當無際。從人洎天皆同陷溺。云 T0945_.19.0118a12: 何復有水陸空行。汝更諦觀月從天陟珠因 T0945_.19.0118a13: 手持。承珠水盤本人敷設。水從何方流注於 T0945_.19.0118a14: 此。月珠相遠非和非合。不應水精無從自有。 T0945_.19.0118a15: 汝尚不知如來藏中。性水眞空性空眞水。清 T0945_.19.0118a16: 淨本然周遍法界。隨衆生心應所知量。一處 T0945_.19.0118a17: 執珠一處水出。遍法界執滿法界生。生滿世 T0945_.19.0118a18: 間寧有方所。循業發現世間無知。惑爲因縁 T0945_.19.0118a19: 及自然性。皆是識心分別計度。但有言説都 T0945_.19.0118a20: 無實義 T0945_.19.0118a21: 阿難風性無體動靜不常。汝常整衣入於大 T0945_.19.0118a22: 衆。僧伽梨角動及傍人。則有微風拂彼人面。 T0945_.19.0118a23: 此風爲復出袈裟角。發於虚空生彼人面。阿 T0945_.19.0118a24: 難此風若復出袈裟角。汝乃披風。其衣飛搖 T0945_.19.0118a25: 應離汝體。我今説法會中垂衣。汝看我衣風 T0945_.19.0118a26: 何所在。不應衣中有藏風地。若生虚空。汝 T0945_.19.0118a27: 衣不動何因無拂。空性常住風應常生。若無 T0945_.19.0118a28: 風時虚空當滅。滅風可見滅空何状。若有生 T0945_.19.0118a29: 滅不名虚空。名爲虚空云何風出。若風自生 T0945_.19.0118b01: 彼拂之面。從彼面生當應拂汝。自汝整衣云 T0945_.19.0118b02: 何倒拂。汝審諦觀。整衣在汝面屬彼人。虚空 T0945_.19.0118b03: 寂然不參流動。風自誰方鼓動來此。風空性 T0945_.19.0118b04: 隔非和非合。不應風性無從自有。汝宛不 T0945_.19.0118b05: 知如來藏中。性風眞空性空眞風。清淨本然 T0945_.19.0118b06: 周遍法界。隨衆生心應所知量。阿難如汝一 T0945_.19.0118b07: 人。微動服衣有微風出。遍法界拂滿國土生。 T0945_.19.0118b08: 周遍世間寧有方所。循業發現世間無知。惑 T0945_.19.0118b09: 爲因縁及自然性。皆是識心分別計度。但有 T0945_.19.0118b10: 言説都無實義 T0945_.19.0118b11: 阿難空性無形因色顯發。如空羅城去河遙 T0945_.19.0118b12: 處。諸刹利種及婆羅門。毘舍首陀兼頗羅墮 T0945_.19.0118b13: 旃陀羅等。新立安居鑿井求水。出土一尺於 T0945_.19.0118b14: 中則有一尺虚空。如是乃至出土一丈。中間 T0945_.19.0118b15: 還得一丈虚空。空虚淺深隨出多少。此空爲 T0945_.19.0118b16: 當因土所出。因鑿所有無因自生。阿難若復 T0945_.19.0118b17: 此空無因自生。未鑿土前何不無礙。唯見大 T0945_.19.0118b18: 地迥無通達。若因土出則土出時應見空入。 T0945_.19.0118b19: 若土先出無空入者。云何虚空因土而出。若 T0945_.19.0118b20: 無出入則應空土。元無異因無異則同。則土 T0945_.19.0118b21: 出時空何不出。若因鑿出。則鑿出空應非出 T0945_.19.0118b22: 土。不因鑿出。鑿自出土云何見空。汝更審諦 T0945_.19.0118b23: 諦審諦觀。鑿從人手隨方運轉土因地移。如 T0945_.19.0118b24: 是虚空因何所出。鑿空虚實不相爲用非和 T0945_.19.0118b25: 非合。不應虚空無從自出。若此虚空性圓周。 T0945_.19.0118b26: 遍本不動搖。當知現前地水火風。均名五大 T0945_.19.0118b27: 性眞圓融。皆如來藏本無生滅。阿難汝心昏 T0945_.19.0118b28: 迷。不悟四大元如來藏。當觀虚空爲出爲入 T0945_.19.0118b29: 爲非出入。汝全不知如來藏中。性覺眞空性 T0945_.19.0118c01: 空眞覺。清淨本然周遍法界。隨衆生心應所 T0945_.19.0118c02: 知量 T0945_.19.0118c03: 阿難如一井空空生一井。十方虚空亦復如 T0945_.19.0118c04: 是。圓滿十方寧有方所。循業發現世間無知。 T0945_.19.0118c05: 惑爲因縁及自然性。皆是識心分別計度。但 T0945_.19.0118c06: 有言説都無實義 T0945_.19.0118c07: 阿難見覺無知因色空有。如汝今者在祇陀 T0945_.19.0118c08: 林朝明夕昏。設居中宵白月則光黒月便暗。 T0945_.19.0118c09: 則明暗等因見分析。此見爲復與明暗相并 T0945_.19.0118c10: 太虚空。爲同一體爲非一體。或同非同或異 T0945_.19.0118c11: 非異。阿難此見若復與明與暗。及與虚空元 T0945_.19.0118c12: 一體者。則明與暗二體相亡。暗時無明明時 T0945_.19.0118c13: 非暗。若與暗一明則見亡。必一於明暗時當 T0945_.19.0118c14: 滅。滅則云何見明見暗。若暗明殊見無生 T0945_.19.0118c15: 滅一云何成。若此見精。與暗與明非一體者。 T0945_.19.0118c16: 汝離明暗及與虚空。分析見元作何形相。離 T0945_.19.0118c17: 明離暗及離虚空。是見元同龜毛兎角。明暗 T0945_.19.0118c18: 虚空三事倶異從何立見。明暗相背云何或 T0945_.19.0118c19: 同。離三元無云何或異。分空分見本無邊畔 T0945_.19.0118c20: 云何非同。見暗見明性非遷改云何非異。汝 T0945_.19.0118c21: 更細審微細審詳審諦審觀。明從太陽暗隨 T0945_.19.0118c22: 黒月。通屬虚空擁歸大地。如是見精因何所 T0945_.19.0118c23: 出。見覺空頑非和非合。不應見精無從自出。 T0945_.19.0118c24: 若見聞知性圓周遍。本不動搖當知無邊。不 T0945_.19.0118c25: 動虚空并其動搖。地水火風均名六大。性眞 T0945_.19.0118c26: 圓融皆如來藏本無生滅。阿難汝性沈淪。不 T0945_.19.0118c27: 悟汝之見聞覺知本如來藏。汝當觀此見聞 T0945_.19.0118c28: 覺知。爲生爲滅爲同爲異。爲非生滅爲非同 T0945_.19.0118c29: 異。汝曾不知如來藏中。性見覺明覺精明見。 T0945_.19.0119a01: 清淨本然周遍法界。隨衆生心應所知量。如 T0945_.19.0119a02: 一見根見周法界。聽嗅嘗觸覺觸覺知。妙徳 T0945_.19.0119a03: 瑩然遍周法界。圓滿十虚寧有方所。循業發 T0945_.19.0119a04: 現世間無知。惑爲因縁及自然性。皆是識心 T0945_.19.0119a05: 分別計度。但有言説都無實義 T0945_.19.0119a06: 阿難識性無源。因於六種根塵妄出。汝今遍 T0945_.19.0119a07: 觀此會聖衆。用目循歴其目周視。但如鏡中 T0945_.19.0119a08: 無別分析。汝識於中次第標指。此是文殊此 T0945_.19.0119a09: 富樓那。此目乾連此須菩提此舍利弗。此識 T0945_.19.0119a10: 了知爲生於見。爲生於相爲生虚空。爲無所 T0945_.19.0119a11: 因突然而出。阿難若汝識性生於見中。如無 T0945_.19.0119a12: 明暗及與色空。四種必無元無汝見。見性尚 T0945_.19.0119a13: 無從何發識。若汝識性生於相中。不從見生。 T0945_.19.0119a14: 既不見明亦不見暗。明暗不矚即無色空。彼 T0945_.19.0119a15: 相尚無識從何發。若生於空非相非見。非見 T0945_.19.0119a16: 無辯。自不能知明暗色空。非相滅縁。見聞 T0945_.19.0119a17: 覺知無處安立。處此二非。空非同無有非同 T0945_.19.0119a18: 物。縱發汝識欲何分別。若無所因突然而出。 T0945_.19.0119a19: 何不日中別識明月。汝更細詳微細詳審。見 T0945_.19.0119a20: 託汝睛相椎前境。可状成有不相成無。如是 T0945_.19.0119a21: 識縁因何所出。識動見澄非和非合。聞聽覺 T0945_.19.0119a22: 知亦復如是。不應識縁無從自出。若此識心 T0945_.19.0119a23: 本無所從。當知了別見聞覺知。圓滿湛然性 T0945_.19.0119a24: 非從所。兼彼虚空地水火風。均名七大性眞 T0945_.19.0119a25: 圓融。皆如來藏本無生滅。阿難汝心。麁浮不 T0945_.19.0119a26: 悟見聞。發明了知本如來藏。汝應觀此六處 T0945_.19.0119a27: 識心。爲同爲異爲空爲有。爲非同異爲非空 T0945_.19.0119a28: 有。汝元不知如來藏中。性識明知覺明眞識。 T0945_.19.0119a29: 妙覺湛然遍周法界。含吐十虚寧有方所。循 T0945_.19.0119b01: 業發現世間無知。惑爲因縁及自然性。皆是 T0945_.19.0119b02: 識心分別計度。但有言説都無實義 T0945_.19.0119b03: 爾時阿難及諸大衆。蒙佛如來微妙開示。身 T0945_.19.0119b04: 心蕩然得無罣礙。是諸大衆。各各自知心遍 T0945_.19.0119b05: 十方見十方空。如觀掌中所持葉物。一切 T0945_.19.0119b06: 世間諸所有物。皆即菩提妙明元心。心精遍 T0945_.19.0119b07: 圓含裹十方。反觀父母所生之身。猶彼十方 T0945_.19.0119b08: 虚空之中。吹一微塵若存若亡。如湛巨海流 T0945_.19.0119b09: 一浮漚。起滅無從了然自知獲本妙心常住 T0945_.19.0119b10: 不滅。禮佛合掌得未曾有。於如來前説偈讃 T0945_.19.0119b11: 佛 T0945_.19.0119b12: 妙湛總持不動尊 首楞嚴王世希有 T0945_.19.0119b13: 銷我億劫顛倒想 不歴僧祇獲法身 T0945_.19.0119b14: 願今得果成寶王 還度如是恒沙衆 T0945_.19.0119b15: 將此深心奉塵刹 是則名爲報佛恩 T0945_.19.0119b16: 伏請世尊爲證明 五濁惡世誓先入 T0945_.19.0119b17: 如一衆生未成佛 終不於此取泥洹 T0945_.19.0119b18: 大雄大力大慈悲 希更審除微細惑 T0945_.19.0119b19: 令我早登無上覺 於十方界坐道場 T0945_.19.0119b20: 舜若多性可銷亡 爍迦囉心無動轉 T0945_.19.0119b21: 大佛＊頂萬行首楞嚴經卷第三 T0945_.19.0119b22: T0945_.19.0119b23: T0945_.19.0119b24: T0945_.19.0119b25: T0945_.19.0119b26: T0945_.19.0119b27: T0945_.19.0119b28: T0945_.19.0119b29: T0945_.19.0119c01: T0945_.19.0119c02: T0945_.19.0119c03:
T0945_.19.0119c07: 爾時富樓那彌多羅尼子。 在大衆中即從座 T0945_.19.0119c08: 起。偏袒右肩右膝著地合掌恭敬而白佛言。 T0945_.19.0119c09: 大威徳世尊善爲衆生。敷演如來第一義諦。 T0945_.19.0119c10: 世尊常推説法人中我爲第一。今聞如來微 T0945_.19.0119c11: 妙法音。猶如聾人逾百歩外聆於蚊蚋。本所 T0945_.19.0119c12: 不見何況得聞。佛雖宣明令我除惑。今猶未 T0945_.19.0119c13: 詳斯義究竟無疑惑地。世尊如阿難輩。雖則 T0945_.19.0119c14: 開悟習漏未除。我等會中登無漏者。雖盡諸 T0945_.19.0119c15: 漏今聞如來所説法音。尚紆疑悔。世尊若復 T0945_.19.0119c16: 世間一切根塵陰處界等。皆如來藏清淨本 T0945_.19.0119c17: 然。云何忽生山河大地。諸有爲相次第遷流 T0945_.19.0119c18: 終而復始。又如來説地水火風本性圓融。周 T0945_.19.0119c19: 遍法界湛然常住。世尊若地性遍云何容水。 T0945_.19.0119c20: 水性周遍火則不生復云何明。水火二性倶 T0945_.19.0119c21: 遍虚空不相 T0945_.19.0119c22: 云何二倶周遍法界。而我不知是義攸往。惟 T0945_.19.0119c23: 願如來宣流大慈。開我迷雲及諸大衆。作是 T0945_.19.0119c24: 語已五體投地。欽渇如來無上慈誨 T0945_.19.0119c25: 爾時世尊告富樓那。及諸會中。漏盡無學諸 T0945_.19.0119c26: 阿羅漢。如來今日普爲此會。宣勝義中眞勝 T0945_.19.0119c27: 義性。令汝會中定性聲聞。及諸一切未得二 T0945_.19.0119c28: 空。迴向上乘阿羅漢等。皆獲一乘寂滅場地。 T0945_.19.0119c29: 眞阿練若正修行處。汝今諦聽當爲汝説。富 T0945_.19.0120a01: 樓那等欽佛法音默然承聽 T0945_.19.0120a02: 佛言富樓那。如汝所言清淨本然。云何忽生 T0945_.19.0120a03: 山河大地。汝常不聞如來宣説性覺妙明本 T0945_.19.0120a04: 覺明妙。富樓那言唯然世尊。我常聞佛宣説 T0945_.19.0120a05: 斯義。佛言汝稱覺明爲復性明稱名爲覺。爲 T0945_.19.0120a06: 覺不明稱爲明覺。富樓那言若此不明名爲 T0945_.19.0120a07: 覺者則無無明。佛言若無所明則無明覺。有 T0945_.19.0120a08: 所非覺無所非明。無明又非覺湛明性。性覺 T0945_.19.0120a09: 必明妄爲明覺。覺非所明因明立所。所既妄 T0945_.19.0120a10: 立生汝妄能無同異中熾然成異。異彼所異 T0945_.19.0120a11: 因異立同。同異發明。因此復立無同無異。如 T0945_.19.0120a12: 是擾亂相待生勞。勞久發塵自相渾濁。由是 T0945_.19.0120a13: 引起塵勞煩惱。起爲世界靜成虚空。虚空爲 T0945_.19.0120a14: 同世界爲異。彼無同異眞有爲法。覺明空昧 T0945_.19.0120a15: 相待成搖。故有風輪執持世界。因空生搖堅 T0945_.19.0120a16: 明立礙。彼金寶者明覺立堅。故有金輪保持 T0945_.19.0120a17: 國土。堅覺寶成搖明風出。風金相摩。故有 T0945_.19.0120a18: 火光爲變化性。寶明生潤火光上蒸。故有水 T0945_.19.0120a19: 輪含十方界。火騰水降交發立堅。濕爲巨海 T0945_.19.0120a20: 乾爲洲潬。以是義故彼大海中火光常起。彼 T0945_.19.0120a21: 洲潬中江河常注。水勢劣火結爲高山。是故 T0945_.19.0120a22: 山石撃則成炎融則成水。土勢劣水抽爲草 T0945_.19.0120a23: 木。是故林藪遇燒成土因絞成水。交妄發生 T0945_.19.0120a24: 遞相爲種。以是因縁世界相續 T0945_.19.0120a25: 復次富樓那明妄非他覺明爲咎。所妄既立 T0945_.19.0120a26: 明理不踰。以是因縁聽不出聲見不超色。色 T0945_.19.0120a27: 香味觸六妄成就。由是分開見覺聞知。同業 T0945_.19.0120a28: 相纒合離成化。見明色發明見想成。異見成 T0945_.19.0120a29: 憎同想成愛。流愛爲種納想爲胎。交遘發生 T0945_.19.0120b01: 吸引同業。故有因縁生羯囉藍遏蒱曇等。胎 T0945_.19.0120b02: 卵濕化隨其所應。卵唯想生胎因情有。濕以 T0945_.19.0120b03: 合感化以離應。情想合離更相變易。所有受 T0945_.19.0120b04: 業逐其飛沈。以是因縁衆生相續 T0945_.19.0120b05: 富樓那想愛同結愛不能離。則諸世間父母 T0945_.19.0120b06: 子孫相生不斷。是等則以欲貪爲本。貪愛同 T0945_.19.0120b07: 滋貪不能止。則諸世間卵化濕胎。隨力強弱 T0945_.19.0120b08: 遞相呑食。是等則以殺貪爲本。以人食羊羊 T0945_.19.0120b09: 死爲人人死爲羊。如是乃至十生之類。死死 T0945_.19.0120b10: 生生互來相噉。惡業倶生窮未來際。是等則 T0945_.19.0120b11: 以盜貪爲本。汝負我命我還債汝。以是因縁 T0945_.19.0120b12: 經百千劫常在生死。汝愛我心我憐汝色。以 T0945_.19.0120b13: 是因縁經百千劫常在纒縛。唯殺盜婬三爲 T0945_.19.0120b14: 根本。以是因縁業果相續。富樓那如是三種 T0945_.19.0120b15: 顛倒相續。皆是覺明明了知性。因了發相從 T0945_.19.0120b16: 妄見生。山河大地諸有爲相次第遷流。因此 T0945_.19.0120b17: 虚妄終而復始。富樓那言若此妙覺本妙覺 T0945_.19.0120b18: 明。與如來心不増不減。無状忽生山河大地 T0945_.19.0120b19: 諸有爲相。如來今得妙空明覺。山河大地有 T0945_.19.0120b20: 爲習漏何當復生 T0945_.19.0120b21: 佛告富樓那譬如迷人。於一聚落惑南爲北。 T0945_.19.0120b22: 此迷爲復因迷而有因悟所出。富樓那言如 T0945_.19.0120b23: 是迷人。亦不因迷又不因悟。何以故迷本無 T0945_.19.0120b24: 根云何因迷。悟非生迷云何因悟。佛言彼之 T0945_.19.0120b25: 迷人正在迷時。倏有悟人指示令悟。富樓那 T0945_.19.0120b26: 於意云何。此人縱迷。於此聚落更生迷不。不 T0945_.19.0120b27: 也世尊。富樓那十方如來亦復如是。此迷無 T0945_.19.0120b28: 本性畢竟空。昔本無迷似有迷覺。覺迷迷滅 T0945_.19.0120b29: 覺不生迷。亦如瞖人見空中花。瞖翳病若除華 T0945_.19.0120c01: 於空滅。忽有愚人。於彼空花所滅空地待花 T0945_.19.0120c02: 更生。汝觀是人爲愚爲慧。富樓那言空元無 T0945_.19.0120c03: 花妄見生滅。見花滅空已是顛倒。勅令更出 T0945_.19.0120c04: 斯實狂癡。云何更名如是狂人爲愚爲慧。佛 T0945_.19.0120c05: 言如汝所解云何問言。諸佛如來妙覺明空。 T0945_.19.0120c06: 何當更出山河大地。又如金鑛雜於精金。其 T0945_.19.0120c07: 金一純更不成雜。如木成灰不重爲木。諸佛 T0945_.19.0120c08: 如來菩提涅槃亦復如是 T0945_.19.0120c09: 富樓那又汝問言。地水火風本性圓融周遍 T0945_.19.0120c10: 法界。疑水火性不相＊ T0945_.19.0120c11: 地。倶遍法界不合相容。富樓那譬如虚空體 T0945_.19.0120c12: 非群相。而不拒彼諸相發揮。所以者何。富樓 T0945_.19.0120c13: 那彼太虚空日照則明。雲屯則暗風搖則動。 T0945_.19.0120c14: 霽澄則清氣凝則濁。土積成霾水澄成映。於 T0945_.19.0120c15: 意云何如是殊方諸有爲相。爲因彼生爲復 T0945_.19.0120c16: 空有。若彼所生。富樓那且日照時既是日明。 T0945_.19.0120c17: 十方世界同爲日色。云何空中更見圓日。若 T0945_.19.0120c18: 是空明空應自照。云何中宵雲霧之時不生 T0945_.19.0120c19: 光耀。當知是明非日非空不異空日。觀相元 T0945_.19.0120c20: 妄無可指陳。猶邀空花結爲空果。云何詰其 T0945_.19.0120c21: 相＊ T0945_.19.0120c22: 非水火。云何復問不相容者。眞妙覺明亦復 T0945_.19.0120c23: 如是。汝以空明則有空現。地水火風各各發 T0945_.19.0120c24: 明則各各現。若倶發明則有倶現。云何倶現。 T0945_.19.0120c25: 富樓那如一水中現於日影。兩人同觀水中 T0945_.19.0120c26: 之日。東西各行則各有日。隨二人去一東一 T0945_.19.0120c27: 西。先無准的不應難言。此日是一云何各行。 T0945_.19.0120c28: 各日既雙云何現一。宛轉虚妄無可憑據 T0945_.19.0120c29: 富樓那汝以色空。相傾相奪於如來藏。而如 T0945_.19.0121a01: 來藏隨爲色空周遍法界。是故於中風動空 T0945_.19.0121a02: 澄日明雲暗。衆生迷悶背覺合塵。故發塵勞 T0945_.19.0121a03: 有世間相。我以妙明不滅不生合如來藏。而 T0945_.19.0121a04: 如來藏唯妙覺明圓照法界。是故於中一爲 T0945_.19.0121a05: 無量無量爲一小中現大大中現小。不動道 T0945_.19.0121a06: 場遍十方界。身含十方無盡虚空。於一毛 T0945_.19.0121a07: 端現寶王刹。坐微塵裏轉大法輪。滅塵合覺 T0945_.19.0121a08: 故發眞如妙覺明性。而如來藏本妙圓心。非 T0945_.19.0121a09: 心非空。非地非水非風非火。非眼非耳鼻舌 T0945_.19.0121a10: 身意。非色非聲香味觸法。非眼識界如是乃 T0945_.19.0121a11: 至非意識界。非明無明明無明盡。如是乃至 T0945_.19.0121a12: 非老非死非老死盡。非苦非集非滅非道。非 T0945_.19.0121a13: 智非得非檀那非尸羅。非毘梨耶非羼提非 T0945_.19.0121a14: 禪那。非鉢剌若非波羅蜜多。如是乃至非怛 T0945_.19.0121a15: 闥阿竭。非阿羅訶三耶三菩。非大涅槃非常 T0945_.19.0121a16: 非樂非我非淨。以是倶非世出世故。即如來 T0945_.19.0121a17: 藏元明心妙。即心即空。即地即水即風即火。 T0945_.19.0121a18: 即眼即耳鼻舌身意。即色即聲香味觸法。即 T0945_.19.0121a19: 眼識界如是乃至即意識界。即明無明明無 T0945_.19.0121a20: 明盡。如是乃至即老即死即老死盡。即苦即 T0945_.19.0121a21: 集即滅即道。即智即得即檀那即尸羅。即毘 T0945_.19.0121a22: 梨耶即羼提即禪那。即鉢剌若即波羅蜜多。 T0945_.19.0121a23: 如是乃至即怛闥阿竭。即阿羅訶三耶三菩。 T0945_.19.0121a24: 即大涅槃即常即樂即我即淨。以是即倶世 T0945_.19.0121a25: 出世故。即如來藏妙明心元。離即離非是即 T0945_.19.0121a26: 非即。如何世間三有衆生。及出世間聲聞縁 T0945_.19.0121a27: 覺。以所知心測度如來無上菩提。用世語言 T0945_.19.0121a28: 入佛知見。譬如琴瑟箜篌琵琶雖有妙音。若 T0945_.19.0121a29: 無妙指終不能發。汝與衆生亦復如是。寶覺 T0945_.19.0121b01: 眞心各各圓滿。如我按指海印發光。汝暫擧 T0945_.19.0121b02: 心塵勞先起。由不勤求無上覺道愛念小乘 T0945_.19.0121b03: 得少爲足 T0945_.19.0121b04: 富樓那言我與如來寶覺圓明。眞妙淨心無 T0945_.19.0121b05: 二圓滿。而我昔遭無始妄想久在輪迴。今得 T0945_.19.0121b06: 聖乘猶未究竟。世尊諸妄一切圓滅獨妙眞 T0945_.19.0121b07: 常。敢問如來一切衆生何因有妄。自蔽妙明 T0945_.19.0121b08: 受此淪溺。佛告富樓那汝雖除疑餘惑未盡。 T0945_.19.0121b09: 吾以世間現前諸事。今復問汝汝豈不聞。室 T0945_.19.0121b10: 羅城中演若達多。忽於晨朝以鏡照面。愛鏡 T0945_.19.0121b11: 中頭眉目可見。瞋責己頭不見面目。以爲魑 T0945_.19.0121b12: 魅無状狂走。於意云何。此人何因無故狂 T0945_.19.0121b13: 走 T0945_.19.0121b14: 富樓那言是人心狂更無他故。佛言妙覺明 T0945_.19.0121b15: 圓本圓明妙。既稱爲妄云何有因。若有所因 T0945_.19.0121b16: 云何名妄。自諸妄想展轉相因。從迷積迷以 T0945_.19.0121b17: 歴塵劫。雖佛發明猶不能返。如是迷因因迷 T0945_.19.0121b18: 自有。識迷無因妄無所依。尚無有生欲何爲 T0945_.19.0121b19: 滅。得菩提者如寤時人。説夢中事心縱精明。 T0945_.19.0121b20: 欲何因縁取夢中物。況復無因本無所有。如 T0945_.19.0121b21: 彼城中演若達多。豈有因縁自怖頭走。忽然 T0945_.19.0121b22: 狂歇頭非外得。縱未歇狂亦何遺失。富樓那 T0945_.19.0121b23: 妄性如是因何爲在。汝但不隨分別世間。業 T0945_.19.0121b24: 果衆生三種相續。三縁斷故三因不生。則汝 T0945_.19.0121b25: 心中演若達多。狂性自歇。歇即菩提。勝淨 T0945_.19.0121b26: 明心本周法界。不從人得何藉劬勞肯綮修 T0945_.19.0121b27: 證 T0945_.19.0121b28: 譬如有人於自衣中。繋如意珠不自覺知。窮 T0945_.19.0121b29: 露他方乞食馳走。雖實貧窮珠不曾失。忽有 T0945_.19.0121c01: 智者指示其珠。所願從心致大饒富。方悟神 T0945_.19.0121c02: 珠非從外得 T0945_.19.0121c03: 即時阿難在大衆中。頂禮佛足起立白佛。世 T0945_.19.0121c04: 尊現説殺盜婬業。三縁斷故三因不生。心中 T0945_.19.0121c05: 達多狂性自歇。歇即菩提不從人得。斯則因 T0945_.19.0121c06: 縁皎然明白。云何如來頓棄因縁。我從因縁 T0945_.19.0121c07: 心得開悟。世尊此義何獨我等年少有學聲 T0945_.19.0121c08: 聞。今此會中大目犍連。及舍利弗須菩提 T0945_.19.0121c09: 等。從老梵志聞佛因縁。發心開悟得成無漏。 T0945_.19.0121c10: 今説菩提不從因縁。則王舍城拘舍梨等。所 T0945_.19.0121c11: 説自然成第一義。惟垂大悲開發迷悶 T0945_.19.0121c12: 佛告阿難即如城中演若達多。狂性因縁若 T0945_.19.0121c13: 得滅除。則不狂性自然而出。因縁自然理窮 T0945_.19.0121c14: 於是。阿難演若達多頭本自然本自其然無 T0945_.19.0121c15: 然非自。何因縁故怖頭狂走。若自然頭因縁 T0945_.19.0121c16: 故狂。何不自然因縁故失。本頭不失狂怖妄 T0945_.19.0121c17: 出。曾無變易何藉因縁。本狂自然本有狂怖。 T0945_.19.0121c18: 未狂之際狂何所潜。不狂自然頭本無妄何 T0945_.19.0121c19: 爲狂走。若悟本頭識知狂走。因縁自然倶爲 T0945_.19.0121c20: 戲論。是故我言三縁斷故即菩提心。菩提心 T0945_.19.0121c21: 生生滅心滅。此但生滅。滅生倶盡無功用道。 T0945_.19.0121c22: 若有自然。如是則明自然心生。生滅心滅此 T0945_.19.0121c23: 亦生滅。無生滅者名爲自然。猶如世間諸相 T0945_.19.0121c24: 雜和。成一體者名和合性。非和合者稱本然 T0945_.19.0121c25: 性。本然非然和合非合。合然倶離離合倶非。 T0945_.19.0121c26: 此句方名無戲論法。菩提涅槃尚在遙遠。非 T0945_.19.0121c27: 汝歴劫辛勤修證。雖復憶持十方如來。十二 T0945_.19.0121c28: 部經清淨妙理。如恒河沙秖益戲論。汝雖談 T0945_.19.0121c29: 説因縁自然決定明了。人間稱汝多聞第一。 T0945_.19.0122a01: 以此積劫多聞熏習。不能免離摩登伽難。何 T0945_.19.0122a02: 因待我佛頂神呪。摩登伽心婬火頓歇得阿 T0945_.19.0122a03: 那含。於我法中成精進林。愛河乾枯令汝解 T0945_.19.0122a04: 脱。是故阿難汝雖歴劫。憶持如來祕密妙嚴。 T0945_.19.0122a05: 不如一日修無漏業。遠離世間憎愛二苦。如 T0945_.19.0122a06: 摩登伽宿爲婬女。由神呪力鎖其愛欲。法中 T0945_.19.0122a07: 今名性比丘尼。與羅睺羅母耶輸陀羅同悟 T0945_.19.0122a08: 宿因。知歴世因貪愛爲苦。一念薫修無漏善 T0945_.19.0122a09: 故。或得出纒或蒙授記。如何自欺尚留觀聽」 T0945_.19.0122a10: 阿難及諸大衆聞佛示誨。疑惑銷除心悟實 T0945_.19.0122a11: 相。身意輕安得未曾有。重復悲涙頂禮佛足。 T0945_.19.0122a12: 長跪合掌而白佛言。無上大悲清淨寶王善 T0945_.19.0122a13: 開我心。能以如是種種因縁方便提奬。引諸 T0945_.19.0122a14: 沈冥出於苦海。世尊我今雖承如是法音知 T0945_.19.0122a15: 如來藏。妙覺明心遍十方界。含育如來十方 T0945_.19.0122a16: 國土。清淨寶嚴妙覺王刹。如來復責多聞無 T0945_.19.0122a17: 功不逮修習。我今猶如旅泊之人。忽蒙天王 T0945_.19.0122a18: 賜以華屋。雖獲大宅要因門入。唯願如來 T0945_.19.0122a19: 不捨大悲。示我在會諸蒙暗者。捐捨小乘必 T0945_.19.0122a20: 獲如來。無餘涅槃本發心路。令有學者從何 T0945_.19.0122a21: 攝伏疇昔攀縁。得陀羅尼入佛知見。作是語 T0945_.19.0122a22: 已五體投地。在會一心佇佛慈旨 T0945_.19.0122a23: 爾時世尊哀愍會中縁覺聲聞。於菩提心未 T0945_.19.0122a24: 自在者。及爲當來佛滅度後。末法衆生發菩 T0945_.19.0122a25: 薩心。開無上乘妙修行路。宣示阿難及諸大 T0945_.19.0122a26: 衆。汝等決定發菩提心。於佛如來妙三摩提 T0945_.19.0122a27: 不生疲惓。應當先明發覺初心二決定義。云 T0945_.19.0122a28: 何初心二義決定。阿難第一義者汝等若欲 T0945_.19.0122a29: 捐捨聲聞。修菩薩乘入佛知見。應當審觀因 T0945_.19.0122b01: 地發心。與果地覺爲同爲異。阿難若於因地。 T0945_.19.0122b02: 以生滅心爲本修因。而求佛乘不生不滅。無 T0945_.19.0122b03: 有是處。以是義故汝當照明諸器世間。可作 T0945_.19.0122b04: 之法皆從變滅。阿難汝觀世間。可作之法誰 T0945_.19.0122b05: 爲不壞。然終不聞爛壞虚空。何以故空非可 T0945_.19.0122b06: 作。由是始終無壞滅故。則汝身中堅相爲地 T0945_.19.0122b07: 潤濕爲水。煖觸爲火動搖爲風。由此四纒分 T0945_.19.0122b08: 汝湛圓妙覺明心。爲視爲聽爲覺爲察。從始 T0945_.19.0122b09: 入終五疊渾濁。云何爲濁。阿難譬如清水清 T0945_.19.0122b10: 潔本然。即彼塵土灰沙之倫。本質留礙二體 T0945_.19.0122b11: 法爾性不相循。有世間人取彼土塵投於淨 T0945_.19.0122b12: 水。土失留礙水亡清潔。容貌汨然明之爲濁。 T0945_.19.0122b13: 汝濁五重亦復如是。阿難汝見虚空遍十方 T0945_.19.0122b14: 界空見不分。有空無體有見無覺相織妄成。 T0945_.19.0122b15: 是第一重名爲劫濁。汝身現摶四大爲體。見 T0945_.19.0122b16: 聞覺知壅令留礙。水火風土旋令覺知相織 T0945_.19.0122b17: 妄成。是第二重名爲見濁。又汝心中憶識誦 T0945_.19.0122b18: 習。性發知見容現六塵。離塵無相離覺無性 T0945_.19.0122b19: 相織妄成。是第三重名煩惱濁。又汝朝夕生 T0945_.19.0122b20: 滅不停。知見毎欲留於世間。業運毎常遷於 T0945_.19.0122b21: 國土。相織妄成是第四重名衆生濁。汝等見 T0945_.19.0122b22: 聞元無異性。衆塵隔越無状異生。性中相知 T0945_.19.0122b23: 用中相背。同異失準相織妄成。是第五重名 T0945_.19.0122b24: 爲命濁。阿難汝今欲令見聞覺知。遠契如來 T0945_.19.0122b25: 常樂我淨。應當先擇死生根本。依不生滅圓 T0945_.19.0122b26: 湛性成。以湛旋其虚妄滅生。伏還元覺得元 T0945_.19.0122b27: 明覺。無生滅性爲因地心。然後圓成果地修 T0945_.19.0122b28: 證。如澄濁水貯於淨器。靜深不動沙土自沈 T0945_.19.0122b29: 清水現前。名爲初伏客塵煩惱。去泥純水名 T0945_.19.0122c01: 爲永斷根本無明。明相精純一切變現不爲 T0945_.19.0122c02: 煩惱。皆合涅槃清淨妙徳 T0945_.19.0122c03: 第二義者。汝等必欲發菩提心。於菩薩乘生 T0945_.19.0122c04: 大勇猛。決定棄捐諸有爲相。應當審詳煩惱 T0945_.19.0122c05: 根本。此無始來發業潤生誰作誰受。阿難汝 T0945_.19.0122c06: 修菩提。若不審觀煩惱根本。則不能知虚妄 T0945_.19.0122c07: 根塵。何處顛倒處尚不知。云何降伏取如來 T0945_.19.0122c08: 位。阿難汝觀世間解結之人。不見所結云何 T0945_.19.0122c09: 知解。不聞虚空被汝墮裂。何以故空無相形 T0945_.19.0122c10: 無結解故。則汝現前眼耳鼻舌及與身心。六 T0945_.19.0122c11: 爲賊媒自劫家寶。由此無始衆生世界生纒 T0945_.19.0122c12: 縛故。於器世間不能超越。阿難云何名爲衆 T0945_.19.0122c13: 生世界。世爲遷流界爲方位。汝今當知東西 T0945_.19.0122c14: 南北。東南西南東北西北上下爲界。過去未 T0945_.19.0122c15: 來現在爲世。位方有十流數有三。一切衆生 T0945_.19.0122c16: 織妄相成。身中貿遷世界相渉。而此界性。設 T0945_.19.0122c17: 雖十方定位可明。世間秖目東西南北。上下 T0945_.19.0122c18: 無位中無定方。四數必明與世相渉。三四四 T0945_.19.0122c19: 三宛轉十二。流變三疊一十百千。總括始終 T0945_.19.0122c20: 六根之中。各各功徳有千二百。阿難汝復於 T0945_.19.0122c21: 中克定優劣。如眼觀見後暗前明。前方全明 T0945_.19.0122c22: 後方全暗。左右傍觀三分之二。統論所作 T0945_.19.0122c23: 功徳不全。三分言功一分無徳。當知眼唯八 T0945_.19.0122c24: 百功徳。如耳周聽十方無遺。動若邇遙諍無 T0945_.19.0122c25: 邊際。當知耳根圓滿一千二百功徳。如鼻嗅 T0945_.19.0122c26: 聞通出入息。有出有入而闕中交。驗於耳根 T0945_.19.0122c27: 三分闕一。當知鼻唯八百功徳。如舌宣揚盡 T0945_.19.0122c28: 諸世間出世間智。言有方分理無窮盡。當知 T0945_.19.0122c29: 舌根圓滿一千二百功徳。如身覺觸識於違 T0945_.19.0123a01: 順。合時能覺離中不知。離一合雙。驗於舌 T0945_.19.0123a02: 根三分闕一。當知身唯八百功徳。如意默容 T0945_.19.0123a03: 十方三世。一切世間出世間法。惟聖與凡無 T0945_.19.0123a04: 不苞容盡其涯際。當知意根圓滿一千二百 T0945_.19.0123a05: 功徳。阿難汝今欲逆生死欲流。返窮流根至 T0945_.19.0123a06: 不生滅。當驗此等六受用根。誰合誰離誰深 T0945_.19.0123a07: 誰淺。誰爲圓通誰不圓滿。若能於此悟圓通 T0945_.19.0123a08: 根。逆彼無始織妄業流。得循圓通與不圓根 T0945_.19.0123a09: 日劫相倍。我今備顯六湛圓明。本所功徳數 T0945_.19.0123a10: 量如是。隨汝詳擇其可入者。吾當發明令汝 T0945_.19.0123a11: 増進。十方如來於十八界。一一修行皆得圓 T0945_.19.0123a12: 滿無上菩提。於其中間亦無優劣。但汝下劣 T0945_.19.0123a13: 未能於中圓自在慧。故我宣揚。令汝但於一 T0945_.19.0123a14: 門深入。入一無妄。彼六知根一時清淨 T0945_.19.0123a15: 阿難白佛言世尊。云何逆流深入一門。能令 T0945_.19.0123a16: 六根一時清淨 T0945_.19.0123a17: 佛告阿難汝今已得須陀洹果。已滅三界衆 T0945_.19.0123a18: 生世間見所斷惑。然猶未知根中積生無始 T0945_.19.0123a19: 虚習。彼習要因修所斷得。何況此中生住異 T0945_.19.0123a20: 滅分劑頭數。今汝且觀現前六根爲一爲六」 T0945_.19.0123a21: 阿難若言一者。耳何不見目何不聞。頭奚不 T0945_.19.0123a22: 履足奚無語。若此六根決定成六。如我今會 T0945_.19.0123a23: 與汝宣揚微妙法門。汝之六根誰來領受。阿 T0945_.19.0123a24: 難言我用耳聞。佛言汝耳自聞何關身口。口 T0945_.19.0123a25: 來問義身起欽承。是故應知非一終六非六 T0945_.19.0123a26: 終一。終不汝根元一元六。阿難當知是根非 T0945_.19.0123a27: 一非六。由無始來顛倒淪替。故於圓湛一六 T0945_.19.0123a28: 義生。汝須陀洹雖得六銷猶未亡一。如太虚 T0945_.19.0123a29: 空參合群器。由器形異名之異空。除器觀空 T0945_.19.0123b01: 説空爲一。彼太虚空云何爲汝成同不同。何 T0945_.19.0123b02: 況更名是一非一。則汝了知六受用根亦復 T0945_.19.0123b03: 如是。由明暗等二種相形。於妙圓中粘湛發 T0945_.19.0123b04: 見。見精映色結色成根。根元目爲清淨四大。 T0945_.19.0123b05: 因名眼體如蒲萄朶。浮根四塵流逸奔色。由 T0945_.19.0123b06: 動靜等二種相撃。於妙圓中＊粘湛發聽。聽精 T0945_.19.0123b07: 映聲卷聲成根。根元目爲清淨四大。因名耳 T0945_.19.0123b08: 體如新卷葉。浮根四塵流逸奔聲。由通塞等 T0945_.19.0123b09: 二種相發。於妙圓中＊粘湛發嗅。嗅精映香 T0945_.19.0123b10: 納香成根。根元目爲清淨四大。因名鼻體如 T0945_.19.0123b11: 雙垂爪。浮根四塵流逸奔香。由恬變等二種 T0945_.19.0123b12: 相參。於妙圓中＊粘湛發嘗。嘗精映味絞味成 T0945_.19.0123b13: 根。根元目爲清淨四大。因名舌體如初偃月。 T0945_.19.0123b14: 浮根四塵流逸奔味。由離合等二種相摩。於 T0945_.19.0123b15: 妙圓中＊粘湛發覺。覺精映觸搏觸成根。根 T0945_.19.0123b16: 元目爲清淨四大。因名身體如腰鼓顙。浮根 T0945_.19.0123b17: 四塵流逸奔觸。由生滅等二種相續。於妙圓 T0945_.19.0123b18: 中＊粘湛發知。知精映法覽法成根。根元目 T0945_.19.0123b19: 爲清淨四大。因名意思如幽室見。浮根四塵 T0945_.19.0123b20: 流逸奔法。阿難如是六根。由彼覺明有明明 T0945_.19.0123b21: 覺。失彼精了＊粘妄發光。是以汝今離暗離 T0945_.19.0123b22: 明無有見體。離動離靜元無聽質。無通無塞 T0945_.19.0123b23: 嗅性不生。非變非恬嘗無所出。不離不合覺 T0945_.19.0123b24: 觸本無。無滅無生了知安寄。汝但不循動靜 T0945_.19.0123b25: 合離恬變通塞生滅暗明。如是十二諸有爲 T0945_.19.0123b26: 相。隨拔一根脱＊粘内伏。伏歸元眞發本明 T0945_.19.0123b27: 耀。耀性發明。諸餘五＊粘應拔圓脱。不由前 T0945_.19.0123b28: 塵所起知見。明不循根寄根明發。由是六根 T0945_.19.0123b29: 互相爲用。阿難汝豈不知。今此會中阿那律 T0945_.19.0123c01: 陀無目而見。跋難陀龍無耳而聽。殑伽神 T0945_.19.0123c02: 女非鼻聞香。驕梵鉢提異舌知味。舜若多神 T0945_.19.0123c03: 無身有觸。如來光中映令暫現。既爲風質其 T0945_.19.0123c04: 體元無。諸滅盡定得寂聲聞。如此會中摩訶 T0945_.19.0123c05: 迦葉。久滅意根圓明了知不因心念。阿難今 T0945_.19.0123c06: 汝諸根若圓拔已内瑩發光。如是浮塵及器 T0945_.19.0123c07: 世間。諸變化相如湯銷氷。應念化成無上知 T0945_.19.0123c08: 覺。阿難如彼世人聚見於眼。若令急合暗相 T0945_.19.0123c09: 現前。六根黯然頭足相類。彼人以手循體外 T0945_.19.0123c10: 繞彼雖不見。頭足一辯知覺是同。縁見因 T0945_.19.0123c11: 明暗成無見不明自發。則諸暗相永不能昏。 T0945_.19.0123c12: 根塵既銷云何覺明不成圓妙 T0945_.19.0123c13: 阿難白佛言世尊。如佛説言。因地覺心欲求 T0945_.19.0123c14: 常住。要與果位名目相應。世尊如果位中菩 T0945_.19.0123c15: 提涅槃眞如佛性菴摩羅識空如來藏大圓鏡 T0945_.19.0123c16: 智。是七種名稱謂雖別。清淨圓滿體性堅凝。 T0945_.19.0123c17: 如金剛王常住不壞。若此見聽離於＊暗明。動 T0945_.19.0123c18: 靜通塞畢竟無體。猶如念心離於前塵本無 T0945_.19.0123c19: 所有。云何將此畢竟斷滅以爲修因。欲獲如 T0945_.19.0123c20: 來七常住果。世尊若離明暗見畢竟空。如無 T0945_.19.0123c21: 前塵念自性滅。進退循環微細推求。本無我 T0945_.19.0123c22: 心及我心所。將誰立因求無上覺。如來先説 T0945_.19.0123c23: 湛精圓常。違越誠言終成戲論。云何如來眞 T0945_.19.0123c24: 實語者。＊惟垂大慈開我蒙吝 T0945_.19.0123c25: 佛告阿難汝學多聞未盡諸漏。心中徒知顛 T0945_.19.0123c26: 倒所因。眞倒現前實未能識。恐汝誠心猶未 T0945_.19.0123c27: 信伏。吾今試將塵俗諸事當除汝疑。即時如 T0945_.19.0123c28: 來勅羅睺羅撃鍾一聲。問阿難言汝今聞不。 T0945_.19.0123c29: 阿難大衆倶言我聞。鍾歇無聲佛又問言汝 T0945_.19.0124a01: 今聞不。阿難大衆倶言不聞。時羅睺羅又撃 T0945_.19.0124a02: 一聲。佛又問言汝今聞不。阿難大衆又言倶 T0945_.19.0124a03: 聞。佛問阿難汝云何聞云何不聞。阿難大衆 T0945_.19.0124a04: 倶白佛言。鍾聲若撃則我得聞。撃久聲銷音 T0945_.19.0124a05: 響雙絶則名無聞。如來又勅羅睺撃鍾。問阿 T0945_.19.0124a06: 難言爾今聲不。阿難言聲。少選聲銷佛又 T0945_.19.0124a07: 問言。爾今聲不。阿難大衆答言無聲。有頃羅 T0945_.19.0124a08: 睺更來撞鍾。佛又問言爾今聲不。阿難大衆 T0945_.19.0124a09: 倶言有聲。佛問阿難汝云何聲云何無聲。阿 T0945_.19.0124a10: 難大衆倶白佛言。鍾聲若撃則名有聲。撃久 T0945_.19.0124a11: 聲銷音響雙絶則名無聲。佛語阿難及諸大 T0945_.19.0124a12: 衆。汝今云何自語矯亂。大衆阿難倶時問佛。 T0945_.19.0124a13: 我今云何名爲矯亂。佛言我問汝聞汝則言 T0945_.19.0124a14: 聞。又問汝聲汝則言聲。＊惟聞與聲報答無 T0945_.19.0124a15: 定。如是云何不名矯亂。阿難聲銷無響汝説 T0945_.19.0124a16: 無聞。若實無聞聞性已滅同于枯木。鍾聲更 T0945_.19.0124a17: 撃汝云何知。知有知無自是聲塵。或無或有 T0945_.19.0124a18: 豈彼聞性爲汝有無。聞實云無誰知無者。是 T0945_.19.0124a19: 故阿難聲於聞中自有生滅。非爲汝聞聲生 T0945_.19.0124a20: 聲滅。令汝聞性爲有爲無。汝尚顛倒惑聲爲 T0945_.19.0124a21: 聞。何怪昏迷以常爲斷。終不應言離諸動靜。 T0945_.19.0124a22: 閉塞開通説聞無性。如重睡人眠熟床枕其 T0945_.19.0124a23: 家有人於彼睡時擣練舂米。其人夢中聞舂 T0945_.19.0124a24: 擣聲。別作他物。或爲撃鼓。或復撞鍾。即於 T0945_.19.0124a25: 夢時自怪其鍾爲木石響。於時忽寤遄知杵 T0945_.19.0124a26: 音。自告家人我正夢時。惑此舂音將爲鼓響。 T0945_.19.0124a27: 阿難是人夢中。豈憶靜搖開閉通塞。其形雖 T0945_.19.0124a28: 寐聞性不昏。縱汝形銷命光遷謝。此性云何 T0945_.19.0124a29: 爲汝銷滅。以諸衆生從無始來。循諸色聲逐 T0945_.19.0124b01: 念流轉。曾不開悟性淨妙常。不循所常逐諸 T0945_.19.0124b02: 生滅。由是生生雜染流轉。若棄生滅守於眞 T0945_.19.0124b03: 常常光現前。塵根識心應時銷落。想相爲塵 T0945_.19.0124b04: 識情爲垢二倶遠離。則汝法眼應時清明。云 T0945_.19.0124b05: 何不成無上知覺 T0945_.19.0124b06: 大佛＊頂萬行首楞嚴經卷第四 T0945_.19.0124b07: T0945_.19.0124b08: T0945_.19.0124b09: T0945_.19.0124b10:
T0945_.19.0124b14: 阿難白佛言世尊。如來雖説第二義門。今觀 T0945_.19.0124b15: 世間解結之人。若不知其所結之元。我信是 T0945_.19.0124b16: 人終不能解。世尊我及會中。有學聲聞亦復 T0945_.19.0124b17: 如是。從無始際與諸無明倶滅倶生。雖得如 T0945_.19.0124b18: 是多聞善根名爲出家。猶隔日瘧。唯願大慈 T0945_.19.0124b19: 哀愍淪溺。今日身心云何是結。從何名解。亦 T0945_.19.0124b20: 令未來苦難衆生。得免輪迴不落三有。作是 T0945_.19.0124b21: 語已普及大衆。五體投地雨涙翹誠。佇佛如 T0945_.19.0124b22: 來無上開示 T0945_.19.0124b23: 爾時世尊憐愍阿難。及諸會中諸有學者。亦 T0945_.19.0124b24: 爲未來一切衆生。爲出世因作將來眼。以閻 T0945_.19.0124b25: 浮檀紫光金手摩阿難頂。即時十方普佛世 T0945_.19.0124b26: 界六種振動。微塵如來住世界者。各有寶 T0945_.19.0124b27: 光從其頂出。其光同時於彼世界。來祇陀林 T0945_.19.0124b28: 灌如來頂。是諸大衆得未曾有。於是阿難及 T0945_.19.0124b29: 諸大衆。倶聞十方微塵如來。異口同音告阿 T0945_.19.0124c01: 難言。善哉阿難汝欲識知倶生無明。使汝輪 T0945_.19.0124c02: 轉生死結根。唯汝六根更無他物。汝復欲知 T0945_.19.0124c03: 無上菩提。令汝速登安樂解脱寂靜妙常。亦 T0945_.19.0124c04: 汝六根更非他物。阿難雖聞如是法音心猶 T0945_.19.0124c05: 未明。稽首白佛云何令我生死輪迴安樂妙 T0945_.19.0124c06: 常。同是六根更非他物。佛告阿難根塵同源 T0945_.19.0124c07: 縛脱無二。識性虚妄猶如空花。阿難由塵發 T0945_.19.0124c08: 知因根有相。相見無性同於交蘆。是故汝今。 T0945_.19.0124c09: 知見立。知即無明本。知見無。見斯即涅槃。無 T0945_.19.0124c10: 漏眞淨。云何是中更容他物。爾時世尊欲重 T0945_.19.0124c11: 宣此義。而説偈言 T0945_.19.0124c12: 眞性有爲空 縁生故如幻 T0945_.19.0124c13: 無爲無起滅 不實如空花 T0945_.19.0124c14: 言妄顯諸眞 妄眞同二妄 T0945_.19.0124c15: 猶非眞非眞 云何見所見 T0945_.19.0124c16: 中間無實性 是故若交蘆 T0945_.19.0124c17: 結解同所因 聖凡無二路 T0945_.19.0124c18: 汝觀交中性 空有二倶非 T0945_.19.0124c19: 迷晦即無明 發明便解脱 T0945_.19.0124c20: 解結因次第 六解一亦亡 T0945_.19.0124c21: 根選擇圓通 入流成正覺 T0945_.19.0124c22: 陀那微細識 習氣成暴流 T0945_.19.0124c23: 眞非眞恐迷 我常不開演 T0945_.19.0124c24: 自心取自心 非幻成幻法 T0945_.19.0124c25: 不取無非幻 非幻尚不生 T0945_.19.0124c26: 幻法云何立 是名妙蓮華 T0945_.19.0124c27: 金剛王寶覺 如幻三摩提 T0945_.19.0124c28: 彈指超無學 此阿毘達磨 T0945_.19.0124c29: 十方薄伽梵 一路涅槃門 T0945_.19.0125a01: 於是阿難及諸大衆。聞佛如來無上慈誨祇 T0945_.19.0125a02: 夜伽陀。雜糅精瑩妙理清徹。心目開明歎未 T0945_.19.0125a03: 曾有。阿難合掌頂禮白佛。我今聞佛無遮大 T0945_.19.0125a04: 悲。性淨妙常眞實法句。心猶未達六解一亡 T0945_.19.0125a05: 舒結倫次。惟垂大慈再愍斯會及與將來。施 T0945_.19.0125a06: 以法音洗滌沈垢 T0945_.19.0125a07: 即時如來於師子座。整涅槃僧歛僧伽梨。覽 T0945_.19.0125a08: 七寶机引手於＊机。取劫波羅天所奉花巾。 T0945_.19.0125a09: 於大衆前綰成一結。示阿難言此名何等。阿 T0945_.19.0125a10: 難大衆倶白佛言此名爲結。於是如來綰疊 T0945_.19.0125a11: 花巾又成一結。重問阿難此名何等。阿難大 T0945_.19.0125a12: 衆又白佛言此亦名結。如是倫次綰疊花巾。 T0945_.19.0125a13: 總成六結一一結成。皆取手中所成之結。持 T0945_.19.0125a14: 問阿難此名何等。阿難大衆亦復如是。次第 T0945_.19.0125a15: 酬佛此名爲結。佛告阿難我初綰巾汝名爲 T0945_.19.0125a16: 結。此疊花巾先實一條。第二第三云何汝曹 T0945_.19.0125a17: 復名爲結。阿難白佛言世尊。此寶疊花緝績 T0945_.19.0125a18: 成巾。雖本一體如我思惟。如來一綰得一 T0945_.19.0125a19: 結名。若百綰成終名百結。何況此巾秖有六 T0945_.19.0125a20: 結。終不至七亦不停五。云何如來秖許初時。 T0945_.19.0125a21: 第二第三不名爲結。佛告阿難此寶花巾。汝 T0945_.19.0125a22: 知此巾元止一條。我六綰時名有六結。汝審 T0945_.19.0125a23: 觀察巾體是同因結有異。於意云何初綰結 T0945_.19.0125a24: 成名爲第一。如是乃至第六結生。吾今欲將 T0945_.19.0125a25: 第六結名成第一不。不也世尊。六結若存。斯 T0945_.19.0125a26: 第六名終非第一。縱我歴生盡其明辯。如何 T0945_.19.0125a27: 令是六結亂名。佛言六結不同。循顧本因一 T0945_.19.0125a28: 巾所造。令其雜亂終不得成。則汝六根亦復 T0945_.19.0125a29: 如是。畢竟同中生畢竟異。佛告阿難汝必嫌 T0945_.19.0125b01: 此六結不成。願樂一成復云何得。阿難言此 T0945_.19.0125b02: 結若存。是非鋒起於中自生。此結非彼彼結 T0945_.19.0125b03: 非此。如來今日若總解除。結若不生則無彼 T0945_.19.0125b04: 此。尚不名一六云何成。佛言六解一亡亦復 T0945_.19.0125b05: 如是。由汝無始心性狂亂。知見妄發發妄不 T0945_.19.0125b06: 息。勞見發塵如勞目睛。則有狂花於湛精明。 T0945_.19.0125b07: 無因亂起一切世間。山河大地生死涅槃。皆 T0945_.19.0125b08: 即狂勞顛倒花相。阿難言此勞同結云何解 T0945_.19.0125b09: 除。如來以手將所結巾。偏掣其左問阿難言。 T0945_.19.0125b10: 如是解不。不也世尊。旋復以手偏牽右邊。又 T0945_.19.0125b11: 問阿難如是解不。不也世尊。佛告阿難吾今 T0945_.19.0125b12: 以手。左右各牽竟不能解。汝設方便云何成 T0945_.19.0125b13: 解。阿難白佛言世尊。當於結心解即分散。佛 T0945_.19.0125b14: 告阿難如是如是。若欲除結當於結心。阿難 T0945_.19.0125b15: 我説佛法從因縁生。非取世間和合麁相。如 T0945_.19.0125b16: 來發明世出世法。知其本因隨所縁出。如是 T0945_.19.0125b17: 乃至恒沙界外。一滴之雨亦知頭數。現前種 T0945_.19.0125b18: 種松直棘曲。鵠白鳥玄皆了元由。是故阿難 T0945_.19.0125b19: 隨汝心中選擇六根。根結若除塵相自滅。諸 T0945_.19.0125b20: 妄銷亡不眞何待。阿難吾今問汝。此劫波羅 T0945_.19.0125b21: 巾六結現前。同時解縈得同除不。不也世尊。 T0945_.19.0125b22: 是結本以次第綰生。今日當須次第而解。六 T0945_.19.0125b23: 結同體結不同時。則結解時云何同除。佛言 T0945_.19.0125b24: 六根解除亦復如是。此根初解先得人空。空 T0945_.19.0125b25: 性圓明成法解脱。解脱法已倶空不生。是名 T0945_.19.0125b26: 菩薩從三摩地得無生忍 T0945_.19.0125b27: 阿難及諸大衆蒙佛開示。慧覺圓通得無疑 T0945_.19.0125b28: 惑。一時合掌頂禮雙足。而白佛言。我等今日。 T0945_.19.0125b29: 身心皎然快得無礙。雖復悟知一六亡義。然 T0945_.19.0125c01: 猶未達圓通本根。世尊我輩飄零積劫孤露。 T0945_.19.0125c02: 何心何慮預佛天倫。如失乳兒忽遇慈母。若 T0945_.19.0125c03: 復因此際會道成。所得密言還同本悟。則與 T0945_.19.0125c04: 未聞無有差別。惟垂大悲惠我祕嚴。成就如 T0945_.19.0125c05: 來最後開示。作是語已五體投地。退藏密機 T0945_.19.0125c06: 冀佛冥授 T0945_.19.0125c07: 爾時世尊普告衆中諸大菩薩。及諸漏盡大 T0945_.19.0125c08: 阿羅漢。汝等菩薩及阿羅漢。生我法中得成 T0945_.19.0125c09: 無學。吾今問汝最初發心悟十八界誰爲圓 T0945_.19.0125c10: 通。從何方便入三摩地 T0945_.19.0125c11: 驕陳那五比丘即從座起。頂禮佛足而白佛 T0945_.19.0125c12: 言。我在鹿苑及於雞園。觀見如來最初成道。 T0945_.19.0125c13: 於佛音聲悟明四諦。佛問比丘我初稱解。如 T0945_.19.0125c14: 來印我名阿若多妙音密圓。我於音聲得阿 T0945_.19.0125c15: 羅漢。佛問圓通如我所證音聲爲上 T0945_.19.0125c16: 優波尼沙陀即從座起。頂禮佛足而白佛言。 T0945_.19.0125c17: 我亦觀佛最初成道。觀不淨相生大厭離。悟 T0945_.19.0125c18: 諸色性以從不淨。白骨微塵歸於虚空。空色 T0945_.19.0125c19: 二無。成無學道。如來印我名尼沙陀。塵色既 T0945_.19.0125c20: 盡妙色密圓。我從色相得阿羅漢。佛問圓通 T0945_.19.0125c21: 如我所證色因爲上 T0945_.19.0125c22: 香嚴童子即從座起。頂禮佛足而白佛言。我 T0945_.19.0125c23: 聞如來教我諦觀諸有爲相。我時辭佛宴晦 T0945_.19.0125c24: 清齋。見諸比丘燒沈水香。香氣寂然來入鼻 T0945_.19.0125c25: 中。我觀此氣非木非空非煙非火。去無所著 T0945_.19.0125c26: 來無所從。由是意銷發明無漏。如來印我得 T0945_.19.0125c27: 香嚴號。塵氣倏滅妙香密圓。我從香嚴得阿 T0945_.19.0125c28: 羅漢。佛問圓通如我所證香嚴爲上 T0945_.19.0125c29: 藥王藥上二法王子。并在會中五百梵天即 T0945_.19.0126a01: 從座起。頂禮佛足而白佛言。我無始劫爲世 T0945_.19.0126a02: 良醫。口中嘗此娑婆世界草木金石。名數凡 T0945_.19.0126a03: 有十萬八千。如是悉知苦醋鹹淡甘辛等味。 T0945_.19.0126a04: 并諸和合倶生變異。是冷是熱有毒無毒悉 T0945_.19.0126a05: 能遍知。承事如來了知味性非空非有。非 T0945_.19.0126a06: 即身心非離身心。分別味因從是開悟。蒙佛 T0945_.19.0126a07: 如來印我昆季。藥王藥上二菩薩名。今於會 T0945_.19.0126a08: 中爲法王子。因味覺明位登菩薩。佛問圓通 T0945_.19.0126a09: 如我所證味因爲上 T0945_.19.0126a10: 跋陀婆羅并其同伴。十六開士即從座起。頂 T0945_.19.0126a11: 禮佛足而白佛言。我等先於威音王佛。聞法 T0945_.19.0126a12: 出家於浴僧時。隨例入室忽悟水因。既不洗 T0945_.19.0126a13: 塵亦不洗體。中間安然得無所有宿習無忘 T0945_.19.0126a14: 乃至今時從佛出家今得無學。彼佛名我跋 T0945_.19.0126a15: 陀婆羅。妙觸宣明成佛子住。佛問圓通如我 T0945_.19.0126a16: 所證觸因爲上 T0945_.19.0126a17: 摩訶迦葉及紫金光比丘尼等即從座起。頂 T0945_.19.0126a18: 禮佛足而白佛言。我於往劫於此界中。有佛 T0945_.19.0126a19: 出世名日月燈。我得親近聞法修學。佛滅度 T0945_.19.0126a20: 後供養舍利然燈續明。以紫光金塗佛形像。 T0945_.19.0126a21: 自爾已來世世生生。身常圓滿紫金光聚。此 T0945_.19.0126a22: 紫金光比丘尼者。即我眷屬同時發心。我觀 T0945_.19.0126a23: 世間六塵變壞。唯以空寂修於滅盡。身心乃 T0945_.19.0126a24: 能度百千劫猶如彈指。我以空法成阿羅漢。 T0945_.19.0126a25: 世尊説我頭陀爲最。妙法開明銷滅諸漏。佛 T0945_.19.0126a26: 問圓通如我所證法因爲上 T0945_.19.0126a27: 阿那律陀即從座起。頂禮佛足而白佛言。我 T0945_.19.0126a28: 初出家常樂睡眠。如來訶我爲畜生類。我聞 T0945_.19.0126a29: 佛訶啼泣自責。七日不眠失其雙目。世尊示 T0945_.19.0126b01: 我樂見照明金剛三昧。我不因眼觀見十方。 T0945_.19.0126b02: 精眞洞然如觀掌果。如來印我成阿羅漢。佛 T0945_.19.0126b03: 問圓通如我所證。旋見循元斯爲第一 T0945_.19.0126b04: 周利槃特迦即從座起。頂禮佛足而白佛言。 T0945_.19.0126b05: 我闕誦持無多聞性。最初値佛聞法出家。憶 T0945_.19.0126b06: 持如來一句伽陀。於一百日得前遺後得後 T0945_.19.0126b07: 遺前。佛愍我愚教我安居調出入息。我時觀 T0945_.19.0126b08: 息微細窮盡。生住異滅諸行刹那。其心豁然 T0945_.19.0126b09: 得大無礙。乃至漏盡成阿羅漢。住佛座下印 T0945_.19.0126b10: 成無學。佛問圓通如我所證。返息循空斯爲 T0945_.19.0126b11: 第一 T0945_.19.0126b12: ＊驕梵鉢提即從座起。頂禮佛足而白佛言。我 T0945_.19.0126b13: 有口業於過去劫輕弄沙門。世世生生有牛 T0945_.19.0126b14: 呞病。如來示我一味清淨心地法門。我得滅 T0945_.19.0126b15: 心入三摩地。觀味之知非體非物。應念得超 T0945_.19.0126b16: 世間諸漏。内脱身心外遺世界。遠離三有如 T0945_.19.0126b17: 鳥出籠。離垢銷塵法眼清淨成阿羅漢。如來 T0945_.19.0126b18: 親印登無學道。佛問圓通如我所證。還味旋 T0945_.19.0126b19: 知斯爲第一 T0945_.19.0126b20: 畢陵伽婆蹉即從座起。頂禮佛足而白佛言。 T0945_.19.0126b21: 我初發心從佛入道。數聞如來説諸世間不 T0945_.19.0126b22: 可樂事。乞食城中心思法門。不覺路中毒刺 T0945_.19.0126b23: 傷足。擧身疼痛我念有知。知此深痛雖覺覺 T0945_.19.0126b24: 痛。覺清淨心無痛痛覺。我又思惟如是一身 T0945_.19.0126b25: 寧有雙覺。攝念未久身心忽空。三七日中諸 T0945_.19.0126b26: 漏虚盡成阿羅漢。得親印記發明無學。佛問 T0945_.19.0126b27: 圓通如我所證。純覺遺身斯爲第一 T0945_.19.0126b28: 須菩提即從座起。頂禮佛足而白佛言。我曠 T0945_.19.0126b29: 劫來心得無礙。自憶受生如恒河沙。初在母 T0945_.19.0126c01: 胎即知空寂。如是乃至十方成空。亦令衆生 T0945_.19.0126c02: 證得空性。蒙如來發性覺眞空。空性圓明得 T0945_.19.0126c03: 阿羅漢。頓入如來寶明空海。同佛知見印成 T0945_.19.0126c04: 無學。解脱性空我爲無上。佛問圓通如我所 T0945_.19.0126c05: 證。諸相入非非所非盡。旋法歸無斯爲第一」 T0945_.19.0126c06: 舍利弗即從座起。頂禮佛足而白佛言。我曠 T0945_.19.0126c07: 劫來心見清淨。如是受生如恒河沙。世出世 T0945_.19.0126c08: 間種種變化。一見則通獲無障礙。我於路 T0945_.19.0126c09: 中逢迦葉波。兄弟相逐宣説因縁。悟心無際 T0945_.19.0126c10: 從佛出家。見覺明圓得大無畏。成阿羅漢爲 T0945_.19.0126c11: 佛長子。從佛口生從法化生。佛問圓通如我 T0945_.19.0126c12: 所證。心見發光光極知見斯爲第一 T0945_.19.0126c13: 普賢菩薩即從座起。頂禮佛足而白佛言。我 T0945_.19.0126c14: 已曾與恒沙如來爲法王子。十方如來教其 T0945_.19.0126c15: 弟子。菩薩根者修普賢行從我立名。世尊我 T0945_.19.0126c16: 用心聞。分別衆生所有知見。若於他方恒沙 T0945_.19.0126c17: 界外。有一衆生心中發明普賢行者。我於爾 T0945_.19.0126c18: 時乘六牙象。分身百千皆至其處。縱彼障深 T0945_.19.0126c19: 未合見我。我與其人暗中摩頂。擁護安慰令 T0945_.19.0126c20: 其成就。佛問圓通我説本因。心聞發明分別 T0945_.19.0126c21: 自在斯爲第一 T0945_.19.0126c22: 孫陀羅難陀。即從座起。頂禮佛足。而白佛言。 T0945_.19.0126c23: 我初出家從佛入道。雖具戒律於三摩提。心 T0945_.19.0126c24: 常散動未獲無漏。世尊教我及倶絺羅觀鼻 T0945_.19.0126c25: 端白。我初諦觀經三七日。見鼻中氣出入如 T0945_.19.0126c26: 煙。身心内明圓洞世界。遍成虚淨猶如琉璃。 T0945_.19.0126c27: 煙相漸銷。鼻息成白心開漏盡。諸出入息化 T0945_.19.0126c28: 爲光明。照十方界得阿羅漢。世尊記我當得 T0945_.19.0126c29: 菩提。佛問圓通。我以銷息息久發明。明圓滅 T0945_.19.0127a01: 漏斯爲第一 T0945_.19.0127a02: 富樓那彌多羅尼子即從座起。頂禮佛足而 T0945_.19.0127a03: 白佛言。我曠劫來辯才無礙。宣説苦空深達 T0945_.19.0127a04: 實相。如是乃至恒沙如來。祕密法門我於衆 T0945_.19.0127a05: 中。微妙開示得無所畏。世尊知我有大辯才。 T0945_.19.0127a06: 以音聲輪教我發揚。我於佛前助佛轉輪。因 T0945_.19.0127a07: 師子吼成阿羅漢。世尊印我説法無上。佛問 T0945_.19.0127a08: 圓通我以法音。降伏魔怨銷滅諸漏斯爲第 T0945_.19.0127a09: 一 T0945_.19.0127a10: 優波離即從座起。頂禮佛足而白佛言。我親 T0945_.19.0127a11: 隨佛踰城出家。親觀如來六年勤苦。親見如 T0945_.19.0127a12: 來降伏諸魔制諸外道。解脱世間貪欲諸漏 T0945_.19.0127a13: 承佛教戒。如是乃至三千威儀八萬微細。性 T0945_.19.0127a14: 業遮業悉皆清淨。身心寂滅成阿羅漢。我是 T0945_.19.0127a15: 如來衆中綱紀。親印我心持戒修身衆推無 T0945_.19.0127a16: 上。佛問圓通我以執身身得自在。次第執心 T0945_.19.0127a17: 心得通達。然後身心一切通利斯爲第一 T0945_.19.0127a18: 大目犍連即從座起。頂禮佛足而白佛言。我 T0945_.19.0127a19: 初於路乞食逢遇優樓頻螺伽耶那提三迦葉 T0945_.19.0127a20: 波。宣説如來因縁深義。我頓發心得大通達。 T0945_.19.0127a21: 如來惠我袈裟著身鬚髮自落。我遊十方得 T0945_.19.0127a22: 無罣礙。神通發明推爲無上。成阿羅漢寧唯 T0945_.19.0127a23: 世尊。十方如來歎我神力。圓明清淨自在無 T0945_.19.0127a24: 畏。佛問圓通我以旋湛心光發宣。如澄濁流 T0945_.19.0127a25: 久成清瑩斯爲第一 T0945_.19.0127a26: 烏芻瑟摩於如來前。合掌頂禮佛之雙足。而 T0945_.19.0127a27: 白佛言。我常先憶。久遠劫前性多貪欲。有佛 T0945_.19.0127a28: 出世名曰空王。説多婬人成猛火聚。教我遍 T0945_.19.0127a29: 觀百骸四 T0945_.19.0127b01: 成智慧火。從是諸佛皆呼召我名爲火頭。我 T0945_.19.0127b02: 以火光三昧力故成阿羅漢心發大願諸佛成 T0945_.19.0127b03: 道。我爲力士親伏魔怨。佛問圓通我以諦觀 T0945_.19.0127b04: 身心暖觸。無礙流通諸漏既銷。生大寶焔登 T0945_.19.0127b05: 無上覺斯爲第一 T0945_.19.0127b06: 持地菩薩即從座起。頂禮佛足而白佛言。我 T0945_.19.0127b07: 念往昔普光如來。出現於世我爲比丘。常於 T0945_.19.0127b08: 一切要路津口。田地險隘有不如法。妨損車 T0945_.19.0127b09: 馬我皆平填。或作橋梁或負沙土。如是勤苦 T0945_.19.0127b10: 經無量佛出現於世。或有衆生於闤闠處。要 T0945_.19.0127b11: 人 T0945_.19.0127b12: 其直。毘舍浮佛現在世時。世多饑荒我爲負 T0945_.19.0127b13: 人。無問遠近唯取一錢。或有車牛被於陷 T0945_.19.0127b14: 溺。我有神力爲其推輪拔其苦惱。時國大王 T0945_.19.0127b15: 筵佛設齋。我於爾時平地待佛。毘舍如來摩 T0945_.19.0127b16: 頂謂我。當平心地。則世界地一切皆平。我即 T0945_.19.0127b17: 心開見身微塵與造世界。所有微塵等無差 T0945_.19.0127b18: 別。微塵自性不相觸摩。乃至刀兵亦無所觸。 T0945_.19.0127b19: 我於法性悟無生忍成阿羅漢。迴心今入菩 T0945_.19.0127b20: 薩位中。聞諸如來宣妙蓮華佛知見地。我先 T0945_.19.0127b21: 證明而爲上首。佛問圓通我以諦觀。身界二 T0945_.19.0127b22: 塵等無差別。本如來藏虚妄發塵。塵銷智圓 T0945_.19.0127b23: 成無上道斯爲第一 T0945_.19.0127b24: 月光童子即從座起。頂禮佛足而白佛言。我 T0945_.19.0127b25: 憶往昔恒河沙劫。有佛出世名爲水天。教諸 T0945_.19.0127b26: 菩薩修習水精入三摩地。觀於身中水性無 T0945_.19.0127b27: 奪。初從涕唾如是窮盡。津液精血大小便利。 T0945_.19.0127b28: 身中漩澓水性一同。見水身中與世界外浮 T0945_.19.0127b29: 幢王刹。諸香水海等無差別。我於是時初成 T0945_.19.0127c01: 此觀。但見其水未得無身。當爲比丘室中安 T0945_.19.0127c02: 禪。我有弟子窺窓觀室。唯見清水遍在屋 T0945_.19.0127c03: 中了無所見。童稚無知取一瓦礫投於水内。 T0945_.19.0127c04: 激水作聲顧盻而去。我出定後頓覺心痛。如 T0945_.19.0127c05: 舍利弗遭違害鬼。我自思惟今我已得阿羅 T0945_.19.0127c06: 漢道久離病縁。云何今日忽生心痛。將無退 T0945_.19.0127c07: 失 T0945_.19.0127c08: 爾時童子捷來我前説如上事。我則告言。汝 T0945_.19.0127c09: 更見水。可即開門入此水中除去瓦礫。童子 T0945_.19.0127c10: 奉教後入定時。還復見水瓦礫宛然。開門除 T0945_.19.0127c11: 出。我後出定身質如初。逢無量佛。如是至於 T0945_.19.0127c12: 山海自在通王如來。方得亡身。與十方界諸 T0945_.19.0127c13: 香水海。性合眞空無二無別。今於如來得童 T0945_.19.0127c14: 眞名預菩薩會。佛問圓通我以水性一味流 T0945_.19.0127c15: 通。得無生忍圓滿菩提斯爲第一 T0945_.19.0127c16: 琉璃光法王子。即從座起。頂禮佛足而白佛 T0945_.19.0127c17: 言。我憶往昔經恒沙劫。有佛出世名無量聲。 T0945_.19.0127c18: 開示菩薩本覺妙明。觀此世界及衆生身。皆 T0945_.19.0127c19: 是妄縁風力所轉。我於爾時觀界安立觀世 T0945_.19.0127c20: 動時。觀身動止觀心動念。諸動無二等無差 T0945_.19.0127c21: 別。我時了覺此群動性。來無所從去無所 T0945_.19.0127c22: 至。十方微塵顛倒衆生同一虚妄。如是乃至 T0945_.19.0127c23: 三千大千。一世界内所有衆生。如一器中貯 T0945_.19.0127c24: 百蚊蚋啾啾亂鳴。於分寸中鼓發狂鬧。逢佛 T0945_.19.0127c25: 未幾得無生忍。爾時心開。乃見東方不動佛 T0945_.19.0127c26: 國。爲法王子事十方佛。身心發光洞徹無礙。 T0945_.19.0127c27: 佛問圓通我以觀察風力無依。悟菩提心入 T0945_.19.0127c28: 三摩地。合十方佛傳一妙心斯爲第一 T0945_.19.0127c29: 虚空藏菩薩。即從座起。頂禮佛足而白佛言。 T0945_.19.0128a01: 我與如來定光佛所得無邊身。爾時手執四 T0945_.19.0128a02: 大寶珠。照明十方微塵佛刹化成虚空。又於 T0945_.19.0128a03: 自心現大圓鏡。内放十種微妙寶光。流灌十 T0945_.19.0128a04: 方。盡虚空際諸幢王刹。來入鏡内渉入我身。 T0945_.19.0128a05: 身同虚空不相妨礙。身能善入微塵國土。廣 T0945_.19.0128a06: 行佛事得大隨順。此大神力由我諦觀。四大 T0945_.19.0128a07: 無依妄想生滅。虚空無二佛國本同。於同發 T0945_.19.0128a08: 明得無生忍。佛問圓通我以觀察虚空無邊 T0945_.19.0128a09: 入三摩地。妙力圓明斯爲第一 T0945_.19.0128a10: 彌勒菩薩即從座起。頂禮佛足而白佛言。我 T0945_.19.0128a11: 憶往昔經微塵劫。有佛出世名日月燈明。我 T0945_.19.0128a12: 從彼佛而得出家。心重世名好遊族姓。爾時 T0945_.19.0128a13: 世尊教我修習唯心識定入三摩地。歴劫已 T0945_.19.0128a14: 來以此三昧事恒沙佛。求世名心歇滅無有。 T0945_.19.0128a15: 至然燈佛出現於世。我乃得成無上妙圓識 T0945_.19.0128a16: 心三昧。乃至盡空如來國土淨穢有無。皆是 T0945_.19.0128a17: 我心變化所現。世尊我了如是唯心識故。識 T0945_.19.0128a18: 性流出無量如來。今得授記次補佛處。佛問 T0945_.19.0128a19: 圓通。我以諦觀十方唯識。識心圓明入圓成 T0945_.19.0128a20: 實。遠離依他及遍計執。得無生忍斯爲第一」 T0945_.19.0128a21: 大勢至法王子。與其同倫五十二菩薩即從 T0945_.19.0128a22: 座起。頂禮佛足而白佛言。我憶往昔恒河沙 T0945_.19.0128a23: 劫。有佛出世名無量光。十二如來相繼一劫。 T0945_.19.0128a24: 其最後佛名超日月光。彼佛教我念佛三昧。 T0945_.19.0128a25: 譬如有人一專爲憶一人專忘。如是二人若 T0945_.19.0128a26: 逢不逢或見非見。二人相憶二憶念深。如是 T0945_.19.0128a27: 乃至從生至生。同於形影不相乖異。十方如 T0945_.19.0128a28: 來憐念衆生如母憶子。若子逃逝雖憶何爲。 T0945_.19.0128a29: 子若憶母如母憶時。母子歴生不相違遠。若 T0945_.19.0128b01: 衆生心憶佛念佛。現前當來必定見佛去佛 T0945_.19.0128b02: 不遠。不假方便自得心開。如染香人身有香 T0945_.19.0128b03: 氣。此則名曰香光莊嚴。我本因地以念佛心 T0945_.19.0128b04: 入無生忍。今於此界攝念佛人歸於淨土。佛 T0945_.19.0128b05: 問圓通我無選擇都攝六根淨念。相繼得三 T0945_.19.0128b06: 摩地斯爲第一 T0945_.19.0128b07: 大佛＊頂萬行首楞嚴經卷第五 T0945_.19.0128b08: T0945_.19.0128b09: T0945_.19.0128b10: T0945_.19.0128b11:
T0945_.19.0128b15: 爾時觀世音菩薩即從座起。 頂禮佛足而白 T0945_.19.0128b16: 佛言。世尊憶念我昔無數恒河沙劫。於時有 T0945_.19.0128b17: 佛出現於世名觀世音。我於彼佛發菩提心。 T0945_.19.0128b18: 彼佛教我從聞思修入三摩地。 初於聞中入 T0945_.19.0128b19: 流亡所。所入既寂動靜二相了然不生。如是 T0945_.19.0128b20: 漸増聞所聞盡。盡聞不住覺所覺空。空覺極 T0945_.19.0128b21: 圓空所空滅。生滅既滅寂滅現前。忽然超越 T0945_.19.0128b22: 世出世間。十方圓明獲二殊勝。一者上合十 T0945_.19.0128b23: 方諸佛本妙覺心。與佛如來同一慈力。二者 T0945_.19.0128b24: 下合十方一切六道衆生。與諸衆生同一悲 T0945_.19.0128b25: 仰 T0945_.19.0128b26: 世尊由我供養觀音如來。蒙彼如來授我如 T0945_.19.0128b27: 幻聞薫聞修金剛三昧。與佛如來同慈力故。 T0945_.19.0128b28: 令我身成三十二應入諸國土。世尊若諸菩 T0945_.19.0128b29: 薩入三摩地。進修無漏勝解現圓。我現佛身 T0945_.19.0128c01: 而爲説法令其解脱。若諸有學寂靜妙明勝 T0945_.19.0128c02: 妙現圓。我於彼前現獨覺身。而爲説法令 T0945_.19.0128c03: 其解脱。若諸有學斷十二縁。縁斷勝性勝妙 T0945_.19.0128c04: 現圓。我於彼前。現縁覺身。而爲説法令其解 T0945_.19.0128c05: 脱。若諸有學得四諦空。修道入滅勝性現圓。 T0945_.19.0128c06: 我於彼前現聲聞身。而爲説法令其解脱。若 T0945_.19.0128c07: 諸衆生。欲心明悟。不犯欲塵欲身清淨。我於 T0945_.19.0128c08: 彼前現梵王身。而爲説法令其解脱。若諸 T0945_.19.0128c09: 衆生欲爲天主統領諸天。我於彼前現帝釋 T0945_.19.0128c10: 身。而爲説法令其成就。若諸衆生欲身自在 T0945_.19.0128c11: 遊行十方。我於彼前現自在天身。而爲説法 T0945_.19.0128c12: 令其成就。若諸衆生欲身自在飛行虚空。我 T0945_.19.0128c13: 於彼前現大自在天身。而爲説法令其成就。 T0945_.19.0128c14: 若諸衆生愛統鬼神救護國土。我於彼前現 T0945_.19.0128c15: 天大將軍身。而爲説法令其成就。若諸衆生 T0945_.19.0128c16: 愛統世界保護衆生。我於彼前現四天王身。 T0945_.19.0128c17: 而爲説法令其成就。若諸衆生愛生天宮驅 T0945_.19.0128c18: 使鬼神。我於彼前現四天王國太子身。而爲 T0945_.19.0128c19: 説法令其成就。若諸衆生樂爲人主。我於彼 T0945_.19.0128c20: 前現人王身。而爲説法令其成就。若諸衆生 T0945_.19.0128c21: 愛主族姓世間推讓。我於彼前現長者身。而 T0945_.19.0128c22: 爲説法令其成就。若諸衆生愛談名言清淨 T0945_.19.0128c23: 其居。我於彼前現居士身。而爲説法令其成 T0945_.19.0128c24: 就。若諸衆生愛治國土剖斷邦邑。我於彼前 T0945_.19.0128c25: 現宰官身。而爲説法令其成就。若諸衆生愛 T0945_.19.0128c26: 諸數術攝衞自居。我於彼前現婆羅門身。而 T0945_.19.0128c27: 爲説法令其成就。若有男子好學出家持諸 T0945_.19.0128c28: 戒律。我於彼前現比丘身。而爲説法令其成 T0945_.19.0128c29: 就。若有女子好學出家持諸禁戒。我於彼 T0945_.19.0129a01: 前現比丘尼身。而爲説法令其成就。若有男 T0945_.19.0129a02: 子樂持五戒。我於彼前現優婆塞身。而爲説 T0945_.19.0129a03: 法令其成就。若復女子五戒自居。我於彼 T0945_.19.0129a04: 前現優婆夷身。而爲説法令其成就。若有女 T0945_.19.0129a05: 人内政立身以修家國。我於彼前現女主身。 T0945_.19.0129a06: 及國夫人命婦大家。而爲説法令其成就。若 T0945_.19.0129a07: 有衆生不壞男根。我於彼前現童男身。而爲 T0945_.19.0129a08: 説法令其成就。若有處女愛樂處身不求侵 T0945_.19.0129a09: 暴。我於彼前現童女身。而爲説法令其成就。 T0945_.19.0129a10: 若有諸天樂出天倫。我現天身而爲説法令 T0945_.19.0129a11: 其成就。若有諸龍樂出龍倫。我現龍身而爲 T0945_.19.0129a12: 説法令其成就。若有藥叉樂度本倫。我於彼 T0945_.19.0129a13: 前現藥叉身。而爲説法令其成就。若乾闥婆 T0945_.19.0129a14: 樂脱其倫。我於彼前現乾闥婆身。而爲説法 T0945_.19.0129a15: 令其成就。若阿修羅樂脱其倫。我於彼前現 T0945_.19.0129a16: 阿修羅身。而爲説法令其成就。若緊陀羅樂 T0945_.19.0129a17: 脱其倫。我於彼前現緊陀羅身。而爲説法令 T0945_.19.0129a18: 其成就。若摩呼羅伽樂脱其倫。我於彼前現 T0945_.19.0129a19: 摩呼羅伽身。而爲説法令其成就。若諸衆生 T0945_.19.0129a20: 樂人修人。我現人身而爲説法令其成就。若 T0945_.19.0129a21: 諸非人有形無形。有想無想樂度其倫。我於 T0945_.19.0129a22: 彼前皆現其身。而爲説法令其成就。是名妙 T0945_.19.0129a23: 淨三十二應入國土身。皆以三昧聞薫聞修。 T0945_.19.0129a24: 無作妙力自在成就 T0945_.19.0129a25: 世尊我復以此聞薫聞修金剛三昧無作妙 T0945_.19.0129a26: 力。與諸十方三世六道。一切衆生同悲仰故。 T0945_.19.0129a27: 令諸衆生於我身心。獲十四種無畏功徳。一 T0945_.19.0129a28: 者由我不自觀音以觀觀者。令彼十方苦惱 T0945_.19.0129a29: 衆生。觀其音聲即得解脱。二者知見旋復。令 T0945_.19.0129b01: 諸衆生設入大火火不能燒。三者觀聽旋復。 T0945_.19.0129b02: 令諸衆生大水所漂水不能溺。四者斷滅妄 T0945_.19.0129b03: 想心無殺害。令諸衆生入諸鬼國鬼不能害。 T0945_.19.0129b04: 五者薫聞成聞。六根銷復同於聲聽。能令衆 T0945_.19.0129b05: 生臨當被害刀段段壞。使其兵戈猶如割水。 T0945_.19.0129b06: 亦如吹光性無搖動。六者聞薫精明明遍法 T0945_.19.0129b07: 界。則諸幽暗性不能全。能令衆生藥叉羅刹 T0945_.19.0129b08: 鳩槃茶鬼。及毘舍遮富單那等。雖近其傍目 T0945_.19.0129b09: 不能視。七者音性圓銷。觀聽返入離諸塵妄。 T0945_.19.0129b10: 能令衆生禁繋枷鎖所不能著。八者滅音圓 T0945_.19.0129b11: 聞遍生慈力。能令衆生經過嶮路賊不能劫 T0945_.19.0129b12: 九者薫聞離塵色所不劫。能令一切多婬衆 T0945_.19.0129b13: 生遠離貪欲。十者純音無塵。根境圓融無對 T0945_.19.0129b14: 所對。能令一切忿恨衆生離諸嗔恚。十一者 T0945_.19.0129b15: 銷塵旋明法界身心。猶如琉璃朗徹無礙。能 T0945_.19.0129b16: 令一切昏鈍性障。諸阿顛迦永離癡暗。十二 T0945_.19.0129b17: 者融形復聞。不動道場渉入世間。不壞世界 T0945_.19.0129b18: 能遍十方。供養微塵諸佛如來。各各佛邊爲 T0945_.19.0129b19: 法王子。能令法界無子衆生。欲求男者誕生 T0945_.19.0129b20: 福徳智慧之男。十三者六根圓通。明照無二 T0945_.19.0129b21: 含十方界。立大圓鏡空如來藏。承順十方微 T0945_.19.0129b22: 塵如來。祕密法門受領無失。能令法界無子 T0945_.19.0129b23: 衆生。欲求女者誕生端正福徳柔順。衆人愛 T0945_.19.0129b24: 敬有相之女。十四者此三千大千世界百億 T0945_.19.0129b25: 日月。現住世間諸法王子。有六十二恒河沙 T0945_.19.0129b26: 數修法垂範。教化衆生隨順衆生。方便智慧 T0945_.19.0129b27: 各各不同。由我所得圓通本根發妙耳門。然 T0945_.19.0129b28: 後身心微妙含容遍周法界。能令衆生持我 T0945_.19.0129b29: 名號。與彼共持六十二恒河沙諸法王子。二 T0945_.19.0129c01: 人福徳正等無異。世尊我一號名與彼衆多 T0945_.19.0129c02: 名號無異。由我修習得眞圓通。是名十四施 T0945_.19.0129c03: 無畏力福備衆生 T0945_.19.0129c04: 世尊我又獲是圓通修證無上道故。又能善 T0945_.19.0129c05: 獲四不思議無作妙徳。一者由我初獲妙妙 T0945_.19.0129c06: 聞心心精遺聞。見聞覺知不能分隔。成一圓 T0945_.19.0129c07: 融清淨寶覺。故我能現衆多妙容。能説無邊 T0945_.19.0129c08: 祕密神呪。其中或現一首三首。五首七首九 T0945_.19.0129c09: 首十一首。如是乃至一百八首。千首萬首八 T0945_.19.0129c10: 萬四千爍迦囉首。二臂四臂六臂八臂。十臂 T0945_.19.0129c11: 十二臂十四十六。十八二十至二十四。如是 T0945_.19.0129c12: 乃至一百八臂千臂萬臂。八萬四千母陀羅 T0945_.19.0129c13: 臂。二目三目四目九目。如是乃至一百八目 T0945_.19.0129c14: 千目萬目。八萬四千清淨寶目。或慈或威或 T0945_.19.0129c15: 定或慧。救護衆生得大自在。二者由我聞思 T0945_.19.0129c16: 脱出六塵。如聲度垣不能爲礙。故我妙能現 T0945_.19.0129c17: 一一形。誦一一呪。其形其呪。能以無畏施諸 T0945_.19.0129c18: 衆生。是故十方微塵國土。皆名我爲施無畏 T0945_.19.0129c19: 者。三者由我修習本妙圓通清淨本根。所遊 T0945_.19.0129c20: 世界。皆令衆生。捨身珍寶求我哀愍。四者我 T0945_.19.0129c21: 得佛心證於究竟。能以珍寶種種供養十方 T0945_.19.0129c22: 如來。傍及法界六道衆生。求妻得妻求子得 T0945_.19.0129c23: 子。求三昧得三昧。求長壽得長壽。如是乃至 T0945_.19.0129c24: 求大涅槃得大涅槃。佛問圓通我從耳門圓 T0945_.19.0129c25: 照三昧。縁心自在因入流相。得三摩提成就 T0945_.19.0129c26: 菩提斯爲第一。世尊彼佛如來。歎我善得圓 T0945_.19.0129c27: 通法門。於大會中授記我爲觀世音號。由我 T0945_.19.0129c28: 觀聽十方圓明。故觀音名遍十方界 T0945_.19.0129c29: 爾時世尊於師子座。從其五體同放寶光。遠 T0945_.19.0130a01: 灌十方微塵如來。及法王子諸菩薩頂。彼諸 T0945_.19.0130a02: 如來亦於五體同放寶光。從微塵方來灌佛 T0945_.19.0130a03: 頂。并灌會中諸大菩薩及阿羅漢。林木池沼 T0945_.19.0130a04: 皆演法音。交光相羅如寶絲網。是諸大衆得 T0945_.19.0130a05: 未曾有。一切普獲金剛三昧。即時天雨百寶 T0945_.19.0130a06: 蓮華。青黄赤白間錯紛糅。十方虚空成七寶 T0945_.19.0130a07: 色。此娑婆界大地山河倶時不現。唯見十方 T0945_.19.0130a08: 微塵國土合成一界。梵唄詠歌自然數奏。於 T0945_.19.0130a09: 是如來告文殊師利法王子。汝今觀此二十 T0945_.19.0130a10: 五無學諸大菩薩及阿羅漢。各説最初成道 T0945_.19.0130a11: 方便。皆言修習眞實圓通。彼等修行實無優 T0945_.19.0130a12: 劣前後差別。我今欲令阿難開悟。二十五行 T0945_.19.0130a13: 誰當其根。兼我滅後此界衆生。入菩薩乘求 T0945_.19.0130a14: 無上道。何方便門得易成就。文殊師利法王 T0945_.19.0130a15: 子奉佛慈旨。即從座起頂禮佛足。承佛威神 T0945_.19.0130a16: 説偈對佛 T0945_.19.0130a17: 覺海性澄圓 圓澄覺元妙 T0945_.19.0130a18: 元明照生所 所立照性亡 T0945_.19.0130a19: 迷妄有虚空 依空立世界 T0945_.19.0130a20: 想澄成國土 知覺乃衆生 T0945_.19.0130a21: 空生大覺中 如海一漚發 T0945_.19.0130a22: 有漏微塵國 皆從空所生 T0945_.19.0130a23: 漚滅空本無 況復諸三有 T0945_.19.0130a24: 歸元性無二 方便有多門 T0945_.19.0130a25: 聖性無不通 順逆皆方便 T0945_.19.0130a26: 初心入三昧 遲速不同倫 T0945_.19.0130a27: 色想結成塵 精了不能徹 T0945_.19.0130a28: 如何不明徹 於是獲圓通 T0945_.19.0130a29: 音聲雜語言 但伊名句味 T0945_.19.0130b01: 一非含一切 云何獲圓通 T0945_.19.0130b02: 香以合中知 離則元無有 T0945_.19.0130b03: 不恒其所覺 云何獲圓通 T0945_.19.0130b04: 味性非本然 要以味時有 T0945_.19.0130b05: 其覺不恒一 云何獲圓通 T0945_.19.0130b06: 觸以所觸明 無所不明觸 T0945_.19.0130b07: 合離性非定 云何獲圓通 T0945_.19.0130b08: 法稱爲内塵 憑塵必有所 T0945_.19.0130b09: 能所非遍渉 云何獲圓通 T0945_.19.0130b10: 見性雖洞然 明前不明後 T0945_.19.0130b11: 四維虧一半 云何獲圓通 T0945_.19.0130b12: 鼻息出入通 現前無交氣 T0945_.19.0130b13: 支離匪渉入 云何獲圓通 T0945_.19.0130b14: 舌非入無端 因味生覺了 T0945_.19.0130b15: 味亡了無有 云何獲圓通 T0945_.19.0130b16: 身與所觸同 各非圓覺觀 T0945_.19.0130b17: 涯量不冥會 云何獲圓通 T0945_.19.0130b18: 知根雜亂思 湛了終無見 T0945_.19.0130b19: 想念不可脱 云何獲圓通 T0945_.19.0130b20: 識見雜三和 詰本稱非相 T0945_.19.0130b21: 自體先無定 云何獲圓通 T0945_.19.0130b22: 心聞洞十方 生于大因力 T0945_.19.0130b23: 初心不能入 云何獲圓通 T0945_.19.0130b24: 鼻想本權機 秖令攝心住 T0945_.19.0130b25: 住成心所住 云何獲圓通 T0945_.19.0130b26: 説法弄音文 開悟先成者 T0945_.19.0130b27: 名句非無漏 云何獲圓通 T0945_.19.0130b28: 持犯但束身 非身無所束 T0945_.19.0130b29: 元非遍一切 云何獲圓通 T0945_.19.0130c01: 神通本宿因 何關法分別 T0945_.19.0130c02: 念縁非離物 云何獲圓通 T0945_.19.0130c03: 若以地性觀 堅礙非通達 T0945_.19.0130c04: 有爲非聖性 云何獲圓通 T0945_.19.0130c05: 若以水性觀 想念非眞實 T0945_.19.0130c06: 如如非覺觀 云何獲圓通 T0945_.19.0130c07: 若以火性觀 厭有非眞離 T0945_.19.0130c08: 非初心方便 云何獲圓通 T0945_.19.0130c09: 若以風性觀 動寂非無對 T0945_.19.0130c10: 對非無上覺 云何獲圓通 T0945_.19.0130c11: 若以空性觀 昏鈍先非覺 T0945_.19.0130c12: 無覺異菩提 云何獲圓通 T0945_.19.0130c13: 若以識性觀 觀識非常住 T0945_.19.0130c14: 存心乃虚妄 云何獲圓通 T0945_.19.0130c15: 諸行是無常 念性無生滅 T0945_.19.0130c16: 因果今殊感 云何獲圓通 T0945_.19.0130c17: 我今白世尊 佛出娑婆界 T0945_.19.0130c18: 此方眞教體 清淨在音聞 T0945_.19.0130c19: 欲取三摩＊提 實以聞中入 T0945_.19.0130c20: 離苦得解脱 良哉觀世音 T0945_.19.0130c21: 於恒沙劫中 入微塵佛國 T0945_.19.0130c22: 得大自在力 無畏施衆生 T0945_.19.0130c23: 妙音觀世音 梵音海潮音 T0945_.19.0130c24: 救世悉安寧 出世獲常住 T0945_.19.0130c25: 我今啓如來 如觀音所説 T0945_.19.0130c26: 譬如人靜居 十方倶撃鼓 T0945_.19.0130c27: 十處一時聞 此則圓眞實 T0945_.19.0130c28: 目非觀障外 口鼻亦復然 T0945_.19.0130c29: 身以合方知 心念紛無緒 T0945_.19.0131a01: 隔垣聽音響 遐邇倶可聞 T0945_.19.0131a02: 五根所不齊 是則通眞實 T0945_.19.0131a03: 音聲性動靜 聞中爲有無 T0945_.19.0131a04: 無聲號無聞 非實聞無性 T0945_.19.0131a05: 聲無既無滅 聲有亦非生 T0945_.19.0131a06: 生滅二圓離 是則常眞實 T0945_.19.0131a07: 縱令在夢想 不爲不思無 T0945_.19.0131a08: 覺觀出思惟 身心不能及 T0945_.19.0131a09: 今此娑婆國 聲論得宣明 T0945_.19.0131a10: 衆生迷本聞 循聲故流轉 T0945_.19.0131a11: 阿難縱強記 不免落邪思 T0945_.19.0131a12: 豈非隨所淪 旋流獲無妄 T0945_.19.0131a13: 阿難汝諦聽 我承佛威力 T0945_.19.0131a14: 宣説金剛王 如幻不思議 T0945_.19.0131a15: 佛母眞三昧 汝聞微塵佛 T0945_.19.0131a16: 一切祕密門 欲漏不先除 T0945_.19.0131a17: 畜聞成過誤 將聞持佛佛 T0945_.19.0131a18: 何不自聞聞 聞非自然生 T0945_.19.0131a19: 因聲有名字 旋聞與聲脱 T0945_.19.0131a20: 能脱欲誰名 一根既返源 T0945_.19.0131a21: 六根成解脱 見聞如幻翳 T0945_.19.0131a22: 三界若空花 聞復翳根除 T0945_.19.0131a23: 塵銷覺圓淨 淨極光通達 T0945_.19.0131a24: 寂照含虚空 却來觀世間 T0945_.19.0131a25: 猶如夢中事 摩登伽在夢 T0945_.19.0131a26: 誰能留汝形 如世巧幻師 T0945_.19.0131a27: 幻作諸男女 雖見諸根動 T0945_.19.0131a28: 要以一機抽 息機歸寂然 T0945_.19.0131a29: 諸幻成無性 六根亦如是 T0945_.19.0131b01: 元依一精明 分成六和合 T0945_.19.0131b02: 一處成休復 六用皆不成 T0945_.19.0131b03: 塵垢應念銷 成圓明淨妙 T0945_.19.0131b04: 餘塵尚諸學 明極即如來 T0945_.19.0131b05: 大衆及阿難 旋汝倒聞機 T0945_.19.0131b06: 反聞聞自性 性成無上道 T0945_.19.0131b07: 圓通實如是 此是微塵佛 T0945_.19.0131b08: 一路涅槃門 過去諸如來 T0945_.19.0131b09: 斯門已成就 現在諸菩薩 T0945_.19.0131b10: 今各入圓明 未來修學人 T0945_.19.0131b11: 當依如是法 我亦從中證 T0945_.19.0131b12: 非唯觀世音 誠如佛世尊 T0945_.19.0131b13: 詢我諸方便 以救諸末劫 T0945_.19.0131b14: 求出世間人 成就涅槃心 T0945_.19.0131b15: 觀世音爲最 自餘諸方便 T0945_.19.0131b16: 皆是佛威神 即事捨塵勞 T0945_.19.0131b17: 非是長修學 淺深同説法 T0945_.19.0131b18: 頂禮如來藏 無漏不思議 T0945_.19.0131b19: 願加被未來 於此門無惑 T0945_.19.0131b20: 方便易成就 堪以教阿難 T0945_.19.0131b21: 及末劫沈淪 但以此根修 T0945_.19.0131b22: 圓通超餘者 眞實心如是 T0945_.19.0131b23: 於是阿難及諸大衆。身心了然得大開示。觀 T0945_.19.0131b24: 佛菩提及大涅槃。猶如有人因事遠遊未得 T0945_.19.0131b25: 歸還。明了其家所歸道路。普會大衆天龍八 T0945_.19.0131b26: 部有學二乘。及諸一切新發心菩薩。其數凡 T0945_.19.0131b27: 有十恒河沙皆得本心。遠塵離垢獲法眼淨。 T0945_.19.0131b28: 性比丘尼聞説偈已成阿羅漢。無量衆生皆 T0945_.19.0131b29: 發無等等阿耨多羅三藐三菩提心 T0945_.19.0131c01: 阿難整衣服。望大衆中合掌頂禮。心迹圓明 T0945_.19.0131c02: 悲欣交集。欲益未來諸衆生故。稽首白佛大 T0945_.19.0131c03: 悲世尊。我今已悟成佛法門。是中修行得無 T0945_.19.0131c04: 疑惑。常聞如來説如是言。自未得度先度人 T0945_.19.0131c05: 者菩薩發心。自覺已圓能覺他者如來應世。 T0945_.19.0131c06: 我雖未度願度末劫一切衆生。世尊此諸衆 T0945_.19.0131c07: 生去佛漸遠。邪師説法如恒河沙。欲攝其心 T0945_.19.0131c08: 入三摩地。云何令其安立道場遠諸魔事。於 T0945_.19.0131c09: 菩提心得無退屈 T0945_.19.0131c10: 爾時世尊於大衆中稱讃阿難。善哉善哉。如 T0945_.19.0131c11: 汝所問。安立道場救護衆生末劫沈溺。汝今 T0945_.19.0131c12: 諦聽當爲汝説。阿難大衆唯然奉教 T0945_.19.0131c13: 佛告阿難汝常聞我毘奈耶中。宣説修行三 T0945_.19.0131c14: 決定義。所謂攝心爲戒因戒生定因定發慧。 T0945_.19.0131c15: 是則名爲三無漏學。阿難云何攝心我名爲 T0945_.19.0131c16: 戒。若諸世界六道衆生其心不婬。則不隨其 T0945_.19.0131c17: 生死相續。汝修三昧本出塵勞。婬心不除塵 T0945_.19.0131c18: 不可出。縱有多智禪定現前。如不斷婬必落 T0945_.19.0131c19: 魔道。上品魔王中品魔民下品魔女。彼等諸 T0945_.19.0131c20: 魔亦有徒衆。各各自謂成無上道。我滅度後 T0945_.19.0131c21: 末法之中。多此魔民熾盛世間。廣行貪婬爲 T0945_.19.0131c22: 善知識。令諸衆生。落愛見坑失菩提路。汝教 T0945_.19.0131c23: 世人修三摩地先斷心婬。是名如來先佛世 T0945_.19.0131c24: 尊。第一決定清淨明誨。是故阿難若不斷婬 T0945_.19.0131c25: 修禪定者。如蒸沙石欲其成飯。經百千劫秖 T0945_.19.0131c26: 名熱沙。何以故此非飯本石沙成故。汝以 T0945_.19.0131c27: 婬身求佛妙果。縱得妙悟皆是婬根。根本成 T0945_.19.0131c28: 婬輪轉三途必不能出。如來涅槃何路修證。 T0945_.19.0131c29: 必使婬機身心倶斷斷性亦無。於佛菩提斯 T0945_.19.0132a01: 可希冀。如我此説名爲佛説。不如此説即波 T0945_.19.0132a02: 旬説 T0945_.19.0132a03: 阿難又諸世界六道衆生其心不殺。則不隨 T0945_.19.0132a04: 其生死相續。汝修三昧本出塵勞。殺心不除 T0945_.19.0132a05: 塵不可出。縱有多智禪定現前。如不斷殺必 T0945_.19.0132a06: 落神道。上品之人爲大力鬼。中品即爲飛行 T0945_.19.0132a07: 夜叉諸鬼帥等。下品尚爲地行羅刹。彼諸 T0945_.19.0132a08: 鬼神亦有徒衆。各各自謂成無上道。我滅度 T0945_.19.0132a09: 後末法之中。多此神鬼熾盛世間。自言食肉 T0945_.19.0132a10: 得菩提路。阿難我令比丘食五淨肉。此肉皆 T0945_.19.0132a11: 我神力化生本無命根。汝婆羅門地多蒸濕。 T0945_.19.0132a12: 加以沙石草菜不生。我以大悲神力所加。因 T0945_.19.0132a13: 大慈悲假名爲肉。汝得其味。奈何如來滅度 T0945_.19.0132a14: 之後。食衆生肉名爲釋子。汝等當知是食肉 T0945_.19.0132a15: 人縱得心開似三摩地。皆大羅刹。報終必沈 T0945_.19.0132a16: 生死苦海非佛弟子。如是之人相殺相呑相 T0945_.19.0132a17: 食未已。云何是人得出三界。汝教世人修三 T0945_.19.0132a18: 摩地次斷殺生。是名如來先佛世尊。第二決 T0945_.19.0132a19: 定清淨明誨。是故阿難若不斷殺修禪定者。 T0945_.19.0132a20: 譬如有人自塞其耳。高聲大叫求人不聞。此 T0945_.19.0132a21: 等名爲欲隱彌露。清淨比丘及諸菩薩。於岐 T0945_.19.0132a22: 路行不踏生草。況以手拔。云何大悲取諸衆 T0945_.19.0132a23: 生血肉充食。若諸比丘不服東方絲綿絹帛。 T0945_.19.0132a24: 及是此土靴覆裘毳乳酪醍醐。如是比丘於 T0945_.19.0132a25: 世眞脱。酬還宿債不遊三界。何以故服其身 T0945_.19.0132a26: 分皆爲彼縁。如人食其地中百穀。足不離地 T0945_.19.0132a27: 必使身心。於諸衆生若身身分。身心二＊途不 T0945_.19.0132a28: 服不食。我説是人眞解脱者。如我此説名爲 T0945_.19.0132a29: 佛説。不如此説即波旬説 T0945_.19.0132b01: 阿難又復世界六道衆生其心不偸。則不隨 T0945_.19.0132b02: 其生死相續。汝修三昧本出塵勞。偸心不除 T0945_.19.0132b03: 塵不可出。縱有多智禪定現前。如不斷偸必 T0945_.19.0132b04: 落邪道。上品精靈中品妖魅。下品邪人諸魅 T0945_.19.0132b05: 所著。彼等群邪亦有徒衆。各各自謂成無上 T0945_.19.0132b06: 道。我滅度後末法之中。多此妖邪熾盛世間。 T0945_.19.0132b07: 潜匿姦欺稱善知識。各自謂已得上人法。詃 T0945_.19.0132b08: 惑無識恐令失心。所過之處其家耗散。我教 T0945_.19.0132b09: 比丘循方乞食。令其捨貪成菩薩道。諸比丘 T0945_.19.0132b10: 等不自熟食。寄於殘生旅泊三界。示一往還 T0945_.19.0132b11: 去已無返。云何賊人假我衣服。 T0945_.19.0132b12: 種種業。皆言佛法却非出家。具戒比丘爲小 T0945_.19.0132b13: 乘道。由是疑誤無量衆生墮無間獄。若我滅 T0945_.19.0132b14: 後其有比丘。發心決定修三摩提。能於如 T0945_.19.0132b15: 來形像之前。身然一燈燒一指節。及於身上 T0945_.19.0132b16: 爇一香炷。我説是人無始宿債一時酬畢。長 T0945_.19.0132b17: 挹世間永脱諸漏。雖未即明無上覺路。是人 T0945_.19.0132b18: 於法已決定心。若不爲此捨身微因。縱成無 T0945_.19.0132b19: 爲必還生人酬其宿債。如我馬麥正等無異。 T0945_.19.0132b20: 汝教世人修三摩地後斷偸盜。是名如來先 T0945_.19.0132b21: 佛世尊。第三決定清淨明誨。是故阿難若不 T0945_.19.0132b22: 斷偸修禪定者。譬如有人水灌漏巵欲求其 T0945_.19.0132b23: 滿。縱經塵劫終無平復。若諸比丘衣鉢之餘 T0945_.19.0132b24: 分寸不畜。乞食餘分施餓衆生。於大集會合 T0945_.19.0132b25: 掌禮衆。有人捶罵同於稱讃。必使身心二倶 T0945_.19.0132b26: 捐捨。身肉骨血與衆生共。不將如來不了義 T0945_.19.0132b27: 説。迴爲已解以誤初學。佛印是人得眞三昧。 T0945_.19.0132b28: 如我所説名爲佛説。不如此説即波旬説 T0945_.19.0132b29: 阿難如是世界六道衆生。雖則身心無殺盜 T0945_.19.0132c01: 婬。三行已圓若大妄語。即三摩提不得清淨。 T0945_.19.0132c02: 成愛見魔失如來種。所謂未得謂得未證言 T0945_.19.0132c03: 證。或求世間尊勝第一。謂前人言。我今已得 T0945_.19.0132c04: 須陀洹果。斯陀含果阿那含果。阿羅漢道辟 T0945_.19.0132c05: 支佛乘。十地地前諸位菩薩。求彼禮懺貪其 T0945_.19.0132c06: 供養。是一顛迦銷滅佛種。如人以刀斷多羅 T0945_.19.0132c07: 木。佛記是人永殞善根無復知見。沈三苦海 T0945_.19.0132c08: 不成三昧。我滅度後勅諸菩薩及阿羅漢。應 T0945_.19.0132c09: 身生彼末法之中。作種種形度諸輪轉。或作 T0945_.19.0132c10: 沙門白衣居士。人王宰官童男童女。如是乃 T0945_.19.0132c11: 至婬女寡婦姦偸屠販。與其同事稱歎佛乘。 T0945_.19.0132c12: 令其身心入三摩地。終不自言我眞菩薩眞 T0945_.19.0132c13: 阿羅漢。泄佛密因輕言未學。唯除命終陰有 T0945_.19.0132c14: 遺付。云何是人惑亂衆生成大妄語。汝教世 T0945_.19.0132c15: 人修三摩地。後復斷除諸大妄語。是名如來 T0945_.19.0132c16: 先佛世尊。第四決定清淨明誨。是故阿難若 T0945_.19.0132c17: 不斷其大妄語者。如刻人糞爲栴檀形。欲求 T0945_.19.0132c18: 香氣無有是處。我教比丘直心道場。於四威 T0945_.19.0132c19: 儀一切行中尚無虚假。云何自稱得上人法。 T0945_.19.0132c20: 譬如窮人妄號帝王自取誅滅。況復法王如 T0945_.19.0132c21: 何妄竊。因地不直果招紆曲。求佛菩提如 T0945_.19.0132c22: 噬臍人。欲誰成就。若諸比丘心如直絃。一 T0945_.19.0132c23: 切眞實入三摩＊提永無魔事。我印是人成就 T0945_.19.0132c24: 菩薩無上知覺。如我是説名爲佛説不如此 T0945_.19.0132c25: 説即波旬説 T0945_.19.0132c26: 大佛＊頂萬行首楞嚴經卷第六 T0945_.19.0132c27: T0945_.19.0132c28: T0945_.19.0132c29: T0945_.19.0133a01: T0945_.19.0133a02: T0945_.19.0133a03:
T0945_.19.0133a07: 阿難汝問攝心。我今先説入三摩地。修學妙 T0945_.19.0133a08: 門求菩薩道。要先持此四種律儀。皎如氷霜。 T0945_.19.0133a09: 自不能生一切枝葉。心三口四生必無因。阿 T0945_.19.0133a10: 難如是四事若不失遺。心尚不縁色香味觸。 T0945_.19.0133a11: 一切魔事云何發生。若有宿習不能滅除。汝 T0945_.19.0133a12: 教是人一心誦我佛頂光明摩訶薩怛多般 T0945_.19.0133a13: 怛囉無上神呪。斯是如來無見頂相無爲心 T0945_.19.0133a14: 佛從頂發輝坐寶蓮華所説心呪且汝宿世與 T0945_.19.0133a15: 摩登伽。歴劫因縁恩愛習氣。非是一生及與 T0945_.19.0133a16: 一劫。我一宣揚愛心永脱成阿羅漢。彼尚婬 T0945_.19.0133a17: 女無心修行。神力冥資速證無學。云何汝等 T0945_.19.0133a18: 在會聲聞。求最上乘決定成佛。譬如以塵揚 T0945_.19.0133a19: 于順風有何艱險。若有末世欲坐道場。先持 T0945_.19.0133a20: 比丘清淨禁戒。要當選擇戒清淨者。第一沙 T0945_.19.0133a21: 門以爲其師。若其不遇眞清淨僧。汝戒律儀 T0945_.19.0133a22: 必不成就。戒成已後著新淨衣然香閑居。誦 T0945_.19.0133a23: 此心佛所説神呪一百八遍。然後結界建立 T0945_.19.0133a24: 道場。求於十方現住國土無上如來。放大悲 T0945_.19.0133a25: 光來灌其頂。阿難如是末世清淨比丘。若比 T0945_.19.0133a26: 丘尼白衣檀越。心滅貪婬持佛淨戒。於道場 T0945_.19.0133a27: 中發菩薩願。出入澡浴六時行道。如是不寐 T0945_.19.0133a28: 經三七日。我自現身至其人前。摩頂安慰令 T0945_.19.0133a29: 其開悟 T0945_.19.0133b01: 阿難白佛言世尊。我蒙如來無上悲誨。心已 T0945_.19.0133b02: 開悟自知修證無學道成。末法修行建立道 T0945_.19.0133b03: 場云何結界。合佛世尊清淨軌則 T0945_.19.0133b04: 佛告阿難若末世人願立道場。先取雪山大 T0945_.19.0133b05: 力白牛。食其山中肥膩香草。此牛唯飮雪山 T0945_.19.0133b06: 清水其糞微細。可取其糞和合栴檀以泥其 T0945_.19.0133b07: 地。若非雪山其牛臭穢不堪塗地。別於平原 T0945_.19.0133b08: 穿去地皮五尺已下。取其黄土。和上栴檀沈 T0945_.19.0133b09: 水蘇合。薫陸欝金白膠青木。零陵甘松及雞 T0945_.19.0133b10: 舌香。以此十種細羅爲粉。合土成泥以塗場 T0945_.19.0133b11: 地。方圓丈六爲八角壇。壇心置一金銀銅木 T0945_.19.0133b12: 所造蓮華。華中安鉢。鉢中先盛八月露水。水 T0945_.19.0133b13: 中隨安所有華葉。取八圓鏡各安其方圍繞 T0945_.19.0133b14: 花鉢。鏡外建立十六蓮華。十六香鑪間花鋪 T0945_.19.0133b15: 設。莊嚴香鑪純燒沈水無令見火。取白牛乳 T0945_.19.0133b16: 置十六器。乳爲煎餅并諸沙糖油餅乳糜。酥 T0945_.19.0133b17: 合蜜薑純＊酥純蜜。及諸果子飮食葡萄石 T0945_.19.0133b18: 蜜種種上妙等食於蓮華外各各十六圍繞華 T0945_.19.0133b19: 外。以奉諸佛及大菩薩。毎以食時。若在中 T0945_.19.0133b20: 夜取蜜半升用＊酥三合。壇前別安一小火鑪。 T0945_.19.0133b21: 以兜樓婆香煎取香水。沐浴其炭然令猛熾。 T0945_.19.0133b22: 投是＊酥蜜於炎爐内。燒令煙盡饗佛菩薩。 T0945_.19.0133b23: 令其四外遍懸幡華。於壇室中。四壁敷設十 T0945_.19.0133b24: 方如來。及諸菩薩所有形像。應於當陽張盧 T0945_.19.0133b25: 舍那。釋迦彌勒阿閦彌陀。諸大變化觀音形 T0945_.19.0133b26: 像。兼金剛藏安其左右。帝釋梵王烏芻瑟摩。 T0945_.19.0133b27: 并藍地迦諸軍茶利。與毘倶知四天王等 T0945_.19.0133b28: 頻那夜迦。張於門側左右安置。又取八鏡覆 T0945_.19.0133b29: 懸虚空。與壇場中所安之鏡方面相對。使其 T0945_.19.0133c01: 形影重重相渉。於初七日中。至誠頂禮十方 T0945_.19.0133c02: 如來。諸大菩薩及阿羅漢。恒於六時誦呪 T0945_.19.0133c03: 繞壇至心行道。一時常行一百八遍第二七 T0945_.19.0133c04: 中一向專心。發菩薩願心無間斷。我毘奈耶 T0945_.19.0133c05: 先有願教第三七中於十二時。一向持佛般 T0945_.19.0133c06: 怛羅呪至第四七日十方如來一時出現。 T0945_.19.0133c07: 鏡交光處承佛摩頂即於道場修三摩地。能 T0945_.19.0133c08: 令如是末世修學。身心明淨猶如琉璃。阿難 T0945_.19.0133c09: 若此比丘本受戒師。及同會中十比丘等。其 T0945_.19.0133c10: 中有一不清淨者。如是道場多不成就。從三 T0945_.19.0133c11: 七後端坐安居。經一百日有利根者。不起于 T0945_.19.0133c12: 座得須陀洹。縱其身心聖果未成。決定自知 T0945_.19.0133c13: 成佛不謬。汝問道場建立如是。阿難頂禮佛 T0945_.19.0133c14: 足而白佛言。自我出家恃佛憍愛。求多聞故 T0945_.19.0133c15: 未證無爲。遭彼梵天邪術所禁。心雖明了力 T0945_.19.0133c16: 不自由。頼遇文殊令我解脱。雖蒙如來佛頂 T0945_.19.0133c17: 神呪。冥獲其力尚未親聞。唯願大慈重爲宣 T0945_.19.0133c18: 説。悲救此會諸修行輩。末及當來在輪迴者。 T0945_.19.0133c19: 承佛密音身意解脱。于時會中一切大衆普 T0945_.19.0133c20: 皆作禮。佇聞如來祕密章句 T0945_.19.0133c21: 爾時世尊從肉髻中涌百寶光。光中涌出千 T0945_.19.0133c22: 葉寶蓮。有化如來坐寶華中。頂放十道百寶 T0945_.19.0133c23: 光明。一一光明皆遍示現十恒河沙金剛密 T0945_.19.0133c24: 跡。 T0945_.19.0133c25: 求佛恃怙一心。聽佛無見頂相放光如來宣 T0945_.19.0133c26: 説神呪 T0945_.19.0133c27: 大佛頂如來放光悉怛多鉢怛囉菩薩萬行 T0945_.19.0133c28: 品灌頂部録出一名中印度那蘭陀曼茶羅灌 T0945_.19.0133c29: 頂金剛大道場神呪
T0945_.19.0136c16: 阿難是佛頂光聚悉怛多般怛羅祕密伽陀 T0945_.19.0136c17: 微妙章句。出生十方一切諸佛。十方如來因 T0945_.19.0136c18: 此呪心。得成無上正遍知覺。十方如來執此 T0945_.19.0136c19: 呪心。降伏諸魔制諸外道。十方如來乘此呪 T0945_.19.0136c20: 心。坐寶蓮華應微塵國。十方如來含此呪心。 T0945_.19.0136c21: 於微塵國轉大法輪。十方如來持此呪心。能 T0945_.19.0136c22: 於十方摩頂授記。自果未成亦於十方蒙佛 T0945_.19.0136c23: 授記。十方如來依此呪心。能於十方拔濟群 T0945_.19.0136c24: 苦。所謂地獄餓鬼畜生盲聾瘖瘂。怨憎會苦 T0945_.19.0136c25: 愛別離苦。求不得苦五陰熾盛。大小諸横同 T0945_.19.0136c26: 時解脱。賊難兵難王難獄難。風水火難飢 T0945_.19.0136c27: 渇貧窮應念銷散。十方如來隨此呪心。能於 T0945_.19.0136c28: 十方事善知識。四威儀中供養如意。恒沙如 T0945_.19.0137a01: 來會中推爲大法王子。十方如來行此呪心。 T0945_.19.0137a02: 能於十方攝受親因。令諸小乘聞祕密藏不 T0945_.19.0137a03: 生驚怖。十方如來誦此呪心。成無上覺坐菩 T0945_.19.0137a04: 提樹入大涅槃。十方如來傳此呪心。於滅度 T0945_.19.0137a05: 後付佛法事究竟住持。嚴淨戒律悉得清淨。 T0945_.19.0137a06: 若我説是佛頂光聚般怛＊羅呪。從旦至暮音 T0945_.19.0137a07: 聲相連。字句中間亦不重疊。經恒沙劫終不 T0945_.19.0137a08: 能盡。亦説此呪名如來頂。汝等有學未盡輪 T0945_.19.0137a09: 迴。發心至誠趣向阿耨多羅三藐三菩提。不 T0945_.19.0137a10: 持此呪而坐道場。令其身心遠諸魔事無有 T0945_.19.0137a11: 是處 T0945_.19.0137a12: 阿難若諸世界隨所國土。所有衆生隨國所 T0945_.19.0137a13: 生。樺皮貝葉紙素白疊。書寫此呪貯於香嚢。 T0945_.19.0137a14: 是人心惛未能誦憶。或帶身上或書宅中。當 T0945_.19.0137a15: 知是人盡其生年。一切諸毒所不能害 T0945_.19.0137a16: 阿難我今爲汝更説此呪。救護世間得大無 T0945_.19.0137a17: 畏。成就衆生出世間智。若我滅後末世衆生。 T0945_.19.0137a18: 有能自誦若教他誦。當知如是誦持衆生。火 T0945_.19.0137a19: 不能燒水不能溺。大毒小毒所不能害。如是 T0945_.19.0137a20: 乃至龍天鬼神。精祇魔魅所有惡呪。皆不能 T0945_.19.0137a21: 著心得正受。一切呪咀魘蠱毒藥。金毒銀 T0945_.19.0137a22: 毒草木蟲蛇萬物毒氣。入此人口成甘露味。 T0945_.19.0137a23: 一切惡星并諸鬼神磣毒心人。於如是人不 T0945_.19.0137a24: 能起惡。毘那夜迦諸惡鬼王并其眷屬。皆領 T0945_.19.0137a25: 深恩常加守護。阿難當知。是呪常有八萬四 T0945_.19.0137a26: 千那由他恒河沙倶胝金剛藏王菩薩種族。 T0945_.19.0137a27: 一一皆有諸金剛衆而爲眷屬。設有衆生於 T0945_.19.0137a28: 散亂心。非三摩地心憶口持。是金剛王常隨 T0945_.19.0137a29: 從彼諸善男子。何況決定菩提心者。此諸金 T0945_.19.0137b01: 剛菩薩藏王。精心陰速發彼神識。是人應時 T0945_.19.0137b02: 心能記憶八萬四千恒河沙劫。周遍了知得 T0945_.19.0137b03: 無疑惑。從第一劫乃至後身生生不生。藥叉 T0945_.19.0137b04: 羅刹及富單那。迦吒富單那鳩槃茶。毘舍遮 T0945_.19.0137b05: 等并諸餓鬼。有形無形有想無想。如是惡處 T0945_.19.0137b06: 是善男子。若讀若誦若書若寫。若帶若藏諸 T0945_.19.0137b07: 色供養。劫劫不生貧窮下賤不可樂處。此諸 T0945_.19.0137b08: 衆生縱其自身不作福業。十方如來所有功 T0945_.19.0137b09: 徳悉與此人。由是得於恒河沙阿僧祇不可 T0945_.19.0137b10: 説不可説劫。常與諸佛同生一處。無量功徳 T0945_.19.0137b11: 如惡叉聚。同處熏修永無分散。是故能令破 T0945_.19.0137b12: 戒之人戒根清淨。未得戒者令其得戒。未精 T0945_.19.0137b13: 進者令得精進。無智慧者令得智慧。不清淨 T0945_.19.0137b14: 者速得清淨。不持齋戒自成齋戒。阿難是善 T0945_.19.0137b15: 男子持此呪時。設犯禁戒於未受時。持呪之 T0945_.19.0137b16: 後衆破戒罪。無問輕重一時銷滅。縱經飮酒 T0945_.19.0137b17: 食噉五辛種種不淨。一切諸佛菩薩金剛。天 T0945_.19.0137b18: 仙鬼神不將爲過。設著不淨破弊衣服。一行 T0945_.19.0137b19: 一住悉同清淨。縱不作壇不入道場。亦不行 T0945_.19.0137b20: 道誦持此呪。還同入壇行道功徳若造五逆 T0945_.19.0137b21: 無間重罪。及諸比丘比丘尼四棄八棄。誦此 T0945_.19.0137b22: 呪已如是重業。猶如猛風吹散沙聚。悉皆滅 T0945_.19.0137b23: 除更無毫髮 T0945_.19.0137b24: 阿難若有衆生。從無量無數劫來。所有一切 T0945_.19.0137b25: 輕重罪障。從前世來未及懺悔。若能讀誦書 T0945_.19.0137b26: 寫此呪身上帶持。若安住處莊宅園館。如是 T0945_.19.0137b27: 積業猶湯銷雪。不久皆得悟無生忍 T0945_.19.0137b28: 復次阿難若有女人。未生男女欲求生者。若 T0945_.19.0137b29: 能至心。憶念斯呪。或能身上帶此悉怛多鉢 T0945_.19.0137c01: 怛＊羅者。便生福徳智慧男女。求長命者速 T0945_.19.0137c02: 得長命。欲求果報速圓滿者速得圓滿。身命 T0945_.19.0137c03: 色力亦復如是。命終之後隨願往生十方國 T0945_.19.0137c04: 土。必定不生邊地下賤。何況雜形。阿難若諸 T0945_.19.0137c05: 國土州縣聚落饑荒疫癘。或復刀兵賊難鬪 T0945_.19.0137c06: 諍。兼餘一切厄難之地。寫此神呪安城四門。 T0945_.19.0137c07: 并諸支提或脱闍上。令其國土所有衆生奉 T0945_.19.0137c08: 迎斯呪。禮拜恭敬一心供養。令其人民各各 T0945_.19.0137c09: 身佩。或各各安所居宅地。一切災厄悉皆銷 T0945_.19.0137c10: 滅 T0945_.19.0137c11: 阿難在在處處國土衆生隨有此呪。天龍歡 T0945_.19.0137c12: 喜風雨順時。五穀豐殷兆庶安樂。亦復能鎭 T0945_.19.0137c13: 一切惡星。隨方變怪災障不起人無横夭。杻 T0945_.19.0137c14: 械枷鎖不著其身。晝夜安眠常無惡夢。阿難 T0945_.19.0137c15: 是娑婆界。有八萬四千災變惡星。二十八大 T0945_.19.0137c16: 惡星而爲上首。復有八大惡星以爲其主。作 T0945_.19.0137c17: 種種形出現世時。能生衆生種種災異。有此 T0945_.19.0137c18: 呪地悉皆銷滅。十二由旬成結界地。諸惡災 T0945_.19.0137c19: 祥永不能入。是故如來宣示此呪。於未來世 T0945_.19.0137c20: 保護初學。諸修行者入三摩提。身心泰然 T0945_.19.0137c21: 得大安隱。更無一切諸魔鬼神。及無始來寃 T0945_.19.0137c22: 横宿殃。舊業陳債來相惱害。汝及衆中諸有 T0945_.19.0137c23: 學人。及未來世諸修行者。依我壇場如法持 T0945_.19.0137c24: 戒。所受戒主逢清淨僧。持此呪心不生疑 T0945_.19.0137c25: 悔。是善男子於此父母所生之身。不得心通。 T0945_.19.0137c26: 十方如來便爲妄語。説是語已會中無量百 T0945_.19.0137c27: 千金剛一時佛前合掌頂禮而白佛言。如佛 T0945_.19.0137c28: 所説我當誠心。保護如是修菩提者 T0945_.19.0137c29: 爾時梵王并天帝釋四天大王。亦於佛前同 T0945_.19.0138a01: 時頂禮而白佛言。審有如是修學善人。我當 T0945_.19.0138a02: 盡心至誠保護。令其一生所作如願。復有無 T0945_.19.0138a03: 量藥叉大將。諸羅刹王富單那王。鳩槃茶王 T0945_.19.0138a04: 毘舍遮王。頻那夜迦諸大鬼王及諸鬼帥。亦 T0945_.19.0138a05: 於佛前合掌頂禮。我亦誓願護持是人。令菩 T0945_.19.0138a06: 提心速得圓滿。復有無量日月天子。風師雨 T0945_.19.0138a07: 師雲師雷師并電伯等。年歳巡官諸星眷屬。 T0945_.19.0138a08: 亦於會中頂禮佛足而白佛言。我亦保護是 T0945_.19.0138a09: 修行人。安立道場得無所畏。復有無量山神 T0945_.19.0138a10: 海神。一切土地水陸空行萬物精祇。并風神 T0945_.19.0138a11: 王無色界天。於如來前同時稽首而白佛言。 T0945_.19.0138a12: 我亦保護是修行人。得成菩提永無魔事。爾 T0945_.19.0138a13: 時八萬四千那由他恒河沙倶胝金剛藏王菩 T0945_.19.0138a14: 薩。在大會中即從座起。頂禮佛足而白佛言。 T0945_.19.0138a15: 世尊如我等輩。所修功業久成菩提。不取涅 T0945_.19.0138a16: 槃常隨此呪。救護末世修三摩提正修行者。 T0945_.19.0138a17: 世尊如是修心求正定人。若在道場及餘經 T0945_.19.0138a18: 行。乃至散心遊戲聚落。我等徒衆常當隨從 T0945_.19.0138a19: 侍衞此人。縱令魔王大自在天。求其方便終 T0945_.19.0138a20: 不可得。諸小鬼神去此善人十由旬外。除彼 T0945_.19.0138a21: 發心樂修禪者。世尊如是惡魔若魔眷屬。欲 T0945_.19.0138a22: 來侵擾是善人者。我以寶杵殞碎其首猶如 T0945_.19.0138a23: 微塵。恒令此人所作如願 T0945_.19.0138a24: 阿難即從座起。頂禮佛足而白佛言。我輩愚 T0945_.19.0138a25: 鈍好爲多聞。於諸漏心未求出離。蒙佛慈誨 T0945_.19.0138a26: 得正熏修。身心快然獲大饒益。世尊如是修 T0945_.19.0138a27: 證佛三摩＊提未到涅槃。云何名爲乾慧之地。 T0945_.19.0138a28: 四十四心。至何漸次得修行目。詣何方所名 T0945_.19.0138a29: 入地中。云何名爲等覺菩薩。作是語已五體 T0945_.19.0138b01: 投地。大衆一心佇佛慈音瞪矒瞻仰 T0945_.19.0138b02: 爾時世尊讃阿難言善哉善哉。汝等乃能普 T0945_.19.0138b03: 爲大衆。及諸末世一切衆生。修三摩提求大 T0945_.19.0138b04: 乘者。從於凡夫終大涅槃。懸示無上正修行 T0945_.19.0138b05: 路。汝今諦聽當爲汝説。阿難大衆合掌刳心 T0945_.19.0138b06: 默然受教 T0945_.19.0138b07: 佛言阿難當知。妙性圓明離諸名相。本來無 T0945_.19.0138b08: 有世界衆生。因妄有生因生有滅。生滅名妄 T0945_.19.0138b09: 滅妄名眞。是稱如來無上菩提。及大涅槃二 T0945_.19.0138b10: 轉依號。阿難汝今欲修眞三摩地。直詣如來 T0945_.19.0138b11: 大涅槃者。先當識此衆生世界二顛倒因。顛 T0945_.19.0138b12: 倒不生斯則如來眞三摩地。阿難云何名爲 T0945_.19.0138b13: 衆生顛倒。阿難由性明心性明圓故。因明發 T0945_.19.0138b14: 性性妄見生。從畢竟無成究竟有。此有所有 T0945_.19.0138b15: 非因所因。住所住相了無根本。本此無住。建 T0945_.19.0138b16: 立世界及諸衆生。迷本圓明是生虚妄。妄性 T0945_.19.0138b17: 無體非有所依。將欲復眞欲眞已非眞眞如 T0945_.19.0138b18: 性。非眞求復宛成非相。非生非住非心非法。 T0945_.19.0138b19: 展轉發生生力發明。熏以成業同業相感。因 T0945_.19.0138b20: 有感業相滅相生。由是故有衆生顛倒 T0945_.19.0138b21: 阿難云何名爲世界顛倒。是有所有分段妄 T0945_.19.0138b22: 生因此界立。非因所因無住所住。遷流不住 T0945_.19.0138b23: 因此世成。三世四方。和合相渉變化衆生成 T0945_.19.0138b24: 十二類。是故世界因動有聲因聲有色。因色 T0945_.19.0138b25: 有香因香有觸。因觸有味因味知法。六亂妄 T0945_.19.0138b26: 想成業性故。十二區分由此輪轉。是故世間 T0945_.19.0138b27: 聲香味觸。窮十二變爲一旋復。乘此輪轉顛 T0945_.19.0138b28: 倒相故。是有世界卵生胎生濕生化生。有色 T0945_.19.0138b29: 無色有想無想。若非有色若非無色。若非有 T0945_.19.0138c01: 想若非無想 T0945_.19.0138c02: 阿難由因世界虚妄輪迴動顛倒故。和合氣 T0945_.19.0138c03: 成八萬四千飛沈亂想。如是故有卵羯邏藍 T0945_.19.0138c04: 流轉國土。魚鳥龜蛇其類充塞 T0945_.19.0138c05: 由因世界雜染輪迴欲顛倒故。和合滋成八 T0945_.19.0138c06: 萬四千横竪亂想。如是故有胎遏蒱曇流轉 T0945_.19.0138c07: 國土。人畜龍仙其類充塞 T0945_.19.0138c08: 由因世界執著輪迴趣顛倒故。和合軟成八 T0945_.19.0138c09: 萬四千飜覆亂想。如是故有濕相蔽尸流轉 T0945_.19.0138c10: 國土。含蠢蠕動其類充塞 T0945_.19.0138c11: 由因世界變易輪迴假顛倒故。和合觸成八 T0945_.19.0138c12: 萬四千新故亂想。如是故有化相羯南流轉 T0945_.19.0138c13: 國土。轉蛻飛行其類充塞 T0945_.19.0138c14: 由因世界留礙輪迴障顛倒故。和合著成八 T0945_.19.0138c15: 萬四千精耀亂想。如是故有色相羯南流轉 T0945_.19.0138c16: 國土。休咎精明其類充塞 T0945_.19.0138c17: 由因世界銷散輪迴惑顛倒故。和合暗成八 T0945_.19.0138c18: 萬四千陰隱亂想。如是故有無色羯南流轉 T0945_.19.0138c19: 國土。空散銷沈其類充塞 T0945_.19.0138c20: 由因世界罔象輪迴影顛倒故。和合憶成八 T0945_.19.0138c21: 萬四千潛結亂想。如是故有想相羯南流轉 T0945_.19.0138c22: 國土。神鬼精靈其類充塞 T0945_.19.0138c23: 由因世界愚鈍輪迴癡顛倒故。和合頑成八 T0945_.19.0138c24: 萬四千枯槁亂想。如是故有無想羯南流轉 T0945_.19.0138c25: 國土。精神化爲土木金石其類充塞 T0945_.19.0138c26: 由因世界相待輪迴僞顛倒故。和合染成八 T0945_.19.0138c27: 萬四千因依亂想。如是故有非有色相成色 T0945_.19.0138c28: 羯南流轉國土。諸水母等以蝦爲目其類充 T0945_.19.0138c29: 塞 T0945_.19.0139a01: 由因世界相引輪迴性顛倒故。和合呪成八 T0945_.19.0139a02: 萬四千呼召亂想。由是故有非無色相無色 T0945_.19.0139a03: 羯南流轉國土。呪咀厭生其類充塞 T0945_.19.0139a04: 由因世界合妄輪迴罔顛倒故。和合異成八 T0945_.19.0139a05: 萬四千迴互亂想。如是故有非有想相成想 T0945_.19.0139a06: 羯南流轉國土。彼＊蒱盧等異質相成其類充 T0945_.19.0139a07: 塞 T0945_.19.0139a08: 由因世界怨害輪迴殺顛倒故。和合怪成八 T0945_.19.0139a09: 萬四千食父母想。如是故有非無想相無想 T0945_.19.0139a10: 羯南流轉國土。如土梟等附塊爲兒。及破鏡 T0945_.19.0139a11: 鳥以毒樹果抱爲其子。子成父母皆遭其食 T0945_.19.0139a12: 其類充塞。是名衆生十二種類 T0945_.19.0139a13: 大佛＊頂萬行首楞嚴經卷第七 T0945_.19.0139a14: 南無薩怛他蘇伽多耶阿羅訶帝三藐三
T0945_.19.0141b15: T0945_.19.0141b16: T0945_.19.0141b17: T0945_.19.0141b18:
T0945_.19.0141b22: 阿難如是衆生一一類中。 亦各各具十二顛 T0945_.19.0141b23: 倒。猶如揑。目亂花發生。顛倒妙圓眞淨明心。 T0945_.19.0141b24: 具足如斯虚妄亂想。汝今修證佛三摩提。於 T0945_.19.0141b25: 是本因元所亂想。立三漸次方得除滅。如淨 T0945_.19.0141b26: 器中除去毒蜜。以諸湯水并雜灰香。洗滌其 T0945_.19.0141b27: 器後貯甘露云何名爲三種漸次。一者修習。 T0945_.19.0141b28: 除其助因。二者眞修。刳其正性。三者増進。違 T0945_.19.0141b29: 其現業 T0945_.19.0141c01: 云何助因。阿難如是世界十二類生。不能自 T0945_.19.0141c02: 全依四食住。所謂段食觸食思食識食。是故 T0945_.19.0141c03: 佛説一切衆生皆依食住。阿難一切衆生。食 T0945_.19.0141c04: 甘故生。食毒故死。是諸衆生求三摩＊提。當 T0945_.19.0141c05: 斷世間五種辛菜。是五種辛熟食發婬生啖 T0945_.19.0141c06: 増恚。如是世界食辛之人。縱能宣説十二部 T0945_.19.0141c07: 經。十方天仙嫌其臭穢咸皆遠離。諸餓鬼等 T0945_.19.0141c08: 因彼食次。舐其唇吻常與鬼住。福徳日銷長 T0945_.19.0141c09: 無利益。是食辛人修三摩地。菩薩天仙十方 T0945_.19.0141c10: 善神不來守護。大力魔王得其方便。現作佛 T0945_.19.0141c11: 身來爲説法。非毀禁戒讃婬怒癡。命終自爲 T0945_.19.0141c12: 魔王眷屬。受魔福盡墮無間獄。阿難修菩提 T0945_.19.0141c13: 者永斷五辛。是則名爲第一増進修行漸次。 T0945_.19.0141c14: 云何正性 T0945_.19.0141c15: 阿難如是衆生入三摩地。要先嚴持清淨戒 T0945_.19.0141c16: 律。永斷婬心不飡酒肉。以火淨食無啖生氣。 T0945_.19.0141c17: 阿難是修行人。若不斷婬及與殺生出三界 T0945_.19.0141c18: 者無有是處。常觀婬欲猶如毒蛇如見怨賊。 T0945_.19.0141c19: 先持聲聞四棄八棄執身不動。後行菩薩清 T0945_.19.0141c20: 淨律儀執心不起。禁戒成就。則於世間。永無 T0945_.19.0141c21: 相生相殺之業。偸劫不行無相負累。亦於世 T0945_.19.0141c22: 間不還宿債。是清淨人修三摩地。父母肉身。 T0945_.19.0141c23: 不須天眼。自然觀見十方世界。覩佛聞法親 T0945_.19.0141c24: 奉聖旨。得大神通遊十方界。宿命清淨得無 T0945_.19.0141c25: 艱嶮。是則名爲第二増進修行漸次 T0945_.19.0141c26: 云何現業。阿難如是清淨持禁戒人心無貪 T0945_.19.0141c27: 婬。於外六塵不多流逸。因不流逸旋元自歸。 T0945_.19.0141c28: 塵既不縁根無所偶。反流全一六用不行。十 T0945_.19.0141c29: 方國土皎然清淨。譬如琉璃内懸明月。身心 T0945_.19.0142a01: 快然妙圓平等獲大安隱。一切如來密圓淨 T0945_.19.0142a02: 妙皆現其中。是人即獲無生法忍。從是漸修 T0945_.19.0142a03: 隨所發行安立聖位。是則名爲第三増進修 T0945_.19.0142a04: 行漸次 T0945_.19.0142a05: 阿難是善男子欲愛乾枯根境不偶。現前殘 T0945_.19.0142a06: 質不復續生。執心虚明純是智慧。慧性明圓 T0945_.19.0142a07: 瑩十方界。乾有其慧名乾慧地。欲習初乾 T0945_.19.0142a08: 未與如來法流水接。即以此心中中流入。圓 T0945_.19.0142a09: 妙開敷從眞妙圓。重發眞妙妙信常住。一切 T0945_.19.0142a10: 妄想滅盡無餘。中道純眞名信心住。眞信明 T0945_.19.0142a11: 了一切圓通。陰處界三不能爲礙。如是乃至 T0945_.19.0142a12: 過去未來。無數劫中捨身受身。一切習氣皆 T0945_.19.0142a13: 現在前。是善男子皆能憶念。得無遺忘名念 T0945_.19.0142a14: 心住。妙圓純眞眞精發化。無始習氣通一精 T0945_.19.0142a15: 明。唯以精明進趣眞淨名精進心。心精現前 T0945_.19.0142a16: 純以智慧名慧心住。執持智明周遍寂湛。寂 T0945_.19.0142a17: 妙常凝名定心住。定光發明明性深入。唯進 T0945_.19.0142a18: 無退名不退心。心進安然保持不失。十方如 T0945_.19.0142a19: 來氣分交接名護法心。覺明保持能以妙力。 T0945_.19.0142a20: 迴佛慈光向佛安住。猶如雙鏡光明相對。其 T0945_.19.0142a21: 中妙影重重相入名迴向心。心光密迴獲佛 T0945_.19.0142a22: 常凝。無上妙淨安住無爲。得無遺失名戒心 T0945_.19.0142a23: 住。住戒自在能遊十方。所去隨願名願心 T0945_.19.0142a24: 住 T0945_.19.0142a25: 阿難是善男子以眞方便發此十心。心精發 T0945_.19.0142a26: 揮十用渉入。圓成一心名發心住。心中發明 T0945_.19.0142a27: 如淨琉璃。内現精金。以前妙心履以成地名 T0945_.19.0142a28: 治地住。心地渉知倶得明了。遊履十方得無 T0945_.19.0142a29: 留礙名修行住。行與佛同受佛氣分。如中 T0945_.19.0142b01: 陰身自求父母。陰信冥通入如來種名生貴 T0945_.19.0142b02: 住。既遊道胎親奉覺胤。如胎已成人相不缺 T0945_.19.0142b03: 名方便具足住。容貌如佛心相亦同名正心 T0945_.19.0142b04: 住。身心合成日益増長名不退住。十身靈相 T0945_.19.0142b05: 一時具足名童眞住。形成出胎親爲佛子名 T0945_.19.0142b06: 法王子住。表以成人如國大王。以諸國事分 T0945_.19.0142b07: 委太子。彼刹利王世子長成。陳列灌頂名灌 T0945_.19.0142b08: 頂住 T0945_.19.0142b09: 阿難是善男子成佛子已。具足無量如來妙 T0945_.19.0142b10: 徳。十方隨順名歡喜行。善能利益一切衆生 T0945_.19.0142b11: 名饒益行。自覺覺他得無違拒名無嗔恨行。 T0945_.19.0142b12: 種類出生窮未來際。三世平等十方通達名 T0945_.19.0142b13: 無盡行。一切合同種種法門。得無差誤名離 T0945_.19.0142b14: 癡亂行。則於同中顯現群異。一一異相各各 T0945_.19.0142b15: 見同名善現行。如是乃至十方虚空滿足微 T0945_.19.0142b16: 塵。一一塵中現十方界。現塵現界不相留礙 T0945_.19.0142b17: 名無著行。種種現前咸是第一波羅蜜多名 T0945_.19.0142b18: 尊重行。如是圓融能成十方諸佛軌則名善 T0945_.19.0142b19: 法行。一一皆是清淨無漏。一眞無爲性本然 T0945_.19.0142b20: 故名眞實行 T0945_.19.0142b21: 阿難。是善男子滿足神通成佛事已。純潔精 T0945_.19.0142b22: 眞遠諸留患。當度衆生滅除度相。迴無爲 T0945_.19.0142b23: 心向涅槃路。名救護一切衆生離衆生相迴 T0945_.19.0142b24: 向。壞其可壞遠離諸離。名不壞迴向。本覺湛 T0945_.19.0142b25: 然覺齊佛覺。名等一切佛迴向。精眞發明地 T0945_.19.0142b26: 如佛地。名至一切處迴向。世界如來互相渉 T0945_.19.0142b27: 入得無罣礙。名無盡功徳藏迴向。於同佛地 T0945_.19.0142b28: 地中各各生清淨因。依因發揮取涅槃道。名 T0945_.19.0142b29: 隨順平等善根迴向。眞根既成十方衆生皆 T0945_.19.0142c01: 我本性。性圓成就不失衆生。名隨順等觀 T0945_.19.0142c02: 一切衆生迴向。即一切法離一切相。唯即與 T0945_.19.0142c03: 離二無所著。名如相迴向。眞得所如十方無 T0945_.19.0142c04: 礙。名無縛解脱迴向。性徳圓成法界量滅。名 T0945_.19.0142c05: 法界無量迴向。阿難是善男子盡是清淨四 T0945_.19.0142c06: 十一心。次成四種妙圓加行。即以佛覺用爲 T0945_.19.0142c07: 己心。若出未出猶如鑚火。欲然其木名爲煖 T0945_.19.0142c08: 地。又以己心成佛所履。若依非依如登高山。 T0945_.19.0142c09: 身入虚空下有微礙。名爲頂地。心佛二同善 T0945_.19.0142c10: 得中道。如忍事人非懷非出。名爲忍地。數量 T0945_.19.0142c11: 銷滅迷覺中道。二無所目名世第一地 T0945_.19.0142c12: 阿難是善男子。於大菩提善得通達。覺通如 T0945_.19.0142c13: 來盡佛境界。名歡喜地。異性入同同性亦滅。 T0945_.19.0142c14: 名離垢地。淨極明生名發光地。明極覺滿名 T0945_.19.0142c15: 焔慧地。一切同異所不能至。名難勝地。無爲 T0945_.19.0142c16: 眞如性淨明露。名現前地。盡眞如際名遠行 T0945_.19.0142c17: 地。一眞如心名不動地。發眞如用名善慧地 T0945_.19.0142c18: 阿難是諸菩薩從此已往。修習畢功功徳圓 T0945_.19.0142c19: 滿。亦目此地名修習位。慈陰妙雲覆涅槃海 T0945_.19.0142c20: 名法雲地。如來逆流如是菩薩。順行而至覺 T0945_.19.0142c21: 際入交名爲等覺。阿難從乾慧心至等覺已。 T0945_.19.0142c22: 是覺始獲金剛心中初乾慧地。如是重重單 T0945_.19.0142c23: 複十二。方盡妙覺成無上道。是種種地皆以 T0945_.19.0142c24: 金剛。觀察如幻十種深喩。奢摩他中。用諸 T0945_.19.0142c25: 如來毘婆舍那。清淨修證漸次深入。阿難如 T0945_.19.0142c26: 是皆以三増進故。善能成就五十五位眞菩 T0945_.19.0142c27: 提路。作是觀者名爲正觀。若他觀者名爲邪 T0945_.19.0142c28: 觀 T0945_.19.0142c29: 爾時文殊師利法王子。在大衆中即從座起。 T0945_.19.0143a01: 頂禮佛足而白佛言。當何名是經。我及衆生 T0945_.19.0143a02: 云何奉持。佛告文殊師利。是經名大佛頂悉 T0945_.19.0143a03: 怛多般怛囉無上寶印十方如來清淨海眼。 T0945_.19.0143a04: 亦名救護親因度脱阿難。及此會中性比丘 T0945_.19.0143a05: 尼。得菩提心入遍知海。亦名如來密因修證 T0945_.19.0143a06: 了義。亦名大方廣妙蓮華王十方佛母陀羅 T0945_.19.0143a07: 尼呪。亦名灌頂章句諸菩薩萬行首楞嚴。汝 T0945_.19.0143a08: 當奉持 T0945_.19.0143a09: 説是語已。即時阿難及諸大衆。得蒙如來開 T0945_.19.0143a10: 示密印般怛＊囉義。兼聞此經了義名目。頓悟 T0945_.19.0143a11: 禪那修進聖位。増上妙理心慮虚凝。斷除三 T0945_.19.0143a12: 界修心六品微細煩惱。即從座起頂禮佛足。 T0945_.19.0143a13: 合掌恭敬而白佛言。大威徳世尊慈音無遮。 T0945_.19.0143a14: 善開衆生微細沈惑。令我今日身意快然得 T0945_.19.0143a15: 大饒益。世尊若此妙明眞淨妙心本來遍圓。 T0945_.19.0143a16: 如是乃至大地草木。蠕動含靈本元眞如。即 T0945_.19.0143a17: 是如來成佛眞體。佛體眞實。云何復有地獄 T0945_.19.0143a18: 餓鬼畜生修羅人天等道。世尊此道爲復本 T0945_.19.0143a19: 來自有。爲是衆生妄習生起。世尊如寶蓮香 T0945_.19.0143a20: 比丘尼。持菩薩戒私行婬欲。妄言行婬非殺 T0945_.19.0143a21: 非偸無有業報。發是語已先於女根生大猛 T0945_.19.0143a22: 火。後於節節猛火燒然墮無間獄。琉璃大王 T0945_.19.0143a23: 善星比丘。琉璃爲誅瞿曇族姓。善星妄説一 T0945_.19.0143a24: 切法空。生身陷入阿鼻地獄。此諸地獄爲有 T0945_.19.0143a25: 定處爲復自然。彼彼發業各各私受。唯垂大 T0945_.19.0143a26: 慈發開童蒙。令諸一切持戒衆生。聞決定義 T0945_.19.0143a27: 歡喜頂戴謹潔無犯 T0945_.19.0143a28: 佛告阿難快哉此問。令諸衆生不入邪見。汝 T0945_.19.0143a29: 今諦聽當爲汝説。阿難一切衆生實本眞淨。 T0945_.19.0143b01: 因彼妄見有妄習生。因此分開内分外分。阿 T0945_.19.0143b02: 難内分即是衆生分内。因諸愛染發起妄情。 T0945_.19.0143b03: 情積不休能生愛水。是故衆生心憶珍羞口 T0945_.19.0143b04: 中水出。心憶前人或隣或恨目中涙盈。貪求 T0945_.19.0143b05: 財寶心發愛涎擧體光潤。心著行婬男女二 T0945_.19.0143b06: 根自然流液。阿難諸愛雖別流結是同。潤濕 T0945_.19.0143b07: 不昇自然從墜此名内分 T0945_.19.0143b08: 阿難外分即是衆生分外。因諸渇仰發明虚 T0945_.19.0143b09: 想。想積不休能生勝氣。是故衆生心持禁戒 T0945_.19.0143b10: 擧身輕清。心持呪印顧眄雄毅。心欲生天夢 T0945_.19.0143b11: 想飛擧。心存佛國聖境冥現。事善知識自輕 T0945_.19.0143b12: 身命。阿難諸想雖別輕擧是同。飛動不沈自 T0945_.19.0143b13: 然超越。此名外分 T0945_.19.0143b14: 阿難一切世間生死相續。生從順習死從變 T0945_.19.0143b15: 流。臨命終時未捨暖觸。一生善惡倶時頓 T0945_.19.0143b16: 現。死逆生順二習相交。純想即飛必生天上。 T0945_.19.0143b17: 若飛心中兼福兼慧及與淨願。自然心開見 T0945_.19.0143b18: 十方佛。一切淨土隨願往生。情少想多輕擧 T0945_.19.0143b19: 非遠。即爲飛仙大力鬼王。飛行夜叉地行羅 T0945_.19.0143b20: 刹。遊於四天。所去無礙。其中若有善願善。心 T0945_.19.0143b21: 護持我法。或護禁戒隨持戒人。或護神呪隨 T0945_.19.0143b22: 持呪者。或護禪定保綏法忍。是等親住如來 T0945_.19.0143b23: 座下。情想均等不飛不墜生於人間。想明斯 T0945_.19.0143b24: 聰情幽斯鈍。情多想少流入横生。重爲毛群 T0945_.19.0143b25: 輕爲羽族。七情三想沈下水輪。生於火際。受 T0945_.19.0143b26: 氣猛火身爲餓鬼。常被焚燒水能害已。無食 T0945_.19.0143b27: 無飮經百千劫。九情一想下洞火輪。身入風 T0945_.19.0143b28: 火二交過地。輕生有間重生無間二種地獄。 T0945_.19.0143b29: 純情即沈入阿鼻獄。若沈心中有謗大乘。毀 T0945_.19.0143c01: 佛禁戒誑妄説法。虚貪信施濫膺恭敬五逆 T0945_.19.0143c02: 十重。更生十方阿鼻地獄。循造惡業雖則自 T0945_.19.0143c03: 招衆同分中兼有元地 T0945_.19.0143c04: 阿難此等皆是彼諸衆生自業所感。造十習 T0945_.19.0143c05: 因受六交報。云何十因。阿難一者婬習交接。 T0945_.19.0143c06: 發於相磨研磨不休。如是故有大猛火光於 T0945_.19.0143c07: 中發動。如人以手自相磨觸＊暖相現前。二 T0945_.19.0143c08: 習相然故有鐵床銅柱諸事。是故十方一切如 T0945_.19.0143c09: 來。色目行婬同名欲火。菩薩見欲如避火坑」 T0945_.19.0143c10: 二者貪習交計。發於相吸吸攬不止。如是故 T0945_.19.0143c11: 有積寒堅氷於中凍冽。如人以口吸縮風氣 T0945_.19.0143c12: 有冷觸生。二習相凌故有吒吒波波囉＊囉。 T0945_.19.0143c13: 青赤白蓮寒氷等事。是故十方一切如來。色 T0945_.19.0143c14: 目多求同名貪水。菩薩見貪如避瘴海 T0945_.19.0143c15: 三者慢習交＊凌。發於相恃馳流不息。如是故 T0945_.19.0143c16: 有騰逸奔波積波爲水。如人口舌自相綿味 T0945_.19.0143c17: 因而水發。二習相鼓故有血河灰河熱沙毒 T0945_.19.0143c18: 海融銅灌呑諸事。是故十方一切如來。色目 T0945_.19.0143c19: 我慢名飮癡水。菩薩見慢如避巨溺 T0945_.19.0143c20: 四者嗔習交衝。發於相忤忤結不息。心熱發 T0945_.19.0143c21: 火鑄氣爲金。如是故有刀山鐵橛劍樹劍輪 T0945_.19.0143c22: 斧鉞鎗鋸。如人銜寃殺氣飛動。二習相撃故 T0945_.19.0143c23: 有宮割斬斫剉刺捶撃諸事。是故十方一切 T0945_.19.0143c24: 如來。色目嗔恚名利刀劍。菩薩見嗔如避誅 T0945_.19.0143c25: 戮 T0945_.19.0143c26: 五者詐習交誘。發於相調引起不住。如是故 T0945_.19.0143c27: 有繩木絞挍。如水浸田草木生長。二習相延 T0945_.19.0143c28: 故有杻械枷鎖鞭杖撾棒諸事。是故十方一 T0945_.19.0143c29: 切如來。色目姦僞同名讒賊。菩薩見詐如畏 T0945_.19.0144a01: 豺狼 T0945_.19.0144a02: 六者誑習交欺。發於相誷誣誷不止。飛心 T0945_.19.0144a03: 造姦如是故有塵土屎尿穢汚不淨。如塵隨 T0945_.19.0144a04: 風各無所見。二習相加故有沒溺騰擲飛墜 T0945_.19.0144a05: 漂淪諸事。是故十方一切如來。色目欺誑。同 T0945_.19.0144a06: 名劫殺。菩薩見誑如踐蛇虺 T0945_.19.0144a07: 七者怨習交嫌發于銜恨。如是故有飛石投 T0945_.19.0144a08: 礰。匣貯車檻甕盛嚢撲。如陰毒人懷抱畜 T0945_.19.0144a09: 惡。二習相呑故有投擲擒捉撃射 T0945_.19.0144a10: 是故十方一切如來。色目怨家名違害鬼。菩 T0945_.19.0144a11: 薩見怨如飮鴆酒 T0945_.19.0144a12: 八者見習交明。如薩迦耶見戒禁取邪悟諸 T0945_.19.0144a13: 業。發於違拒出生相返。如是故有王使主吏 T0945_.19.0144a14: 證執文藉。如行路人來往相見。二習相交故 T0945_.19.0144a15: 有勘問權詐考訊推鞫察訪披究照明善惡童 T0945_.19.0144a16: 子手執文簿辭辯諸事。是故十方一切如來。 T0945_.19.0144a17: 色目惡見同名見坑。菩薩見諸虚妄。遍執如 T0945_.19.0144a18: 入毒壑 T0945_.19.0144a19: 九者枉習交加發於誣謗。如是故有合山合 T0945_.19.0144a20: 石碾磑耕磨。如讒賊人逼枉良善。二習相排 T0945_.19.0144a21: 故有押捺捶按蹙漉衝度諸事。是故十方一 T0945_.19.0144a22: 切如來。色目怨謗同名讒虎。菩薩見枉如遭 T0945_.19.0144a23: 霹靂 T0945_.19.0144a24: 十者訟習交諠發於藏覆。如是故有鑒見照 T0945_.19.0144a25: 燭。如於日中不能藏影。故有惡友業鏡火珠 T0945_.19.0144a26: 披露宿業對驗諸事。是故十方一切如來。色 T0945_.19.0144a27: 目覆藏同名陰賊。菩薩觀覆如戴高山覆於 T0945_.19.0144a28: 巨海。云何六報。阿難。一切衆生六識造業。所 T0945_.19.0144a29: 招惡報從六根出。云何惡報從六根出。一者 T0945_.19.0144b01: 見報招引惡果。此見業交則臨終時。先見猛 T0945_.19.0144b02: 火滿十方界。亡者神識飛墜乘煙。入無間獄 T0945_.19.0144b03: 發明二相 T0945_.19.0144b04: 一者明見。則能遍見種種惡物生無量畏。二 T0945_.19.0144b05: 者暗見。寂然不見生無量恐。如是見火。燒 T0945_.19.0144b06: 聽能爲 T0945_.19.0144b07: 能爲燋丸鐵糜。燒觸能爲熱灰爐炭。燒心能 T0945_.19.0144b08: 生星火迸灑煽鼓空界 T0945_.19.0144b09: 二者聞報招引惡果。此聞業交則臨終時。先 T0945_.19.0144b10: 見波濤沒溺天地。亡者神識降注乘流。入無 T0945_.19.0144b11: 間獄發明二相。一者開聽。聽種種鬧精神愗 T0945_.19.0144b12: 亂。二者閉聽。寂無所聞幽魄沈沒。如是聞波。 T0945_.19.0144b13: 注聞則能爲責爲詰。注見則能爲雷爲吼爲 T0945_.19.0144b14: 惡毒氣。注息則能爲雨爲霧。灑諸毒虫周滿 T0945_.19.0144b15: 身體。注味則能爲膿爲血種種雜穢。注觸則 T0945_.19.0144b16: 能爲畜爲鬼爲 T0945_.19.0144b17: 摧碎心魄 T0945_.19.0144b18: 三者嗅報招引惡果。此嗅業交則臨終時。先 T0945_.19.0144b19: 見毒氣充塞遠近。亡者神識從地涌出。入無 T0945_.19.0144b20: 間獄發明二相。一者通聞。被諸惡氣薫極心 T0945_.19.0144b21: 擾。二者塞聞。氣掩不通悶絶於地。如是嗅 T0945_.19.0144b22: 氣衝息則能爲質爲履。衝見則能爲火爲炬。 T0945_.19.0144b23: 衝聽則能爲沒爲溺爲洋爲沸。衝味則能爲 T0945_.19.0144b24: 餒爲爽。衝觸則能爲綻爲爛爲大肉山。有百 T0945_.19.0144b25: 千眼無量 T0945_.19.0144b26: 礰撃碎身體 T0945_.19.0144b27: 四者味報招引惡果。此味業交則臨終時。先 T0945_.19.0144b28: 見鐵網猛炎熾烈周覆世界。亡者神識下透 T0945_.19.0144b29: 挂網倒懸其頭。入無間獄發明二相。一者吸 T0945_.19.0144c01: 氣。結成寒氷凍裂身肉。二者吐氣。飛爲猛 T0945_.19.0144c02: 火燋爛骨髓。如是嘗味。歴嘗則能爲承爲忍。 T0945_.19.0144c03: 歴見則能爲然金石。歴聽則能爲利兵刃。歴 T0945_.19.0144c04: 息則能爲大鐵籠彌覆國土。歴觸則能爲弓 T0945_.19.0144c05: 爲箭爲弩爲射。歴思則能爲飛熱鐵從空雨 T0945_.19.0144c06: 下 T0945_.19.0144c07: 五者觸報招引惡果。此觸業交則臨終時。先 T0945_.19.0144c08: 見大山四面來合無復出路。亡者神識見大 T0945_.19.0144c09: 鐵城。火蛇火狗虎狼師子。牛頭獄卒馬頭羅 T0945_.19.0144c10: 刹。手執槍槊驅入城門。向無間獄發明二 T0945_.19.0144c11: 相。一者合觸合山逼體骨肉血潰。二者離觸。 T0945_.19.0144c12: 刀劍觸身心肝屠裂。如是合觸。歴觸則能爲 T0945_.19.0144c13: 道爲觀爲廳爲案。歴見則能爲燒爲爇。歴聽 T0945_.19.0144c14: 則能爲撞爲撃爲剚爲射。歴息則能爲括爲 T0945_.19.0144c15: 袋爲拷爲縛。歴嘗則能爲耕爲鉗爲斬爲截。 T0945_.19.0144c16: 歴思則能爲墜爲飛爲煎爲炙 T0945_.19.0144c17: 六者思報。招引惡果。此思業交則臨終時。先 T0945_.19.0144c18: 見惡風吹壞國土。亡者神識被吹上空旋落 T0945_.19.0144c19: 乘風。墮無間獄發明二相。一者不覺。迷極則 T0945_.19.0144c20: 荒奔走不息。二者不迷。覺知則苦無量煎燒 T0945_.19.0144c21: 痛深難忍。如是邪思。結思則能爲方爲所。結 T0945_.19.0144c22: 見則能爲鑒爲證。結聽則能爲大合石。爲氷 T0945_.19.0144c23: 爲霜爲土爲霧。結息則能爲大火車火船火 T0945_.19.0144c24: 檻。結嘗則能爲大叫喚爲悔爲泣。結觸則能 T0945_.19.0144c25: 爲大爲小。爲一日中萬生萬死爲偃爲仰 T0945_.19.0144c26: 阿難是名地獄十因六果。皆是衆生迷妄所 T0945_.19.0144c27: 造。若諸衆生惡業圓造。入阿鼻獄受無量苦 T0945_.19.0144c28: 經無量劫。六根各造及彼所作兼境兼根。是 T0945_.19.0144c29: 人則入八無間獄。身口意三作殺盜婬。是人 T0945_.19.0145a01: 則入十八地獄。三業不兼中間或爲一殺一 T0945_.19.0145a02: 盜。是人則入三十六地獄。見見一根單犯一 T0945_.19.0145a03: 業。是人則入一百八地獄。由是衆生別作別 T0945_.19.0145a04: 造。於世界中入同分地。妄想發生非本來有 T0945_.19.0145a05: 復次阿難是諸衆生非破律儀。犯菩薩戒毀 T0945_.19.0145a06: 佛涅槃。諸餘雜業歴劫燒然。後還罪畢受諸 T0945_.19.0145a07: 鬼形。若於本因。貪物爲罪是人罪畢。遇物成 T0945_.19.0145a08: 形名爲 T0945_.19.0145a09: 名爲 T0945_.19.0145a10: 爲魅鬼。貪恨爲罪是人罪畢。遇蟲成形名蟲 T0945_.19.0145a11: 毒鬼。貪憶爲罪是人罪畢。遇衰成形名爲癘 T0945_.19.0145a12: 鬼。貪慠爲罪是人罪畢。遇氣成形名爲餓鬼 T0945_.19.0145a13: 貪罔爲罪是人罪畢。遇幽爲形名爲魘鬼。 T0945_.19.0145a14: 貪明爲罪是人罪畢。遇精爲形名魍魎鬼。貪 T0945_.19.0145a15: 成爲罪是人罪畢。遇明爲形名役使鬼。貪黨 T0945_.19.0145a16: 爲罪是人罪畢。遇人爲形名傳送鬼。阿難是 T0945_.19.0145a17: 人皆以純情墜落。業火燒乾上出爲鬼。此等 T0945_.19.0145a18: 皆是自妄想業之所招引。若悟菩提則妙圓 T0945_.19.0145a19: 明本無所有 T0945_.19.0145a20: 復次阿難鬼業既盡。則情與想二倶成空。方 T0945_.19.0145a21: 於世間。與元負人怨對相値。身爲畜生酬其 T0945_.19.0145a22: 宿債。物怪之鬼物銷報盡。生於世間多爲梟 T0945_.19.0145a23: 類。風 T0945_.19.0145a24: 一切異類。畜魅之鬼畜死報盡。生於世間多 T0945_.19.0145a25: 爲狐類。蟲蠱之鬼蟲滅報盡。生於世間多爲 T0945_.19.0145a26: 毒類。衰癘之鬼衰窮報盡。生於世間多爲蛔 T0945_.19.0145a27: 類。受氣之鬼氣銷報盡。生於世間多爲食類。 T0945_.19.0145a28: 綿幽之鬼幽銷報盡。生於世間多爲服類。和 T0945_.19.0145a29: 精之鬼和銷報盡。生於世間多爲應類。明靈 T0945_.19.0145b01: 之鬼明滅報盡。生於世間多爲休徴一切諸 T0945_.19.0145b02: 類。依人之鬼人亡報盡。生於世間多於循 T0945_.19.0145b03: 類。阿難是等皆以業火乾枯。酬其宿債傍爲 T0945_.19.0145b04: 畜生。此等亦皆自虚妄業之所招引。若悟菩 T0945_.19.0145b05: 提。則此妄縁本無所有。如汝所言寶蓮香等。 T0945_.19.0145b06: 及琉璃王善星比丘。如是惡業本自發明。非 T0945_.19.0145b07: 從天降亦非地出。亦非人與。自妄所招還自 T0945_.19.0145b08: 來受。菩提心中皆爲浮妄虚想凝結 T0945_.19.0145b09: 復次阿難從是畜生酬償先債。若彼酬者分 T0945_.19.0145b10: 越所酬。此等衆生還復爲人返徴其剩。如 T0945_.19.0145b11: 彼有力兼有福徳。則於人中不捨人身酬還 T0945_.19.0145b12: 彼力。若無福者還爲畜生償彼餘直。阿難當 T0945_.19.0145b13: 知若用錢物。或役其力償足自停。如於中間 T0945_.19.0145b14: 殺彼身命或食其肉。如是乃至經微塵劫。相 T0945_.19.0145b15: 食相誅猶如轉輪。互爲高下無有休息。除奢 T0945_.19.0145b16: 摩他及佛出世不可停寢。汝今應知彼梟倫 T0945_.19.0145b17: 者酬足復形。生人道中參合頑類。彼咎徴者 T0945_.19.0145b18: 酬足復形。生人道中參合愚類。彼狐倫者酬 T0945_.19.0145b19: 足復形。生人道中參於佷類。彼毒倫者酬足 T0945_.19.0145b20: 復形。生人道中參合庸類。彼蛔倫者酬足復 T0945_.19.0145b21: 形。生人道中參合微類。彼食倫者酬足復形。 T0945_.19.0145b22: 生人道中參合柔類。彼服倫者酬足復形。生 T0945_.19.0145b23: 人道中參合勞類。彼應倫者酬足復形。生人 T0945_.19.0145b24: 道中參於文類。彼休徴者酬足復形。生人道 T0945_.19.0145b25: 中參合明類。彼諸循倫酬足復形。生人道中 T0945_.19.0145b26: 參於達類。阿難是等皆以宿債畢酬復形人 T0945_.19.0145b27: 道。皆無始來業計顛倒相生相殺。不遇如來 T0945_.19.0145b28: 不聞正法。於塵勞中法爾輪轉。此輩名爲可 T0945_.19.0145b29: 憐愍者 T0945_.19.0145c01: 阿難復有從人不依正覺修三摩地。別修妄 T0945_.19.0145c02: 念。存想固形遊於山林。人不及處有十仙 T0945_.19.0145c03: 種。阿難彼諸衆生。堅固服餌而不休息。食道 T0945_.19.0145c04: 圓成名地行仙。堅固草木而不休息。藥道圓 T0945_.19.0145c05: 成名飛行仙。堅固金石而不休息。化道圓成 T0945_.19.0145c06: 名遊行仙。堅固動止而不休息。氣精圓成名 T0945_.19.0145c07: 空行仙。堅固津液而不休息。潤徳圓成名天 T0945_.19.0145c08: 行仙。堅固精色而不休息。吸粹圓成名通行 T0945_.19.0145c09: 仙。堅固呪禁而不休息。術法圓成名道行仙。 T0945_.19.0145c10: 堅固思念而不休息。思憶圓成名照行仙。堅 T0945_.19.0145c11: 固交遘而不休息。感應圓成名精行仙。堅固 T0945_.19.0145c12: 變化而不休息。覺悟圓成名絶行仙。阿難是 T0945_.19.0145c13: 等皆於人中錬心不循正覺。別得生理壽千 T0945_.19.0145c14: 萬歳。休止深山或大海島絶於人境。斯亦輪 T0945_.19.0145c15: 迴妄想流轉不修三昧。報盡還來散入諸趣」 T0945_.19.0145c16: 阿難諸世間人不求常住。未能捨諸妻妾恩 T0945_.19.0145c17: 愛。於邪婬中心不流逸澄瑩生明。命終之後 T0945_.19.0145c18: 隣於日月。如是一類名四天王天。於己妻房 T0945_.19.0145c19: 婬愛微薄。於淨居時不得全味。命終之後 T0945_.19.0145c20: 超日月明居人間頂。如是一類名忉利天。逢 T0945_.19.0145c21: 欲暫交去無思憶。於人間世動少靜多。命終 T0945_.19.0145c22: 之後於虚空中朗然安住。日月光明上照不 T0945_.19.0145c23: 及。是諸人等自有光明。如是一類名須焔摩 T0945_.19.0145c24: 天。一切時靜。有應觸來未能違戻。命終之後 T0945_.19.0145c25: 上昇精微。不接下界諸人天境。乃至劫壞三 T0945_.19.0145c26: 災不及。如是一類名兜率陀天。我無欲心應 T0945_.19.0145c27: 汝行事。於横陳時味如嚼蝋。命終之後生越 T0945_.19.0145c28: 化地。如是一類名樂變化天。無世間心同世 T0945_.19.0145c29: 行事。於行事交了然超越。命終之後遍能出 T0945_.19.0146a01: 超化無化境。如是一類名他化自在天。阿難 T0945_.19.0146a02: 如是六天。形雖出動心跡尚交。自此已還名 T0945_.19.0146a03: 爲欲界 T0945_.19.0146a04: 大佛＊頂萬行首楞嚴經卷第八 T0945_.19.0146a05: T0945_.19.0146a06: T0945_.19.0146a07: T0945_.19.0146a08:
T0945_.19.0146a12: 阿難世間一切所修心人。不假禪那無有智 T0945_.19.0146a13: 慧。但能執身不行婬慾。若行若坐想念倶 T0945_.19.0146a14: 無。愛染不生無留欲界是人應念身爲梵侶。 T0945_.19.0146a15: 如是一類名梵衆天。欲習既除離欲心現。於 T0945_.19.0146a16: 諸律儀愛樂隨順。是人應時能行梵徳。如是 T0945_.19.0146a17: 一類名梵輔天。身心妙圓威儀不缺。清淨禁 T0945_.19.0146a18: 戒加以明悟。是人應時能統梵衆爲大梵王。 T0945_.19.0146a19: 如是一類名大梵天。阿難此三勝流。一切苦 T0945_.19.0146a20: 惱所不能逼。雖非正修眞三摩地。清淨心中 T0945_.19.0146a21: 諸漏不動名爲初禪 T0945_.19.0146a22: 阿難其次梵天。統攝梵人圓滿梵行。澄心不 T0945_.19.0146a23: 動寂湛生光。如是一類名少光天。光光相然 T0945_.19.0146a24: 照耀無盡。映十方界遍成琉璃。如是一類名 T0945_.19.0146a25: 無量光天。吸持圓光成就教體。發化清淨應 T0945_.19.0146a26: 用無盡。如是一類名光音天。阿難此三勝流。 T0945_.19.0146a27: 一切憂愁所不能逼。雖非正修眞三摩地。清 T0945_.19.0146a28: 淨心中麁漏已伏名爲二禪 T0945_.19.0146a29: 阿難如是天人。圓光成音披音露妙。發成精 T0945_.19.0146b01: 行通寂滅樂。如是一類名少淨天。淨空現前 T0945_.19.0146b02: 引發無際。身心輕安成寂滅樂。如是一類名 T0945_.19.0146b03: 無量淨天。世界身心一切圓淨。淨徳成就勝 T0945_.19.0146b04: 託現前歸寂滅樂。如是一類名遍淨天。阿難 T0945_.19.0146b05: 此三勝流具大隨順。身心安隱得無量樂。雖 T0945_.19.0146b06: 非正得眞三摩地。安隱心中歡喜畢具名爲 T0945_.19.0146b07: 三禪 T0945_.19.0146b08: 阿難次復天人。不逼身心苦因已盡。樂非 T0945_.19.0146b09: 常住久必壞生。苦樂二心倶時頓捨。麁重相 T0945_.19.0146b10: 滅淨福性生。如是一類名福生天。捨心圓融 T0945_.19.0146b11: 勝解清淨。福無遮中得妙隨順窮未來際。如 T0945_.19.0146b12: 是一類名福愛天。阿難從是天中有二岐路。 T0945_.19.0146b13: 若於先心無量淨光。福徳圓明修證而住。如 T0945_.19.0146b14: 是一類名廣果天。若於先心雙厭苦樂。精研 T0945_.19.0146b15: 捨心相續不斷。圓窮捨道身心倶滅。心慮灰 T0945_.19.0146b16: 凝經五百劫。是人既以生滅爲因。不能發明 T0945_.19.0146b17: 不生滅性。初半劫滅後半劫生。如是一類名 T0945_.19.0146b18: 無想天。阿難此四勝流一切世間。諸苦樂境 T0945_.19.0146b19: 所不能動。雖非無爲眞不動地。有所得心功 T0945_.19.0146b20: 用純熟名爲四禪 T0945_.19.0146b21: 阿難此中復有五不還天。於下界中九品習 T0945_.19.0146b22: 氣倶時滅盡。苦樂雙亡下無卜居。故於捨心 T0945_.19.0146b23: 衆同分中安立居處。阿難苦樂兩滅鬪心不 T0945_.19.0146b24: 交。如是一類名無煩天。機括獨行研交無地。 T0945_.19.0146b25: 如是一類名無熱天。十方世界妙見圓澄。更 T0945_.19.0146b26: 無塵象一切沈垢。如是一類名善見天。精見 T0945_.19.0146b27: 現前陶鑄無礙。如是一類名善現天。究竟群 T0945_.19.0146b28: 幾窮色性性入無邊際。如是一類名色究竟 T0945_.19.0146b29: 天 T0945_.19.0146c01: 阿難此不還天。彼諸四禪四位天王。獨有欽 T0945_.19.0146c02: 聞不能知見。如今世間曠野深山聖道場地。 T0945_.19.0146c03: 皆阿羅漢所住持故。世間麁人所不能見。阿 T0945_.19.0146c04: 難是十八天獨行無交未盡形累。自此已還 T0945_.19.0146c05: 名爲色界 T0945_.19.0146c06: 復次阿難從是有頂色邊際中。其間復有二 T0945_.19.0146c07: 種岐路。若於捨心發明智慧。慧光圓通便出 T0945_.19.0146c08: 塵界。成阿羅漢入菩薩乘。如是一類名爲迴 T0945_.19.0146c09: 心大阿羅漢。若在捨心捨厭成就。覺身爲礙 T0945_.19.0146c10: 銷礙入空。如是一類名爲空處。諸礙既銷無 T0945_.19.0146c11: 礙無滅。其中唯留阿頼耶識。全於末那半分 T0945_.19.0146c12: 微細。如是一類名爲識處。空色既亡識心都 T0945_.19.0146c13: 滅。十方寂然迥無攸往。如是一類名無所有 T0945_.19.0146c14: 處。識性不動以滅窮研。於無盡中發宣盡性。 T0945_.19.0146c15: 如存不存若盡非盡。如是一類名爲非想非 T0945_.19.0146c16: 非想處。此等窮空不盡空理。從不還天聖道 T0945_.19.0146c17: 窮者。如是一類名不迴心鈍阿羅漢。若從無 T0945_.19.0146c18: 想諸外道天窮空不歸。迷漏無聞。便入輪轉。 T0945_.19.0146c19: 阿難是諸天上各各天人。則是凡夫業果酬 T0945_.19.0146c20: 答答盡入輪。彼之天王即是菩薩。遊三摩提 T0945_.19.0146c21: 漸次増進。迴向聖倫所修行路。阿難。是四 T0945_.19.0146c22: 空天身心滅盡。定性現前無業果色。從此逮 T0945_.19.0146c23: 終名無色界。此皆不了妙覺明心。積妄發生 T0945_.19.0146c24: 妄有三界。中間妄隨七趣沈溺。補特伽羅各 T0945_.19.0146c25: 從其類。復次阿難是三界中復有四種阿修 T0945_.19.0146c26: 羅類。若於鬼道以護法力成通入空。此阿修 T0945_.19.0146c27: 羅從卵而生。鬼趣所攝。若於天中降徳貶墜。 T0945_.19.0146c28: 其所卜居隣於日月。此阿修羅從胎而出。人 T0945_.19.0146c29: 趣所攝。有修羅王執持世界力洞無畏。能與 T0945_.19.0147a01: 梵王及天帝釋四天爭權。此阿修羅因變化 T0945_.19.0147a02: 有天趣所攝。阿難別有一分下劣修羅。生大 T0945_.19.0147a03: 海心沈水穴口。旦遊虚空暮歸水宿。此阿修 T0945_.19.0147a04: 羅因濕氣有畜生趣攝 T0945_.19.0147a05: 阿難如是地獄餓鬼畜生人及神仙。天洎修 T0945_.19.0147a06: 羅精研七趣。皆是昏沈諸有爲想。妄想受 T0945_.19.0147a07: 生妄想隨業。於妙圓明無作本心。皆如空花 T0945_.19.0147a08: 元無所有。但一虚妄更無根緒。阿難此等衆 T0945_.19.0147a09: 生。不識本心受此輪迴。經無量劫不得眞淨。 T0945_.19.0147a10: 皆由隨順殺盜婬故。反此三種又則出生無 T0945_.19.0147a11: 殺盜婬。有名鬼倫無名天趣。有無相傾起輪 T0945_.19.0147a12: 迴性。若得妙發三摩＊提者則妙常寂。有無二 T0945_.19.0147a13: 無無二亦滅。尚無不殺不偸不婬。云何更隨 T0945_.19.0147a14: 殺盜婬事。阿難不斷三業各各有私。因各各 T0945_.19.0147a15: 私衆私同分。非無定處自妄發生。生妄無因 T0945_.19.0147a16: 無可尋究。汝勗修行欲得菩提要除三惑。不 T0945_.19.0147a17: 盡三惑縱得神通。皆是世間有爲功用。習氣 T0945_.19.0147a18: 不滅落於魔道。雖欲除妄倍加虚僞。如來説 T0945_.19.0147a19: 爲可哀憐者。汝妄自造非菩提咎。作是説者 T0945_.19.0147a20: 名爲正説。若他説者即魔王説 T0945_.19.0147a21: 即時如來將罷法座。於師子床攬七寶机。迴 T0945_.19.0147a22: 紫金山再來凭倚。普告大衆及阿難言。汝等 T0945_.19.0147a23: 有學縁覺聲聞。今日迴心趣大菩提無上妙 T0945_.19.0147a24: 覺。吾今已説眞修行法。汝猶未識修奢摩他 T0945_.19.0147a25: 毘婆舍那微細魔事。魔境現前汝不能識。洗 T0945_.19.0147a26: 心非正落於邪見。或汝陰魔或復天魔。或著 T0945_.19.0147a27: 鬼神或遭魑魅。心中不明認賊爲子。又復於 T0945_.19.0147a28: 中得少爲足。如第四禪無聞比丘妄言證聖。 T0945_.19.0147a29: 天報已畢衰相現前。謗阿羅漢身遭後有。墮 T0945_.19.0147b01: 阿鼻獄。汝應諦聽吾今爲汝仔細分別。阿難 T0945_.19.0147b02: 起立并其會中同有學者。歡喜頂禮伏聽慈 T0945_.19.0147b03: 誨 T0945_.19.0147b04: 佛告阿難及諸大衆。汝等當知有漏世界十 T0945_.19.0147b05: 二類生。本覺妙明覺圓心體。與十方佛無二 T0945_.19.0147b06: 無別。由汝妄想迷理爲咎癡愛發生。生發遍 T0945_.19.0147b07: 迷故有空性。化迷不息有世界生。則此十方 T0945_.19.0147b08: 微塵國土非無漏者。皆是迷頑妄想安立。當 T0945_.19.0147b09: 知虚空生汝心内。猶如片雲點太清裏。況諸 T0945_.19.0147b10: 世界在虚空耶。汝等一人發眞歸元。此十方 T0945_.19.0147b11: 空皆悉銷殞。云何空中所有國土而不振裂。 T0945_.19.0147b12: 汝輩修禪飾三摩地。十方菩薩及諸無漏大 T0945_.19.0147b13: 阿羅漢。心精通 T0945_.19.0147b14: 與鬼神諸凡夫天。見其宮殿無故崩裂。大地 T0945_.19.0147b15: 振坼水陸飛騰。無不驚慴。凡夫昏暗不覺遷 T0945_.19.0147b16: 訛。彼等咸得五種神通唯除漏盡。戀此塵勞。 T0945_.19.0147b17: 如何令汝摧裂其處。是故神鬼及諸天魔魍 T0945_.19.0147b18: 魎妖精。於三昧時僉來惱汝。然彼諸魔雖有 T0945_.19.0147b19: 大怒。彼塵勞内汝妙覺中。如風吹光如刀斷 T0945_.19.0147b20: 水了不相觸。汝如沸浪彼如堅氷。煖氣漸隣 T0945_.19.0147b21: 不日銷殞。徒恃神力但爲其客。成就破亂。由 T0945_.19.0147b22: 汝心中五陰主人。主人若迷客得其便。當處 T0945_.19.0147b23: 禪那覺悟無惑。則彼魔事無奈汝何。陰銷入 T0945_.19.0147b24: 明則彼群邪咸受幽氣。明能破暗近自銷殞。 T0945_.19.0147b25: 如何敢留擾亂禪定。若不明悟被陰所迷。則 T0945_.19.0147b26: 汝阿難必爲魔子成就魔人。如摩登伽殊爲 T0945_.19.0147b27: 眇劣。彼雖呪汝破佛律儀。八萬行中秖毀 T0945_.19.0147b28: 一戒。心清淨故尚未淪溺。此乃隳汝寶覺全 T0945_.19.0147b29: 身。如宰臣家忽逢籍沒。宛轉零落無可哀救」 T0945_.19.0147c01: 阿難當知汝坐道場。銷落諸念其念若盡。則 T0945_.19.0147c02: 諸離念一切精明。動靜不移憶忘如一。當住 T0945_.19.0147c03: 此處入三摩提。如明目人處大幽暗。精性妙 T0945_.19.0147c04: 淨心未發光。此則名爲色陰區宇。若目明朗 T0945_.19.0147c05: 十方洞開。無復幽黯名色陰盡。是人則能超 T0945_.19.0147c06: 越劫濁。觀其所由堅固妄想以爲其本 T0945_.19.0147c07: 阿難當在此中精研妙明四大不織。少選之 T0945_.19.0147c08: 間身能出礙。此名精明流溢前境。斯但功用 T0945_.19.0147c09: 暫得如是。非爲聖證不作聖心名善境界。若 T0945_.19.0147c10: 作聖解即受群邪 T0945_.19.0147c11: 阿難復以此心精研妙明其身内徹。是人忽 T0945_.19.0147c12: 然於其身内拾出蟯蛔。身相宛然亦無傷毀。 T0945_.19.0147c13: 此名精明流溢形體。斯但精行暫得如是。非 T0945_.19.0147c14: 爲聖證不作聖心名善境界。若作聖解即受 T0945_.19.0147c15: 群邪 T0945_.19.0147c16: 又以此心内外精研。其時魂魄意志精神。除 T0945_.19.0147c17: 執受身餘皆渉入。若爲賓主。忽於空中聞説 T0945_.19.0147c18: 法聲。或聞十方同敷密義。此名精魂遞相 T0945_.19.0147c19: 離合。成就善種暫得如是。非爲聖證不作聖 T0945_.19.0147c20: 心名善境界。若作聖解即受群邪 T0945_.19.0147c21: 又以此心澄露皎徹内光發明。十方遍作閻 T0945_.19.0147c22: 浮檀色。一切種類化爲如來。于時忽然見毘 T0945_.19.0147c23: 盧遮那踞天光臺。千佛圍繞百億國土。及與 T0945_.19.0147c24: 蓮華倶時出現。此名心魂靈悟所染。心光研 T0945_.19.0147c25: 明照諸世界。暫得如是非爲聖證。不作聖心 T0945_.19.0147c26: 名善境界。若作聖解即受群邪 T0945_.19.0147c27: 又以此心精研妙明觀察不停。抑按降伏制 T0945_.19.0147c28: 止超越。於時忽然十方虚空。成七寶色或百 T0945_.19.0147c29: 寶色。同時遍滿不相留礙。青黄赤白各各純 T0945_.19.0148a01: 現。此名抑按功力踰分。暫得如是非爲聖 T0945_.19.0148a02: 證。不作聖心名善境界。若作聖解即受群邪」 T0945_.19.0148a03: 又以此心研究澄徹精光不亂。忽於夜合在 T0945_.19.0148a04: 暗室内。見種種物不殊白晝。而暗室物亦不 T0945_.19.0148a05: 除滅。此名心細密澄其見所視洞幽。暫得如 T0945_.19.0148a06: 是非爲聖證。不作聖心名善境界。若作聖解 T0945_.19.0148a07: 即受群邪 T0945_.19.0148a08: 又以此心圓入虚融。四 T0945_.19.0148a09: 燒刀斫曾無所覺。又則火光不能燒爇。縱割 T0945_.19.0148a10: 其肉猶如削木。此名塵併排四大性一向入 T0945_.19.0148a11: 純。暫得如是非爲聖證。不作聖心名善境界。 T0945_.19.0148a12: 若作聖解即受群邪 T0945_.19.0148a13: 又以此心成就清淨。淨心功極忽見大地。十 T0945_.19.0148a14: 方山河皆成佛國。具足七寶光明遍滿。又見 T0945_.19.0148a15: 恒沙諸佛如來。遍滿空界樓殿華麗。下見地 T0945_.19.0148a16: 獄上觀天宮得無障礙。此名欣厭凝想日深 T0945_.19.0148a17: 想久化成。非爲聖證不作聖心名善境界。若 T0945_.19.0148a18: 作聖解即受群邪 T0945_.19.0148a19: 又以此心研究深遠。忽於中夜遙見遠方。市 T0945_.19.0148a20: 井街巷親族眷屬或聞其語。此名迫心逼極 T0945_.19.0148a21: 飛出故多隔見。非爲聖證不作聖心名善境 T0945_.19.0148a22: 界。若作聖解即受群邪 T0945_.19.0148a23: 又以此心研究精極。見善知識形體變移。少 T0945_.19.0148a24: 選無端種種遷改。此名邪心含受魑魅。或遭 T0945_.19.0148a25: 天魔入其心腹。無端説法通達妙義。非爲聖 T0945_.19.0148a26: 證不作聖心魔事銷歇。若作聖解即受群邪」 T0945_.19.0148a27: 阿難如是十種禪那現境。皆是色陰用心交 T0945_.19.0148a28: 互故現斯事。衆生頑迷不自忖量。逢此因縁 T0945_.19.0148a29: 迷不自識謂言登聖。大妄語成墮無間獄。汝 T0945_.19.0148b01: 等當依如來滅後。於未法中宣示斯義。無令 T0945_.19.0148b02: 天魔得其方便。保持覆護成無上道 T0945_.19.0148b03: 阿難彼善男子。修三摩提奢摩他中。色陰盡 T0945_.19.0148b04: 者見諸佛心。如明鏡中顯現其像。若有所得 T0945_.19.0148b05: 而未能用。猶如魘人手足宛然見聞不惑。心 T0945_.19.0148b06: 觸客邪而不能動。此則。名爲受陰區宇。若魘 T0945_.19.0148b07: 咎歇其心離身。返觀其面去住自由。無復留 T0945_.19.0148b08: 礙名受陰盡。是人則能超越見濁。觀其所由 T0945_.19.0148b09: 虚明妄想以爲其本 T0945_.19.0148b10: 阿難彼善男子。當在此中得大光耀。其心發 T0945_.19.0148b11: 明内抑過分。忽於其處發無窮悲。如是乃至 T0945_.19.0148b12: 觀見蚊虻猶如赤子。心生憐愍不覺流涙。此 T0945_.19.0148b13: 名功用抑摧過越。悟則無咎非爲聖證。覺了 T0945_.19.0148b14: 不迷久自銷歇。若作聖解則有悲魔入其心 T0945_.19.0148b15: 府。見人則悲啼泣無限。失於正受當從淪 T0945_.19.0148b16: 墜 T0945_.19.0148b17: 阿難又彼定中諸善男子。見色陰銷受陰明 T0945_.19.0148b18: 白。勝相現前感激過分。忽於其中生無限勇。 T0945_.19.0148b19: 其心猛利志齊諸佛。謂三僧祇一念能越。此 T0945_.19.0148b20: 名功用凌率過越。悟則無咎非爲聖證。覺了 T0945_.19.0148b21: 不迷久自銷歇。若作聖解則有狂魔入其心 T0945_.19.0148b22: 腑。見人則誇我慢無比。其心乃至上不見 T0945_.19.0148b23: 佛。下不見人。失於正受當從淪墜 T0945_.19.0148b24: 又彼定中諸善男子。見色陰銷受陰明白。前 T0945_.19.0148b25: 無新證歸失故居。智力衰微入中墮地迥無 T0945_.19.0148b26: 所見。心中忽然生大枯渇。於一切時沈憶不 T0945_.19.0148b27: 散。將此以爲勤精進相。此名修心無慧自失。 T0945_.19.0148b28: 悟則無咎非爲聖證。若作聖解則有憶魔入 T0945_.19.0148b29: 其心＊腑。旦夕撮心懸在一處。失於正受當從 T0945_.19.0148c01: 淪墜 T0945_.19.0148c02: 又彼定中諸善男子。見色陰銷受陰明白。慧 T0945_.19.0148c03: 力過定失於猛利。以諸勝性懷於心中。自心 T0945_.19.0148c04: 已疑是盧舍那。得少爲足。此名用心亡失恒 T0945_.19.0148c05: 審溺於知見。悟則無咎非爲聖證。若作聖解 T0945_.19.0148c06: 則有下劣。易知足魔入其心腑。見人自言我 T0945_.19.0148c07: 得無上第一義諦。失於正受當從淪墜 T0945_.19.0148c08: 又彼定中諸善男子。見色陰銷受陰明白。新 T0945_.19.0148c09: 證未獲故心已亡。歴覽二際自生艱險。於心 T0945_.19.0148c10: 忽然生無盡憂。如坐鐵床如飮毒藥。心不欲 T0945_.19.0148c11: 活常求於人。令害其命早取解脱。此名修行 T0945_.19.0148c12: 失於方便。悟則無咎非爲聖證。若作聖解則 T0945_.19.0148c13: 有一分常憂愁魔入其心＊腑。手執刀劍自割 T0945_.19.0148c14: 其肉。欣其捨壽或常憂愁。走入山林不耐見 T0945_.19.0148c15: 人。失於正受當從淪墜 T0945_.19.0148c16: 又彼定中諸善男子。見色陰銷受陰明白。處 T0945_.19.0148c17: 清淨中心安隱後。忽然自有無限喜生。心中 T0945_.19.0148c18: 歡悦不能自止。此名輕安無慧自禁。悟則無 T0945_.19.0148c19: 咎非爲聖證。若作聖解則有一分好喜樂魔 T0945_.19.0148c20: 入其心＊腑。見人則笑於衢路傍自歌自舞。自 T0945_.19.0148c21: 謂已得無礙解脱。失於正受當從淪墜 T0945_.19.0148c22: 又彼定中諸善男子。見色陰銷受陰明白。自 T0945_.19.0148c23: 謂已足。忽有無端大我慢起。如是乃至慢與 T0945_.19.0148c24: 過慢。及慢過慢或増上慢。或卑劣慢一時倶 T0945_.19.0148c25: 發。心中尚輕十方如來。何況下位聲聞縁覺。 T0945_.19.0148c26: 此名見勝無慧自救。悟則無咎非爲聖證。若 T0945_.19.0148c27: 作聖解則有一分大我慢魔入其心＊腑。不禮 T0945_.19.0148c28: 塔廟摧毀經像。謂檀越言。此是金銅或是土 T0945_.19.0148c29: 木。經是樹葉或是疊花。肉身眞常不自恭敬。 T0945_.19.0149a01: 却崇土木實爲顛倒。其深信者從其毀碎埋 T0945_.19.0149a02: 棄地中。疑誤衆生入無間獄。失於正受當從 T0945_.19.0149a03: 淪墜 T0945_.19.0149a04: 又彼定中諸善男子。見色陰銷受陰明白。於 T0945_.19.0149a05: 精明中圓悟精理得大隨順。其心怱生無量 T0945_.19.0149a06: 輕安。己言成聖得大自在。此名因慧獲諸輕 T0945_.19.0149a07: 清。悟則無咎非爲聖證。若作聖解則有一分 T0945_.19.0149a08: 好清輕魔入其心＊腑。自謂滿足更不求進。 T0945_.19.0149a09: 此等多作無聞比丘。疑謗後生墮阿鼻獄。失 T0945_.19.0149a10: 於正受當從淪墜 T0945_.19.0149a11: 又彼定中諸善男子。見色陰銷受陰明白。於 T0945_.19.0149a12: 明悟中得虚明性。其中忽然歸向永滅。撥無 T0945_.19.0149a13: 因果一向入空。空心現前。乃至心生長斷滅 T0945_.19.0149a14: 解。悟則無咎非爲聖證。若作聖解則有空魔 T0945_.19.0149a15: 入其心＊腑。乃謗持戒名爲小乘。菩薩悟空有 T0945_.19.0149a16: 何持犯。其人常於信心檀越。飮酒噉肉廣行 T0945_.19.0149a17: 婬穢。因魔力故攝其前人不生疑謗。鬼心久 T0945_.19.0149a18: 入或食屎尿。與酒肉等一種倶空。破佛律儀 T0945_.19.0149a19: 誤入人罪。失於正受當從淪墜 T0945_.19.0149a20: 又彼定中諸善男子。見色陰銷受陰明白。味 T0945_.19.0149a21: 其虚明深入心骨。其心忽有無限愛生。愛極 T0945_.19.0149a22: 發狂便爲貪欲。此名定境安順入心。無慧自 T0945_.19.0149a23: 持誤入諸欲。悟則無咎非爲聖證。若作聖解 T0945_.19.0149a24: 則有欲魔入其心＊腑。一向説欲爲菩提道。化 T0945_.19.0149a25: 諸白衣平等行欲。其行婬者名持法子。神鬼 T0945_.19.0149a26: 力故於末世中。攝其凡愚其數至百。如是乃 T0945_.19.0149a27: 至一百二百。或五六百多滿千萬。魔心生厭 T0945_.19.0149a28: 離其身體。威徳既無陷於王難。疑誤衆生入 T0945_.19.0149a29: 無間獄。失於正受當從淪墜 T0945_.19.0149b01: 阿難如是十種禪那現境。皆是受陰用心交 T0945_.19.0149b02: 互故現斯事。衆生頑迷不自忖量。逢此因縁 T0945_.19.0149b03: 迷不自識。謂言登聖。大妄語成墮無間獄。汝 T0945_.19.0149b04: 等亦當將如來語。於我滅後傳示末法。遍令 T0945_.19.0149b05: 衆生開悟斯義。無令天魔得其方便。保持覆 T0945_.19.0149b06: 護成無上道 T0945_.19.0149b07: 阿難彼善男子。修三摩提受陰盡者。雖未漏 T0945_.19.0149b08: 盡心離其形。如鳥出籠已能成就。從是凡身 T0945_.19.0149b09: 上歴菩薩六十聖位。得意生身隨往無礙。譬 T0945_.19.0149b10: 如有人熟寐寱言。是人雖則無別所知。其言 T0945_.19.0149b11: 已成音韻倫次。令不寐者咸悟其語。此則名 T0945_.19.0149b12: 爲想陰區宇。若動念盡浮想銷除。於覺明心 T0945_.19.0149b13: 如去塵垢。一倫死生首尾圓照名想陰盡。是 T0945_.19.0149b14: 人則能超煩惱濁。觀其所由融通妄想以爲 T0945_.19.0149b15: 其本 T0945_.19.0149b16: 阿難彼善男子。受陰虚妙不遭邪慮。圓定發 T0945_.19.0149b17: 明三摩地中。心愛圓明鋭其精思貪求善巧。 T0945_.19.0149b18: 爾時天魔候得其便。飛精附人口説經法。其 T0945_.19.0149b19: 人不覺是其魔著。自言謂得無上涅槃。來彼 T0945_.19.0149b20: 求巧善男子處敷座説法。其形斯須或作比 T0945_.19.0149b21: 丘。令彼人見或爲帝釋。或爲婦女或比丘尼。 T0945_.19.0149b22: 或寢暗室身有光明。是人愚迷惑爲菩薩。信 T0945_.19.0149b23: 其教化搖蕩其心。破佛律儀潜行貪欲。口中 T0945_.19.0149b24: 好言災祥變異。或言如來某處出世。或言劫 T0945_.19.0149b25: 火或説刀兵。恐怖於人令其家資無故耗散。 T0945_.19.0149b26: 此名怪鬼年老成魔惱亂是人。厭足心生去 T0945_.19.0149b27: 彼人體。弟子與師倶陷王難。汝當先覺不入 T0945_.19.0149b28: 輪迴。迷惑不知墮無間獄 T0945_.19.0149b29: 阿難又善男子。受陰虚妙不遭邪慮。圓定發 T0945_.19.0149c01: 明三摩地中。心愛遊蕩飛其精思貪求經歴 T0945_.19.0149c02: 爾時天魔候得其便。飛精附人口説經法。其 T0945_.19.0149c03: 人亦不覺知魔著。亦言自得無上涅槃。來彼 T0945_.19.0149c04: 求遊善男子處。敷座説法自形無變。其聽法 T0945_.19.0149c05: 者忽自見身坐寶蓮華。全體化成紫金光聚。 T0945_.19.0149c06: 一衆聽人各各如是得未曾有。是人愚迷惑 T0945_.19.0149c07: 爲菩薩。婬逸其心破佛律儀潜行貪欲。口中 T0945_.19.0149c08: 好言諸佛應世。某處某人當是某佛化身來 T0945_.19.0149c09: 此。某人即是某菩薩等來化人間。其人見故 T0945_.19.0149c10: 心生傾渇。邪見密興種智銷滅。此名 T0945_.19.0149c11: 老成魔惱亂是人。厭足心生去彼人體。弟子 T0945_.19.0149c12: 與師倶陷王難。汝當先覺不入輪迴。迷惑不 T0945_.19.0149c13: 知墮無間獄 T0945_.19.0149c14: 又善男子。受陰虚妙不遭邪慮。圓定發明三 T0945_.19.0149c15: 摩地中。心愛綿＊ T0945_.19.0149c16: 天魔候得其便。飛精附人口説經法。其人實 T0945_.19.0149c17: 不覺知魔著。亦言自得無上涅槃。來彼求合 T0945_.19.0149c18: 善男子處敷座説法。其形及彼聽法之人。外 T0945_.19.0149c19: 無遷變。令其聽者未聞法前心自開悟。念念 T0945_.19.0149c20: 移易或得宿命。或有他心。或見地獄。或知 T0945_.19.0149c21: 人間好惡諸事。或口説偈或自誦經。各各歡 T0945_.19.0149c22: 喜得未曾有。是人愚迷惑爲菩薩。綿愛其 T0945_.19.0149c23: 心。破佛律儀潜行貪欲。口中好言佛有大小。 T0945_.19.0149c24: 某佛先佛某佛後佛。其中亦有眞佛假佛。男 T0945_.19.0149c25: 佛女佛。菩薩亦然。其人見故洗滌本心易入 T0945_.19.0149c26: 邪悟。此名魅鬼年老成魔惱亂是人。厭足心 T0945_.19.0149c27: 生去彼人體。弟子與師倶陷王難。汝當先覺 T0945_.19.0149c28: 不入輪迴。迷惑不知墮無間獄 T0945_.19.0149c29: 又善男子。受陰虚妙不遭邪慮。圓定發明三 T0945_.19.0150a01: 摩地中。心愛根本窮覽物化性之終始。精爽 T0945_.19.0150a02: 其心貪求辯析。爾時天魔候得其便。飛精附 T0945_.19.0150a03: 人口説經法。其人先不覺知魔著。亦言自得 T0945_.19.0150a04: 無上涅槃。來彼求元善男子處敷座説法。身 T0945_.19.0150a05: 有威神摧伏求者。令其座下雖未聞法自然 T0945_.19.0150a06: 心伏。是諸人等將佛涅槃菩提法身。即是現 T0945_.19.0150a07: 前我肉身上。父父子子遞代相生。即是法身 T0945_.19.0150a08: 常住不絶。都指現在即爲佛國。無別淨居及 T0945_.19.0150a09: 金色相。其人信受忘失先心。身命歸依得 T0945_.19.0150a10: 未曾有。是等愚迷惑爲菩薩。推究其心破佛 T0945_.19.0150a11: 律儀潜行貪欲。口中好言眼耳鼻舌皆爲淨 T0945_.19.0150a12: 土。男女二根即是菩提涅般眞處。彼無知者 T0945_.19.0150a13: 信是穢言。此名蠱毒魘勝惡鬼年老成魔惱 T0945_.19.0150a14: 亂是人。厭足心生去彼人體。弟子與師倶陷 T0945_.19.0150a15: 王難。汝當先覺不入輪迴。迷惑不知墮無間 T0945_.19.0150a16: 獄 T0945_.19.0150a17: 又善男子。受陰虚妙不遭邪慮。圓定發明三 T0945_.19.0150a18: 摩地中。心愛懸應周流精研貪求冥感。爾時 T0945_.19.0150a19: 天魔候得其便。飛精附人口説經法。其人元 T0945_.19.0150a20: 不覺知魔著。亦言自得無上涅槃。來彼求應 T0945_.19.0150a21: 善男子處敷座説法。能令聽衆暫見其身如 T0945_.19.0150a22: 百千歳。心生愛染不能捨離。身爲奴僕四事 T0945_.19.0150a23: 供養不覺疲勞。各各令其座下人心。知是先 T0945_.19.0150a24: 師本善知識別生法愛。粘如膠漆得未曾有。 T0945_.19.0150a25: 是人愚迷惑爲菩薩。親近其心破佛律儀潜 T0945_.19.0150a26: 行貪欲。口中好言我於前世。於某生中先度 T0945_.19.0150a27: 某人。當時是我妻妾兄弟。今來相度與汝相 T0945_.19.0150a28: 隨。歸某世界供養某佛。或言別有大光明天 T0945_.19.0150a29: 佛於中住。一切如來所休居地。彼無知者信 T0945_.19.0150b01: 是虚誑遺失本心。此名厲鬼年老成魔惱亂 T0945_.19.0150b02: 是人。厭足心生去彼人體。弟子與師倶陷王 T0945_.19.0150b03: 難。汝當先覺不入輪迴。迷惑不知墮無間獄」 T0945_.19.0150b04: 又善男子。受陰虚妙不遭邪慮。圓定發明三 T0945_.19.0150b05: 摩地中。心愛深入克己辛勤。樂處陰寂貪 T0945_.19.0150b06: 求靜謐。爾時天魔候得其便。飛精附人口説 T0945_.19.0150b07: 經法。其人本不覺知魔著。亦言自得無上涅 T0945_.19.0150b08: 槃。來彼求陰善男子處敷座説法。令其聽人 T0945_.19.0150b09: 各知本業。或於其處語一人言。汝今未死已 T0945_.19.0150b10: 作畜生。勅使一人於後踏尾。頓令其人起不 T0945_.19.0150b11: 能得。於是一衆傾心欽伏。有人起心已知其 T0945_.19.0150b12: 肇。佛律儀外重加精苦。誹謗比丘罵詈徒衆。 T0945_.19.0150b13: 訐露人事不避譏嫌。口中好言未然禍福。及 T0945_.19.0150b14: 至其時毫髮無失。此大力鬼年老成魔惱亂 T0945_.19.0150b15: 是人。厭足心生去彼人體。弟子與師多陷 T0945_.19.0150b16: 王難。汝當先覺不入輪迴。迷惑不知墮無間 T0945_.19.0150b17: 獄 T0945_.19.0150b18: 又善男子。受陰虚妙不遭邪慮。圓定發明三 T0945_.19.0150b19: 摩地中。心愛知見勤苦研尋貪求宿命。爾時 T0945_.19.0150b20: 天魔候得其便。飛精附人口説經法。其人殊 T0945_.19.0150b21: 不覺知魔著。亦言自得無上涅槃。來彼求知 T0945_.19.0150b22: 善男子處敷座説法。是人無端於説法處得 T0945_.19.0150b23: 大寶珠。其魔或時化爲畜生。口銜其珠及雜 T0945_.19.0150b24: 珍寶。簡策符牘諸奇異物。先授彼人後著 T0945_.19.0150b25: 其體。或誘聽人藏於地下。有明月珠照耀 T0945_.19.0150b26: 其處。是諸聽者得未曾有。多食藥草不飡嘉 T0945_.19.0150b27: 膳。或時日飡一麻一麥。其形肥充魔力持 T0945_.19.0150b28: 故。誹謗比丘罵詈徒衆不避譏嫌。口中好言 T0945_.19.0150b29: 他方寶藏。十方聖賢潜匿之處。隨其後者往 T0945_.19.0150c01: 往見有奇異之人。此名山林土地城隍川嶽 T0945_.19.0150c02: 鬼神年老成魔。或有宣婬破佛戒律。與承事 T0945_.19.0150c03: 者潜行五欲。或有精進純食草木。無定行事 T0945_.19.0150c04: 惱亂彼人。厭足心生去彼人體。弟子與師多 T0945_.19.0150c05: 陷王難。汝當先覺不入輪迴。迷惑不知墮無 T0945_.19.0150c06: 間獄 T0945_.19.0150c07: 又善男子。受陰虚妙不遭邪慮。圓定發明三 T0945_.19.0150c08: 摩地中。心愛神通種種變化。研究化元貪取 T0945_.19.0150c09: 神力。爾時天魔候得其便。飛精附人口説經 T0945_.19.0150c10: 法。其人誠不覺知魔著。亦言自得無上涅槃。 T0945_.19.0150c11: 來彼求通善男子處敷座説法。是人或復手 T0945_.19.0150c12: 執火光手撮其光。分於所聽四衆頭上。是諸 T0945_.19.0150c13: 聽人頂上火光皆長數尺。亦無熱性曾不焚 T0945_.19.0150c14: 燒。或上水行如履平地。或於空中安坐不 T0945_.19.0150c15: 動。或入瓶内或處嚢中。越牖透垣曾無障礙。 T0945_.19.0150c16: 唯於刀兵不得自在。自言是佛身著白衣。受 T0945_.19.0150c17: 比丘禮誹謗禪律。罵詈徒衆訐露人事不避 T0945_.19.0150c18: 譏嫌。口中常説神通自在。或復令人傍見佛 T0945_.19.0150c19: 土。鬼力惑人非有眞實。讃歎行婬不毀麁行。 T0945_.19.0150c20: 將諸猥媟以爲傳法。此名天地大力山精。海 T0945_.19.0150c21: 精風精河精土精。一切草樹積劫精魅。或復 T0945_.19.0150c22: 龍魅或壽終仙再活爲魅。或仙期終計年應 T0945_.19.0150c23: 死。其形不化他怪所附。年老成魔惱亂是人。 T0945_.19.0150c24: 厭足心生去彼人體。弟子與師多陷王難。汝 T0945_.19.0150c25: 當先覺不入輪迴。迷惑不知墮無間獄 T0945_.19.0150c26: 又善男子。受陰虚妙不遭邪慮。圓定發明三 T0945_.19.0150c27: 摩地中。心愛入滅妍究化性貪求深空。爾時 T0945_.19.0150c28: 天魔候得其便。飛精附人口説經法。其人終 T0945_.19.0150c29: 不覺知魔著。亦言自得無上涅槃。來彼求空 T0945_.19.0151a01: 善男子處敷座説法。於大衆内其形忽空。衆 T0945_.19.0151a02: 無所見還從虚空。突然而出存沒自在。或現 T0945_.19.0151a03: 其身洞如琉璃。或垂手足作旃檀氣。或大小 T0945_.19.0151a04: 便如厚石蜜。誹毀戒律輕賤出家。口中常説 T0945_.19.0151a05: 無因無果。一死永滅無復後身。及諸凡聖雖 T0945_.19.0151a06: 得空寂。潜行貪欲受其欲者。亦得空心撥無 T0945_.19.0151a07: 因果。此名日月薄蝕精氣。金玉芝草麟鳳龜 T0945_.19.0151a08: 鶴。經千萬年不死爲靈出生國土。年老成魔 T0945_.19.0151a09: 惱亂是人。厭足心生去彼人體。弟子與師多 T0945_.19.0151a10: 陷王難。汝當先覺不入輪迴。迷惑不知墮無 T0945_.19.0151a11: 間獄 T0945_.19.0151a12: 又善男子。受陰虚妙不遭邪慮。圓定發明三 T0945_.19.0151a13: 摩地中。心愛長壽辛苦研幾。貪求永歳棄分 T0945_.19.0151a14: 段生。頓希變易細相常住。爾時天魔候得 T0945_.19.0151a15: 其便。飛精附人口説經法。其人竟不覺知魔 T0945_.19.0151a16: 著。亦言自得無上涅槃。來彼求生善男子處 T0945_.19.0151a17: 敷座説法。好言他方往還無滯。或經萬里瞬 T0945_.19.0151a18: 息再來。皆於彼方取得其物。或於一處在一 T0945_.19.0151a19: 宅中。數歩之間令其從東詣至西壁。是人急 T0945_.19.0151a20: 行累年不到。因此心信疑佛現前。口中常説 T0945_.19.0151a21: 十方衆生皆是吾子。我生諸佛。我出世界我 T0945_.19.0151a22: 是元佛。出生自然不因修得。此名住世自在 T0945_.19.0151a23: 天魔使其眷屬。如遮文茶及四天王毘舍童 T0945_.19.0151a24: 子。未發心者利其虚明。食彼精氣或不因師。 T0945_.19.0151a25: 其修行人親自觀見。稱執金剛與汝長命。現 T0945_.19.0151a26: 美女身盛行貪欲。未逾年歳肝腦枯竭。口兼 T0945_.19.0151a27: 獨言聽若 T0945_.19.0151a28: 刑先已乾死。惱亂彼人以至殂殞。汝當先覺 T0945_.19.0151a29: 不入輪迴。迷惑不知墮無間獄 T0945_.19.0151b01: 阿難當知是十種魔於末世時。在我法中出 T0945_.19.0151b02: 家修道。或附人體或自現形。皆言已成正遍 T0945_.19.0151b03: 知覺。讃歎婬欲破佛律儀。先惡魔師與魔弟 T0945_.19.0151b04: 子婬婬相傳。如是邪精魅其心＊腑。近則九生 T0945_.19.0151b05: 多踰百世。令眞修行總爲魔眷。命終之後畢 T0945_.19.0151b06: 爲魔民。失正遍知墮無間獄。汝今未須先取 T0945_.19.0151b07: 寂滅。縱得無學留願入彼末法之中起大慈 T0945_.19.0151b08: 悲。救度正心深信衆生。令不著魔得正知見。 T0945_.19.0151b09: 我今度汝已出生死。汝遵佛語名報佛恩 T0945_.19.0151b10: 阿難如是十種禪那現境。皆是想陰用心交 T0945_.19.0151b11: 互故現斯事。衆生頑迷不自忖量。逢此因縁 T0945_.19.0151b12: 迷不自識謂言登聖。大妄語成墮無間獄。汝 T0945_.19.0151b13: 等必須將如來語。於我滅後傳示末法。遍令 T0945_.19.0151b14: 衆生開悟斯義。無令天魔得其方便。保持覆 T0945_.19.0151b15: 護成無上道 T0945_.19.0151b16: 大佛＊頂萬行首楞嚴經卷第九 T0945_.19.0151b17: T0945_.19.0151b18: T0945_.19.0151b19: T0945_.19.0151b20:
T0945_.19.0151b24: 朔二十三日辛丑中天竺沙門般剌 T0945_.19.0151b25: 蜜帝於廣州制止道場譯出 T0945_.19.0151b26: 菩薩戒弟子正諫大夫同中書 T0945_.19.0151b27: 門下平章事清河房融筆授 T0945_.19.0151b28: 烏長國沙門彌伽釋迦譯語 T0945_.19.0151b29: 阿難彼善男子。修三摩提想陰盡者。是人平 T0945_.19.0151c01: 常夢想銷滅寤寐恒一。覺明虚靜猶如晴空。 T0945_.19.0151c02: 無復麁重前塵影事。觀諸世間大地河山如 T0945_.19.0151c03: 鏡鑑明。來無所粘過無蹤跡。虚受照應了 T0945_.19.0151c04: 罔陳習唯一精眞。生滅根元從此披露。見諸 T0945_.19.0151c05: 十方十二衆生。畢殫其類。雖未通其各命由 T0945_.19.0151c06: 緒。見同生基猶如野馬熠熠清擾。爲浮根塵 T0945_.19.0151c07: 究竟樞穴。此則名爲行陰區宇。若此清擾熠 T0945_.19.0151c08: 熠元性。性入元澄一澄元習。如波瀾滅化爲 T0945_.19.0151c09: 澄水名行陰盡。是人則能超衆生濁。觀其所 T0945_.19.0151c10: 由幽隱妄想以爲其本 T0945_.19.0151c11: 阿難當知是得正知奢摩他中諸善男子凝明 T0945_.19.0151c12: 正心。十類天魔不得其便。方得精研窮生類 T0945_.19.0151c13: 本。於本類中生元露者。觀彼幽清圓擾動元。 T0945_.19.0151c14: 於圓元中起計度者。是人墜入二無因論。一 T0945_.19.0151c15: 者是人見本無因。何以故。是人既得生機全 T0945_.19.0151c16: 破。乘于眼根八百功徳。見八萬劫所有衆生。 T0945_.19.0151c17: 業流灣環死此生彼。秖見衆生輪迴其處。八 T0945_.19.0151c18: 萬劫外冥無所觀。便作是解。此等世間十方 T0945_.19.0151c19: 衆生。八萬劫來無因自有。由此計度亡正遍 T0945_.19.0151c20: 知。墮落外道惑菩提性。二者是人見末無因。 T0945_.19.0151c21: 何以故。是人於生既見其根。知人生人悟鳥 T0945_.19.0151c22: 生鳥。烏從來黒鵠從來白。人天本竪畜生本 T0945_.19.0151c23: 横。白非洗成黒非染造。從八萬劫無復改移。 T0945_.19.0151c24: 今盡此形亦復如是。而我本來不見菩提。云 T0945_.19.0151c25: 何更有成菩提事。當知今日一切物象皆本 T0945_.19.0151c26: 無因。由此計度亡正遍知。墮落外道惑菩提 T0945_.19.0151c27: 性。是則名爲第一外道立無因論 T0945_.19.0151c28: 阿難是三摩中諸善男子。凝明正心魔不得 T0945_.19.0151c29: 便。窮生類本觀彼幽清常擾動元。於圓常中 T0945_.19.0152a01: 起計度者。是人墜入四遍常論。一者是人窮 T0945_.19.0152a02: 心境性二處無因。修習能知二萬劫中。十方 T0945_.19.0152a03: 衆生所有生滅。咸皆循環不曾散失。計以爲 T0945_.19.0152a04: 常。二者是人窮四大元四性常住。修習能知 T0945_.19.0152a05: 四萬劫中。十方衆生所有生滅。咸皆體恒不 T0945_.19.0152a06: 曾散失。計以爲常。三者是人窮盡六根。末 T0945_.19.0152a07: 那執受心意識中。本元由處性常恒故。修習 T0945_.19.0152a08: 能知八萬劫中。一切衆生循環不失。本來常 T0945_.19.0152a09: 住窮不失性。計以爲常。四者是人既盡想元。 T0945_.19.0152a10: 生理更無流止運轉。生滅想心今已永滅。理 T0945_.19.0152a11: 中自然成不生滅。因心所度計以爲常。由此 T0945_.19.0152a12: 計常亡正遍知。墮落外道惑菩提性。是則名 T0945_.19.0152a13: 爲第二外道立圓常論 T0945_.19.0152a14: 又三摩中諸善男子。堅凝正心魔不得便窮 T0945_.19.0152a15: 生類本。觀彼幽清常擾動元。於自他中起計 T0945_.19.0152a16: 度者。是人墜入四顛倒見。一分無常一分常 T0945_.19.0152a17: 論。一者是人觀妙明心遍十方界。湛然以爲 T0945_.19.0152a18: 究竟神我。從是則計我遍十方凝明不動。一 T0945_.19.0152a19: 切衆生於我心中自生自死。則我心性名之 T0945_.19.0152a20: 爲常。彼生滅者眞無常性。二者是人不觀其 T0945_.19.0152a21: 心。遍觀十方恒沙國土。見劫壞處名爲究竟 T0945_.19.0152a22: 無常種性。劫不壞處名究竟常。三者是人別 T0945_.19.0152a23: 觀我心。精細微密猶如微塵。流轉十方性無 T0945_.19.0152a24: 移改。能令此身即生即滅。其不壞性名我性 T0945_.19.0152a25: 常。一切死生從我流出名無常性。四者是人 T0945_.19.0152a26: 知想陰盡見行陰流。行陰常流計爲常性。色 T0945_.19.0152a27: 受想等今已滅盡名爲無常。由此計度一分 T0945_.19.0152a28: 無常一分常故。墮落外道惑菩提性。是則名 T0945_.19.0152a29: 爲第三外道一分常論 T0945_.19.0152b01: 又三摩中諸善男子。堅凝正心魔不得便窮 T0945_.19.0152b02: 生類本。觀彼幽清常擾動元。於分位中生計 T0945_.19.0152b03: 度者。是人墜入四有邊論。一者是人心計生 T0945_.19.0152b04: 元流用不息。計過未者名爲有邊。計相續心 T0945_.19.0152b05: 名爲無邊。二者是人觀八萬劫。則見衆生八 T0945_.19.0152b06: 萬劫前寂無聞見。無聞見處名爲無邊。有衆 T0945_.19.0152b07: 生處名爲有邊。三者是人計我遍知得無邊 T0945_.19.0152b08: 性。彼一切人現我知中。我曾不知彼之知性。 T0945_.19.0152b09: 名彼不得無邊之心但有邊性。四者是人窮 T0945_.19.0152b10: 行陰空。以其所見心路籌度。一切衆生一身 T0945_.19.0152b11: 之中。計其咸皆半生半滅。明其世界一切所 T0945_.19.0152b12: 有。一半有邊一半無邊。由此計度有邊無 T0945_.19.0152b13: 邊。墮落外道惑菩提性。是則名爲第四外道 T0945_.19.0152b14: 立有邊論 T0945_.19.0152b15: 又三摩中諸善男子。堅凝正心魔不得便窮 T0945_.19.0152b16: 生類本。觀彼幽清常擾動元。於知見中生計 T0945_.19.0152b17: 度者。是人墜入四種顛倒。不死矯亂遍計虚 T0945_.19.0152b18: 論。一者是人觀變化元。見遷流處名之爲變。 T0945_.19.0152b19: 見相續處名之爲恒。見所見處名之爲生。不 T0945_.19.0152b20: 見見處名之爲滅。相續之因性不斷處名之 T0945_.19.0152b21: 爲増。正相續中中所離處名之爲減。各各生 T0945_.19.0152b22: 處名之爲有。互互亡處名之爲無。以理都觀 T0945_.19.0152b23: 用心別見。有求法人來問其義。答言我今亦 T0945_.19.0152b24: 生亦滅。亦有亦無亦増亦減。於一切時皆亂 T0945_.19.0152b25: 其語。令彼前人遺失章句。二者是人諦觀其 T0945_.19.0152b26: 心。互互無處因無得證。有人來問唯答一字 T0945_.19.0152b27: 但言其無。除無之餘無所言説。三者是人諦 T0945_.19.0152b28: 觀其心。各各有處因有得證。有人來問唯答 T0945_.19.0152b29: 一字但言其是。除是之餘無所言説。四者是 T0945_.19.0152c01: 人有無倶見。其境枝故其心亦亂。有人來問 T0945_.19.0152c02: 答言亦有即是亦無。亦無之中不是亦有。一 T0945_.19.0152c03: 切矯亂無容窮詰。由此計度矯亂虚無。墮落 T0945_.19.0152c04: 外道惑菩提性。是則名爲第五外道四顛倒 T0945_.19.0152c05: 性。不死矯亂遍計虚論 T0945_.19.0152c06: 又三摩中諸善男子。堅凝正心魔不得便窮 T0945_.19.0152c07: 生類本。觀彼幽清常擾動元。於無盡流生計 T0945_.19.0152c08: 度者。是人墜入死後有相發心顛倒。或自固 T0945_.19.0152c09: 身云色是我。或見我圓含遍國土。云我有色。 T0945_.19.0152c10: 或彼前縁隨我迴復云色屬我。或復我依行 T0945_.19.0152c11: 中相續云我在色。皆計度言死後有相。如是 T0945_.19.0152c12: 循環有十六相。從此惑計畢竟煩惱畢竟菩 T0945_.19.0152c13: 提。兩性並驅各不相觸。由此計度死後有故。 T0945_.19.0152c14: 墮落外道惑菩提性。是則名爲第六外道。立 T0945_.19.0152c15: 五陰中死後有相心顛倒論 T0945_.19.0152c16: 又三摩中諸善男子。堅凝正心魔不得便窮 T0945_.19.0152c17: 生類本。觀彼幽清常擾動元。於先除滅色受 T0945_.19.0152c18: 想中生計度者。是人墜入死後無相發心顛 T0945_.19.0152c19: 倒。見其色滅形無所因。觀其想滅心無所繋。 T0945_.19.0152c20: 知其受滅無後連綴。陰性銷散。縱有生理而 T0945_.19.0152c21: 無受想與草木同。此質現前猶不可得。死後 T0945_.19.0152c22: 云何更有諸相。因之勘校死後相無。如是循 T0945_.19.0152c23: 環有八無相。從此或計涅槃因果一切皆空。 T0945_.19.0152c24: 徒有名字究竟斷滅。由此計度死後無故。墮 T0945_.19.0152c25: 落外道惑菩提性。是則名爲第七外道。立五 T0945_.19.0152c26: 陰中死後無相心顛倒論 T0945_.19.0152c27: 又三摩中諸善男子。堅凝正心魔不得便窮 T0945_.19.0152c28: 生類本。觀彼幽清常擾動元。於行存中兼受 T0945_.19.0152c29: 想滅。雙計有無自體相破。是人墜入死後倶 T0945_.19.0153a01: 非起顛倒論。色受想中見有非有。行遷流内 T0945_.19.0153a02: 觀無不無。如是循環窮盡陰界。八倶非相隨 T0945_.19.0153a03: 得一縁。皆言死後有相無相。又計諸行性遷 T0945_.19.0153a04: 訛故。心發通悟有無倶非虚實失措。由此計 T0945_.19.0153a05: 度死後倶非。後際昏 T0945_.19.0153a06: 惑菩提性。是則名爲第八外道。立五陰中死 T0945_.19.0153a07: 後倶非心顛倒論 T0945_.19.0153a08: 又三摩中諸善男子。堅凝正心魔不得便窮 T0945_.19.0153a09: 生類本。觀彼幽清常擾動元。於後後無生計 T0945_.19.0153a10: 度者。是人墜入七斷滅論。或計身滅。或欲 T0945_.19.0153a11: 盡滅或苦盡滅。或極樂滅或極捨滅。如是循 T0945_.19.0153a12: 環窮盡七際。現前銷滅滅已無復。由此計度 T0945_.19.0153a13: 死後斷滅。墮落外道惑菩提性。是則名爲第 T0945_.19.0153a14: 九外道。立五陰中死後斷滅心顛倒論 T0945_.19.0153a15: 又三摩中諸善男子。堅凝正心魔不得便窮 T0945_.19.0153a16: 生類本。觀彼幽清常擾動元。於後後有生計 T0945_.19.0153a17: 度者。是人墜入五涅槃論。或以欲界爲正轉 T0945_.19.0153a18: 依。觀見圓明生愛慕故。或以初禪性無憂故。 T0945_.19.0153a19: 或以二禪心無苦故。或以三禪極悦隨故。或 T0945_.19.0153a20: 以四禪苦樂二亡。不受輪迴生滅性故。迷有 T0945_.19.0153a21: 漏天作無爲解。五處安隱爲勝淨依。如是循 T0945_.19.0153a22: 環五處究竟。由此計度五現涅槃。墮落外道 T0945_.19.0153a23: 惑菩提性。是則名爲第十外道。立五陰中五 T0945_.19.0153a24: 現涅槃心顛倒論 T0945_.19.0153a25: 阿難如是十種禪那狂解。皆是行陰用心交 T0945_.19.0153a26: 互故現斯悟。衆生頑迷不自忖量。逢此現前 T0945_.19.0153a27: 以迷爲解自言登聖。大妄語成墮無間獄。汝 T0945_.19.0153a28: 等必須將如來心。於我滅後傳示末法。遍令 T0945_.19.0153a29: 衆生覺了斯義。無令心魔自起深 T0945_.19.0153b01: 護消息邪見。教其身心開覺眞義。於無上道 T0945_.19.0153b02: 不遭枝岐。勿令心祈得少爲足。作大覺王清 T0945_.19.0153b03: 淨標指 T0945_.19.0153b04: 阿難彼善男子。修三摩＊提行陰盡者。諸世 T0945_.19.0153b05: 間性幽清擾動。同分生機倏然墮裂。沈細綱 T0945_.19.0153b06: 紐補特伽羅。酬業深脈感應懸絶。於涅槃天 T0945_.19.0153b07: 將大明悟。如鷄後鳴瞻顧東方已有精色。 T0945_.19.0153b08: 六根虚靜無復馳逸。内外湛明入無所入。深 T0945_.19.0153b09: 達十方十二種類受命元由。觀由執元諸類 T0945_.19.0153b10: 不召。於十方界已獲其同。精色不沈發現幽 T0945_.19.0153b11: 祕。此則名爲識陰區宇。若於群召已獲同中。 T0945_.19.0153b12: 銷磨六門合開成就。見聞通隣互用清淨。十 T0945_.19.0153b13: 方世界及與身心。如吠琉璃内外明徹名識 T0945_.19.0153b14: 陰盡。是人則能超越命濁。觀其所由罔象虚 T0945_.19.0153b15: 無。顛倒妄想以爲其本 T0945_.19.0153b16: 阿難當知是善男子窮諸行空。於識還元已 T0945_.19.0153b17: 滅生滅。而於寂滅精妙未圓。能令己身根隔 T0945_.19.0153b18: 合開。亦與十方諸類通覺。覺知通 T0945_.19.0153b19: 元。若於所歸立眞常因生勝解者。是人則墮 T0945_.19.0153b20: 因所因執。娑毘迦羅所歸冥諦成其伴侶。迷 T0945_.19.0153b21: 佛菩提亡失知見。是名第一立所得心。成所 T0945_.19.0153b22: 歸果違遠圓通。背涅槃城生外道種 T0945_.19.0153b23: 阿難又善男子。窮諸行空已滅生滅。而於寂 T0945_.19.0153b24: 滅精妙未圓。若於所歸覽爲自體。盡虚空界 T0945_.19.0153b25: 十二類内所有衆生。皆我身中一類流出生 T0945_.19.0153b26: 勝解者。是人則墮能非能執。摩醯首羅現無 T0945_.19.0153b27: 邊身。成其伴侶。迷佛菩提亡失知見。是名第 T0945_.19.0153b28: 二立能爲心。成能事果違遠圓通。背涅槃城 T0945_.19.0153b29: 生大慢天我遍圓種 T0945_.19.0153c01: 又善男子。窮諸行空已滅生滅。而於寂滅精 T0945_.19.0153c02: 妙未圓。若於所歸有所歸依。自疑身心從彼 T0945_.19.0153c03: 流出。十方虚空咸其生起。即於都起所宣流 T0945_.19.0153c04: 地。作眞常身無生滅解。在生滅中早計常住。 T0945_.19.0153c05: 既惑不生亦迷生滅。安住沈迷生勝解者。是 T0945_.19.0153c06: 人則墮常非常執。計自在天成其伴侶。迷佛 T0945_.19.0153c07: 菩提亡失知見。是名第三立因依心。成妄計 T0945_.19.0153c08: 果違遠圓通。背涅槃城生倒圓種 T0945_.19.0153c09: 又善男子窮諸行空已滅生滅。而於寂滅精 T0945_.19.0153c10: 妙未圓。若於所知知遍圓故。因知立解十方 T0945_.19.0153c11: 草木。皆稱有情與人無異。草木爲人人死還 T0945_.19.0153c12: 成十方草樹。無擇遍知生勝解者。是人則墮 T0945_.19.0153c13: 知無知執。婆吒霰尼執一切覺成其伴侶。迷 T0945_.19.0153c14: 佛菩提亡失知見。是名第四計圓知心。成虚 T0945_.19.0153c15: 謬果違遠圓通。背涅槃城生倒知種 T0945_.19.0153c16: 又善男子窮諸行空已滅生滅。而於寂滅精 T0945_.19.0153c17: 妙未圓。若於圓融。根互用中已得隨順。便於 T0945_.19.0153c18: 圓化一切發生。求火光明樂水清淨。愛風周 T0945_.19.0153c19: 流觀塵成就。各各崇事以此群塵。發作本因 T0945_.19.0153c20: 立常住解。是人則墮生無生執。諸迦葉波并 T0945_.19.0153c21: 婆羅門。勤心役身事火崇水。求出生死成其 T0945_.19.0153c22: 伴侶。迷佛菩提亡失知見。是名第五計著崇 T0945_.19.0153c23: 事。迷心從物立妄求因。求妄冀果違遠圓通。 T0945_.19.0153c24: 背涅槃城生顛化種 T0945_.19.0153c25: 又善男子窮諸行空已滅生滅。而於寂滅精 T0945_.19.0153c26: 妙未圓。若於圓明計明中虚。非滅群化以永 T0945_.19.0153c27: 滅依。爲所歸依生勝解者。是人則墮歸無歸 T0945_.19.0153c28: 執。無相天中諸舜若多成其伴侶。迷佛菩提 T0945_.19.0153c29: 亡失知見。是名第六圓虚無心。成空亡果違 T0945_.19.0154a01: 遠圓通。背涅槃城生斷滅種 T0945_.19.0154a02: 又善男子窮諸行空已滅生滅。而於寂滅精 T0945_.19.0154a03: 妙未圓。若於圓常固身常住。同于精圓長不 T0945_.19.0154a04: 傾逝生勝解者。是人則墮貪非貪執。諸阿斯 T0945_.19.0154a05: 陀求長命者成其伴侶。迷佛菩提亡失知見。 T0945_.19.0154a06: 是名第七執著命元立固妄因。趣長勞果違 T0945_.19.0154a07: 遠圓通。背涅槃城生妄延種 T0945_.19.0154a08: 又善男子窮諸行空已滅生滅。而於寂滅精 T0945_.19.0154a09: 妙未圓。觀命互通却留塵勞恐其銷盡。便於 T0945_.19.0154a10: 此際坐蓮華宮。廣化七珍多増寶媛。縱恣其 T0945_.19.0154a11: 心生勝解者。是人則墮眞無眞執。吒抧迦羅 T0945_.19.0154a12: 成其伴侶。迷佛菩提亡失知見。是名第八發 T0945_.19.0154a13: 邪思因。立熾塵果違遠圓通。背涅槃城生天 T0945_.19.0154a14: 魔種 T0945_.19.0154a15: 又善男子窮諸行空已滅生滅。而於寂滅精 T0945_.19.0154a16: 妙未圓。於命明中分別精麁。疏決眞僞因果 T0945_.19.0154a17: 相酬。唯求感應背清淨道。所謂見苦斷集證 T0945_.19.0154a18: 滅修道居滅已休。更不前進生勝解者。是人 T0945_.19.0154a19: 則墮定性聲聞。諸無聞僧増上慢者成其伴 T0945_.19.0154a20: 侶。迷佛菩提亡失知見。是名第九圓精應心 T0945_.19.0154a21: 成趣寂果違遠圓通。背涅槃城生纒空種 T0945_.19.0154a22: 又善男子窮諸行空已滅生滅。而於寂滅精 T0945_.19.0154a23: 妙未圓。若於圓融清淨覺明。發研深妙即立 T0945_.19.0154a24: 涅槃。而不前進生勝解者。是人則墮定性辟 T0945_.19.0154a25: 支。諸縁獨倫不迴心者。成其伴侶。迷佛菩提 T0945_.19.0154a26: 亡失知見。是名第十圓覺＊ T0945_.19.0154a27: 遠圓通。背涅槃城生覺圓明不化圓種 T0945_.19.0154a28: 阿難如是十種禪那中途成狂因依。或未 T0945_.19.0154a29: 足中生滿足證。皆是識陰用心交互故生斯 T0945_.19.0154b01: 位。衆生頑迷不自忖量。逢此現前各以所愛。 T0945_.19.0154b02: 先習迷心而自休息。將爲畢竟所歸寧地。自 T0945_.19.0154b03: 言滿足無上菩提。大妄語成外道邪魔。所感 T0945_.19.0154b04: 業終墮無間獄。聲聞縁覺不成増進。汝等 T0945_.19.0154b05: 存心秉如來道。將此法門於我滅後傳示末 T0945_.19.0154b06: 世。普令衆生覺了斯義。無令見魔自作沈𦽵。 T0945_.19.0154b07: 保綏哀救消息邪縁。令其身心入佛知見。從 T0945_.19.0154b08: 始成就不遭岐路。如是法門先過去世。恒沙 T0945_.19.0154b09: 劫中微塵如來。乘此心開得無上道。識陰若 T0945_.19.0154b10: 盡則汝現前諸根互用。從互用中能入菩薩 T0945_.19.0154b11: 金剛乾慧。圓明精心於中發化。如淨琉璃内 T0945_.19.0154b12: 含寶月。如是乃超十信十住十行十迴向四 T0945_.19.0154b13: 加行心。菩薩所行金剛十地。等覺圓明入於 T0945_.19.0154b14: 如來妙莊嚴海。圓滿菩提歸無所得。此是過 T0945_.19.0154b15: 去先佛世尊。奢摩他中毘婆舍那。覺明分析 T0945_.19.0154b16: 微細魔事。魔境現前汝能諳識。心垢洗除不 T0945_.19.0154b17: 落邪見。陰魔銷滅天魔摧碎。大力鬼神褫魄 T0945_.19.0154b18: 逃逝。魑魅魍魎無復出生。直至菩提無諸少 T0945_.19.0154b19: 乏下劣増進。於大涅槃心不迷悶。若諸末世 T0945_.19.0154b20: 愚鈍衆生。未識禪那不知説法。樂修三昧汝 T0945_.19.0154b21: 恐同邪。一心勸令持我佛頂陀羅尼呪。若未 T0945_.19.0154b22: 能誦寫於禪堂或帶身上。一切諸魔所不能 T0945_.19.0154b23: 動。汝當恭欽十方如來。究竟修進最後垂範」 T0945_.19.0154b24: 阿難即從坐起聞佛示誨。頂禮欽奉憶持無 T0945_.19.0154b25: 失。於大衆中重復白佛。如佛所言五陰相中。 T0945_.19.0154b26: 五種虚妄爲本想心。我等平常未蒙如來微 T0945_.19.0154b27: 細開示。又此五陰爲併銷除爲次第盡。如是 T0945_.19.0154b28: 五重詣何爲界。惟願如來發宣大慈。爲此 T0945_.19.0154b29: 大衆清明心目。以爲末世一切衆生作將來 T0945_.19.0154c01: 眼。佛告阿難精眞妙明本覺圓淨。非留死生 T0945_.19.0154c02: 及諸塵垢乃至虚空。皆因妄想之所生起。斯 T0945_.19.0154c03: 元本覺妙明眞精。妄以發生諸器世間。如演 T0945_.19.0154c04: 若多迷頭認影。妄元無因。於妄想中立因縁 T0945_.19.0154c05: 性。迷因縁者稱爲自然。彼虚空性猶實幻生。 T0945_.19.0154c06: 因縁自然。皆是衆生妄心計度。阿難知妄所 T0945_.19.0154c07: 起説妄因縁。若妄元無。説妄因縁元無所有。 T0945_.19.0154c08: 何況不知推自然者。是故如來與汝發明五 T0945_.19.0154c09: 陰本因同是妄想。汝體先因父母想生汝心 T0945_.19.0154c10: 非想。則不能來想中傳命。如我先言心想醋 T0945_.19.0154c11: 味口中涎生。心想登高足心酸起。懸崖不有 T0945_.19.0154c12: ＊醋物未來。汝體必非虚妄通倫。口水如何因 T0945_.19.0154c13: 談＊醋出。是故當知汝現色身。名爲堅固第一 T0945_.19.0154c14: 妄想。即此所説臨高想心。能令汝形眞受酸 T0945_.19.0154c15: 澁。由因受生能動色體。汝今現前順益違損 T0945_.19.0154c16: 二現驅馳。名爲虚明第二妄想。由汝念慮使 T0945_.19.0154c17: 汝色身。身非念倫汝身何因。隨念所使種種 T0945_.19.0154c18: 取像。心生形取與念相應。寤即想心寐爲諸 T0945_.19.0154c19: 夢。則汝想念搖動妄情。名爲融通第三妄想。 T0945_.19.0154c20: 化理不住運運密移。甲長髮生氣銷容皺。日 T0945_.19.0154c21: 夜相代曾無覺悟。阿難此若非汝云何體遷。 T0945_.19.0154c22: 如必是眞汝何無覺。則汝諸行念念不停。名 T0945_.19.0154c23: 爲幽隱第四妄想。又汝精明湛不搖處名恒 T0945_.19.0154c24: 常者。於身不出見聞覺知。若實精眞不容習 T0945_.19.0154c25: 妄。何因汝等曾於昔年覩一奇物。經歴年歳 T0945_.19.0154c26: 憶忘倶無。於後忽然覆覩前異。記憶宛然曾 T0945_.19.0154c27: 不遺失。則此精了湛不搖中。念念受熏有何 T0945_.19.0154c28: 籌算。阿難當知此湛非眞。如急流水望如恬 T0945_.19.0154c29: 靜。流急不見非是無流。若非想元寧受想 T0945_.19.0155a01: 習。非汝六根。互用合開此之妄想無時得 T0945_.19.0155a02: 滅。故汝現在見聞覺知中串習幾。則湛了内 T0945_.19.0155a03: 罔象虚無。第五顛倒細微精想 T0945_.19.0155a04: 阿難是五受陰五妄想成。汝今欲知因界淺 T0945_.19.0155a05: 深。唯色與空是色邊際。唯觸及離是受邊際。 T0945_.19.0155a06: 唯記與忘是想邊際。唯滅與生是行邊際。湛 T0945_.19.0155a07: 入合湛歸識邊際。此五陰元重疊生起。生因 T0945_.19.0155a08: 識有滅從色除。理則頓悟乘悟併銷。事非頓 T0945_.19.0155a09: 除因次第盡。我已示汝劫波巾結。何所不明 T0945_.19.0155a10: 再此詢問。汝應將此妄想根元心得開通。傳 T0945_.19.0155a11: 示將來末法之中諸修行者。令識虚妄深厭 T0945_.19.0155a12: 自生。知有涅槃不戀三界 T0945_.19.0155a13: 阿難若復有人遍滿十方。所有虚空盈滿七 T0945_.19.0155a14: 寶。持以奉上微塵諸佛。承事供養心無虚度。 T0945_.19.0155a15: 於意云何是人以此施佛因縁得福多不。阿 T0945_.19.0155a16: 難答言虚空無盡珍寶無邊。昔有衆生施佛 T0945_.19.0155a17: 七錢。捨身猶獲轉輪王位。況復現前虚空既 T0945_.19.0155a18: 窮。佛土充遍皆施珍寶。窮劫思議尚不能及。 T0945_.19.0155a19: 是福云何更有邊際 T0945_.19.0155a20: 佛告阿難諸佛如來語無虚妄。若復有人身 T0945_.19.0155a21: 具四重十波羅夷。瞬息即經此方他方。阿鼻 T0945_.19.0155a22: 地獄乃至窮盡。十方無問靡不經歴。能以一 T0945_.19.0155a23: 念將此法門。於末劫中開示未學。是人罪障 T0945_.19.0155a24: 應念銷滅。變其所受地獄苦因成安樂國。得 T0945_.19.0155a25: 福超越前之施人。百倍千倍千萬億倍。如是 T0945_.19.0155a26: 乃至算數譬喩所不能及。阿難若有衆生。能 T0945_.19.0155a27: 誦此經能持此呪。如我廣説窮劫不盡。依我 T0945_.19.0155a28: 教言如教行道。直成菩提無復魔業 T0945_.19.0155a29: 佛説此經已。比丘比丘尼優婆塞優婆夷。一 T0945_.19.0155b01: 切世間天人阿修羅。及諸他方菩薩二乘聖 T0945_.19.0155b02: 仙童子。并初發心大力鬼神。皆大歡喜作禮 T0945_.19.0155b03: 而去 T0945_.19.0155b04: 大佛＊頂萬行首楞嚴經卷第十 T0945_.19.0155b05: T0945_.19.0155b06: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: |