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大佛頂如來密因修證了義諸菩薩萬行首楞嚴經 (No. 0945_ 般剌蜜帝譯 ) in Vol. 19
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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:大佛頂如來密因修證了義諸
T0945_.19.0114c20: ＊唐天竺沙門般剌蜜＊帝＊譯
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
。若生於艾何藉
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:大佛頂如來密因修證了義諸
T0945_.19.0119c06: ＊唐天竺沙門般剌蜜＊帝＊譯
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
滅。世尊地性障礙空性虚通。
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＊滅。又徴虚空及諸大
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＊滅義。觀性元眞唯妙覺明。妙覺明心先
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:大佛頂如來密因修證了義諸菩
T0945_.19.0124b13: ＊唐天竺沙門般剌蜜諦＊譯
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_.19.0114a02: 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_.19.0114c18: | 菩薩萬行首楞嚴經卷第三＊ | 一名中印 度那蘭陀 |
| T0945_.19.0114c19: | 大道場經於灌 頂部録出別行 |
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_.19.0119c04: | 菩薩萬行首楞嚴經卷第四＊ | 一名中印 度那蘭陀 |
| T0945_.19.0119c05: | 大道場經於灌 頂部録出別行 |
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_.19.0124b11: | 薩萬行首楞嚴經卷第五＊ | 一名中印度 那蘭陀大道 |
| T0945_.19.0124b12: | 場經於灌 頂部録出別行 |
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
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