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_.19.0106a01: 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: 大佛頂如來密因修證了義諸

T0945_.19.0106b04:

菩薩萬行首楞嚴經卷第一1

一名中印 度那蘭陀

T0945_.19.0106b05:

大道場經於灌 頂部録出別行

T0945_.19.0106b06:   2大唐神龍元年龍集乙巳五月己卯
T0945_.19.0106b07: 朔二十三日辛丑中天竺沙門般剌
T0945_.19.0106b08: 蜜3帝於廣州制止道場譯出
T0945_.19.0106b09:   4菩薩戒弟子5前正6諫大夫同中
T0945_.19.0106b10: 書門下平章事7清河房融筆8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10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11黎。
T0945_.19.0106c01: 12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13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1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。則汝以手挃一1時。四＊應覺。若咸
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2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。3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1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2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3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4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5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6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7。又
T0945_.19.0109c24: 放一光在阿難左。阿難又則迴首左＊。佛告
T0945_.19.0109c25: 阿難。汝頭今日8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＊佛光左右動頭。爲汝頭動爲復見動。
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1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: 大佛頂如來密因修證了義諸

T0945_.19.0110a13:

菩薩萬行首楞嚴經卷第二2

一名中印 度那蘭陀

T0945_.19.0110a14:

大道場經於灌 頂部録出別行

T0945_.19.0110a15: 　3唐天竺沙門般剌蜜＊帝4譯　
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: 5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6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。顏貌已老初十7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8言大王汝見變化遷改不停。悟知汝滅亦
T0945_.19.0110b19: 於滅時。9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10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11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1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。2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3昇天則有明4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5之象則紆昏塵。澄霽6歛氛又觀清
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: 欝還塵清明還霽。則諸世間一切所有不
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。7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8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9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。10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1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2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3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4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5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6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1奪。非汝見性於
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2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3蝕珮玦彗4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5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1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。唯一2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3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4醋梅口中水出。思5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_.19.0114c18:

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_.19.0114c20: 　＊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6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。

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