SAT DB

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

T0945_.19.0110a01: 於是如來普告大衆。若復衆生以搖動者名
T0945_.19.0110a02: 之爲塵。以不住者名之爲客。汝觀阿難頭自
T0945_.19.0110a03: 動搖神無所動。又汝觀我手自開合見無舒
T0945_.19.0110a04: 卷。云何汝今以動爲身以動爲境。從始洎終
T0945_.19.0110a05: 念念生滅。遺失眞性顛倒行事。性心失眞認
T0945_.19.0110a06: 物爲己。輪迴是中自取流轉
T0945_.19.0110a07: 大佛頂萬行首楞嚴經卷第一
T0945_.19.0110a08:
T0945_.19.0110a09:
T0945_.19.0110a10:
T0945_.19.0110a11:
T0945_.19.0110a12: 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

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: 　唐天竺沙門般剌蜜＊帝譯　
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: 波斯匿王起立白佛。我昔未承諸佛誨勅。見
T0945_.19.0110a22: 迦旃延毘羅胝子。咸言此身死後斷滅名爲
T0945_.19.0110a23: 涅槃。我雖値佛今猶狐疑。云何發揮證知此
T0945_.19.0110a24: 心不生滅地。令此大衆諸有漏者咸皆願聞
T0945_.19.0110a25: 佛告大王汝身現存今復問汝。汝此肉身爲
T0945_.19.0110a26: 同金剛常住不朽。爲復變壞。世尊我今此身
T0945_.19.0110a27: 終從變滅
T0945_.19.0110a28: 佛言大王汝未曾滅云何知滅。世尊我此無
T0945_.19.0110a29: 常變壞之身。雖未曾滅我觀現前。念念遷謝
T0945_.19.0110b01: 新新不住。如火成灰漸漸銷殞。殞亡不息。決
T0945_.19.0110b02: 知此身當從滅盡
T0945_.19.0110b03: 佛言如是大王。汝今生齡已從衰老。顏貌何
T0945_.19.0110b04: 如童子之時。世尊我昔孩孺膚腠潤澤。年至
T0945_.19.0110b05: 長成血氣充滿。而今頽齡迫於衰耄。形色枯
T0945_.19.0110b06: 悴精神昏昧。髮白面皺逮將不久。如何見比
T0945_.19.0110b07: 充盛之時
T0945_.19.0110b08: 佛言大王汝之形容應不頓朽。王言世尊變
T0945_.19.0110b09: 化密移我誠不覺。寒暑遷流漸至於此。何以
T0945_.19.0110b10: 故我年二十雖號年少。顏貌已老初十年時。
T0945_.19.0110b11: 三十之年又衰二十。于今六十又過于二。觀
T0945_.19.0110b12: 五十時宛然強壯。世尊我見密移雖此殂落。
T0945_.19.0110b13: 其間流易且限十年。若復令我微細思惟。其
T0945_.19.0110b14: 變寧唯一紀二紀實爲年變。豈唯年變亦兼
T0945_.19.0110b15: 月化。何直月化兼又日遷。沈思諦觀刹那刹
T0945_.19.0110b16: 那。念念之間不得停住。故知我身終從變
T0945_.19.0110b17: 滅
T0945_.19.0110b18: 佛言大王汝見變化遷改不停。悟知汝滅亦
T0945_.19.0110b19: 於滅時。知汝身中有不滅耶。波斯匿王合掌
T0945_.19.0110b20: 白佛我實不知。佛言我今示汝不生滅性。大
T0945_.19.0110b21: 王汝年幾時見恒河水。王言我生三歳慈母
T0945_.19.0110b22: 携我。謁耆婆天經過此流。爾時即知是恒河
T0945_.19.0110b23: 水。佛言大王如汝所説。二十之時衰於十歳。
T0945_.19.0110b24: 乃至六十日月歳時念念遷變。則汝三歳見
T0945_.19.0110b25: 此河時。至年十三其水云何。王言如三歳時
T0945_.19.0110b26: 宛然無異。乃至于今年六十二亦無有異。佛
T0945_.19.0110b27: 言汝今自傷髮白面皺。其面必定皺於童年。
T0945_.19.0110b28: 則汝今時觀此恒河。與昔童時觀河之見有
T0945_.19.0110b29: 童耄不。王言不也世尊。佛言大王汝面雖皺
T0945_.19.0110c01: 而此見精性未曾皺。皺者爲變不皺非變。變
T0945_.19.0110c02: 者受滅彼不變者元無生滅。云何於中受汝
T0945_.19.0110c03: 生死。而猶引彼末伽梨等。都言此身死後全
T0945_.19.0110c04: 滅。王聞是言信知身後捨生趣生。與諸大衆
T0945_.19.0110c05: 踊躍歡喜得未曾有。阿難即從座起禮佛。合
T0945_.19.0110c06: 掌長跪白佛世尊。若此見聞必不生滅。云何
T0945_.19.0110c07: 世尊名我等輩。遺失眞性顛倒行事。願興慈
T0945_.19.0110c08: 悲洗我塵垢
T0945_.19.0110c09: 即時如來垂金色臂。輪手下指示阿難言。汝
T0945_.19.0110c10: 今見我母陀羅手爲正爲倒。阿難言世間衆
T0945_.19.0110c11: 生以此爲倒。而我不知誰正誰倒。佛告阿難
T0945_.19.0110c12: 若世間人以此爲倒。即世間人將何爲正。阿
T0945_.19.0110c13: 難言如來竪臂兜羅綿手。上指於空則名爲
T0945_.19.0110c14: 正。佛即竪臂告阿難言。若此顛倒首尾相換。
T0945_.19.0110c15: 諸世間人一倍瞻視。則知汝身與諸如來。清
T0945_.19.0110c16: 淨法身比類發明。如來之身名正遍知。汝等
T0945_.19.0110c17: 之身號性顛倒。隨汝諦觀汝身佛身。稱顛倒
T0945_.19.0110c18: 者名字何處號爲顛倒
T0945_.19.0110c19: 于時阿難與諸大衆。瞪矒瞻佛目精不瞬。不
T0945_.19.0110c20: 知身心顛倒所在。佛興慈悲哀愍阿難及諸
T0945_.19.0110c21: 大衆。發海潮音遍告同會。諸善男子我常説
T0945_.19.0110c22: 言。色心諸縁及心所使諸所縁法唯心所現。
T0945_.19.0110c23: 汝身汝心皆是妙明眞精妙心中所現物。云
T0945_.19.0110c24: 何汝等遺失本妙圓妙明心寶明妙性。認悟
T0945_.19.0110c25: 中迷晦昧爲空。空晦暗中結暗爲色。色雜妄
T0945_.19.0110c26: 想想相爲身。聚縁内搖趣外奔逸。昏擾擾相
T0945_.19.0110c27: 以爲心性。一迷爲心。決定惑爲色身之内。不
T0945_.19.0110c28: 知色身外泊山河虚空大地。咸是妙明眞心
T0945_.19.0110c29: 中物。譬如澄清百千大海。棄之唯認一浮漚
T0945_.19.0111a01: 體。目爲全潮窮盡瀛渤。汝等即是迷中倍人。
T0945_.19.0111a02: 如我垂手等無差別。如來説爲可憐愍者
T0945_.19.0111a03: 阿難承佛悲救深誨。垂泣叉手而白佛言。我
T0945_.19.0111a04: 雖承佛如是妙音。悟妙明心元所圓滿常住
T0945_.19.0111a05: 心地。而我悟佛現説法音。現以縁心允所瞻
T0945_.19.0111a06: 仰。徒獲此心未敢認爲本元心地。願佛哀愍
T0945_.19.0111a07: 宣示圓音。拔我疑根歸無上道
T0945_.19.0111a08: 佛告阿難汝等尚以縁心聽法。此法亦縁非
T0945_.19.0111a09: 得法性。如人以手指月示人。彼人因指當應
T0945_.19.0111a10: 看月。若復觀指以爲月體。此人豈唯亡失月
T0945_.19.0111a11: 輪亦亡其指。何以故。以所標指爲明月故。豈
T0945_.19.0111a12: 唯亡指。亦復不識明之與暗。何以故。即以指
T0945_.19.0111a13: 體爲月明性。明暗二性無所了故。汝亦如是
T0945_.19.0111a14: 若以分別我説法音爲汝心者。此心自應離
T0945_.19.0111a15: 分別音有分別性。譬如有客寄宿旅亭。暫止
T0945_.19.0111a16: 便去終不常住。而掌亭人都無所去名爲亭
T0945_.19.0111a17: 主。此亦如是若眞。汝心則無所去。云何離聲
T0945_.19.0111a18: 無分別性。斯則豈唯聲分別心。分別我容離
T0945_.19.0111a19: 諸色相無分別性。如是乃至分別都無非色
T0945_.19.0111a20: 非空。拘舍離等昧爲冥諦離諸法縁無分別
T0945_.19.0111a21: 性。則汝心性各有所還云何爲主
T0945_.19.0111a22: 阿難言若我心性各有所還。則如來説妙明
T0945_.19.0111a23: 元心云何無還。惟垂哀愍爲我宣説
T0945_.19.0111a24: 佛告阿難且汝見我見精明元。此見雖非妙
T0945_.19.0111a25: 精明心。如第二月非是月影。汝應諦聽今當
T0945_.19.0111a26: 示汝無所還地。阿難此大講堂洞開東方。日
T0945_.19.0111a27: 輪昇天則有明耀。中夜黒月雲霧晦暝則
T0945_.19.0111a28: 復昏暗。戸牖之隙則復見通。牆宇之間則復
T0945_.19.0111a29: 觀擁。分別之處則復見縁。頑虚之中遍是空
T0945_.19.0111b01: 性。欝 &T006468;

之象則紆昏塵。澄霽歛氛又觀清
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 &T006468;

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。今吾將汝擇於見中。誰是我體誰
T0945_.19.0111b23: 爲物象。阿難極汝見源。從日月宮是物非汝。
T0945_.19.0111b24: 至七金山周遍諦觀。雖種種光亦物非汝。漸
T0945_.19.0111b25: 漸更觀雲騰鳥飛。風動塵起樹木山川。草芥
T0945_.19.0111b26: 人畜咸物非汝。阿難是諸近遠諸有物性。雖
T0945_.19.0111b27: 復差殊同汝見精清淨所矚。則諸物類自有
T0945_.19.0111b28: 差別見性無殊。此精妙明誠汝見性。若見是
T0945_.19.0111b29: 物則汝亦可見吾之見。若同見者名爲見吾。
T0945_.19.0111c01: 吾不見時何不見吾不見之處。若見不見自
T0945_.19.0111c02: 然非彼不見之相。若不見吾不見之地。自然
T0945_.19.0111c03: 非物云何非汝。又則汝今見物之時。汝既見
T0945_.19.0111c04: 物物亦見汝。體性紛雜則汝與我。并諸世間
T0945_.19.0111c05: 不成安立。阿難若汝見時是汝非我。見性周
T0945_.19.0111c06: 遍非汝而誰。云何自疑汝之眞性。性汝不眞
T0945_.19.0111c07: 取我求實
T0945_.19.0111c08: 阿難白佛言世尊。若此見性必我非餘。我與
T0945_.19.0111c09: 如來觀四天王勝藏寶殿居日月宮。此見周
T0945_.19.0111c10: 圓遍娑婆國。退歸精舍只見伽藍。清心戸堂
T0945_.19.0111c11: 但瞻簷廡。世尊此見如是。其體本來周遍一
T0945_.19.0111c12: 界。今在室中唯滿一室。爲復此見縮大爲小。
T0945_.19.0111c13: 爲當牆宇夾令斷絶。我今不知斯義所在。願
T0945_.19.0111c14: 垂弘慈爲我敷演
T0945_.19.0111c15: 佛告阿難一切世間大小内外。諸所事業各
T0945_.19.0111c16: 屬前塵。不應説言見有舒縮。譬如方器中見
T0945_.19.0111c17: 方空。吾復問汝此方器中所見方空。爲復定
T0945_.19.0111c18: 方爲不定方。若定方者別安圓器空應不圓。
T0945_.19.0111c19: 若不定者在方器中應無方空。汝言不知斯
T0945_.19.0111c20: 義所在。義性如是云何爲在。阿難若復欲令
T0945_.19.0111c21: 入無方圓。但除器方空體無方。不應説言更
T0945_.19.0111c22: 除虚空方相所在。若如汝問入室之時。縮見
T0945_.19.0111c23: 令小仰觀日時。汝豈挽見齊於日面。若築牆
T0945_.19.0111c24: 宇能夾見斷。穿爲小竇寧無竇迹。是義不
T0945_.19.0111c25: 然。一切衆生從無始來迷己爲物。失於本心
T0945_.19.0111c26: 爲物所轉。故於是中觀大觀小。若能轉物則
T0945_.19.0111c27: 同如來。身心圓明不動道場。於一毛端遍能
T0945_.19.0111c28: 含受十方國土
T0945_.19.0111c29: 阿難白佛言世尊。若此見精必我妙性。令此
T0945_.19.0112a01: 妙性現在我前。見必我眞。我今身心復是何
T0945_.19.0112a02: 物。而今身心分別有實。彼見無別分辨我
T0945_.19.0112a03: 身。若實我心令我今見見性實我而身非我。
T0945_.19.0112a04: 何殊如來先所難言物能見我。＊惟垂大慈開
T0945_.19.0112a05: 發未悟
T0945_.19.0112a06: 佛告阿難今汝所言。見在汝前是義非實。若
T0945_.19.0112a07: 實汝前汝實見者。則此見精既有方所非無
T0945_.19.0112a08: 指示。且今與汝坐祇陀林。遍觀林渠及與殿
T0945_.19.0112a09: 堂。上至日月前對恒河。汝今於我師子座前。
T0945_.19.0112a10: 擧手指陳是種種相。陰者是林明者是日。礙
T0945_.19.0112a11: 者是壁通者是空。如是乃至草樹纖毫大小
T0945_.19.0112a12: 雖殊。但可有形無不指著。若必有見現在汝
T0945_.19.0112a13: 前。汝應以手確實指陳何者是見。阿難當知
T0945_.19.0112a14: 若空是見。既已成見何者是空。若物是見。既
T0945_.19.0112a15: 已是見何者爲物。汝可微細披剥萬象。析出
T0945_.19.0112a16: 精明淨妙見元指陳示我。同彼諸物分明無
T0945_.19.0112a17: 惑
T0945_.19.0112a18: 阿難言我今於此重閣講堂。遠洎恒河上觀
T0945_.19.0112a19: 日月。擧手所指縱目所觀。指皆是物無是見
T0945_.19.0112a20: 者。世尊如佛所説。況我有漏初學聲聞。乃至
T0945_.19.0112a21: 菩薩亦不能於萬物象前剖出精見。離一切
T0945_.19.0112a22: 物別有自性。佛言如是如是
T0945_.19.0112a23: 佛復告阿難。如汝所言無有精見。離一切物
T0945_.19.0112a24: 別有自性。則汝所指是物之中無是見者。今
T0945_.19.0112a25: 復告汝汝與如來。坐祇陀林更觀林苑。乃至
T0945_.19.0112a26: 日月種種象殊。必無見精受汝所指。汝又發
T0945_.19.0112a27: 明此諸物中何者非見。阿難言我實遍見此
T0945_.19.0112a28: 祇陀林。不知是中何者非見何以故若樹非
T0945_.19.0112a29: 見云何見樹。若樹即見復云何樹。如是乃至
T0945_.19.0112b01: 若空非見。云何爲空。若空即見復云何空。
T0945_.19.0112b02: 我又思惟是萬象中。微細發明無非見者。佛
T0945_.19.0112b03: 言如是如是
T0945_.19.0112b04: 於是大衆非無學者。聞佛此言茫然不知是
T0945_.19.0112b05: 義終始。一時惶悚失其所守。如來知其魂慮
T0945_.19.0112b06: 變慴心生憐愍。安慰阿難及諸大衆。諸善男
T0945_.19.0112b07: 子無上法王是眞實語。如所如説不誑不妄。
T0945_.19.0112b08: 非末伽梨四種不死矯亂論議。汝諦思惟無
T0945_.19.0112b09: 忝哀慕
T0945_.19.0112b10: 是時文殊師利法王子愍諸四衆。在大衆中
T0945_.19.0112b11: 即從座起。頂禮佛足合掌恭敬。而白佛言世
T0945_.19.0112b12: 尊。此諸大衆。不悟如來發明二種精見色空
T0945_.19.0112b13: 是非是義。世尊若此前縁色空等象。若是見
T0945_.19.0112b14: 者應有所指。若非見者應無所矚。而今不知
T0945_.19.0112b15: 是義所歸故有驚怖。非是疇昔善根輕尠。唯
T0945_.19.0112b16: 願如來大慈發明此諸物象。與此見精元是
T0945_.19.0112b17: 何物。於其中間無是非是
T0945_.19.0112b18: 佛告文殊及諸大衆。十方如來及大菩薩。於
T0945_.19.0112b19: 其自住三摩地中。見與見縁并所想相。如虚
T0945_.19.0112b20: 空花本無所有。此見及縁元是菩提妙淨明
T0945_.19.0112b21: 體。云何於中有是非是。文殊吾今問汝。如汝
T0945_.19.0112b22: 文殊更有文殊。是文殊者爲無文殊。如是世
T0945_.19.0112b23: 尊我眞文殊無是文殊。何以故若有是者則
T0945_.19.0112b24: 二文殊。然我今日非無文殊於中實無是非
T0945_.19.0112b25: 二相。佛言此見妙明與諸空塵。亦復如是本
T0945_.19.0112b26: 是妙明。無上菩提淨圓眞心。妄爲色空及與
T0945_.19.0112b27: 聞見。如第二月誰爲是月又誰非月。文殊但
T0945_.19.0112b28: 一月眞。中間自無是月非月。是以汝今觀見
T0945_.19.0112b29: 與塵。種種發明名爲妄想。不能於中出是非
T0945_.19.0112c01: 是。由是精眞妙覺明性。故能令汝出指非指
T0945_.19.0112c02: 阿難白佛言世尊。誠如法王所説覺縁遍十
T0945_.19.0112c03: 方界。湛然常住性非生滅。與先梵志裟毘
T0945_.19.0112c04: 迦羅所談冥諦。及投灰等諸外道種。説有
T0945_.19.0112c05: 眞我遍滿十方。有何差別。世尊亦曾於楞伽
T0945_.19.0112c06: 山。爲大慧等敷演斯義。彼外道等常説自然。
T0945_.19.0112c07: 我説因縁非彼境界。我今觀此覺性自然非
T0945_.19.0112c08: 生非滅。遠離一切虚妄顛倒。似非因縁與彼
T0945_.19.0112c09: 自然。云何開示不入群邪。獲眞實心妙覺明
T0945_.19.0112c10: 性
T0945_.19.0112c11: 佛告阿難我今如是開示方便。眞實告汝。汝
T0945_.19.0112c12: 猶未悟惑爲自然。阿難若必自然自須甄明
T0945_.19.0112c13: 有自然體。汝且觀此妙。明見中以何爲自。此
T0945_.19.0112c14: 見爲復以明爲自以暗爲自。以空爲自以塞
T0945_.19.0112c15: 爲自。阿難若明爲自應不見暗。若復以空爲
T0945_.19.0112c16: 自體者應不見塞。如是乃至諸暗等相以爲
T0945_.19.0112c17: 自者。則於明時見性斷滅云何見明
T0945_.19.0112c18: 阿難言必此妙見性非自然。我今發明是因
T0945_.19.0112c19: 縁性。心猶未明諮詢如來。是義云何合因縁
T0945_.19.0112c20: 性。佛言汝言因縁吾復問汝。汝今同見見性
T0945_.19.0112c21: 現前。此見爲復因明有見因暗有見。因空有
T0945_.19.0112c22: 見因塞有見。阿難若因明有應不見暗。如因
T0945_.19.0112c23: 暗有應不見明。如是乃至因空因塞同於明
T0945_.19.0112c24: 暗。復次阿難此見又復縁明有見縁暗有見。
T0945_.19.0112c25: 縁空有見縁塞有見。阿難若縁空有應不見
T0945_.19.0112c26: 塞。若縁塞有應不見空。如是乃至縁明縁暗
T0945_.19.0112c27: 同於空塞當。知如是精覺妙明非因非縁。亦
T0945_.19.0112c28: 非自然非不自然。無非不非無是非是。離一
T0945_.19.0112c29: 切相即一切法。汝今云何於中措心。以諸世
T0945_.19.0113a01: 間戲論名相而得分別。如以手掌撮摩虚空。
T0945_.19.0113a02: ＊只益自勞。虚空云何隨汝執捉
T0945_.19.0113a03: 阿難白佛言世尊。必妙覺性非因非縁。世尊
T0945_.19.0113a04: 云何常與比丘。宣説見性具四種縁。所謂因
T0945_.19.0113a05: 空因明因心因眼是義云何。佛言阿難我説
T0945_.19.0113a06: 世間諸因縁相非第一義。阿難吾復問汝。諸
T0945_.19.0113a07: 世間人説我能見。云何名見云何不見。阿難
T0945_.19.0113a08: 言世人因於日月燈光。見種種相名之爲見。
T0945_.19.0113a09: 若復無此三種光明則不能見。阿難若無明
T0945_.19.0113a10: 時名不見者。應不見暗。若必見暗此但無明
T0945_.19.0113a11: 云何無見。阿難若在暗時不見明故名爲不
T0945_.19.0113a12: 見。今在明時不見暗相還名不見。如是二相
T0945_.19.0113a13: 倶名不見。若復二相自相 &T020717;

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。汝今諦聽吾今爲汝分別開示。亦令將
T0945_.19.0113b02: 來諸有漏者獲菩提果。阿難一切衆生輪迴
T0945_.19.0113b03: 世間。由二顛倒分別見妄。當處發生當業輪
T0945_.19.0113b04: 轉。云何二見。一者衆生別業妄見。二者衆生
T0945_.19.0113b05: 同分妄見
T0945_.19.0113b06: 云何名爲別業妄見。阿難如世間人目有赤
T0945_.19.0113b07: 眚夜見燈光。別有圓影五色重疊。於意云何
T0945_.19.0113b08: 此夜燈明所現圓光。爲是燈色爲當見色。阿
T0945_.19.0113b09: 難此若燈色則非眚人何不同見。而此圓影
T0945_.19.0113b10: 唯眚之觀。若是見色見已成色。則彼眚人見
T0945_.19.0113b11: 圓影者名爲何等。復次阿難若此圓影離燈
T0945_.19.0113b12: 別有。則合傍觀屏帳几筵有圓影出。離見別
T0945_.19.0113b13: 有應非眼矚。云何眚人目見圓影。是故當知
T0945_.19.0113b14: 色實在燈見病爲影。影見倶眚見眚非病。終
T0945_.19.0113b15: 不應言是燈是見。於是中有非燈非見。如第
T0945_.19.0113b16: 二月非體非影。何以故第二之觀揑所成故。
T0945_.19.0113b17: 諸有智者不應説言此揑根元。是形非形離
T0945_.19.0113b18: 見非見。此亦如是目眚所成。今欲名誰是燈
T0945_.19.0113b19: 是見。何況分別非燈非見
T0945_.19.0113b20: 云何名爲同分妄見。阿難此閻浮提除大海
T0945_.19.0113b21: 水。中間平陸有三千洲。正中大洲東西括量。
T0945_.19.0113b22: 大國凡有二千三百。其餘小洲在諸海中。其
T0945_.19.0113b23: 間或有三兩百國。或一或二至于三十四十
T0945_.19.0113b24: 五十。阿難若復此中有一小洲＊只有兩國。唯
T0945_.19.0113b25: 一國人同感惡縁。則彼小洲當土衆生。覩諸
T0945_.19.0113b26: 一切不祥境界。或見二日或見兩月。其中乃
T0945_.19.0113b27: 至暈蝕珮玦彗勃飛流。負耳虹蜺種種惡
T0945_.19.0113b28: 相。但此國見彼國衆生。本所不見亦復不聞。
T0945_.19.0113b29: 阿難吾今爲汝。以此二事進退合明。阿難如
T0945_.19.0113c01: 彼衆生別業妄見。矚燈光中所現圓影雖現
T0945_.19.0113c02: 似境。終彼見者目眚所成。眚即見勞非色所
T0945_.19.0113c03: 造。然見眚者終無見咎。例汝今日以目觀見
T0945_.19.0113c04: 山河國土及諸衆生。皆是無始見病所成。見
T0945_.19.0113c05: 與見縁似現前境。元我覺明見所縁眚。覺見
T0945_.19.0113c06: 即眚本覺明心。覺縁非眚覺所覺眚。覺非眚
T0945_.19.0113c07: 中此實見見。云何復名覺聞知見。是故汝今
T0945_.19.0113c08: 見我及汝并諸世間。十類衆生皆即見眚。非
T0945_.19.0113c09: 見眚者彼見眞精。性非眚者故不名見。阿難
T0945_.19.0113c10: 如彼衆生同分妄見。例彼妄見別業一人。一
T0945_.19.0113c11: 病目人同彼一國。彼見圓影眚妄所生。此衆
T0945_.19.0113c12: 同分所現不祥。同見業中瘴惡所起。倶是無
T0945_.19.0113c13: 始見妄所生。例閻浮提三千洲中。兼四大海
T0945_.19.0113c14: 娑婆世界。并洎十方諸有漏國及諸衆生。同
T0945_.19.0113c15: 是覺明無漏妙心。見聞覺知虚妄病縁。和合
T0945_.19.0113c16: 妄生和合妄死。若能遠離諸和合縁及不和
T0945_.19.0113c17: 合。則復滅除諸生死因。圓滿菩提不生滅性。
T0945_.19.0113c18: 清淨本心本覺常住
T0945_.19.0113c19: 阿難汝雖先悟本覺妙明。性非因縁非自然
T0945_.19.0113c20: 性。而猶未明如是覺元。非和合生及不和合。
T0945_.19.0113c21: 阿難吾今復以前塵問汝。汝今猶以一切世
T0945_.19.0113c22: 間。妄想和合諸因縁性。而自疑惑。證菩提心
T0945_.19.0113c23: 和合起者。則汝今者妙淨見精。爲與明和爲
T0945_.19.0113c24: 與闇和。爲與通和爲與塞和。若明和者且汝
T0945_.19.0113c25: 觀明。當明現前何處雜見。見相可辨雜何形
T0945_.19.0113c26: 像。若非見者云何見明。若即見者云何見見。
T0945_.19.0113c27: 必見圓滿何處和明。若明圓滿不合見和。見
T0945_.19.0113c28: 必異明雜則失彼性明名字。雜失明性和明
T0945_.19.0113c29: 非義。彼暗與通及諸群塞亦復如是
T0945_.19.0114a01: 復次阿難又汝今者妙淨見精。爲與明合爲
T0945_.19.0114a02: 與暗合。爲與通合爲與塞合。若明合者至於
T0945_.19.0114a03: 暗時明相已滅。此見即不與諸暗合云何見
T0945_.19.0114a04: 暗。若見暗時不與暗合。與明合者應非見明。
T0945_.19.0114a05: 既不見明云何明合。了明非暗彼暗與通。及
T0945_.19.0114a06: 諸群塞亦復如是
T0945_.19.0114a07: 阿難白佛言世尊。如我思惟此妙覺元。與諸
T0945_.19.0114a08: 縁塵及心念慮非和合耶。佛言汝今又言覺
T0945_.19.0114a09: 非和合。吾復問汝此妙見精非和合者。爲非
T0945_.19.0114a10: 明和爲非暗和。爲非通和爲非塞和。若非明
T0945_.19.0114a11: 和則見與明必有邊畔。汝且諦觀何處是明
T0945_.19.0114a12: 何處是見。在見在明自何爲畔。阿難若明際
T0945_.19.0114a13: 中必無見者則不相及。自不知其明相所在。
T0945_.19.0114a14: 畔云何成。彼暗與通及諸群塞亦復如是
T0945_.19.0114a15: 又妙見精非和合者。爲非明合爲非暗合。爲
T0945_.19.0114a16: 非通合爲非塞合。若非明合則見與明性相
T0945_.19.0114a17: 乖角。如耳與明了不相觸見。且不知明相所
T0945_.19.0114a18: 在。云何甄明合非合理。彼暗與通及諸群塞
T0945_.19.0114a19: 亦復如是。阿難汝猶未明一切浮塵諸幻化
T0945_.19.0114a20: 相。當處出生隨處滅盡幻妄稱相。其性眞爲
T0945_.19.0114a21: 妙覺明體。如是乃至五陰六入。從十二處至
T0945_.19.0114a22: 十八界。因縁和合虚妄有生。因縁別離虚妄
T0945_.19.0114a23: 名滅。殊不能知生滅去來。本如來藏常住妙
T0945_.19.0114a24: 明。不動周圓妙眞如性。性眞常中求於去來。
T0945_.19.0114a25: 迷悟死生了無所得
T0945_.19.0114a26: 阿難云何五陰本如來藏妙眞如性。阿難譬
T0945_.19.0114a27: 如有人。以清淨目觀晴明空。唯一精虚迥無
T0945_.19.0114a28: 所有。其人無故不動目睛。瞪以發勞則於虚
T0945_.19.0114a29: 空別見狂花。復有一切狂亂非相。色陰當知
T0945_.19.0114b01: 亦復如是。阿難是諸狂花。非從空來非從目
T0945_.19.0114b02: 出。如是阿難若空來者。既從空來還從空入。
T0945_.19.0114b03: 若有出入即非虚空。空若非空自不容其花
T0945_.19.0114b04: 相起滅。如阿難體不容阿難。若目出者既從
T0945_.19.0114b05: 目出還從目入。即此花性從目出故當合有
T0945_.19.0114b06: 見。若有見者去既花空旋合見眼。若無見者
T0945_.19.0114b07: 出既翳空旋當翳眼。又見花時目應無翳。云
T0945_.19.0114b08: 何晴空號清明眼。是故當知色陰虚妄。本非
T0945_.19.0114b09: 因縁非自然性。阿難譬如有人。手足宴安百
T0945_.19.0114b10: 骸調適。忽如忘生性無違順。其人無故以二
T0945_.19.0114b11: 手掌於空相摩。於二手中妄生澁滑冷熱諸
T0945_.19.0114b12: 相。受陰當知亦復如是。阿難是諸幻觸。不從
T0945_.19.0114b13: 空來不從掌出。如是阿難若空來者。既能觸
T0945_.19.0114b14: 掌何不觸身。不應虚空選擇來觸。若從掌出
T0945_.19.0114b15: 應非待合。又掌出故。合則掌知離即觸入。
T0945_.19.0114b16: 臂腕骨髓應亦覺知入時蹤跡。必有覺心知
T0945_.19.0114b17: 出知入。自有一物身中往來。何待合知要名
T0945_.19.0114b18: 爲觸。是故當知受陰虚妄。本非因縁非自然
T0945_.19.0114b19: 性
T0945_.19.0114b20: 阿難譬如有人。談説醋梅口中水出。思踏
T0945_.19.0114b21: 懸崖足心酸澁。想陰當知亦復如是。阿難如
T0945_.19.0114b22: 是＊醋説。不從梅生非從口入。如是阿難若梅
T0945_.19.0114b23: 生者。梅合自談何待人説。若從口入自合口
T0945_.19.0114b24: 聞何須待耳。若獨耳聞此水何不耳中而出。
T0945_.19.0114b25: 想＊踏懸崖與説相類。是故當知想陰虚妄。本
T0945_.19.0114b26: 非因縁非自然性
T0945_.19.0114b27: 阿難譬如暴流波浪。相續前際後際不相踰
T0945_.19.0114b28: 越。行陰當知亦復如是。阿難如是流性。不因
T0945_.19.0114b29: 空生不因水有。亦非水性非離空水。如是阿
T0945_.19.0114c01: 難若因空生。則諸十方無盡虚空成無盡流。
T0945_.19.0114c02: 世界自然倶受淪溺。若因水有。則此暴流性
T0945_.19.0114c03: 應非水。有所有相今應現在。若即水性則
T0945_.19.0114c04: 澄清時應非水體。若離空水。空非有外水外
T0945_.19.0114c05: 無流。是故當知行陰虚妄。本非因縁非自然
T0945_.19.0114c06: 性
T0945_.19.0114c07: 阿難譬如有人取頻伽瓶。塞其兩孔滿中 &T016254;

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

。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_.19.0119c04:

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_.19.0119c06: 　＊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 &T020717;

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

Footnote:

109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 [行番号:有/無] [返り点:無/有] [CITE]