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。
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1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2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3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4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1已
T0945_.19.0116a05: 聞。是故當知香2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3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4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。1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。2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: 3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4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1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2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3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: 4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5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6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。7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: 8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9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1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2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3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4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5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6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7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8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9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。10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

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