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T19n0945_004 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經 第4卷

CBETA 電子佛典集成 » 大正藏 (T) » 第 19 冊 » No.0945 » 第 4 卷 ▲上一卷 ▼下一卷 前往第

 
T19n0945_p0119c01║
T19n0945_p0119c02║大佛頂如來密因修證了義諸
T19n0945_p0119c03║菩薩萬行首楞嚴經卷第四(一名中印度那蘭陀
T19n0945_p0119c04║大道場經,於灌頂部錄出別行)

T19n0945_p0119c05║
T19n0945_p0119c06║
T19n0945_p0119c07║爾時,富樓那彌多羅尼子在大眾中即從座
T19n0945_p0119c08║起,偏袒右肩右膝著地,合掌恭敬而白佛言:
T19n0945_p0119c09║「大威德世尊!善為眾生敷演如來第一義諦。
T19n0945_p0119c10║世尊常推說法人中我為第一,今聞如來微
T19n0945_p0119c11║妙法音,猶如聾人逾百步外聆於蚊蚋,本所
T19n0945_p0119c12║不見,何況得聞?佛雖宣明令我除惑,今猶未
T19n0945_p0119c13║詳斯義究竟無疑惑地。世尊!如阿難輩,雖則
T19n0945_p0119c14║開悟習漏未除;我等會中登無漏者,雖盡諸
T19n0945_p0119c15║漏,今聞如來所說法音尚紆疑悔。世尊!若復
T19n0945_p0119c16║世間一切根、塵、陰、處、界等,皆如來藏清淨本
T19n0945_p0119c17║然,云何忽生山河大地諸有為相,次第遷流
T19n0945_p0119c18║終而復始?又如來說地、水、火、風本性圓融,周
T19n0945_p0119c19║遍法界湛然常住。世尊!若地性遍,云何容水?
T19n0945_p0119c20║水性周遍火則不生,復云何明水火二性俱
T19n0945_p0119c21║遍虛空,不相[夌*欠]滅?世尊!地性障礙,空性虛通,
T19n0945_p0119c22║云何二俱周遍法界?而我不知是義攸往,惟
T19n0945_p0119c23║願如來宣流大慈,開我迷雲及諸大眾。」作是
T19n0945_p0119c24║語已,五體投地,欽渴如來無上慈誨。
T19n0945_p0119c25║爾時,世尊告富樓那及諸會中漏盡無學諸
T19n0945_p0119c26║阿羅漢:「如來今日普為此會宣勝義中真勝
T19n0945_p0119c27║義性,令汝會中定性聲聞、及諸一切未得二
T19n0945_p0119c28║空迴向上乘阿羅漢等,皆獲一乘寂滅場地,
T19n0945_p0119c29║真阿練若正修行處。汝今諦聽,當為汝說。」富
T19n0945_p0120a01║樓那等欽佛法音默然承聽。
T19n0945_p0120a02║佛言:「富樓那!如汝所言,清淨本然云何忽生
T19n0945_p0120a03║山河大地?汝常不聞如來宣說性覺妙明、本
T19n0945_p0120a04║覺明妙?」 富樓那言:「唯然,世尊!我常聞佛宣說
T19n0945_p0120a05║斯義。」 佛言:「汝稱覺明,為復性明稱名為覺?為
T19n0945_p0120a06║覺不明稱為明覺?」 富樓那言:「若此不明名為
T19n0945_p0120a07║覺者,則無無明。」 佛言:「若無所明則無明覺,有
T19n0945_p0120a08║所非覺無所非明,無明又非覺湛明性。性覺
T19n0945_p0120a09║必明,妄為明覺;覺非所明,因明立所。所既妄
T19n0945_p0120a10║立,生汝妄能;無同異中熾然成異,異彼所異
T19n0945_p0120a11║因異立同,同異發明,因此復立無同無異。如
T19n0945_p0120a12║是擾亂相待生勞,勞久發塵自相渾濁,由是
T19n0945_p0120a13║引起塵勞煩惱起為世界。靜成虛空,虛空為
T19n0945_p0120a14║同,世界為異,彼無同異真有為法。覺明空昧
T19n0945_p0120a15║相待成搖,故有風輪執持世界;因空生搖,堅
T19n0945_p0120a16║明立礙彼金寶者,明覺立堅,故有金輪保持
T19n0945_p0120a17║國土;堅覺寶成,搖明風出,風金相摩故有
T19n0945_p0120a18║火光為變化性,寶明生潤,火光上蒸,故有水
T19n0945_p0120a19║輪含十方界;火騰水降交發立堅,濕為巨海
T19n0945_p0120a20║乾為洲潬,以是義故,彼大海中火光常起,彼
T19n0945_p0120a21║洲潬中江河常注,水勢劣、火結為高山,是故
T19n0945_p0120a22║山石擊則成炎、融則成水,土勢劣、水抽為草
T19n0945_p0120a23║木,是故林藪遇燒成土、因絞成水。交妄發生
T19n0945_p0120a24║遞相為種,以是因緣世界相續。
T19n0945_p0120a25║「復次,富樓那!明妄非他,覺明為咎。所妄既立,
T19n0945_p0120a26║明理不踰,以是因緣,聽不出聲見不超色,色
T19n0945_p0120a27║香味觸六妄成就,由是分開見覺聞知,同業
T19n0945_p0120a28║相纏合離成化,見明色發明見想成,異見成
T19n0945_p0120a29║憎同想成愛,流愛為種納想為胎,交遘發生
T19n0945_p0120b01║吸引同業,故有因緣生羯囉藍、遏蒱曇等,胎
T19n0945_p0120b02║卵濕化隨其所應,卵唯想生、胎因情有、濕以
T19n0945_p0120b03║合感、化以離應,情想合離更相變易,所有受
T19n0945_p0120b04║業逐其飛沈,以是因緣眾生相續。
T19n0945_p0120b05║「富樓那!想愛同結,愛不能離,則諸世間父母
T19n0945_p0120b06║子孫相生不斷,是等則以欲貪為本;貪愛同
T19n0945_p0120b07║滋,貪不能止,則諸世間卵化濕胎隨力強弱
T19n0945_p0120b08║遞相吞食,是等則以殺貪為本;以人食羊,羊
T19n0945_p0120b09║死為人,人死為羊,如是乃至十生之類,死死
T19n0945_p0120b10║生生互來相噉,惡業俱生窮未來際,是等則
T19n0945_p0120b11║以盜貪為本。汝負我命,我還債汝,以是因緣
T19n0945_p0120b12║經百千劫常在生死;汝愛我心,我憐汝色,以
T19n0945_p0120b13║是因緣經百千劫常在纏縛,唯殺盜婬三為
T19n0945_p0120b14║根本,以是因緣業果相續。富樓那!如是三種
T19n0945_p0120b15║顛倒相續,皆是覺明明了知性,因了發相,從
T19n0945_p0120b16║妄見生山河大地,諸有為相次第遷流,因此
T19n0945_p0120b17║虛妄終而復始。」 富樓那言:「若此妙覺本妙覺
T19n0945_p0120b18║明與如來心不增不減,無狀忽生山河大地
T19n0945_p0120b19║諸有為相;如來今得妙空明覺,山河大地有
T19n0945_p0120b20║為習漏何當復生?」
T19n0945_p0120b21║佛告富樓那:「譬如迷人於一聚落惑南為北,
T19n0945_p0120b22║此迷為復因迷而有?因悟所出?」 富樓那言:「如
T19n0945_p0120b23║是迷人,亦不因迷,又不因悟。何以故?迷本無
T19n0945_p0120b24║根,云何因迷?悟非生迷,云何因悟?」 佛言:「彼之
T19n0945_p0120b25║迷人正在迷時,倐有悟人指示令悟。富樓那!
T19n0945_p0120b26║於意云何,此人縱迷,於此聚落更生迷不?」 「不
T19n0945_p0120b27║也,世尊!」 「富樓那!十方如來亦復如是。此迷無
T19n0945_p0120b28║本,性畢竟空,昔本無迷,似有迷覺,覺迷迷滅,
T19n0945_p0120b29║覺不生迷。亦如瞖人見空中花,瞖病若除華
T19n0945_p0120c01║於空滅;忽有愚人,於彼空花所滅空地待花
T19n0945_p0120c02║更生。汝觀是人為愚?為慧?」 富樓那言:「空元無
T19n0945_p0120c03║花,妄見生滅,見花滅空,已是顛倒;勅令更出,
T19n0945_p0120c04║斯實狂癡。云何更名如是狂人為愚?為慧?」 佛
T19n0945_p0120c05║言:「如汝所解,云何問言:『諸佛如來妙覺明空,
T19n0945_p0120c06║何當更出山河大地?』又如金鑛雜於精金,其
T19n0945_p0120c07║金一純更不成雜,如木成灰不重為木,諸佛
T19n0945_p0120c08║如來菩提涅槃亦復如是。
T19n0945_p0120c09║「富樓那!又汝問言:『地水火風本性圓融周遍
T19n0945_p0120c10║法界,疑水火性不相[夌*欠]滅;又徵虛空及諸大
T19n0945_p0120c11║地,俱遍法界不合相容。』富樓那!譬如虛空體
T19n0945_p0120c12║非群相,而不拒彼諸相發揮。所以者何?富樓
T19n0945_p0120c13║那!彼太虛空,日照則明、雲屯則暗、風搖則動、
T19n0945_p0120c14║霽澄則清、氣凝則濁、土積成霾、水澄成映。於
T19n0945_p0120c15║意云何,如是殊方諸有為相,為因彼生?為復
T19n0945_p0120c16║空有?若彼所生,富樓那!且日照時既是日明,
T19n0945_p0120c17║十方世界同為日色,云何空中更見圓日?若
T19n0945_p0120c18║是空明,空應自照,云何中宵、雲霧之時不生
T19n0945_p0120c19║光耀?當知是明非日非空不異空日。觀相元
T19n0945_p0120c20║妄無可指陳,猶邀空花結為空果,云何詰其
T19n0945_p0120c21║[夌*欠]滅義?觀性元真唯妙覺明,妙覺明心先
T19n0945_p0120c22║非水火,云何復問不相容者?真妙覺明亦復
T19n0945_p0120c23║如是。汝以空明則有空現,地水火風各各發
T19n0945_p0120c24║明則各各現,若俱發明則有俱現,云何俱現?
T19n0945_p0120c25║富樓那!如一水中現於日影,兩人同觀水中
T19n0945_p0120c26║之日,東西各行則各有日,隨二人去一東一
T19n0945_p0120c27║西,先無准的不應難言:『此日是一,云何各行?
T19n0945_p0120c28║各日既雙,云何現一?』宛轉虛妄,無可憑據。
T19n0945_p0120c29║「富樓那!汝以色空相傾相奪於如來藏,而如
T19n0945_p0121a01║來藏隨為色空周遍法界,是故於中風動、空
T19n0945_p0121a02║澄、日明、雲暗,眾生迷悶背覺合塵,故發塵勞
T19n0945_p0121a03║有世間相;我以妙明不滅不生合如來藏,而
T19n0945_p0121a04║如來藏唯妙覺明圓照法界,是故於中一為
T19n0945_p0121a05║無量、無量為一,小中現大、大中現小,不動道
T19n0945_p0121a06║場遍十方界,身含十方無盡虛空,於一毛
T19n0945_p0121a07║端現寶王剎,坐微塵裏轉大法輪,滅塵合覺
T19n0945_p0121a08║故發真如妙覺明性。而如來藏本妙圓心,非
T19n0945_p0121a09║心非空;非地非水非風非火;非眼非耳鼻舌
T19n0945_p0121a10║身意;非色非聲香味觸法;非眼識界如是乃
T19n0945_p0121a11║至非意識界;非明無明,明無明盡,如是乃至
T19n0945_p0121a12║非老非死,非老死盡;非苦非集非滅非道;非
T19n0945_p0121a13║智非得;非檀那、非尸羅、非毘梨耶、非羼提、非
T19n0945_p0121a14║禪那、非鉢剌若、非波羅蜜多;如是乃至非怛
T19n0945_p0121a15║闥阿竭、非阿羅訶、三耶三菩;非大涅槃,非常
T19n0945_p0121a16║非樂非我非淨,以是俱非世出世故。即如來
T19n0945_p0121a17║藏元明心妙,即心即空;即地即水即風即火;
T19n0945_p0121a18║即眼即耳鼻舌身意;即色即聲香味觸法;即
T19n0945_p0121a19║眼識界如是乃至即意識界;即明無明,明無
T19n0945_p0121a20║明盡,如是乃至即老即死,即老死盡;即苦即
T19n0945_p0121a21║集即滅即道;即智即得;即檀那、即尸羅、即毘
T19n0945_p0121a22║梨耶、即羼提、即禪那、即鉢剌若、即波羅蜜多;
T19n0945_p0121a23║如是乃至即怛闥阿竭、即阿羅訶、三耶三菩;
T19n0945_p0121a24║即大涅槃,即常、即樂、即我、即淨,以是即俱世
T19n0945_p0121a25║出世故。即如來藏妙明心元,離即離非,是即
T19n0945_p0121a26║非即,如何世間三有眾生及出世間聲聞、緣
T19n0945_p0121a27║覺,以所知心測度如來無上菩提,用世語言
T19n0945_p0121a28║入佛知見?譬如琴瑟箜篌琵琶雖有妙音,若
T19n0945_p0121a29║無妙指終不能發,汝與眾生亦復如是,寶覺
T19n0945_p0121b01║真心各各圓滿,如我按指海印發光。汝暫舉
T19n0945_p0121b02║心塵勞先起,由不勤求無上覺道,愛念小乘
T19n0945_p0121b03║得少為足。」
T19n0945_p0121b04║富樓那言:「我與如來寶覺圓明,真妙淨心無
T19n0945_p0121b05║二圓滿,而我昔遭無始妄想久在輪迴,今得
T19n0945_p0121b06║聖乘猶未究竟。世尊!諸妄一切圓滅獨妙真
T19n0945_p0121b07║常,敢問如來一切眾生何因有妄,自蔽妙明
T19n0945_p0121b08║受此淪溺?」 佛告富樓那:「汝雖除疑,餘惑未盡。
T19n0945_p0121b09║吾以世間現前諸事今復問汝。汝豈不聞,室
T19n0945_p0121b10║羅城中演若達多,忽於晨朝以鏡照面,愛鏡
T19n0945_p0121b11║中頭眉目可見,瞋責己頭不見面目,以為魑
T19n0945_p0121b12║魅無狀狂走。於意云何,此人何因無故狂
T19n0945_p0121b13║走?」
T19n0945_p0121b14║富樓那言:「是人心狂,更無他故。」 佛言:「妙覺明
T19n0945_p0121b15║圓本圓明妙,既稱為妄云何有因?若有所因
T19n0945_p0121b16║云何名妄?自諸妄想展轉相因,從迷積迷以
T19n0945_p0121b17║歷塵劫,雖佛發明猶不能返,如是迷因因迷
T19n0945_p0121b18║自有,識迷無因妄無所依,尚無有生欲何為
T19n0945_p0121b19║滅。得菩提者,如寤時人說夢中事,心縱精明,
T19n0945_p0121b20║欲何因緣取夢中物,況復無因本無所有。如
T19n0945_p0121b21║彼城中演若達多,豈有因緣自怖頭走,忽然
T19n0945_p0121b22║狂歇頭非外得,縱未歇狂亦何遺失。富樓那!
T19n0945_p0121b23║妄性如是,因何為在?汝但不隨分別世間、業
T19n0945_p0121b24║果、眾生三種相續,三緣斷故三因不生,則汝
T19n0945_p0121b25║心中演若達多狂性自歇,歇即菩提,勝淨
T19n0945_p0121b26║明心本周法界,不從人得,何藉劬勞肯綮修
T19n0945_p0121b27║證。
T19n0945_p0121b28║「譬如有人於自衣中繫如意珠不自覺知,窮
T19n0945_p0121b29║露他方乞食馳走,雖實貧窮珠不曾失,忽有
T19n0945_p0121c01║智者指示其珠,所願從心致大饒富,方悟神
T19n0945_p0121c02║珠非從外得。」
T19n0945_p0121c03║即時,阿難在大眾中,頂禮佛足起立白佛:「世
T19n0945_p0121c04║尊!現說殺盜婬業,三緣斷故三因不生,心中
T19n0945_p0121c05║達多狂性自歇,歇即菩提,不從人得。斯則因
T19n0945_p0121c06║緣皎然明白,云何如來頓棄因緣?我從因緣
T19n0945_p0121c07║心得開悟,世尊此義何獨我等年少有學聲
T19n0945_p0121c08║聞,今此會中大目犍連及舍利弗、須菩提
T19n0945_p0121c09║等,從老梵志聞佛因緣,發心開悟得成無漏。
T19n0945_p0121c10║今說菩提不從因緣,則王舍城拘舍梨等所
T19n0945_p0121c11║說自然成第一義。惟垂大悲,開發迷悶。」
T19n0945_p0121c12║佛告阿難:「即如城中演若達多,狂性因緣若
T19n0945_p0121c13║得滅除,則不狂性自然而出,因緣自然理窮
T19n0945_p0121c14║於是。阿難!演若達多頭本自然,本自其然無
T19n0945_p0121c15║然非自,何因緣故怖頭狂走?若自然頭因緣
T19n0945_p0121c16║故狂,何不自然因緣故失?本頭不失狂怖妄
T19n0945_p0121c17║出,曾無變易何藉因緣?本狂自然,本有狂怖,
T19n0945_p0121c18║未狂之際狂何所潛?不狂自然,頭本無妄,何
T19n0945_p0121c19║為狂走?若悟本頭,識知狂走,因緣自然俱為
T19n0945_p0121c20║戲論。是故我言三緣斷故即菩提心。菩提心
T19n0945_p0121c21║生生滅心滅,此但生滅,滅生俱盡無功用道。
T19n0945_p0121c22║若有自然,如是則明自然心生,生滅心滅此
T19n0945_p0121c23║亦生滅,無生滅者名為自然。猶如世間諸相
T19n0945_p0121c24║雜和成一體者,名和合性,非和合者稱本然
T19n0945_p0121c25║性。本然非然,和合非合,合然俱離,離合俱非,
T19n0945_p0121c26║此句方名無戲論法。菩提涅槃尚在遙遠,非
T19n0945_p0121c27║汝歷劫辛勤修證,雖復憶持十方如來、十二
T19n0945_p0121c28║部經,清淨妙理如恒河沙,秖益戲論。汝雖談
T19n0945_p0121c29║說因緣自然決定明了,人間稱汝多聞第一,
T19n0945_p0122a01║以此積劫多聞熏習,不能免離摩登伽難,何
T19n0945_p0122a02║因待我佛頂神呪,摩登伽心婬火頓歇得阿
T19n0945_p0122a03║那含,於我法中成精進林,愛河乾枯令汝解
T19n0945_p0122a04║脫。是故阿難!汝雖歷劫憶持如來祕密妙嚴,
T19n0945_p0122a05║不如一日修無漏業,遠離世間憎愛二苦;如
T19n0945_p0122a06║摩登伽宿為婬女,由神呪力其愛欲,法中
T19n0945_p0122a07║今名性比丘尼,與羅睺羅母耶輸陀羅同悟
T19n0945_p0122a08║宿因,知歷世因貪愛為苦,一念薰修無漏善
T19n0945_p0122a09║故,或得出纏、或蒙授記。如何自欺,尚留觀聽?」
T19n0945_p0122a10║阿難及諸大眾聞佛示誨,疑惑銷除心悟實
T19n0945_p0122a11║相,身意輕安得未曾有,重復悲淚頂禮佛足,
T19n0945_p0122a12║長跪合掌而白佛言:「無上大悲清淨寶王善
T19n0945_p0122a13║開我心,能以如是種種因緣方便提獎,引諸
T19n0945_p0122a14║沈冥出於苦海。世尊!我今雖承如是法音,知
T19n0945_p0122a15║如來藏妙覺明心遍十方界,含育如來十方
T19n0945_p0122a16║國土,清淨寶嚴妙覺王剎;如來復責多聞無
T19n0945_p0122a17║功,不逮修習。我今猶如旅泊之人,忽蒙天王
T19n0945_p0122a18║賜以華屋,雖獲大宅要因門入。唯願如來
T19n0945_p0122a19║不捨大悲,示我在會諸蒙暗者捐捨小乘,必
T19n0945_p0122a20║獲如來無餘涅槃本發心路,令有學者從何
T19n0945_p0122a21║攝伏疇昔攀緣,得陀羅尼入佛知見。」作是語
T19n0945_p0122a22║已,五體投地,在會一心佇佛慈旨。
T19n0945_p0122a23║爾時,世尊哀愍會中緣覺、聲聞,於菩提心未
T19n0945_p0122a24║自在者,及為當來佛滅度後末法眾生發菩
T19n0945_p0122a25║提心,開無上乘妙修行路,宣示阿難及諸大
T19n0945_p0122a26║眾:「汝等決定發菩提心,於佛如來妙三摩提
T19n0945_p0122a27║不生疲惓,應當先明發覺初心二決定義。云
T19n0945_p0122a28║何初心二義決定? 「阿難!第一義者,汝等若欲
T19n0945_p0122a29║捐捨聲聞,修菩薩乘入佛知見,應當審觀因
T19n0945_p0122b01║地發心與果地覺為同?為異?阿難!若於因地,
T19n0945_p0122b02║以生滅心為本修因,而求佛乘不生不滅,無
T19n0945_p0122b03║有是處。以是義故,汝當照明諸器世間,可作
T19n0945_p0122b04║之法皆從變滅。阿難!汝觀世間,可作之法誰
T19n0945_p0122b05║為不壞,然終不聞爛壞虛空。何以故?空非可
T19n0945_p0122b06║作,由是始終無壞滅故。則汝身中堅相為地、
T19n0945_p0122b07║潤濕為水、煖觸為火、動搖為風,由此四纏分
T19n0945_p0122b08║汝湛圓妙覺明心,為視、為聽、為覺、為察,從始
T19n0945_p0122b09║入終五疊渾濁。云何為濁?阿難!譬如清水,清
T19n0945_p0122b10║潔本然,即彼塵土灰沙之倫,本質留礙,二體
T19n0945_p0122b11║法爾性不相循,有世間人取彼土塵投於淨
T19n0945_p0122b12║水,土失留礙水亡清潔,容貌然明之為濁,
T19n0945_p0122b13║汝濁五重亦復如是。 「阿難!汝見虛空遍十方
T19n0945_p0122b14║界,空見不分;有空無體、有見無覺,相織妄成,
T19n0945_p0122b15║是第一重名為劫濁。汝身現摶四大為體,見
T19n0945_p0122b16║聞覺知壅令留礙,水火風土旋令覺知,相織
T19n0945_p0122b17║妄成,是第二重名為見濁。又汝心中憶識誦
T19n0945_p0122b18║習,性發知見容現六塵,離塵無相離覺無性,
T19n0945_p0122b19║相織妄成,是第三重名煩惱濁。又汝朝夕生
T19n0945_p0122b20║滅不停,知見每欲留於世間,業運每常遷於
T19n0945_p0122b21║國土,相織妄成,是第四重名眾生濁。汝等見
T19n0945_p0122b22║聞元無異性,眾塵隔越無狀異生,性中相知、
T19n0945_p0122b23║用中相背,同異失準,相織妄成,是第五重名
T19n0945_p0122b24║為命濁。 「阿難!汝今欲令見聞覺知遠契如來
T19n0945_p0122b25║常樂我淨,應當先擇死生根本,依不生滅圓
T19n0945_p0122b26║湛性成,以湛旋其虛妄滅生,伏還元覺得元
T19n0945_p0122b27║明覺,無生滅性為因地心,然後圓成果地修
T19n0945_p0122b28║證。如澄濁水貯於淨器,靜深不動,沙土自沈
T19n0945_p0122b29║清水現前,名為初伏客塵煩惱;去泥純水,名
T19n0945_p0122c01║為永斷根本無明。明相精純,一切變現不為
T19n0945_p0122c02║煩惱,皆合涅槃清淨妙德。
T19n0945_p0122c03║「第二義者,汝等必欲發菩提心,於菩薩乘生
T19n0945_p0122c04║大勇猛,決定棄捐諸有為相,應當審詳煩惱
T19n0945_p0122c05║根本,此無始來發業潤生誰作?誰受?阿難!汝
T19n0945_p0122c06║修菩提,若不審觀煩惱根本,則不能知虛妄
T19n0945_p0122c07║根塵;何處顛倒處尚不知,云何降伏取如來
T19n0945_p0122c08║位?阿難!汝觀世間解結之人,不見所結,云何
T19n0945_p0122c09║知解?不聞虛空被汝墮裂。何以故?空無相形,
T19n0945_p0122c10║無結解故。則汝現前眼耳鼻舌及與身心,六
T19n0945_p0122c11║為賊媒自劫家寶,由此無始眾生世界生纏
T19n0945_p0122c12║縛故,於器世間不能超越。 「阿難!云何名為眾
T19n0945_p0122c13║生世界?世為遷流,界為方位。汝今當知東西
T19n0945_p0122c14║南北東南西南東北西北上下為界,過去未
T19n0945_p0122c15║來現在為世;位方有十,流數有三。一切眾生
T19n0945_p0122c16║織妄相成,身中貿遷,世界相涉;而此界性,設
T19n0945_p0122c17║雖十方定位可明,世間秖目東西南北,上下
T19n0945_p0122c18║無位中無定方,四數必明與世相涉,三四四
T19n0945_p0122c19║三宛轉十二,流變三疊一十百千,總括始終
T19n0945_p0122c20║六根之中,各各功德有千二百。 「阿難!汝復於
T19n0945_p0122c21║中克定優劣,如眼觀見後暗前明,前方全明
T19n0945_p0122c22║後方全暗,左右傍觀三分之二,統論所作
T19n0945_p0122c23║功德不全,三分言功一分無德,當知眼唯八
T19n0945_p0122c24║百功德;如耳周聽十方無遺,動若邇遙諍無
T19n0945_p0122c25║邊際,當知耳根圓滿一千二百功德;如鼻嗅
T19n0945_p0122c26║聞通出入息,有出有入而闕中交,驗於鼻根
T19n0945_p0122c27║三分闕一,當知鼻唯八百功德;如舌宣揚盡
T19n0945_p0122c28║諸世間出世間智,言有方分理無窮盡,當知
T19n0945_p0122c29║舌根圓滿一千二百功德;如身覺觸識於違
T19n0945_p0123a01║順,合時能覺離中不知,離一合雙,驗於身
T19n0945_p0123a02║根三分闕一,當知身唯八百功德;如意默容
T19n0945_p0123a03║十方三世一切世間出世間法,惟聖與凡無
T19n0945_p0123a04║不苞容盡其涯際,當知意根圓滿一千二百
T19n0945_p0123a05║功德。 「阿難!汝今欲逆生死欲流,返窮流根至
T19n0945_p0123a06║不生滅,當驗此等六受用根,誰合?誰離?誰深?
T19n0945_p0123a07║誰淺?誰為圓通?誰不圓滿?若能於此悟圓通
T19n0945_p0123a08║根,逆彼無始織妄業流,得循圓通,與不圓根
T19n0945_p0123a09║日劫相倍,我今備顯六湛圓明,本所功德數
T19n0945_p0123a10║量如是,隨汝詳擇其可入者,吾當發明令汝
T19n0945_p0123a11║增進。十方如來於十八界,一一修行皆得圓
T19n0945_p0123a12║滿無上菩提,於其中間亦無優劣;但汝下劣
T19n0945_p0123a13║未能於中圓自在慧,故我宣揚,令汝但於一
T19n0945_p0123a14║門深入,入一無妄,彼六知根一時清淨。」
T19n0945_p0123a15║阿難白佛言:「世尊!云何逆流深入一門,能令
T19n0945_p0123a16║六根一時清淨?」
T19n0945_p0123a17║佛告阿難:「汝今已得須陀洹果,已滅三界眾
T19n0945_p0123a18║生世間見所斷惑,然猶未知根中積生無始
T19n0945_p0123a19║虛習,彼習要因修所斷得,何況此中生住異
T19n0945_p0123a20║滅分劑頭數?今汝且觀現前六根,為一?為六?
T19n0945_p0123a21║「阿難!若言一者,耳何不見、目何不聞、頭奚不
T19n0945_p0123a22║履、足奚無語?若此六根決定成六,如我今會
T19n0945_p0123a23║與汝宣揚微妙法門,汝之六根誰來領受?」 阿
T19n0945_p0123a24║難言:「我用耳聞。」 佛言:「汝耳自聞,何關身口?口
T19n0945_p0123a25║來問義,身起欽承,是故應知非一終六,非六
T19n0945_p0123a26║終一,終不汝根元一元六。阿難!當知是根非
T19n0945_p0123a27║一非六,由無始來顛倒淪替,故於圓湛一六
T19n0945_p0123a28║義生,汝須陀洹雖得六銷猶未亡一,如太虛
T19n0945_p0123a29║空參合群器,由器形異名之異空,除器觀空
T19n0945_p0123b01║說空為一,彼太虛空云何為汝成同不同?何
T19n0945_p0123b02║況更名是一非一?則汝了知六受用根亦復
T19n0945_p0123b03║如是。由明暗等二種相形,於妙圓中粘湛發
T19n0945_p0123b04║見,見精映色結色成根,根元目為清淨四大,
T19n0945_p0123b05║因名眼體如蒲萄朵,浮根四塵流逸奔色;由
T19n0945_p0123b06║動靜等二種相擊,於妙圓中粘湛發聽,聽精
T19n0945_p0123b07║映聲卷聲成根,根元目為清淨四大,因名耳
T19n0945_p0123b08║體如新卷葉,浮根四塵流逸奔聲;由通塞等
T19n0945_p0123b09║二種相發,於妙圓中粘湛發嗅,嗅精映香
T19n0945_p0123b10║納香成根,根元目為清淨四大,因名鼻體如
T19n0945_p0123b11║雙垂爪,浮根四塵流逸奔香;由恬變等二種
T19n0945_p0123b12║相參,於妙圓中粘湛發嘗,嘗精映味絞味成
T19n0945_p0123b13║根,根元目為清淨四大,因名舌體如初偃月,
T19n0945_p0123b14║浮根四塵流逸奔味;由離合等二種相摩,於
T19n0945_p0123b15║妙圓中粘湛發覺,覺精映觸搏觸成根,根
T19n0945_p0123b16║元目為清淨四大,因名身體如腰鼓顙,浮根
T19n0945_p0123b17║四塵流逸奔觸;由生滅等二種相續,於妙圓
T19n0945_p0123b18║中粘湛發知,知精映法覽法成根,根元目
T19n0945_p0123b19║為清淨四大,因名意思如幽室見,浮根四塵
T19n0945_p0123b20║流逸奔法。 「阿難!如是六根,由彼覺明有明明
T19n0945_p0123b21║覺,失彼精了粘妄發光,是以汝今離暗離
T19n0945_p0123b22║明無有見體,離動離靜元無聽質,無通無塞
T19n0945_p0123b23║嗅性不生,非變非恬嘗無所出,不離不合覺
T19n0945_p0123b24║觸本無,無滅無生了知安寄。汝但不循動靜、
T19n0945_p0123b25║合離、恬變、通塞、生滅、暗明,如是十二諸有為
T19n0945_p0123b26║相,隨拔一根脫粘內伏,伏歸元真發本明
T19n0945_p0123b27║耀;耀性發明,諸餘五粘應拔圓脫,不由前
T19n0945_p0123b28║塵所起知見,明不循根寄根明發,由是六根
T19n0945_p0123b29║互相為用。 「阿難!汝豈不知,今此會中阿那律
T19n0945_p0123c01║陀無目而見;跋難陀龍無耳而聽;殑伽神
T19n0945_p0123c02║女非鼻聞香;驕梵鉢提異舌知味;舜若多神
T19n0945_p0123c03║無身有觸,如來光中映令暫現,既為風質其
T19n0945_p0123c04║體元無;諸滅盡定得寂聲聞,如此會中摩訶
T19n0945_p0123c05║迦葉,久滅意根圓明了知不因心念。阿難!今
T19n0945_p0123c06║汝諸根若圓拔已內瑩發光,如是浮塵及器
T19n0945_p0123c07║世間諸變化相如湯銷氷,應念化成無上知
T19n0945_p0123c08║覺。阿難!如彼世人聚見於眼,若令急合,暗相
T19n0945_p0123c09║現前,六根黯然頭足相類,彼人以手循體外
T19n0945_p0123c10║繞,彼雖不見,頭足一辯知覺是同,緣見因
T19n0945_p0123c11║明暗成無見,不明自發則諸暗相永不能昏,
T19n0945_p0123c12║根塵既銷,云何覺明不成圓妙。」
T19n0945_p0123c13║阿難白佛言:「世尊!如佛說言,因地覺心欲求
T19n0945_p0123c14║常住,要與果位名目相應。世尊!如果位中,菩
T19n0945_p0123c15║提、涅槃、真如、佛性、菴摩羅識、空如來藏、大圓鏡
T19n0945_p0123c16║智,是七種名稱謂雖別,清淨圓滿體性堅凝,
T19n0945_p0123c17║如金剛王常住不壞;若此見聽離於暗明、動
T19n0945_p0123c18║靜、通塞,畢竟無體,猶如念心離於前塵本無
T19n0945_p0123c19║所有,云何將此畢竟斷滅以為修因,欲獲如
T19n0945_p0123c20║來七常住果?世尊!若離明暗見畢竟空,如無
T19n0945_p0123c21║前塵念自性滅,進退循環微細推求,本無我
T19n0945_p0123c22║心及我心所,將誰立因求無上覺?如來先說
T19n0945_p0123c23║湛精圓常,違越誠言終成戲論。云何如來真
T19n0945_p0123c24║實語者?惟垂大慈開我蒙悋。」
T19n0945_p0123c25║佛告阿難:「汝學多聞未盡諸漏,心中徒知顛
T19n0945_p0123c26║倒所因,真倒現前實未能識,恐汝誠心猶未
T19n0945_p0123c27║信伏,吾今試將塵俗諸事當除汝疑。」 即時,如
T19n0945_p0123c28║來勅羅睺羅擊鍾一聲,問阿難言:「汝今聞不?」
T19n0945_p0123c29║阿難大眾俱言:「我聞。」 鍾歇無聲,佛又問言:「汝
T19n0945_p0124a01║今聞不?」 阿難大眾俱言:「不聞。」 時,羅睺羅又擊
T19n0945_p0124a02║一聲,佛又問言:「汝今聞不?」 阿難大眾又言:「俱
T19n0945_p0124a03║聞。」 佛問阿難:「汝云何聞?云何不聞?」 阿難大眾
T19n0945_p0124a04║俱白佛言:「鍾聲若擊則我得聞,擊久聲銷音
T19n0945_p0124a05║響雙絕,則名無聞。」 如來又勅羅睺擊鍾,問阿
T19n0945_p0124a06║難言:「爾今聲不?」 阿難言:「聲。」 少選聲銷,佛又
T19n0945_p0124a07║問言:「爾今聲不?」 阿難大眾答言:「無聲。」 有頃,羅
T19n0945_p0124a08║睺更來撞鍾,佛又問言:「爾今聲不?」 阿難大眾
T19n0945_p0124a09║俱言:「有聲。」 佛問阿難:「汝云何聲?云何無聲?」 阿
T19n0945_p0124a10║難大眾俱白佛言:「鍾聲若擊,則名有聲,擊久
T19n0945_p0124a11║聲銷音響雙絕,則名無聲。」 佛語阿難及諸大
T19n0945_p0124a12║眾:「汝今云何自語矯亂。」 大眾阿難俱時問佛:
T19n0945_p0124a13║「我今云何名為矯亂?」 佛言:「我問汝聞,汝則言
T19n0945_p0124a14║聞;又問汝聲,汝則言聲。惟聞與聲報答無
T19n0945_p0124a15║定,如是云何不名矯亂?阿難!聲銷無響,汝說
T19n0945_p0124a16║無聞,若實無聞,聞性已滅同于枯木,鍾聲更
T19n0945_p0124a17║擊汝云何知?知有知無,自是聲塵或無或有,
T19n0945_p0124a18║豈彼聞性為汝有無?聞實云無,誰知無者?是
T19n0945_p0124a19║故,阿難!聲於聞中自有生滅,非為汝聞聲生
T19n0945_p0124a20║聲滅,令汝聞性為有為無。汝尚顛倒惑聲為
T19n0945_p0124a21║聞,何怪昏迷以常為斷。終不應言,離諸動靜、
T19n0945_p0124a22║閉塞、開通說聞無性。如重睡人眠熟床枕,其
T19n0945_p0124a23║家有人於彼睡時擣練舂米,其人夢中聞舂
T19n0945_p0124a24║擣聲,別作他物,或為擊鼓、或復撞鍾,即於
T19n0945_p0124a25║夢時自怪其鍾為木石響,於時忽寤遄知杵
T19n0945_p0124a26║音,自告家人:『我正夢時,惑此舂音將為鼓響。』
T19n0945_p0124a27║阿難!是人夢中豈憶靜搖、開閉、通塞,其形雖
T19n0945_p0124a28║寐聞性不昏,縱汝形銷命光遷謝,此性云何
T19n0945_p0124a29║為汝銷滅?以諸眾生從無始來,循諸色聲逐
T19n0945_p0124b01║念流轉,曾不開悟性淨妙常,不循所常逐諸
T19n0945_p0124b02║生滅,由是生生雜染流轉;若棄生滅守於真
T19n0945_p0124b03║常,常光現前,塵根識心應時銷落,想相為塵、
T19n0945_p0124b04║識情為垢二俱遠離,則汝法眼應時清明,云
T19n0945_p0124b05║何不成無上知覺?」
T19n0945_p0124b06║大佛頂萬行首楞嚴經卷第四
【經文資訊】大正藏第 19 冊 No. 0945 大佛頂如來密因修證了義諸菩薩萬行首楞嚴經
【版本記錄】CBETA 電子佛典 2016.06,完成日期:2016/06/15
【編輯說明】本資料庫由中華電子佛典協會(CBETA)依大正藏所編輯
【原始資料】蕭鎮國大德提供,北美某大德提供,中華佛教百科文獻基金會提供新式標點
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