---
title: "注大乘入楞伽經 · 1"
description: "注大乘入楞伽經是宋代高僧寶臣所撰的一部重要佛教注释典籍，主要对《楞伽经》进行系统阐释。宝臣为北宋时期著名佛教学者，其注释融合了唯识学与如来藏思想，深入解析经中“五法”“三性”“八识”等核心教义，强调“自心现量”的禅观实践。该注疏以清晰逻辑和精炼文风著称，成为研究《楞伽经》的权威文献之一，在汉传佛教义学体系中具有承前启后的地位，既保存唐代唯识学传统，又为后世禅教融合提供理论依据，是理解中国化大乘佛教思想演变的关键文本。"
url: "https://rushiwowen.co/en/r/cme58d73d050ni804jwlx4blj"
---

### 佛心品第四

> The Fourth Chapter: The Buddha Mind

將釋此品，義有三門：初敘來意、二釋品名、三釋經文。

> In elucidating this chapter, the meaning unfolds through three gates: first, recounting its purpose; second, explaining the chapter’s title; third, expounding the scripture’s text.

初來意者，上品通明心生滅門覺與不覺二義，攝一切法，生一切法，故但總名〈集一切法品〉。自下凡十三品，別明心生滅門覺與不覺二義，生攝一切法。此品居首，故次來也。

> Regarding the initial intention, the superior comprehensive understanding of the mind's arising and ceasing gate encompasses the two meanings of enlightenment and non-enlightenment, which gather all dharmas and generate all dharmas. Therefore, it is collectively named "The Chapter on Gathering All Dharmas." The following thirteen chapters separately elucidate the two meanings of enlightenment and non-enlightenment within the mind's arising and ceasing gate, which generate and gather all dharmas. As this chapter stands at the beginning, it follows accordingly.

二釋品名者，梵音佛陀，此云覺者。梵乾栗陀耶，此名真實心，即一切佛自性離垢妙淨明心也，故名〈佛心品〉。

> Explaining the Title: The Sanskrit term "Buddha" means "the Awakened One." The Sanskrit term "Hṛdaya" is here called the "true mind," which is the inherently pure, wondrous, luminous mind of all buddhas, free from defilements. Therefore, this chapter is titled "The Buddha Heart Chapter."

次經文下正釋經文，餘品文前亦各有三門，應准思之，更不開釋。

> Following the main text, the explanation of the sutra now begins. For the remaining chapters, there are also three introductory sections preceding each, which should be contemplated accordingly; they will not be separately elaborated upon here.

爾時佛告大慧菩薩摩訶薩言至大慧言：「唯。」

> At that time, the Buddha addressed the Bodhisattva Mahāsattva Mahāmati, saying,

因上言自覺聖智證一乘道以成法身故，即明法身大悲起用，作種類身以化眾生，故次明三種意成身也。

> Since the previous passage speaks of realizing the One Vehicle Path through the self-awakened holy wisdom to accomplish the Dharma Body, it now clarifies that the Dharma Body, with great compassion, activates its function, manifesting various transformation bodies to teach sentient beings. Therefore, it next elucidates the three kinds of intention-born bodies.

佛言：「大慧！意成身有三種至入初地已漸次證得。」

> The Buddha said: "Mahāmati, there are three kinds of manomaya-kāya (mind-made bodies), which are gradually realized upon attaining the first bhūmi (stage)."

言三種意成身，是諸修如實行者，從初地以上至佛地以來，麁細優劣有此三類耳。

> There are three types of mind-made bodies, which are possessed by all practitioners who cultivate according to reality, from the first bodhisattva ground up to the buddha ground, with these three categories distinguished by coarseness or subtlety, and superiority or inferiority.

「大慧！云何入三昧樂意成身至入三昧樂意成身。」

> Mahāmati, what is the attainment of the body of bliss through samādhi?

明從初地至七地以還菩薩，要須入禪定正受，始能現作種種身，如意遍至而無障礙。言入三昧樂正受時，離諸妄心、寂然不動，心海常安不起識浪，知一切境界，唯自心現，本無所有，是故名為三昧樂正受意成身。經家好略，舉中三地意該前後，以明七地也。

> From the initial stage up to the seventh stage, bodhisattvas must enter the meditative concentration of samādhi before they can manifest various forms, freely reaching everywhere without obstruction. When entering the bliss of samādhi, they depart from all deluded thoughts, abiding in tranquil stillness; the ocean of mind remains constantly peaceful, without stirring waves of consciousness. They know that all realms are only manifestations of their own mind, fundamentally nonexistent. Therefore, this is called the bliss of samādhi and the body of mental transformation. The scripture compilers favor brevity, citing the three intermediate stages to encompass both earlier and later ones, thereby clarifying the seventh stage.

「云何覺法自性意成身至是名覺法自性意成身。」

> How does one realize the Dharma-nature mind-made body? This is called realizing the Dharma-nature mind-made body.

言八地菩薩，覺了諸法猶如幻夢，不須入定，能現種種身，猶如意生也。如幻故心轉所依，住如幻等十三昧王，及餘無量三昧，能現自在神通，速疾如意等，非是四大所造，形容如似四大造也。一切色相，種種支分具足莊嚴，普入佛剎以化眾生，達諸法性如幻夢不實，是故名為覺法自性意成身。

「云何種類俱生無作行意成身至三種身當勤觀察。」

明十地至如來地，了達諸佛自證聖智境界，無量種類異機同感，應無前後一時俱生，猶如意生而無障礙。現此種類不須作意，故言無作行。是故法身大悲起用三意成身，當勤修學。

爾時世尊重說頌言：「我大乘非乘，非聲亦非字，非諦非解脫，亦非無相境。」

佛言我不對小乘說大乘，明佛乘非聲說文字，非實非虛，非解非縛，亦非有無境界。

「然乘摩訶衍，三摩提自在，種種意成身，自在花莊嚴。」

然此如來所得大乘，因上自覺聖智證一乘道，法身起用現意成身也。三摩提自在者，頌上入三昧樂意成身也。種種意成身者，頌種類俱生無作行意成身也。自在花莊嚴，頌覺法自性意成身也。

爾時大慧菩薩摩訶薩至「當為汝說。」大慧言：「唯。」

因上言三種意生身，欲明三種意生身，要因無漏無間知故得，明五種內無間業是無漏之因。

佛告大慧：「五無間者至懷惡逆心出佛身血。」

此徵數列名。義有內外，如下釋。

「大慧！何者為眾生母？謂引生愛與貪喜俱，如母養育。」

愛為根本，能引生死輪迴，還有貪愛與身俱起，況如嬰兒緣於母故，養育成立。

「何者為父？所謂無明至斷二根本名殺父母。」

以無知故愛因此生，受識名色六入之身，故名無明為眾生父也。六處聚落者，即六入身是也。以無間智永斷癡愛根本，名殺父母。故《淨名》云「從癡有愛，即我病生。」謂一切惑使皆由是生也。

「云何殺阿羅漢至是故說名殺阿羅漢。」

諸惑習種隨諸有情眠伏藏識故，謂隨眠為怨。明羅漢，習使微細不現，如鼠噬人，雖復瘡愈，遇雷微發。以譬羅漢習使雖復不現，遇緣微發。究竟斷此微細習使，名殺阿羅漢。

「云何破和合僧至究竟斷彼名為破僧。」

觀察五蘊如夢幻不實，無有色受想行識異相和合以成身，名為破僧也。凡和合名僧，今五蘊亦名為僧，了五蘊無體，因名破僧。故《般若》云「照見五蘊皆空，度一切苦厄。」

「云何惡心出佛身血至名為惡心出佛身血。」

明不覺五陰諸法自共相是自心妄現不實故，妄計有八識身，即有妄想覺知種種境界，覺境界者名為佛也，依之起染故復名血。以空無相願三無漏智，斷彼八識妄覺染污，名為惡心出佛身血也。

「大慧！是為內五無間。若有作者，無間即得現證實法。」

內五無間是無漏因，此逆即順。若有作者，無間即得自覺聖智，現證實法一乘道也。

「復次大慧！今為汝說外五無間至不生疑惑。」

上說行內五無間不入地獄，得現證實法，恐人聞此謂行外五無間亦不入地獄，故次明行外五無間得地獄苦，令聞是義不生疑惑也。

「云何外五無間至於三解脫不能現證。」

言若行此外無間者，不得三解脫無間樂，唯得地獄無間苦也。

「唯除如來諸大菩薩至尋即悔除證於解脫。」

明唯除佛菩薩及大聲聞，見餘作無間業者，為勸發故，令除疑悔過，以神力變化示同其事，譬如闍王弒父，身生惡疾懺悔，佛教作實相觀，觀已惡疾即除，此闍王或是聖人化作。化作此者有何利益？欲勸實作外無間者發心懺悔也。

「此皆化現非是實造至終無現身而得解脫。」

無有實造無間業者，不得無間苦也。言必得無間苦，終無現身得解脫。

「唯除覺了自心所現至離分別過方證解脫。」

又如闍王受佛化已，覺知自心妄現不實，離我我所妄想執見，或未來世於異道身，遇善知識，離於自心妄想見過，方得解脫。

爾時世尊重說頌言：「貪愛名為母，無明則是父至是名無間業。」

此二頌，頌內五無間業，如經自明。

爾時大慧菩薩摩訶薩至「願為我說諸佛體性。」

因上識了境界則名為佛，非真佛故，須以三解脫無漏智斷之。上佛不真須斷，更說何等而為真佛？故有佛之體性以請問也。

佛言：「大慧！覺二無我至斷二煩惱是佛體性。」

諸佛體性即法身也，常為報化之所依故。一切眾生曠劫漂沈，或墮邪小，而不能證者，良由二障。二障不斷，由於二執，欲除二執，必假二空。執障既亡，二死永斷，即聖性現前，應用塵沙，名之為佛。故云覺人、法二無我，除惑、智二障，離分段、變易二死，斷現行、習氣二煩惱，是故名為諸佛體性。然諸障中煩惱尤甚，又別示其相，欲學者痛治之。

「大慧！聲聞、緣覺得此法已」至爾時世尊重說頌言：「善知二無我，除二障二惱，及不思議死，是故名如來。」

頌上可知。

## 注大乘入楞伽經卷第五