---
title: "楞嚴經述旨 · 識陰狂解"
description: "楞嚴經述旨是明代道教人物陸西星對佛教經典《大佛頂首楞嚴經》的獨特注解。該書成於明代三教合流的思想背景下，陸西星雖屬道教東派創始人，卻以道家內丹學說融通釋義，深入闡述楞嚴經的心性哲理與修行要旨。內容涵蓋如來藏思想、禪修方法及破魔智慧，體系嚴謹且富啟發性。此作雖為道教人士所撰，卻在佛教界具有特殊影響，被視為跨宗派解經的重要範例，為研究明清宗教思想互動提供了珍貴文獻。"
url: "https://rushiwowen.co/en/r/cmex1snfv0j6njp04wizzc5qp"
---

### △識陰狂解　　其目有十

阿難當知是善男子至背涅槃城生外道種。

> Ananda, you should know that this good man, turning away from the city of Nirvana, gives rise to the seeds of heretical paths.

識由行流，故識空則返元。既空行陰，故已滅。生滅尚依識元，故寂滅未圓。而能漸破識陰，消磨六門，故已六。知根㳷合無隔，諸類覺性通融不二，故能入於圓元。圓元，即融根隔通諸類之識元也。若以此為真所歸地，而立為真因，則墮因所因執。蓋真因非所，有所皆妄。娑毗外道認阿賴耶識未形之前，冥然初相，為所歸真因，正同此也。以心有所得，果有所歸，即因即果，皆墮所妄，所以違圓通，背涅槃。今人於真性輒起識心，計因果，生見解，有所得，有所歸，皆則得於識元，歸於冥諦而已。

> Consciousness flows from mental formations, so when consciousness is empty, one returns to the source. Since the aggregate of mental formations is already emptied, it has already ceased. Birth and death still depend on the source of consciousness, so the still extinction is not yet perfected. Yet one can gradually break through the aggregate of consciousness and dissolve the six sense gates, hence the sixth stage. When the sense faculties merge without separation, and the awareness of all beings interpenetrates as one, one can enter the perfect source. The perfect source is the origin of consciousness where the barriers of the sense faculties merge and all beings are connected. If one takes this as the true place of return and establishes it as the true cause, one falls into the attachment of a cause and what it causes. For the true cause is not a location; anything located is delusion. The heretic Sābhī recognizes the dim initial state before the ālayavijñāna takes form as the true cause of return, which is exactly the same error. Because the mind has something it attains, and the fruit has a place to return, both cause and fruit fall into the delusion of location, thus violating perfect penetration and turning away from Nirvana. People today, upon true nature, instantly stir up a discriminating mind, calculating cause and effect, forming views, grasping at attainments, and seeking places of return—all they gain is the origin of consciousness and return to a dim truth, nothing more.

阿難！又善男子窮諸行空至生大慢天成徧圓種。

> Ananda! Furthermore, there are good men who, having realized the emptiness of all mental formations, \*\[carrying this to its extreme,\]\* give rise to a great pride, creating a pervasive and all-encompassing state of self-importance.

執識元為自體，而謂一切眾生自此流出，遂執我能生彼，而實不能，故曰能非能。執摩醯首羅，即色頂魔王也。妄計我能現起無邊眾生，亦能非能之類也。能為心能事果者，依我能為彼依，能成彼事也。大慢，即醯羅也。

> The consciousness that clings to itself as the ultimate source, claiming that all beings flow from it, thus holding the delusion that "I can create them"—though in truth it cannot—this is called "able yet unable." Clinging to Maheshvara, who is the demon king at the summit of the form realm, falsely imagining that "I can manifest countless beings," is likewise a case of "able yet unable." As for "able in mind, able in deeds and results," it means relying on the idea of "I" as the foundation, able to accomplish those deeds. The great pride is none other than that Maheshvara.

又善男子窮諸行空至背涅槃城生倒圓種。

以識元為所歸依，故疑彼能生我及一切法，遂計生起流出之處為真常無生之體，此則在生滅中妄計常住。既惑真不生性，又迷見生滅法，以非常為常，故名常非常執。既計彼能生我，即與計自在天能生一切者同。由依識元妄計常住，故曰妄因依心，成妄計果。前計我圓生物，此計彼圓生我，故名倒圓。

又善男子窮諸行空至背涅槃城生倒知種。

所知，即所觀識陰也。謂識有知，而一切法由知變起。因計知體圓遍諸法，遂立異解。謂無情徧皆有知，無所揀擇，故曰無擇遍知。此則以無知為知，故名起知。無知，執婆吒、霰尼二外道也。執一切覺，謂執一切有知也。此謬計圓知以為因心，則果終虗謬矣。以無知為知，是倒知也。

又善男子窮諸行空至背涅槃城生顛化種。

識陰盡者，消磨六門，諸根互用，今此未盡，纔得隨順而已。因隨圓互，於是計一切法皆能圓化，發生勝果，謂火能顯發光明，乃至塵能成就器界，遂則邪求邪觀，勤心崇事，謂能生勝果，而實不能，故名生無生執，即三迦葉波諸外道之儔也。即迷真心，從物求冀，則因果皆妄，顛倒化理，名顛化種。

又善男子窮諸行空至背涅槃城生斷滅種。

觀理不實，誤墮虗無，故於圓明性中，計皆空虗，於是滅絕羣化，歸於永滅，而不知其非，名歸無歸。執舜若多，此云空，言無想舜若，即執空外道也。以執斷空，故圓虗無為之因心，成空亡之斷果。永滅依，即外道涅槃也。

又善男子窮諸行空至背涅槃城生妄延種。

識陰精明湛不搖處，名之為常，今見其常，乃執色身，同此精圓也。身本無常，實不可貪以為長久，今堅執着，故云貪非貪執。阿斯陀，此云長壽仙，彼雖延常，終歸壞滅，今欲固妄身以冀長住，則空長勞耳，妄延耳。

又善男子窮諸行空至背涅槃城生天魔種。

以識陰為命元，而互通三際。以為識陰若盡，我命亦盡，誰證真常？故便於定中化諸欲境，以留塵勞，不令銷盡。依此邪思，欲證真常，而不知其非，名真非真。執吒枳迦羅能化欲境自娛，即欲頂自在天類也。因此邪思，感生天魔，惟恣塵欲，名熾塵果。

又善男子窮諸行空至背涅槃城生纏空種。

命明者，深窮識陰，深明眾生受命因由也。以生滅由識，精粗由業，故依四諦分別決擇，以苦集為麤偽，以滅道為精真，於是專修道因，求感滅果，以少為足，故居滅即休，斯特聲聞上慢之儔也。此則圓精應為因，心成趣寂之小果。精應者，即決擇麤業，唯求精應，證於偏真，纏空趣寂而已。背清淨道，淨謂常樂我淨之德，四德之中，略舉一耳。

又善男子窮諸行空至生覺圓明不化圓種。

融淨覺明，即識精也。雖無惑習，圓融清淨，而未離於識，故名覺明。若以此為深妙，立為果證，則定性緣覺、獨覺而已。此即圓覺㳷為因心，成湛明之滯果。湛明，即圓融覺明也。所覺止於圓明識精，而定性不回，故名覺圓明，不化圓種。以上陳五十魔境，皆是識精。錯解邪悟，未得正見，擬心動念，皆墮其中。雖證緣覺、辟支，猶為迷佛菩提，亡失知見。所以覺皇苦口垂慈，勦心辯析，欲人不迷不失也。

阿難！如是十種禪那至從始成就不遭岐路。

前妨心魔，此妨見魔。

如是法門先過去世至究竟修進最後垂範。