---
title: "楞嚴經四依解 · 五所被機宜"
description: "楞嚴經四依解是明代高僧觀衡法師對佛教重要經典大佛頂首楞嚴經的註釋。該書撰於明末佛教復興時期，作者秉承天台宗教觀雙修傳統，以四依止為原則闡釋經義。全書系統解說楞嚴經的心性論、修行次第與禪觀方法，重點闡發常住真心性淨明體等核心思想。此解被視為楞嚴學研究的重要文獻，在天台宗典籍中具有權威地位，對後世理解楞嚴經的實修體系產生深遠影響。"
url: "https://rushiwowen.co/en/r/cmglzsucb03h0l204221eqzkw"
---

五所被機宜者凖古畧分二種一科簡二普收一料簡即依本經佛自科簡亦分四類一有多聞性而不返聞真脩者二雖欲返聞脩行而欲漏不除者三諸漏雖除󳠦大妄語者四無多聞性而不持咒者經云菩提湼槃尚在遙遠非汝歷劫辛勤脩證雖復憶持十方如來十二部經清淨妙理如恒河沙秪益戱論汝雖談󵘸因緣自然决定明了人間稱汝多聞第一以此積劫多聞薰習不能免離摩登伽難又云如何自欺尚留觀聼此佛自揀多聞不修第一非器經云汝朂修行欲得菩提要除三惑不盡三惑雖得神通皆是世間有為功用習氣不滅落於魔道雖欲除妄倍加虛偽如來說為可哀愍者汝妄自造非菩提咎前云縱有多智禪定現前如不斷婬如不斷殺等是也此佛自揀脩行不盡三惑是第二非器經云如是世界六道眾生雖則身心無殺盜婬三行已圓若大妄語即三摩地不得清淨成愛見魔失如來種所謂未得謂得未證謂證乃至云求彼禮懺貪其供養是一顛迦銷滅佛種如人以刀斷多羅木佛記是人永󷴑善根無復知見沉三苦海不成三昧又云若不斷其大妄語者如刻人糞為𣒰檀形欲求香氣無有是處此佛自揀雖盡三惑不斷大妄語是第三非器經云如第四禪無聞比丘妄言證聖天報已畢死相現前謗阿羅漢身遭後有墮阿鼻獄又云汝等有學未盡輪廻𤼵心至誠取阿羅漢不持此咒而坐道塲令其身心遠諸魔事無有是處此佛自揀無多聞性亦不持咒是第四非器返此皆器問此經阿難當機何揀多聞為非器耶曰此借阿難當機正欲𤼵揚多聞無益以揀不如真修是假多聞以顯多聞之過又所揀欲其所収非一棄永棄使其知過自改恨病服藥然此四揀是四十年來依稀未醫之深病至此如來慮其根深難醫故深剔病源令其知痛求藥一期頓愈是此經正對此症之妙劑但不信不服如來無如之何即為非器二普收者此經乃終頓圓教不揀三乘五性但有心者悉當作佛此經原為䇿小進大所說惟大非小經云憐愍阿難及諸會中諸有學者又云告富樓那及諸會中漏盡無學諸阿羅漢此小乘在被又云哀愍會中緣覺聲聞於菩提心未自在者此中乘在被又云及為當來佛滅度後末法眾生發菩提心開無上乘妙修行路此大根在被而經初序分三乘人俱備又云令汝會中定性聲聞及諸一切未得二空回向上乘阿羅漢等此定性在被又云惟願世尊大慈哀愍開示我等奢摩他路令諸闡提隳彌戾車此無信根在被是知此經三根普被五性齊收經有明言可證圓通󷜞云若諸非人有形無形有想無想樂脫其倫我於彼前皆現其身而為說法令其成就又云是善男子誦持此咒縱經飲酒食噉五辛種種不淨一切諸佛菩󷨊金剛天仙鬼神不將為過設着不淨破𦿔衣服一行一住悉同清淨縱不作壇不入道塲亦不行道誦持此咒還同入壇行道功德無有異也是則此經以佛性普被無論勝劣淨穢一切通收乃見佛慈等眾生亦等又則不見不聞此經則已但有見聞或信或疑或賛或毀知有此經便成佛種劫數遠近俱蒙究竟若唯普收不料簡恐持天真法力而不着力精脩若唯料簡不普收恐下劣微賤退怯自棄是須二義兼舉被機乃普以通收養其器以作遠因以料簡成其器速克大果是在料簡普收皆此經所被之機也上所被機宜已竟。

> The Five Types of Capacities That Can Receive This Teaching Following ancient precedents, we can broadly divide recipients into two categories: first, those who are examined and set aside, and second, those who are universally accepted. \*\*A. The Examined and Set Aside\*\* According to the Buddha's own analysis in this sutra, there are four types who are set aside: 1. Those who are highly learned but do not cultivate true practice by turning their hearing inward. 2. Those who wish to cultivate but have not yet eliminated their hidden desires. 3. Those who have eliminated their desires but still commit the sin of false claims to enlightenment. 4. Those who lack great learning and do not recite the spiritual mantra. The sutra says: "Enlightenment and Nirvana are still far away, and cannot be attained through your eons of hard work and practice. Even if you memorize the twelve divisions of the scriptures taught by the Buddhas of the ten directions—pure and wondrous truths as vast as the Ganges River—it only becomes fuel for empty debate. Although you can eloquently explain causes and conditions and the nature of things as they are, and people call you foremost in learning, all your eons of accumulated knowledge cannot save you from the ordeal of Matangi's daughter." The sutra also says: "How can you deceive yourself, still clinging to hearing and seeing?" This is the Buddha's own rejection of the first type: those who are learned but do not practice are not suitable vessels. The sutra says: "If you wish to attain Enlightenment, you must eliminate the three poisons. If you do not eliminate them, even if you gain spiritual powers, they will be nothing more than worldly, conditioned abilities. If your habitual tendencies are not extinguished, you will fall into demonic paths. Trying to eliminate delusion will only make you more false. The Tathagata calls such people pitiable. Your delusions are your own doing, not a fault of Enlightenment." The previous passages, such as "Even if one has great wisdom and samadhi, if one does not cease lust..." and "if one does not cease killing..."—these are the Buddha's own rejection of the second type: those who cultivate but do not eliminate the three poisons are not suitable vessels. The sutra says: "All beings in the six realms of existence may perfect their practice of no killing, no stealing, and no sexual misconduct, but if they falsely claim to have attained enlightenment, their samadhi will not be pure. They will become demons of craving and false views, losing the seed of Buddhahood. Claiming what one has not attained, claiming realization without realization... such people will seek others' reverence and offerings. They are incorrigible, destroying the seed of Buddhahood, like cutting down a palm tree. The Buddha predicts they will lose all roots of goodness, have no more wisdom, and sink into the three miserable realms, unable to attain samadhi." The sutra also says: "If one does not cease making false claims to enlightenment, it is like carving excrement into sandalwood and expecting a fragrance—it is impossible." This is the Buddha's own rejection of the third type: those who have eliminated the three poisons but still make false claims are not suitable vessels. The sutra says: "Consider the arrogant monk in the fourth dhyana who falsely claimed he had attained sagehood. When his heavenly reward ended and signs of death appeared, he slandered the Arhats, saying they would still be reborn, and thus fell into the Avici Hell." The sutra also says: "You learners who have not yet ended the cycle of rebirth, if you sincerely resolve to become Arhats but do not recite this mantra when sitting in the Dharma hall, you will be unable to keep your body and mind free from demonic obstacles." This is the Buddha's own rejection of the fourth type: those who lack great learning and do not recite the mantra are not suitable vessels. \*\*Question\*\*: Since Ananda was the main recipient of this sutra, why is he cited as an example of the first type (learned but not practicing)? \*\*Answer\*\*: Ananda was used as an example precisely to highlight the uselessness of mere learning. The rejection was of \*false\* learning, not true cultivation, to expose the fault of learning without practice. Furthermore, this rejection was not a permanent dismissal, but a way to make people recognize their faults, correct themselves, and take the medicine for their illness. These four rejections point to deep-seated illnesses that had not been fully treated for forty years. The Tathagata, seeing that these habits were deeply rooted and hard to cure, thoroughly exposed their source, making them feel the pain and seek the remedy. This sutra is the perfect medicine for this disease. Only those who do not believe or refuse the medicine are truly unsuitable vessels. \*\*B. Universal Acceptance\*\* This sutra belongs to the Final, Sudden, and Perfect teachings of the Mahayana. It does not discriminate against the Three Vehicles or the Five Natures. All who have a mind are destined to become Buddhas. This sutra was originally taught to encourage the Lesser Vehicle to advance to the Greater Vehicle, so it is exclusively for the Greater Vehicle, not the Lesser. The sutra says: "Out of compassion for Ananda and all the learners in the assembly..." It also says: "Addressing Purnamaitrayaniputra and all the Arhats in the assembly who had ended their outflows..." These indicate that followers of the Lesser Vehicle are included. The sutra also says: "Pitying the Pratyekabuddhas and Shravakas in the assembly whose minds are not yet at ease regarding Bodhi..." This includes followers of the Middle Vehicle. The sutra also says: "And for the beings of the future, after my Nirvana, in the final Dharma age, who aspire to Bodhi and to open the supreme path of wondrous cultivation..." This includes followers of the Great Vehicle. Furthermore, the sutra's opening section includes all three vehicles. The sutra also says: "For those of you with the fixed nature of a Shravaka, and all Arhats who have not yet realized the emptiness of both self and dharmas but aspire to the Greater Vehicle..." This includes those of fixed nature. The sutra also says: "I only wish the World-Honored One, out of great compassion, to teach us the path of Shamatha, so that even the incorrigible may abandon their false views and enter the right path." This includes those without faith. This shows that this sutra equally reaches all three roots and all five natures. The sutra clearly states this. The Universal Gate chapter says: "If non-human beings—with form, without form, with thought, without thought, or those who wish to escape their state—I will appear before them in a suitable form and teach them the Dharma, causing them to succeed." The sutra also says: "A good person who recites this mantra, even if they drink alcohol, eat meat and the five pungent plants, or engage in various impurities, will not be faulted by all Buddhas, Bodhisattvas, Vajra Guardians, devas, and spirits. Even if they are unclean, wear tattered clothes, or are casual in their conduct, when they recite this mantra, their merit becomes identical to that of one who has set up an altar and entered the Dharma hall, with no difference." Thus, this sutra universally receives all beings through the Buddha-nature, regardless of superiority, inferiority, purity, or impurity. This shows the Buddha's compassion is equal to all beings. Those who have not seen or heard this sutra will take a different path, but for those who have seen or heard it, whether they believe, doubt, praise, or slander, they have already planted the seed of Buddhahood. Regardless of the length of time, they will eventually attain supreme Enlightenment. If we only emphasized universal acceptance (普收) without the examination and rejection (料简), people might rely on the mere power of the mantra and neglect diligent practice. If we only emphasized examination and rejection without universal acceptance, those of lower status might become discouraged and give up. Therefore, both principles must be applied together for the teaching to be universal: universal acceptance nurtures their potential as a distant cause, while examination and rejection helps them realize their potential to quickly attain the great fruit. Both approaches are the ways in which the teaching of this sutra reaches its recipients. This concludes the discussion of the capacities that can receive this teaching.