---
title: "首楞嚴經義海 · 第四"
description: "首楞嚴經義海是唐代高僧懷迪參與證義宋代咸輝排經入注的楞嚴經重要注疏。該書成於唐宋佛教義學鼎盛期以科判方式系統梳理經文結構並融入精要注釋深入闡釋首楞嚴三昧如來藏心性等核心教義。其內容涵蓋禪修次第五十陰魔辨析及圓通法門被譽為開顯楞嚴深廣義海之鑰。此注疏融合南北宗見解在漢傳佛教中具有權威地位是研究楞嚴經思想與實踐的重要文獻對天台華嚴禪宗等宗派皆產生深遠影響。"
url: "https://rushiwowen.co/en/r/cmgn3ob560dqlk104c0dlaj2e"
---
## 首楞嚴經義海卷第四經一之四翦四
> Surangama Sutra, Ocean of Meaning, Volume 4
凡遇圓相即是標辭與䟽同其上文。
> Whenever you encounter a circle symbol, it marks the beginning of a commentary that corresponds to the explanation above.
阿難汝今欲知奢摩他路願出生死。
> Ananda, now you wish to know the path of serenity, and you aspire to transcend birth and death.
䟽奢摩他即出生死到涅槃之道路也。
> The path of calm and clarity (shamatha) is the way to transcend birth and death and arrive at liberation.
今復問汝即時如來舉金色臂屈五輪指語阿難言汝今見不。
> Now again I ask you: At that time, the Tathagata raised his golden arm and curled his five fingers into a fist. He said to Ananda, "Now do you see this?"
地水火風空輪各對一指又一一指端有千輻輪相故云輪指屈指問見意欲推心。
> Each of these—earth, water, fire, wind, space, and the wheel—corresponds to a finger. On each fingertip, there appears a pattern of a thousand-spoked wheel, which is why it’s called a "wheel finger." By bending the finger and using it to ask a question, we aim to point toward the nature of mind.
阿難言見佛言汝何所見阿難言我見如來舉臂屈指為光明拳耀我心目。
> Ānanda said, "I see you." The Buddha asked, "What do you see?" Ānanda replied, "I see the World-Honored One raise his arm, curl his fingers into a radiant fist, which shines upon my mind and eyes."
佛手金光耀我心目此即心目俱見。
> The Buddha's hand radiates golden light, illuminating both my mind and eyes—this is how the mind and eyes together see the truth.
佛言汝將誰見阿難言我與大眾同將眼見。
> The Buddha asked, "With what will you see?" Ananda replied, "I and everyone in the assembly will see with our eyes."
舉拳初問便言耀我心目再審誰見又却獨不言心意引推徵明露妄想師資善巧共破執情善哉大權懸知今日。
> At first, he raised his fist and asked, saying it dazzled my mind and eyes. When asked again who saw it, he remained silent—yet the mind and intentions drew forth, leading to inquiry and revealing clear, open delusion. The teacher and student’s skill and wisdom worked together to break attachments. Wonderful! The great expedient knew of this day long before.
佛告阿難汝今答我如來屈指為光明拳耀汝心目汝目可見以何為心當我拳耀。
> The Buddha said to Ānanda, “Now answer me: When the Tathāgata raises his hand and curls his fingers into a shining fist, dazzling your eyes and mind, your eyes can see it. But what is it that serves as your mind, perceiving this fist of light?”
當猶對也汝目顯然故云可見又汝眼實可見我拳相意欲推心且許其眼眼即可見何者是心研覈至窮妄想須顯。
> "To illustrate further: when you clearly 'see' with your eyes, you perceive objects directly. But in truth, your eyes can see my fist—so which one is actually the 'heart' or mind? If you focus entirely on your eyes, they simply perceive physical forms. But what or where is this 'mind' you refer to? You must investigate this thoroughly, examining your assumptions and illusions until they become clear."
阿難言如來現今徵心所在而我以心推窮尋逐即能推者我將為心。
> Ananda said, "The Tathāgata is now asking where the mind is located. As for me, when I search and trace with my mind, that which can trace and search—I take that to be my mind."
能推之心攀緣妄想生死輪廻是此為根固執既深河沙叵第故今呈露必待破除。
> The mind that grasps and clings, drifting in delusion through the cycle of birth and death—this is the root. Once this stubborn attachment grows deep, it becomes as vast as the sands of the Ganges. Thus, now we must reveal it, and in doing so, it must be broken through.
佛言咄阿難此非汝心。
> The Buddha said, "Attend, Ananda. This is not your mind."
解前以七番逐破復示二種根本未能領悟猶執能推嗟其迷重故叱以語之。
> Before the explanation, the Buddha had already dismantled misconceptions seven times in succession, revealing the two fundamental causes. However, the listener still failed to grasp this, clinging to the idea of a thinking, subjective self. Lamenting this deep confusion, the Buddha therefore spoke sharply to rouse him from his stubborn attachment.
阿難矍然避座合掌起立白佛此非我心當名何等。
> Ananda trembled with awe, rose from his seat, and stood with palms joined. He said to the Buddha, "If this is not my mind, then what should it be called?"
䟽世尊現相以呵叱過之深也阿難驚起以避座執之重也情之主宰皆謂我心今被頓呵孰不驚愕咄呵聲矍逸起皃。
> The World-Honored One manifested this sign to sharply rebuke Ananda for his profound error. Ananda sprang up in alarm, startled from his seat by the weight of this reproach. All beings consider the mind as the master of emotions. Now, suddenly rebuked in such a way, who would not be astonished? "Duo" is the sound of the rebuke; "jue" describes the startled rising from one's seat.
佛告阿難此是前塵虛妄相想惑汝真性。
> The Buddha said to Ananda, "These are merely illusory perceptions arising from external objects, which deceive your true nature."
前塵之相本自虛妄從識變生猶如影像而復引起念想緣慮名之為心心之與境二俱虛妄此心及境即真如海中一浮漚耳故下云汝身汝心皆是妙明真精妙心中所現物浮塵既現實體即隱能覆能暗故云惑汝真性。
> The appearances of objects before you are inherently illusory, born from consciousness like shadows or reflections. Yet they stir up thoughts, clinging, and mental activity—this is what we call the mind. Both the mind and the experiences it perceives are illusory. Like fleeting bubbles on the sea of Suchness. As it is said: "Your body and your mind are all manifestations of the wondrous, clear, true essence within the sublime mind itself." Once the floating dust appears, the true substance is concealed. It obscures and darkens, and thus it is said to bewilder your true nature.
由汝無始至于今生認賊為子失汝元常故受輪轉。
> Throughout countless eons from the beginningless past until now, you have mistaken a thief for your own son, losing your original eternal nature, and thus you undergo the cycle of birth and death.
此之妄想能損法身能傷慧命功德法財由之喪失名之為賊迷而不識認為真常將謂嫡生欲期嗣世返遭破喪歷劫貧窮故失元常受輪轉也故下文云睧擾擾相以為心性一迷為心決定惑為色身之內不知色身外洎山河虛空大地咸是妙明真心中所現物棄之大海唯認浮漚迷中倍人真可憐愍○解執妄為真如認賊為子也無二顯示真心者真心之體本周法界非妄非真絕言離相能攝一切世間出世間法然具三大通二門若約真如門顯此心者則亡因果絕染淨口欲談辭喪心欲緣慮亡無法可破無法可會此則唯顯體大義也若就生滅門顯此心者則彰染淨明體用顯真妄論因果有修有證或破或會如斯顯示皆為隨順入於真如真如之體即一真心也一心真如及生滅相無二無別即三明一即一論三故得治生產業皆與實相不相違背己界佛界眾生亦然今之所顯真心相者依生滅門破妄顯也然破會之相諸經論中具有此二蓋隨執心輕重根有利鈍乘有頓漸教分權實若執重根鈍理須破斥若藥不𥈅眩厥疾弗瘳若根性調柔妄情輕薄指相即性一切皆如猶良馬見鞭影動即正今經先破後會俾輕重二執皆盡利鈍兩根俱入如此𫨻經即明心能生法自性元常不同前塵分別影事但隨境轉體是無常下經又明見與見緣本無所有元是菩提妙淨明體又云生滅去來本如來藏此則先令明識真妄後今了妄即真洎乎開悟無妄可了即云皆即菩提妙明元心維摩法華皆有此意如調馬善毉適時御物在座根性既殊說者理須兼二如來善巧妙達時機文二。
> These delusive thoughts can damage the Dharma body, harm the wisdom life, and cause the merit and wealth of enlightenment to be lost. For this reason, they are called "thieves." Being deluded, we fail to recognize them, mistaking them for what is true and eternal. We believe they are our own true heirs and hope they will carry on our legacy, but instead, we end up defeated and impoverished for eons. Because we have lost touch with our true, eternal nature, we revolve through the cycle of samsara. That is why the text below says: "A restless, chaotic cluster of perceptions is taken as the mind's nature. Once delusion arises, we firmly believe this mind is inside the body, unaware that the body itself—and the mountains, rivers, space, and earth beyond—are all manifestations of this wondrous, bright true mind. We abandon the vast ocean and only recognize a tiny bubble. This is delusion piled upon delusion, truly pitiable." \*Explanation:\* Mistaking the false for the true is like recognizing a thief as one's own child. \*Second part: Revealing the True Mind\* The substance of the true mind is fundamentally the reality itself—neither true nor false, beyond words and concepts, free from form and attributes. It encompasses all phenomena in and beyond the world. Yet, it possesses three great aspects and includes two gateways. If we reveal this mind through the "reality gate," we transcend cause and effect, purity and defilement—neither words can express nor thoughts can reach it. There is nothing to reject and nothing to realize, showing only its aspect of vastness. If we reveal this mind through the "appearance gate," we clarify defilement and purity, illuminate substance and function, distinguish truth from falsity, discuss cause and effect, and engage in cultivation and realization—sometimes rejecting, sometimes embracing. Such display is meant to lead us into reality itself, whose substance is nothing but the One True Mind. The true mind and the conditioned and unconditioned aspects are not separate: the three are one, and the one contains the three. Therefore, even worldly tasks align with ultimate truth. The self's realm, the Buddha's realm, and all beings' realms are no different. We reveal the aspect of the true mind here through the "appearance gate" by exposing and rejecting falsity. Throughout the sutras and treatises, these two methods—rejection and affirmation—appear together. They are applied according to the strength of attachment and the depth of students' faculties. For those with heavy attachments and dull faculties, rejection is necessary; if the medicine is not strong enough, the disease will not be cured. For those with gentle natures and light delusions, pointing directly to the nature of appearances as reality—all is thusness—is like an excellent horse responding to the shadow of a whip. In this section of the sutra, rejection comes first, followed by affirmation, so that both heavy and light attachments are exhausted, and both sharp and dull practitioners enter the truth. This passage clarifies that the mind gives rise to phenomena; its nature is fundamentally eternal, unlike the previous "discriminating mental images" that follow external conditions and are impermanent. Later in the sutra, it also states: "The seer and what is seen have no inherent existence; they are originally the wondrous, pure, and bright essence of enlightenment." And again: "Birth and death, coming and going, are all thusness nature." First, we learn to distinguish the true from the false; then we realize that what is false is itself true. Once awakened, there is nothing false to reject, so it is said: "All is the wondrous, bright, original mind of enlightenment." The Vimalakirti Sutra and the Lotus Sutra have this same meaning. Like a skillful horse trainer or a wise physician, the teaching adapts to the time and the student. Because beings have different capacities, the teacher must apply both methods. The Tathāgata, with perfect skill and insight into the appropriate moment, expounds the Dharma accordingly.
阿難白佛言世尊我佛寵弟心愛佛故令我出家我心何獨供養如來乃至徧歷恒沙國土承事諸佛及善知識發大勇猛行諸一切難行法事皆用此心。
> Ananda said to the Buddha: “World-Honored One, I am the Buddha’s beloved younger cousin. Because my heart loves the Buddha, I was inspired to renounce the world. But it is not only when I serve the Tathagata—even when I journey through countless worlds like the sands of the Ganges, serving all Buddhas and wise teachers, summoning great courage, and undertaking every difficult practice—all of this is done with this very same heart.”
起意修行親近善友即是發菩提心如來常教令發此心今復何故說為非心故敘為難凖涅槃經發菩提心不是佛性師子吼云若一切眾生先有佛性何故復有初發菩提心者佛言菩提之心實非佛性是無常故乃至雖念念滅相續不斷名為修道猶如燈熖雖念念滅亦能破暗菩提之心亦復如是今經欲明如來藏心常住真性即是涅槃正因佛性發菩提心乃是緣了體是無常是故阿難同師子吼以緣了性難正因性此則不辨三因常無常義妄以為難也○標頓教因地既有修證須具三重之因初了悟覺性二發菩提心三修菩薩妙行。
> When one resolves to practice and draw near to good spiritual friends, this is the arising of the bodhi mind. The Tathāgata constantly teaches us to develop this mind. Why, then, does he now say it is "no mind"? This is the reason for the inquiry. According to the Mahāparinirvāṇa Sūtra, developing the bodhi mind is not the same as buddha-nature. The Lion's Roar asks: "If all sentient beings already have buddha-nature, why is there such a thing as first developing the bodhi mind?" The Buddha replies: "The bodhi mind is not actually buddha-nature, because it is impermanent. Even though it ceases in each moment, its continuous succession is called the path of cultivation. It is like a lamp's flame: though it goes out in each moment, it still dispels darkness. The bodhi mind works in the same way." This sutra now seeks to explain that the tathāgata-garbha mind is the eternal true nature, which is precisely the direct cause of nirvāṇa—the buddha-nature. Developing the bodhi mind, however, is a contributing condition; its essence is impermanent. Therefore, Ānanda, like the Lion's Roar, makes the mistake of using the conditioned and impermanent to question the unconditioned and eternal, failing to distinguish between these three types of causes and their meanings of permanence and impermanence. ○ Marking the provisional teaching's causal ground: since there is both cultivation and realization, it requires a threefold cause: first, awakening to the enlightened nature; second, developing the bodhi mind; and third, cultivating the wondrous practices of a bodhisattva.
縱令謗法永退善根亦因此心。
> Even if someone slanders the Dharma, causing their good roots to be severed forever, it is only because of this mind.
䟽依之修行能成佛道因之謗法永作闡提佛說非心誠為難信○標阿難示相懷疑無始時來善惡業行皆用此心。
> If one cultivates in accordance with it, they can attain Buddhahood; if one slanders the Dharma because of it, they will forever remain an icchantika. The Buddha said that the mind is not the true mind—this is truly difficult to believe. ○ Ananda’s doubt is shown: since beginningless time, all good and evil actions have been carried out using this mind.
若此發明不是心者我乃無心同諸土木。
> If this illuminating awareness is not the mind, then I would have no mind at all—I would be no different from earth or wood.
䟽土木不能了知不能修謗為無此心此若非心土木何異。
> The wood and soil cannot understand or cultivate this teaching; they just slander it, claiming there is no such mind. But if they say this is not mind, then how are they any different from wood and soil?
離此覺知更無所有云何如來說此非心我實驚怖兼此大眾無不疑惑。
> Apart from this awareness, there is nothing else. Why then does the Tathāgata say that this is not the mind? I am truly alarmed and terrified, and this entire assembly is filled with doubt and confusion.
解私謂阿難以對境覺知異乎土木封為我心此則正當人執之相忽聞訶斥故以無情為難而不知真我無我靈知無知妙淨明心何所不在斯由大權起教豈慶喜之實然乎。
> In my understanding, Ananda considered that the ability to perceive and be aware of one's surroundings, unlike wood or earth, constituted the mind. This is precisely the characteristic of attachment to a self. Suddenly hearing a rebuke, he then challenged using the example of inanimate things, not realizing that the true self has no self, that spiritual awareness is without awareness, and that the wondrous, pure, luminous mind is everywhere present. This arose from the compassionate teaching of the enlightened ones—how could it have been the true state of Ananda's own understanding?
惟垂大悲開示未悟。
> We humbly beseech you, in your great compassion, to teach and reveal the truth to those who have not yet awakened.
䟽不了正因體徧通情無情但執修謗之心便見土木無性洎被呵責此非汝心由不早辨遂至驚怖然阿難豈謂不知直為末世多作此計用妄心即是佛心惑者既群卒難領悟故再三疑難請為開示也。
> To not thoroughly understand that the true nature pervades all sentient and insentient beings alike—yet clinging to a mind that cultivates or slanders—one then sees that plants and trees have no innate nature. Upon being scolded, "This is not your mind," and because one failed to discern this earlier, one becomes startled and afraid. However, did Ānanda truly not know? It is simply because people in later ages often adopt this view, taking the deluded mind as the Buddha-mind. Since those who are confused are many and it is hard for them to awaken, the Buddha posed doubts and difficulties repeatedly, asking to be taught and explained.
爾時世尊開示阿難及諸大眾欲令心入無生法忍於師子座摩阿難頂而告之言。
> At that time, the World-Honored One, wishing to guide Ānanda and the assembly towards the realization of the non-arising tolerance (anutpattika-dharma-kṣānti), touched Ānanda’s head from his lion throne and said,
摩頂安慰也阿難疑問將謂無心今若開示必知體徧冥合此理了法無生印可決定名無生忍得此忍時通達一切法門成就一切佛法此非小緣故佛安慰警動其意是故摩頂也○解檇李曰無生法即真如理忍即智也證此法時忍可印持決定不謬故云忍也。
> You rest your hand upon my head to comfort and reassure me. Ānanda has been troubled, thinking there might be no mind. Now, if you reveal this truth, I will surely know that the mind’s essence pervades all things, and realize this principle: all phenomena are unborn. When this realization is confirmed and unshakable, it is called the "Patience of the Unborn." Attaining this patience means understanding all teachings and achieving all Buddha-dharmas. This is no small matter—that is why the Buddha comforts and stirs his heart, resting his hand on his head. \*Note from Jie Li: "Dharma of the Unborn" refers to the true nature of reality; "patience" means wisdom. When one realizes this, they accept and affirm it without error—hence it is called "patience."\*
如來常說諸法所生唯心所現一切因果世界微塵因心成體。
> The Tathagata always teaches that all phenomena arise from the mind and appear only through the mind. All causes, effects, worlds, and even the tiniest particles are formed based on the mind.
䟽緫標色心故云諸法無別生處故曰唯心此法生起謂由真如不守自性為因無始妄想熏習為緣因緣和合成梨耶識從此變生根身種子器世間等如水起波如鏡現像故云唯心所現一切因果者別舉正報聖凡緫該故云一切世界微塵別指依報一切之言亦通此轉既由真心隨緣所現亦依真心以為自體如像不離鏡波不離水如下文云我常說言色心諸緣及心所使諸所緣法唯心所現外洎山河虛空大地咸是妙明真心中物故云因心成體○解孤山曰一切因果即十界正報世界微塵即十界依報此釋上諸法所生也因心成體此釋上唯心所現也因心本具隨緣能造故所造法全能造心依正既是一心一心實無能所。
> The text broadly explains the issues of form and mind, stating that all phenomena have no separate origin and thus are said to be "only the mind." These phenomena arise because the True Mind, not holding its own nature, acts as a cause. Beginningless delusion functions as a condition. When cause and condition combine, they create the Alaya Consciousness. From this, the body, roots, seeds, and the world itself evolve—just as water creates waves or a mirror reflects images. Therefore, it is said that everything is "manifested only by the mind." "All causes and effects" refers specifically to the distinctions among noble beings and ordinary beings in the principal retribution (sentient beings). The term "all" encompasses this completely. "Worlds and atoms" specifically refer to the circumstantial retribution (the environment). The word "all" also applies here. This process arises as the True Mind adapts to conditions, and it also relies on the True Mind as its own essence—just as the image cannot leave the mirror and the wave cannot leave the water. As the following text states: "I often say that form, mind, all conditions, and the mental functions—all objects of cognition—are manifested only by the mind. From the outer mountains and rivers to empty space and the great earth, all are objects within the profound true mind." Hence, it is said that "they become an essence through the mind." Commentary by Gu Shan: "All causes and effects" refers to the ten realms of sentient beings as principal retribution. "Worlds and atoms" refers to the ten realms of environments as circumstantial retribution. This explains how "all phenomena arise." "They become an essence through the mind" explains how they are "manifested only by the mind." The mind inherently contains everything, and as it adapts to conditions, it can create. Therefore, what is created fully possesses the power of the creating mind. Since the principal and circumstantial retributions are both one mind, that one mind ultimately has no distinction between subject and object.
阿難若諸世界一切所有其中乃至草葉縷結詰其根元咸有體性縱令虛空亦有名貌。
> Ananda, in all the worlds, every single thing—down to a blade of grass or a strand of thread—has its own nature when you trace it back to its root. Even empty space has a name and a form.
䟽世間妄有不出色空色中小者草葉縷結草葉有根種縷結因絲麻太清為名顯色是貌妄相尚爾況真心耶○解如涅槃說空有四名謂虛空無所有不動無礙也貌謂體貌如雜集論說空一顯色。
> Colophonic note: The delusions of the world do not go beyond form and emptiness. Within form, the smallest things are grass blades, leaves, and strands of thread. Grass blades have roots and seeds; strands of thread come from silk and hemp. The "Great Clarity" \[太清\] is just a name used to manifest form; that is only an illusory appearance \[妄相\]. If even this is so, how much more so is the True Mind? Commentary: According to the Nirvana Sutra, "emptiness" has four meanings, namely: empty space \[虚空\], non-existence \[无所有\], unmoving \[不动\], and unobstructed \[无碍\]. "Appearance" \[貌\] refers to inherent form, as stated in the Compendium of Abhidharma \[杂集论\], "emptiness is a single manifest form" \[空一显色\].
何況清淨妙淨明心性一切心而自無體。
> Moreover, the pure, wondrously pure, luminous mind, which is the very nature of all minds, is itself without any inherent substance.
䟽清淨揀異妄染妙淨明心即三德具足靈鑒無昧也雖能隨緣成一切法而一切法不能變動若變動者即無諸法以不變故為諸法性如鏡現像不為像變若為像變則不能現一切諸像以不變故為像所依此亦如是故云性一切也豈得妄想不實真亦無體故此責云而自無體也○解性一切心即常住真心能為九界妄心之本性也。
> The mind, in its pure and fundamental nature, is free from all defilement and differentiation. This wondrous, clear mind is fully endowed with the three virtues, and its spiritual awareness is unobscured. Although it can accord with conditions and give rise to all phenomena, no phenomenon can change it. If it could be altered, then no phenomena would truly exist. Because it is unchanging, it serves as the fundamental nature of all phenomena—just as a mirror reflects images without being transformed by them. If a mirror were changed by the images, it would not be able to reflect all things. But since it remains unchanged, it acts as the support for all images. This principle applies here as well, which is why it is said that the mind is the nature of all things. How, then, could we say that the mind lacks substance? This is the meaning of the criticism that "it has no substance of its own." If we analyze further: "the mind that is the nature of all things" refers to the everlasting, true mind that serves as the fundamental nature of the deluded minds of the nine realms.
若汝執恡分別覺觀所了知性必為心者。
> If you insist that the nature you perceive through discriminating thought and observation must be the mind,
䟽牒其明執也堅守不捨故云執恡思惟尋伺兼緣託塵如劃水印空隨手即滅○汝必以此為真性者下即語云○解資中曰藉緣託塵以立分別。
> The scriptures argue that attachment is clear—holding firmly without releasing is called stubborn attachment. Mental rumination and seeking arise from relying on sensory objects, like drawing on water or imprinting in the sky—gone the moment the hand lifts. If you think this is your true nature, the text immediately says: Jie of Zizhong explains, "It depends on conditions and relies on sensory objects to establish distinctions."
此心即應離諸一切色香味觸諸塵事業別有全性。
䟽定其有性也色香等即是事境有牽心用故名為業既因境有自性元無若保為真離塵應在○解分別覺觀並是依他假合全性自無。
如汝今者承聽我法此則因聲而有分別。
因聲分別全性元無色香味觸例此可見。
縱滅一切見聞覺知內守幽閑猶為法塵分別影事。
五境不對明了不行既絕外緣故云內守幽閑也當爾之時不無分別若便將此內分別心為全性者此亦非理而不知此全由第六法塵影像事境所發亦非全性乃是意識在獨散位比量別緣取獨影境非是明了同五所取故云縱滅見聞覺知也○解真際曰縱滅見聞覺知前六不行也意有四種定位明了夢中覺寤今約明了與五同緣俱不行也所取法塵乃散位獨頭也不緣外境泯迹藏用故曰內守幽閑秖此虛想是名法塵影事。
我非勑汝執為非心。
䟽我今非是不徇理道強制勒汝軌為非心意顯如來言無枉逼也。
但汝於心微細揣摩。
但猶獨也此勸不由他人獨於自心諦審揣度研摩理道也此即理長即就何必求人矣○解孤山曰我所訶斥非謂今汝執同土木無心勸其揣摩分別之心為當離塵有體為復離塵無體。
若離前塵有分別性即真汝心。
䟽若汝研窮此分別體離六塵外實有性者我即容許是汝真心世人只知即心是佛曾不子細度量此心剎那變異猶如猿猴害馬紛然亂想無暫時停故楞伽云當於靜處觀此妄想流注生滅凡夫不覺妄謂不動故下經云如瀑流水望如恬靜流患不見非是無流起信亦云一切眾生不名為覺以從本已來念念相續未曾離念故說無始無明故佛再令微細揣摩楷定真偽○解分別性即妄心也若此妄心離塵有體則容是真心既離塵無體非妄是何應知即真汝心乃暫縱之語非顯真也。
若分別性離塵無體斯則前塵分別影事。
䟽若離前塵無此分別足顯分別宛是妄想自性本無屬於前塵故可名為分別影事如下文云若真汝心則無所去云何離聲無分別性斯則豈唯聲分別心分別我容離諸色相無分別性○解六塵如形分別如影影由形有故無自體心因塵有豈有體耶。
塵非常住若變滅時此心則同毛兔角。
䟽心因塵有塵屬無常塵既無常必歸變滅皮之不存毛將安附。
則汝法身同於斷滅其誰修證無生法忍。
若汝堅執無常之心是真性者應合法身同於斷滅以法身體即真性故法身若斷依何修行證無生忍若了如來藏心本周法界本無生滅含裹十方寧有方所凡夫身心如影如像執此影像為佛性者一何鄙哉○解心隨塵滅修證者誰。
即時阿難與諸大眾默然自失。
䟽初聞佛斥此非汝心則驚疑設難將謂無心洎乎顯示清淨妙明性一切心本來徧圓而為世界因果微塵平等體性佛雖開示又恐久執尚堅再約緣塵重研妄想離塵無體豈是元真若堅執不融法身應斷修證法忍必無所依阿難雖未悟真且知執妄是失故云默然自失○解所執既銷故云自失。
佛告阿難世間一切諸修學人現前雖成九次第定不得漏盡成阿羅漢。
䟽四禪四空及滅受想名為九定通名次第者若入禪時智慧深利能從一禪入一禪心心相續更無異念可間雜故然修此定能成無漏今言不得漏盡者乃通指世間有漏心修欲界未至及四禪四空定耳凡夫修禪多生味著隨禪感果不出三界○故非無漏非別指於滅盡等九亦可別斥前之九定雖通無漏俱是不了問既修此定能得無漏何故經云不得漏盡成阿羅漢答此明不得大乘阿羅漢也瓔珞經中初歡喜地名鳩摩羅伽秦言逆流乃至七地名阿羅漢秦言過三有故知今言不得漏盡乃指不斷二障之漏不證大乘羅漢也況究竟無學佛地始稱故佛三號有阿羅訶也。
皆由執此生死妄想誤為真實是故汝今雖得多聞不成聖果。
若了真妄達法界性見與見緣似現前境元我覺明終不悞執生死根本以為真實由是不辨認妄為真久處輪回不成聖果然阿難亦得初果以未究竟故云未得若約大乘故無所惑○標或修行人猒下苦麤障欣上淨妙利既有欣猒故云不得漏盡梵語禪那此云靜定定有二種一自性定二作得定作得定者為行人不見性迷心取捨隨此九次第定亦名世定色界中初二三禪慧多定少無色界中定多慧少唯第四禪定慧俱等是大菩薩真修行處報身成道處號華藏世界居四禪頂此九次第是作得定若了自性定即此經性淨明體不逐緣生非因境有亦名正法眼藏各各自悟本性性本無念無念即寂寂而常用即我真心用而常寂假名無念即名清淨法身亦名常住真心亦名清淨法界亦名自性定亦名無漏界也○䟽二破妄見明真見者由前佛問入道發心遂答因覩如來勝相由眼觀見心生愛樂洎乎舉拳再問復云耀我心目七處徵詰三疑拒抗但且論心未言其見蓋心為萬法之元見為六根之首心有真妄見具正邪故前破妄心顯如來藏即一真法界離緣絕相是所觀境境既已說次明能觀之智智即是慧慧用差別說名為見見有正邪故須料揀故下文云唯願如來開我道眼得清淨眼等此蓋先體後用法如是故然體用二法不相捨離體是即用之體用是即體之用故前後經文明心則約見而辨顯見則就心而論故知一法義分為二也文三。
阿難聞已重復悲淚五體投地長跪合掌。
責己內重涕淚外形拜而復跪冀聞正說。
而白佛言自我從佛發心出家恃佛威神常自思惟無勞我修將謂如來惠我三昧不知身心本不相代失我本心雖身出家心不入道。
初心入道罔解克修恃頼親因將惠正受豈知身戒雖從佛得心定宜當自證本不相代斯之謂歟涅槃云汝諸比丘身雖出家而未曾染大乘法服雖復乞食經歷多年初未曾求大乘法食衣嚴法體食資慧命不識本常衣食俱失。
譬如窮子捨父逃逝。
解資中曰迷真習妄五道輪轉。
今日乃知。
䟽窮子捨父喻也絕無功德法財以養法身慧命故云窮子不識本真背清淨覺故云捨父輪轉五道往而不返故云逃逝因佛指示方知過悞故云今日乃知。
雖有多聞若不修行與不聞等如人說食終不能飽。
說食不飽喻也前法後喻合之可知夫修行者必須內修理觀外助多聞如人有目日光明照見種種色若偏文字不習觀門說食何異故大論云有慧無多聞是不知實相譬如大暗中有日無所覩多聞無智慧亦不知實相譬如大明中有燈而無目多聞利智慧是所說應受無聞無智慧譬如人身牛。
世尊我等今者二障所纏良由不知寂常心性。
煩惱所知名為二障由煩惱障障心心不解脫造業受報由所知障障慧慧不解脫迷法空理不知諸法性相若了本性常寂諸法元空自然擾惱不生業性不結誰曰生死誰為涅槃涅槃生死猶如昨夢今為所縛實為不知二障名體如常所辨也○解煩惱障謂根本及隨也所知障亦名智障障一切種智故。
惟願如來哀愍窮露發妙明心開我道眼。
䟽無財之極曰窮無上可覆曰露既無功德法財非窮如何既無權實父母非露如何發妙明心破煩惱障也開我道眼破所知障也既開道眼見性明心二障若六二執隨遣近成住地遠至妙覺善哉妙請不亦至哉○解私謂前破妄心但離麤執故今請云發妙明心也將破妄見欲顯真見故復請云開我道眼也又則眼見必由識心故心眼雙舉叩佛音教其旨甚微問何故先破妄心後破妄見答應有三義一者心為迷妄之元復是人執之本妄元破之二者心屬王數通乎三性故在前破見唯眼識但屬無記故在後破三者所破妄心且離緣塵分別想相而未能知心性常住今破妄見則引盲人矚暗等以彰見性不滅乃至舉手飛光皆顯性無搖動當知如來善巧方便從麤至細自淺由深開示阿難奢摩他路也。
即時如來從胷萬字涌出寶光。
䟽前光從口此光從胷者前文從說羅心此文從心發見萬字者表無識性德梵云阿悉底迦此云有樂即是吉祥勝德之相有此相者必受安樂則天長壽二年權制此字安於天樞其形如此卍音為萬字佛胷前有此之形然八種相中此當第一謂吉祥萬德之所集也。
其光晃昱有百千色十方微塵普佛世界一時周徧徧灌十方所有寶剎諸如來頂旋至阿難及諸大眾。
體既具德用不離體用亦具德故云有百千色一時周徧者無漏淨眼普見十方智照無遺微塵皆遍遍灌佛頂智果必同及諸大眾乘因不二○解孤山曰胷有萬字表自心中道為萬法之源涌出寶光表從中理發於中智有百千色表般若是一法佛說種種名周遍十方表十界等照徧灌佛頂表佛佛理齊及諸大眾表彼彼性等。
告阿難言吾今為汝建大法幢亦令十方一切眾生獲妙微密性淨明心得清淨眼。
䟽根本智性因茲顯發能建大義名大法幢三德祕藏不縱橫並別故云妙十地見之如隔羅穀故曰微唯佛與佛乃能究盡故曰密心即體也眼即用也○解圓頓大法超出偏小喻之以幢獲妙明心證中理也得清淨眼發中智也。
阿難汝先答我見光明拳此拳光明因何所有云何成拳汝將誰見。
䟽此問有三正在誰見餘即兼耳。
阿難言由佛全體閻浮檀金赩如寶山清淨所生故有光明我實眼觀五輪指端屈握示人故有拳相。
先光次見後拳也不從問次者文使故也閻浮檀金正云染部捺陁此西域河名其河近其樹其金出彼河此則河因樹名金因河稱也或云閻浮果汁點物成金因流入河染石為金也其色赤黃兼帶紫熖故也觀經䟽說閻浮檀金超過紫磨金色百千萬倍唯聖所知佛身光明猶如聚日紫磨必不如此赩大赤色也○解閻浮檀此云上勝赩（許極反怒皃）。
佛告阿難如來今日實言告汝諸有智者要以譬喻而得開悟。
䟽無智之人縱喻難明故舉智者因喻開悟。
阿難譬如我拳若無我手不成我拳若無汝眼不成汝見以汝眼根例我拳理其義均不。
以其情見必然故順情而問待其伸答後乃奪之○標若無手必無拳人雖無眼豈是無見。
阿難言唯然世尊既無我眼不成我見例如來拳事義相類。
䟽果然情見不出於斯故答相類○標無眼心見不昧無手畢竟無拳。
佛告阿難汝言相類是義不然何以故如無手人拳畢竟滅彼無眼者非見全無。
䟽意明盲雖無眼且心中有見後自釋之。
所以者何汝試於途詢問盲人汝何所見彼諸盲人必來答汝我今眼前唯見黑暗更無他矚以是義觀前塵自暗見何虧損。
盲雖不見明還能見暗即此見暗亦名為見故云見何虧損。
阿難言諸盲眼前唯覩黑暗云何成見。
常情見暗不名為見故有此難。
佛告阿難諸盲無眼唯觀黑暗與有眼人處於暗室二黑有別為無有別。
徵訖○標在人身肉眼為見緣在人眼日月燈為助緣。
如是世尊此暗中人與彼群盲二黑校量曾無有異。
䟽無眼見黑與有眼見黑二見無別故知見即是心不唯在眼。
阿難若無眼人全見前黑忽得眼光還於前塵見種種色名眼見者。
無眼見黑有眼見塵汝必許此是眼所見。
彼暗中人全見前黑忽獲燈光亦於前塵見種種色應名燈見。
此正例無燈見黑有燈見塵亦應許此是燈所見。
若燈見者燈能有見自不名燈又則燈觀何關汝事。
此縱破設或汝許名為燈見燈若有見應名為人不合名燈又若燈見彼暗中人得燈光時不合名見燈自見故應知因燈見色燈不名見因眼見色眼不是見燈之與眼但是見緣體非是見也。
是故當知燈能顯色如是見者是眼非燈。
舉前有眼在暗室時因燈顯照前塵境界眼方得見此名眼見。
眼能顯色如是見性是心非眼。
此舉盲者得眼光時因眼顯照前塵境界心方得見以前例此應知見性是心非眼也窮其根本見性元心遞遞相推心為其主餘是助因以常情只知眼見不識是心今此且令知其根本未辨真妄解資中曰既知見性屬心漸明真見矣。
阿難雖復得聞是言與諸大眾口已默然心未開悟猶冀如來慈音宣示合掌清心佇佛悲誨。
䟽雖知見性唯心未識真妄若言是妄如來又許獲妙明心得清淨眼若謂是真前文廣破非真乃云前塵虛妄相想惑汝真性進之又不可退之又難明羝羊觸藩斯之謂矣心既未了口即默然密冀如來慈音開示○標此是結集阿難之意○解真際曰大眾默然佇誨良由真妄未明若認見境之心前來已奪若謂本真之見豈假根塵口既亡言心希開示。
爾時世尊舒兜羅網相光手開五輪指誨勑阿難及諸大眾我初成道於鹿園中。
䟽即波羅柰國鹿野苑中五仙所居修行處也佛成道後先入此園度五人耳。
為阿若多五比丘等及與四眾言一切眾生不成菩提及阿羅漢皆由客塵煩惱所誤汝等當時因何開悟今成聖果。
五比丘者謂阿若憍陳如摩訶男頞鞞比丘婆提婆敷此五佛初出家雪山修道父王憶戀遂召往彼親近承事彼疑非真相次捨去同在鹿園習外道法佛成道後思欲先度彼勞苦者天眼觀見在仙人苑故往開示三轉法輪說生滅四諦苦集滅道今言客塵者即別指集諦分別煩惱麤動如客俱生微細難辨如塵此俱喻煩惱障也若下圓通陳如述證即通大乘客如煩惱塵如所知二義無在○解資中曰言客塵煩惱即見思二惑非無始無明也私謂此中所問且約昔時小乘所悟耳意令答出客塵是動主空不動欲將動以譬妄不動以喻真下文屈指飛光義亦如是或曰此教既經開顯故今問答客塵二義即是根本無明者非也。
時憍陳那起立白佛我今長老於大眾中獨得解名因悟客塵二字成果。
䟽德長臘高最初度故名為長老佛轉法輪五人之中陳如先悟佛問解否答云已解因得解名悟此見修如客如塵證得無為生空涅槃湛然不動如主及空因即獲果○標梵語憍陳如此云火器○解孤山曰憍陳那此云解本際以第一解法者也故曰獨得解名。
世尊譬如行客投寄旅亭或宿或食食宿事畢俶裝前途不遑安住若實主人自無攸往如是思惟不住名客住名主人以不住者名為客義。
䟽旅亭止客舍也俶始前進遑暇也此明客義怱怱不暇停住喻分別煩惱數數造業流轉五道未曾暫息三界旅泊受果始畢又造新業故云食宿事畢俶裝前途。
又如新霽清暘升天光入隙中發明空中諸有塵相塵質搖動虛空寂然如是思惟澄寂名空搖動名塵以搖動者名為塵義。
解私謂小乘客塵喻見思生滅主空喻真諦寂然真諦理一以喻從法則主之與空不可分二見思惑異以法觀喻則客之與塵應有二義何者客義麤故喻迷事之惑塵義細故喻迷理之惑又亭客過如鈍使難破也隙塵過速如利使易斷也。
佛言如是。
䟽此舉新晴太陽高照光入牖隙現空中塵搖動不息此喻俱生煩惱微細難見自非觀智照現終不覺知與身俱生與心同事故此煩惱體全是生滅虛妄不息主人及空俱喻真性不動之義始佛聞悟客塵此欲陳如明其行相意引阿難聞而開解了真見常寂身境動搖陳如剖析甚合佛心故此即可言如是也。
即時如來於大眾中屈五輪指屈已復開開已又屈謂阿難言汝今何見阿難言我見如來百寶輪掌眾中開合。
問答可知○標屈開五輪指表聖人出入五道也。
佛告阿難汝見我手眾中開合為是我手有開有合為復汝見有開有合阿難言世尊寶手眾中開合我見如來手自開合非我見性有開有合。
䟽此明境有開合見無開合。
佛言誰動誰靜阿難言佛手不住而我見性尚無有靜誰為無住佛言如是。
阿難已聞客塵搖動虛空與主常自寂焉今遇此問例知見性無動無靜若以動靜相形則佛手是動見性是靜若只就見體所明本不曾動今亦無靜此答稍符於真故佛印言如是○△二約身搖動以辨見上來明境有開合見無動靜此則約對外境以辨義則易顯向下只於內身自分動靜動中有不動意明境之與身俱是生滅而凡夫人執身執境不了空無常故於此造業流轉無窮本真自性迷而不識故圓覺云妄認四大為自身相下經亦云諸可還者自然非汝又云云何汝今以動為身以動為境從始洎終念念生滅此等皆明身境無常見性常住也不見性常二乘所執不知無常凡夫迷倒下自雙破至文當知然此所明對境對身以辨見性一性麤淺若原佛意非離此見別有性常性常真體只就此顯以見與見緣無體可得本同空花元是妙明無生滅故下經觀河之見亦復如是良以諸疑未斷執情深重是故冝就淺近寄明深旨至下文殊為問方顯其意學者知之文二。
如來於是從輪掌中飛一寶光在阿難右阿難即時廻首右盼又放一光在阿難左阿難又則廻首左盼佛告阿難汝頭今日何因搖動阿難言我見如來出妙寶光來我左右故左右觀頭自搖動。
稍知見體無動審問不移故言頭自搖動○標若原佛意非離此見別有性常以見與見緣元是妙明也。
阿難汝盼佛光左右動頭為汝頭動為復見動世尊我頭自動而我見性尚無有止誰為搖動佛言如是。
䟽阿難認見不移若無相形亦無動止故佛印可○標無住者本自不動也尚無有止者謂真見不逐緣生非因境有○解孤山曰舉手開合飛光左右現茲二相秖是證成陳那之義以開示阿難也。
於是如來普告大眾若復眾生以搖動者名之為塵以不住者名之為客。
䟽此結陳如悟客塵客塵動搖俱喻煩惱。
汝觀阿難頭自搖動見無所動又汝觀我手自開合見無舒卷。
此結阿難答身境手有開合頭自動搖身境客塵同一生滅更無二別應知客必有主塵處有空對佛手之見形頭動之性未嘗動靜豈成去來前後會通其揆一也。
云何汝今以動為身以動為境從始洎終念念生滅遺失真性顛倒行事。
緫責也緫責凡夫二乘無常計常常計無常凡夫不了身境無常妄執實有計我我所起惑造業流轉三界受於一切身心大苦尚不知生滅豈知本如來藏故云以動為身念念生滅等此即責無常計常也二乘雖知一切無常而不悟知本常妙性湛然不動故云遺失真性既不識真亦不辨妄故云顛倒行事其猶棄海認浮漚者耳○解私謂此因阿難謂身境有動見性不動寄大眾迷真常而見無常也智論明無常有二種謂相續法壞及念念生滅今云從始洎終蓋言從生至死即相續法壞也既失真性唯造妄業故曰顛倒行事。
性心失真認物為己輪廻是中自取流轉。
䟽結失也不了性一切心即是失真此斥二乘不知常也認物為己此指凡夫以動為身等下文身之與心皆是真心中所現物執為自己顛倒斯甚自體不識安取他緣如懷至寶於外求丐誰之遇歟故云自取流轉○標下經云以諸眾生從無始來循諸色聲逐念流轉曾不開悟性淨妙常不循所常逐諸生滅由是生生雜染流轉若棄生滅守於真常常光現前根塵識心應時銷落想相為塵識情為垢二俱遠離則汝法眼應時清明云何不成無上知覺○解前云顛倒行事但是為物所轉正斥能迷之心今言認物為己又斥認所迷之境為我我所也如圓覺云妄認四大為自身相六塵緣影為自心相若如是則塵勞之境何由可出故曰輪廻是中等已上經文雖明見性不動然猶未論此見亦妄離見乃真資中曰此寄麤相密談真見分別顯了並在後文也。
## 首楞嚴經義海卷第四經第一終
### 音釋矍
居縳切矍然左右驚顧貌。愕
五各切驚愕也。睧
音昏。擾
音遶亂也。𥈅眩
𥈅正作暝眠見切眩熒絹切𥈅眩憒亂也。瘳
音抽病愈也。縷
力立切線也。劃
呼麥切分剖也。揣
初委切。羝
都奚切牡羊也。頞鞞
頞鳥葛切鞞步迷切。俶
昌六切。暘
音陽日出也。隙
迄過切孔隙也。盼
普苑切顧。