楞嚴經 卷第一・七處徵心The Śūraṅgama Sūtra · Fascicle One: Seeking the Mind in Seven Places
阿難問的是修定的方便。
佛沒有答。佛問他：你當初為什麼出家？
他說：因為見到如來的相好
那麼，佛問：「將何所見？誰為愛樂？」
阿難說：用我的心和目。
佛說：那就是病根。「使汝流轉，心目為咎」。
「唯心與目，今何所在？」
七處
在身內。在身外。潛伏根裏。閉眼見暗，是見內。隨所合處。在中間。一切無著。
每一處，佛都說同樣四個字：「無有是處」。
阿難指了七次。七次裡有三次，他引的是佛自己說過的話。
引經，不是見心。
那一聲喝
佛舉拳，問：你用什麼為心？
阿難說：能推能想的，就是我的心。
「咄！阿難！此非汝心！」
阿難驚起。這不是我的心，那是什麼？
「此是前塵虛妄相想，惑汝真性」。
一個判準
「若離前塵有分別性，即真汝心；若分別性離塵無體，斯則前塵分別影事。」
離開對象還在的，是你的心。
離開對象就沒了的，是對象的影子。
阿難自己說出來了
「雖有多聞，若不修行與不聞等，如人說食終不能飽。」
這是他在卷首哭著問的那件事。繞了一卷，他自己答了。
卷末
佛的手開合，阿難的頭左右轉。
「見無所動」。「見無舒卷」。
動的是手，是頭。不動的，佛已經指了：是見。
見為什麼不動——下一卷說。
Ānanda asks for an expedient for cultivating concentration.
The Buddha does not answer. He asks him: why did you first leave home?
He Says: Because I Saw the Tathāgata’s Fine Marks
Then, the Buddha asks: “With what did you see? Who was it that delighted?”
Ānanda says: with my mind and my eyes.
The Buddha says: that is the root of the sickness. “What makes you turn is the fault of the mind and the eyes.”
“The mind and the eyes alone, where are they now?”
Seven Places
Inside the body. Outside the body. Hidden within the faculty. Closing the eyes and seeing darkness is seeing within. Wherever it joins. In between. Attached to nothing.
In every place the Buddha says the same words: “There is no such case.”
Ānanda pointed seven times. Three of the seven times, what he quoted was the Buddha’s own words.
Quoting the scriptures is not seeing the mind.
That One Shout
The Buddha raises his fist and asks: what do you take for your mind?
Ānanda says: the thing that can reason and imagine, that is my mind.
“Stop, Ānanda! This is not your mind!”
Ānanda starts up. If this is not my mind, what is it?
“This is the false imagining of the characteristics of the dusts before you, deluding your true nature.”
A Criterion
“If apart from the dusts before you there is a nature that discriminates, that is truly your mind; if the discriminating nature has no substance apart from the dusts, then it is the shadow-matter of discriminating the dusts before you.”
What remains when the object is taken away is your mind.
What is gone when the object is taken away is the shadow of the object.
Ānanda Says It Himself
“Though I have learned much, if I do not practice it is the same as not having heard, like a man who talks of food and is never filled.”
This is the thing he asked about in tears at the head of the fascicle. One fascicle round, and he has answered it himself.
The End of the Fascicle
The Buddha’s hand opens and closes; Ānanda’s head turns left and right.
“The seeing does not move.” “The seeing neither stretches nor curls.”
What moves is the hand, the head. What does not move, the Buddha has already pointed out: it is seeing.
Why seeing does not move, the next fascicle says.
大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑中天竺沙門般剌蜜帝於廣州制止道場譯出·菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授·烏長國沙門彌伽釋迦譯語《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》〈卷第一・七處徵心〉· 大正藏 T19n0945〔起 T19 0106b02〕。段／行首〔T19 …〕＝大正藏頁・欄・行錨。
〔T19 0106b02〕大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第一〔一名中印度那蘭陀大道場經，於灌頂部錄出別行〕 大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑中天竺沙門般剌蜜帝於廣州制止道場譯出 菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授 烏長國沙門彌伽釋迦譯語 如是我聞： 一時，佛在室羅筏城祇桓精舍，與大比丘眾千二百五十人俱，皆是無漏大阿羅漢——佛子住持，善超諸有，能於國土成就威儀；從佛轉輪，妙堪遺囑，嚴淨毘尼，弘範三界；應身無量，度脫眾生，拔濟未來，越諸塵累。——其名曰大智舍利弗、摩訶目犍連、摩訶拘絺羅、富樓那彌多羅尼子、須菩提、優波尼沙陀等而為上首。復有無量辟支無學，并其初心同來佛所。屬諸比丘休夏自恣，十方菩薩諮決心疑，欽奉慈嚴，將求密義。即時如來敷座宴安，為諸會中宣示深奧。法筵清眾得未曾有，迦陵仙音遍十方界。恒沙菩薩來聚道場，文殊師利而為上首。 時波斯匿王為其父王諱日營齋，請佛宮掖。自迎如來，廣設珍羞無上妙味，兼復親延諸大菩薩。城中復有長者、居士，同時飯僧，佇佛來應。佛勅文殊，分領菩薩及阿羅漢，應諸齋主。唯有阿難先受別請，遠遊未還，不遑僧次。既無上座及阿闍黎，途中獨歸，其日無供，即時阿難執持應器，於所遊城次第循乞。心中初求最後檀越以為齋主，無問淨穢、剎利尊姓及旃陀羅。方行等慈，不擇微賤，發意圓成一切眾生無量功德，阿難已知如來世尊訶須菩提及大迦葉，為阿羅漢心不均平。欽仰如來，開闡無遮，度諸疑謗。經彼城隍，徐步郭門，嚴整威儀，肅恭齋法。 爾時，阿難因乞食次，經歷婬室，遭大幻術摩登伽女，以娑毘迦羅先梵天呪攝入婬席，婬躬撫摩，將毀戒體。如來知彼婬術所加，齋畢旋歸，王及大臣、長者、居士，俱來隨佛，願聞法要。于時世尊頂放百寶無畏光明，光中出生千葉寶蓮，有佛化身結跏趺坐，宣說神呪。勅文殊師利將呪往護，惡呪銷滅，提㢡阿難及摩登伽歸來佛所。阿難見佛，頂禮悲泣，恨無始來一向多聞未全道力，殷勤啟請十方如來得成菩提、妙奢摩他、三摩、禪那最初方便。於時復有恒沙菩薩，及諸十方大阿羅漢、辟支佛等，俱願樂聞。退坐默然，承受聖旨。 佛告阿難：「汝我同氣，情均天倫，當初發心，於我法中見何勝相？頓捨世間深重恩愛！」 阿難白佛：「我見如來三十二相勝妙殊絕，形體映徹猶如瑠璃。常自思惟：『此相非是欲愛所生。何以故？欲氣麁濁，腥臊交遘，膿血雜亂，不能發生勝淨妙明紫金光聚。』是以渴仰，從佛剃落。」 佛言：「善哉！阿難！汝等當知：一切眾生從無始來生死相續，皆由不知常住真心性淨明體，用諸妄想，此想不真故有輪轉。汝今欲研無上菩提真發明性，應當直心詶我所問。十方如來同一道故出離生死，皆以直心！心言直故，如是乃至終始地位，中間永無諸委曲相。 〔T19 0107a04〕「阿難！我今問汝，當汝發心緣於如來三十二相，將何所見？誰為愛樂？」 阿難白佛言：「世尊！如是愛樂，用我心目。由目觀見如來勝相，心生愛樂，故我發心，願捨生死。」 佛告阿難：「如汝所說真所愛樂因于心目，若不識知心目所在，則不能得降伏塵勞。譬如國王為賊所侵，發兵討除，是兵要當知賊所在。使汝流轉，心目為咎；吾今問汝，唯心與目，今何所在？」 阿難白佛言：「世尊！一切世間十種異生，同將識心居在身內；縱觀如來青蓮花眼，亦在佛面。我今觀此浮根四塵，秖在我面；如是識心，實居身內。」 佛告阿難：「汝今現坐如來講堂，觀祇陀林今何所在？」 「世尊！此大重閣清淨講堂在給孤園，今祇陀林實在堂外。」 「阿難！汝今堂中先何所見？」 「世尊！我在堂中先見如來，次觀大眾，如是外望方矚林園。」 「阿難！汝矚林園因何有見？」 「世尊！此大講堂戶牖開豁，故我在堂得遠瞻見。」 爾時，世尊在大眾中，舒金色臂摩阿難頂，告示阿難及諸大眾：「有三摩提，名大佛頂首楞嚴王具足萬行、十方如來一門超出妙莊嚴路，汝今諦聽！」阿難頂禮，伏受慈旨。 佛告阿難：「如汝所言『身在講堂，戶牖開豁，遠矚林園』，亦有眾生在此堂中，不見如來見堂外者？」 阿難答言：「世尊！在堂不見如來，能見林泉，無有是處。」 「阿難！汝亦如是。汝之心靈一切明了，若汝現前所明了心實在身內，爾時先合了知內身；頗有眾生先見身中，後觀外物？縱不能見心、肝、脾、胃、爪生、髮長、筋轉、脈搖、誠合明了，如何不知？必不內知，云何知外？是故應知，汝言『覺了能知之心住在身內』，無有是處。」 阿難稽首而白佛言：「我聞如來如是法音，悟知我心實居身外。所以者何？譬如燈光然於室中，是燈必能先照室內，從其室門後及庭際。一切眾生不見身中獨見身外，亦如燈光居在室外，不能照室。是義必明，將無所惑；同佛了義，得無妄耶？」 佛告阿難：「是諸比丘，適來從我室羅筏城循乞摶食，歸祇陀林，我已宿齋。汝觀比丘一人食時，諸人飽不？」 阿難答言：「不也，世尊！何以故？是諸比丘雖阿羅漢，軀命不同，云何一人能令眾飽？」 佛告阿難：「若汝覺了知見之心，實在身外，身心相外，自不相干。則心所知，身不能覺，覺在身際，心不能知。我今示汝兜羅綿手，汝眼見時，心分別不？」 阿難答言：「如是，世尊！」 佛告阿難：「若相知者，云何在外？是故應知，汝言『覺了能知之心住在身外』，無有是處。」 阿難白佛言：「世尊！如佛所言『不見內故，不居身內；身心相知，不相離故，不在身外』，我今思惟，知在一處。」 佛言：「處今何在？」 阿難言：「此了知心既不知內而能見外，如我思忖，潛伏根裏。猶如有人取瑠璃椀，合其兩眼，雖有物合而不留礙，彼根隨見隨即分別。然我覺了能知之心不見內者，為在根故；分明矚外無障礙者，潛根內故。」 佛告阿難：「如汝所言『潛根內者猶如瑠璃』，彼人當以瑠璃籠眼，當見山河，見瑠璃不？」 「如是，世尊！是人當以瑠璃籠眼，實見瑠璃。」 佛告阿難：「汝心若同瑠璃合者，當見山河，何不見眼？若見眼者，眼即同境，不得成隨；若不能見，云何說言『此了知心潛在根內如瑠璃合』？是故應知，汝言『覺了能知之心潛伏根裏如瑠璃合』，無有是處。」 阿難白佛言：「世尊！我今又作如是思惟：『是眾生身，府藏在中，竅穴居外；有藏則暗，有竅則明。』今我對佛，開眼見明，名為見外；閉眼見暗，名為見內。是義云何？」 佛告阿難：「汝當閉眼見暗之時，此暗境界為與眼對，為不對眼？若與眼對，暗在眼前，云何成內？若成內者，居暗室中無日月燈，此室暗中皆汝焦府？若不對者，云何成見？若離外見，內對所成，合眼見暗，名為身中；開眼見明，何不見面？若不見面，內對不成。見面若成，此了知心及與眼根，乃在虛空，何成在內？若在虛空，自非汝體，即應如來今見汝面，亦是汝身。汝眼已知，身合非覺。必汝執言身，眼兩覺，應有二知，即汝一身應成兩佛！是故應知，汝言『見暗名見內』者，無有是處。」 阿難言：「我常聞佛開示四眾：『由心生故種種法生，由法生故種種心生。』我今思惟：『即思惟體實我心性。隨所合處，心則隨有；亦非內、外、中間三處。』」 佛告阿難：「汝今說言『由法生故種種心生，隨所合處心隨有』者，是心無體則無所合；若無有體而能合者，則十九界因七塵合，是義不然。若有體者，如汝以手自挃其體，汝所知心為復內出、為從外入？若復內出，還見身中；若從外來，先合見面？」 〔T19 0108a04〕阿難言：「見是其眼，心知非眼，為見非義。」 佛言：「若眼能見，汝在室中門能見不？則諸已死尚有眼存，應皆見物。若見物者，云何名死？阿難！又汝覺了能知之心，若必有體，為復一體？為有多體？今在汝身，為復遍體？為不遍體？若一體者，則汝以手挃一𨈛時，四𨈛應覺；若咸覺者，挃應無在。若挃有所，則汝一體自不能成。若多體者，則成多人。何體為汝？若遍體者，同前所挃！若不遍者，當汝觸頭亦觸其足，頭有所覺，足應無知。今汝不然。是故應知，隨所合處心則隨有，無有是處。」 阿難白佛言：「世尊！我亦聞佛與文殊等諸法王子談實相時，世尊亦言：『心不在內，亦不在外。』如我思惟：『內無所見，外不相知。內無知故，在內不成；身心相知，在外非義。今相知故，復內無見，當在中間。』」 佛言：「汝言中間，中必不迷，非無所在。今汝推中，中何為在？為復在處？為當在身？若在身者，在邊非中，在中同內。若在處者，為有所表？為無所表？無表同無，表則無定。何以故？如人以表表為中時，東看則西，南觀成北；表體既混，心應雜亂？」 阿難言：「我所說中，非此二種。如世尊言『眼、色為緣生於眼識』，眼有分別，色塵無知，識生其中則為心在。」 佛言：「汝心若在根、塵之中，此之心體為復兼二？為不兼二？若兼二者，物體雜亂。物非體知，成敵兩立，云何為中？兼二不成。非知不知，即無體性，中何為相？是故應知，當在中間，無有是處。」 阿難白佛言：「世尊！我昔見佛與大目連、須菩提、富樓那、舍利弗四大弟子共轉法輪，常言『覺知分別心性，既不在內，亦不在外，不在中間，俱無所在；一切無著，名之為心』，則我無著，名為心不？」 佛告阿難：「汝言『覺知分別心性俱無在』者，世間虛空、水、陸、飛行諸所物象，名為一切。汝不著者，為在為無？無則同於龜毛、兔角，云何不著？有不著者，不可名無。無相則無，非無則相；相有則在，云何無著？是故應知『一切無著名覺知心』，無有是處。」 爾時，阿難在大眾中，即從座起，偏袒右肩，右膝著地，合掌恭敬而白佛言：「我是如來最小之弟，蒙佛慈愛，雖今出家，猶恃憍憐，所以多聞未得無漏；不能折伏娑毘羅呪，為彼所轉，溺於婬舍，當由不知真際所詣。唯願世尊大慈哀愍，開示我等奢摩他路，令諸闡提隳彌戾車！」作是語已，五體投地。及諸大眾，傾渴翹佇，欽聞示誨。 爾時，世尊從其面門放種種光，其光晃耀如百千日，普佛世界六種震動。如是十方微塵國土一時開現，佛之威神，令諸世界合成一界。其世界中，所有一切諸大菩薩，皆住本國合掌承聽。 佛告阿難：「一切眾生，從無始來種種顛倒，業種自然如惡叉聚。諸修行人，不能得成無上菩提乃至別成聲聞、緣覺，及成外道、諸天魔王及魔眷屬，皆由不知二種根本錯亂修習；猶如煮沙欲成嘉饌，縱經塵劫終不能得。云何二種？阿難！一者、無始生死根本，則汝今者與諸眾生用攀緣心為自性者。二者、無始菩提、涅槃元清淨體，則汝今者識精元明，能生諸緣緣所遺者。由諸眾生遺此本明，雖終日行而不自覺，枉入諸趣。 「阿難！汝今欲知奢摩他路，願出生死，今復問汝！」 即時如來舉金色臂，屈五輪指，語阿難言：「汝今見不？」 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，曜我心目。」 佛言：「汝將誰見？」 阿難言：「我與大眾同將眼見。」 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？」 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。」 佛言：「咄！阿難！此非汝心！」 阿難矍然，避座、合掌，起立白佛：「此非我心，當名何等？」 佛告阿難：「此是前塵虛妄相想，惑汝真性！由汝無始至于今生，認賊為子，失汝元常，故受輪轉。」 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，乃至遍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；縱令謗法永退善根，亦因此心。若此發明不是心者，我乃無心同諸土木，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，唯垂大悲開示未悟！」 〔T19 0109a01〕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：「如來常說諸法所生，唯心所現。一切因果、世界、微塵，因心成體。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；何況清淨妙淨明心、性一切心而自無體？若汝執悋分別覺觀所了知性必為心者，此心即應離諸一切色、香、味、觸諸塵事業別有全性。如汝今者承聽我法，此則因聲而有分別。縱滅一切見、聞、覺、知，內守幽閑，猶為法塵分別影事。我非勅汝執為非心，但汝於心微細揣摩，若離前塵有分別性，即真汝心；若分別性離塵無體，斯則前塵分別影事。塵非常住，若變滅時此心則同龜毛、兔角，則汝法身同於斷滅，其誰修證無生法忍？」即時阿難與諸大眾，默然自失。 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，皆由執此生死妄想，誤為真實。是故汝今雖得多聞，不成聖果。」 阿難聞已，重復悲淚，五體投地，長跪合掌而白佛言：「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，譬如窮子捨父逃逝。今日乃知雖有多聞，若不修行與不聞等，如人說食終不能飽。』世尊！我等今者二障所纏，良由不知寂常心性，唯願如來哀愍窮露，發妙明心，開我道眼！」 即時如來從胸卍字涌出寶光，其光晃昱有百千色。十方微塵普佛世界一時周遍，遍灌十方所有寶剎諸如來頂，旋至阿難及諸大眾。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。 「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？」 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。」 佛告阿難：「如來今日實言告汝：諸有智者要以譬喻而得開悟。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？」 阿難言：「唯然！世尊！既無我眼，不成我見；以我眼根例如來拳，事義相類。」 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。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？」 阿難言：「諸盲眼前唯覩黑暗，云何成見？」 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？」 「如是，世尊！此暗中人與彼群盲，二黑校量，曾無有異。」 「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；彼暗中人全見前黑，忽獲燈光，亦於前塵見種種色應名燈見。若燈見者，燈能有見，自不名燈。又則燈觀，何關汝事？是故當知，燈能顯色，如是見者是眼非燈；眼能顯色，如是見性是心非眼。」 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。 爾時，世尊舒兜羅綿網相光手，開五輪指，誨勅阿難及諸大眾：「我初成道，於鹿園中，為阿若多五比丘等及汝四眾言：『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？」 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。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。』又如新霽，清暘昇天，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。』」 佛言：「如是。」 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。」 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，非我見性自開自合。」 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。」 如來於是從輪掌中，飛一寶光在阿難右，即時阿難迴首右𥌊；又放一光在阿難左，阿難又則迴首左𥌊。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。」 「阿難！汝𥌊佛光左右動頭，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。」 〔T19 0110a01〕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；汝觀阿難頭自動搖，見無所動。又汝觀我手自開合，見無舒卷。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，性心失真，認物為己；輪迴是中，自取流轉！」 大佛頂萬行首楞嚴經卷第一
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
唐般剌蜜帝譯《楞嚴經》卷第一，自卷題至卷尾題。序分有二：證信，記說經的時、處與同聞之眾；別序，記阿難乞食遇難、如來放光說呪、遣文殊將呪往護。正宗分以阿難悲恨、啟請修習三昧起首；世尊先審其初心，問他以什麼見、誰在愛樂，於是七處徵心——在內、在外、潛根、見內、隨合、中間、無著——阿難七度立心之所在，七度皆被破。其後阿難伸請，如來現瑞，世尊開示二種根本，舉拳徵問，呵斥能推之心非真心，示前塵分別影事；次破妄見、明真見，以盲人見暗、燈見眼見之例，說見性是心非眼；再以客塵二義、手之開合、頭之搖動，廣約諸相辨釋，結責眾生以動為身、以動為境。段首（…）＝大正藏頁·欄·行錨。
〔〇·卷題與譯署〕（0106b02）卷端題作「大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第一〔一名中印度那蘭陀大道場經，於灌頂部錄出別行〕」〔T19 0106b02〕：經名是大佛頂如來密因修證了義諸菩薩萬行首楞嚴經，這是卷第一；題下夾注說，此經又名中印度那蘭陀大道場經，是從灌頂部中錄出、單獨流通的。譯署三行。第一行「大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑中天竺沙門般剌蜜帝於廣州制止道場譯出」〔T19 0106b06〕——大唐神龍元年，歲在乙巳，五月初一為己卯日，二十三日辛丑，中天竺的沙門般剌蜜帝在廣州制止道場譯出。第二行「菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授」〔T19 0106b09〕——受菩薩戒的弟子、前任正諫大夫、同中書門下平章事、清河人房融，執筆受文。第三行「烏長國沙門彌伽釋迦譯語」〔T19 0106b11〕——烏長國的沙門彌伽釋迦，傳譯語言。大正藏本卷頭注誌宋元明本譯署異文（見考據）。
〔1·證信〕（0106b12）我是這樣聽說的：有一個時候，佛住在室羅筏城的祇桓精舍，與大比丘眾一千二百五十人在一起。他們都是已經無漏的大阿羅漢——是佛的兒子，住持佛法，善於超越一切諸有，能在各處國土成就威儀；隨從佛轉動法輪，堪受佛的遺囑，嚴淨地持守毘尼，為三界作廣大的軌範；應化之身無量，度脫眾生，救拔未來，超越種種塵累。——他們的名字是：大智舍利弗、摩訶目犍連、摩訶拘絺羅、富樓那彌多羅尼子、須菩提、優波尼沙陀等，作為上首。又有無量的辟支佛與無學聖者，連同那些初發心的人，一同來到佛的處所。
〔2·別序〕（0106b20）正值諸比丘結夏安居圓滿、行自恣的時候，十方的菩薩前來請求決斷心中的疑惑，恭敬奉承佛的慈嚴，將要求取祕密的義理。當時如來敷設座位，安然宴坐，為會中大眾宣示深奧之法。法筵上清淨的大眾，得到前所未有的法益；如迦陵鳥般的仙妙音聲，遍及十方世界。恒河沙數的菩薩來聚集於道場，以文殊師利為上首。
〔2·別序〕（0106b24）那時，波斯匿王為他父王的忌日營辦齋供，請佛到宮中。他親自迎接如來，廣設珍饈與無上的妙味，並且親自延請諸大菩薩。城中又有長者、居士，同時齋僧，等待佛前來應供。佛命文殊分別帶領菩薩及阿羅漢，去應諸位齋主之請。只有阿難，先前已受了別人的單獨邀請，遠行未回，趕不上僧眾的次第。他既沒有上座，也沒有阿闍黎同行，在途中獨自回來，那天沒有得到供養。於是阿難拿著應量器，在所經過的城中，依次第挨家乞食。他心中起初想求一位最後的施主作為齋主，不問清淨或污穢，不論是剎利尊貴的種姓，還是旃陀羅。他正是要行平等的慈心，不揀擇微賤，發意要圓滿成就一切眾生的無量功德。阿難已經知道，如來世尊曾經呵責須菩提和大迦葉，身為阿羅漢而心不均平；他欽仰如來開闡無遮之道，度脫種種疑謗。他經過那城的城壕，緩步走到外城門，嚴整威儀，恭肅地守持乞食的齋法。
〔2·別序〕（0106c09）那時，阿難因乞食的緣故，經過一處婬室，遭遇了擅大幻術的摩登伽女。她用娑毘迦羅先梵天呪，把阿難攝入婬席，以婬身撫摩，將要毀壞他的戒體。如來知道阿難被婬術所加，齋畢立即回轉；國王與大臣、長者、居士，都隨佛同來，願意聽聞法要。這時，世尊頂上放出百寶無畏光明，光中生出千葉寶蓮，蓮上有佛的化身結跏趺坐，宣說神呪。佛命文殊師利帶著神呪前去護持；惡呪消滅，文殊提攜勸導阿難及摩登伽，一同回到佛的處所。
〔3·阿難悲恨請修三昧〕（0106c16）阿難見了佛，頂禮悲泣，悔恨自己從無始以來，一向只求多聞，道力未能圓全；他懇切地啟請：十方如來得以成就菩提的那妙奢摩他、三摩、禪那的最初方便。這時，又有恒河沙數的菩薩，以及十方的大阿羅漢、辟支佛等，都願意聽聞。他們退回座位，默然安坐，承受聖旨。
〔3·阿難悲恨請修三昧〕（0106c21）『審其初心』——佛告訴阿難：『你和我是同一血氣，情分等同天倫。你當初發心時，在我的法中見到了什麼殊勝的相，竟能頓然捨棄世間深重的恩愛？』阿難回答佛：『我見如來三十二相殊勝美妙、無與倫比，形體映徹，好像瑠璃一樣。我常自己思惟：『這樣的相，不是欲愛所生的。為什麼呢？欲愛之氣粗濁，腥臊交合，膿血雜亂，不能生出這樣殊勝清淨、妙明的紫金光聚。』因此我渴仰，跟隨佛剃髮出家。』
〔3·阿難悲恨請修三昧〕（0106c27）『彰其妄失』——佛說：『好啊，阿難！你們應當知道：一切眾生從無始以來，生死相續，都是因為不知道那常住的真心、性淨的明體，而用種種妄想；這妄想不真實，所以有輪轉。
〔3·阿難悲恨請修三昧〕（0107a01）『勸其直語』——『你現在想要研究無上菩提那真正發明的本性，應當以直心回答我所問的。十方如來同是一條道路，所以出離生死，都是用直心。因為心與言都直，像這樣乃至從始到終的一切地位，中間永遠沒有種種委曲之相。
〔3·阿難悲恨請修三昧〕（0107a04）『問其見愛』——『阿難！我現在問你：當你發心，緣於如來三十二相的時候，是用什麼來看見？是誰在愛樂？』阿難對佛說：『世尊！這樣的愛樂，是用我的心和眼。由眼睛觀見如來殊勝的相，心中生起愛樂，所以我發心，願捨生死。』
〔4·破在內〕（0107a07）佛告訴阿難：『照你所說，真正愛樂的，是由於心和眼。如果不認識、不知道心和眼在哪裡，就不能降伏塵勞。譬如國王被賊侵擾，發兵去討伐清除，這些兵首先必須知道賊在哪裡。使你流轉的，是心和眼的過失；我現在問你：單就心和眼來說，現在在哪裡？』阿難對佛說：『世尊！一切世間的十種異生，都把能識知的心放在身體之內；縱然看如來的青蓮花眼，也是在佛的面上。我現在看這浮根四塵，只在我的面上；這樣說來，能識知的心，確實住在身內。』
〔4·破在內〕（0107a16）佛告訴阿難：『你現在坐在如來的講堂中，看祇陀林，它現在在哪裡？』『世尊！這座大重閣清淨講堂在給孤園中，現在祇陀林確實在講堂之外。』『阿難！你現在在堂中，先看見什麼？』『世尊！我在堂中，先看見如來，其次看大眾，像這樣向外望去，才看到林園。』『阿難！你看到林園，是因為什麼而能看見？』『世尊！這座大講堂的門窗開敞，所以我在堂中能遠遠望見。』
〔4·破在內〕（0107a22）那時，世尊在大眾之中，伸出金色的手臂，摩阿難的頭頂，告示阿難及諸大眾：『有一種三摩提，名為大佛頂首楞嚴王，具足萬行，是十方如來同由一門超出的妙莊嚴路。你現在仔細聽！』阿難頂禮，伏地承受慈旨。
〔4·破在內〕（0107a26）佛告訴阿難：『就如你所說：『身在講堂中，門窗開敞，遠遠望見林園。』可也有眾生在這堂中，看不見如來，卻看得見堂外的嗎？』阿難回答：『世尊！在堂中看不見如來，卻能看見林泉，沒有這個道理。』『阿難！你也是這樣。你的心靈對一切都明了，如果你現前這明了的心真的在身內，那時就應當先了知身內；可有眾生先看見身中，然後才看外物的嗎？縱然看不見心、肝、脾、胃，那指甲的生長、頭髮的伸長、筋的轉動、脈的搖動，實在應當明了，為什麼不知道？既然一定不能知內，又怎麼能知外呢？所以應當知道，你說『覺了能知的心住在身內』，沒有這個道理。』
〔5·破在外〕（0107b06）阿難稽首，對佛說：『我聽了如來這樣的法音，悟知我的心實在是住在身外。為什麼呢？譬如燈光點燃在室中，這燈必定先照亮室內，然後從室門照到庭院。一切眾生看不見身中，只看得見身外，也就好像燈光在室外，不能照到室內。這道理一定是明白的，應當沒有疑惑了；與佛的了義相同，該不會錯吧？』
〔5·破在外〕（0107b12）佛告訴阿難：『這些比丘，剛才跟隨我在室羅筏城依次乞取摶食，回到了祇陀林。我已經齋畢。你看：比丘中一人吃飯時，眾人都飽了嗎？』阿難回答：『不會的，世尊！為什麼呢？這些比丘雖然都是阿羅漢，身命各不相同，怎麼能一人吃而讓眾人都飽？』佛告訴阿難：『如果你那覺了知見的心，真的在身外，身和心就互相隔在彼此之外，自然互不相干。那麼心所知道的，身不能覺；覺在身邊的，心不能知。我現在給你看我的兜羅綿手，你的眼睛看見時，心能分別嗎？』阿難回答：『是的，世尊！』佛告訴阿難：『如果身心是互相知覺的，怎麼說在外？所以應當知道，你說『覺了能知的心住在身外』，沒有這個道理。』
〔6·破潛根〕（0107b22）阿難對佛說：『世尊！就如佛所說：『因為看不見內，所以不住在身內；身心互相知覺、不相分離，所以不在身外。』我現在思惟，知道它在一個地方。』佛說：『那地方現在在哪裡？』阿難說：『這能了知的心，既然不知內而能見外，依我思量，是潛伏在根裡。好像有人拿瑠璃碗合在兩眼上，雖然有東西蓋著，卻不留礙；那根隨著看見，就隨即分別。我這覺了能知的心之所以看不見內，是因為在根中；之所以分明看到外面而沒有障礙，是因為潛在根內。』
〔6·破潛根〕（0107c01）佛告訴阿難：『照你所說『潛在根內，好像瑠璃』，那人用瑠璃罩住眼睛，正看山河的時候，看見瑠璃嗎？』『是的，世尊！這人用瑠璃罩住眼睛，確實看見瑠璃。』佛告訴阿難：『你的心如果像瑠璃合在眼上，那麼正看山河的時候，為什麼看不見眼睛？如果看得見眼睛，眼睛就等同於所見的外境，不能說是隨根分別；如果看不見，怎麼說『這了知的心潛在根內，像瑠璃合眼』？所以應當知道，你說『覺了能知的心潛伏在根裡，像瑠璃合眼』，沒有這個道理。』
〔7·破見內〕（0107c09）阿難對佛說：『世尊！我現在又作這樣的思惟：『這眾生的身體，府藏在中間，竅穴在外面；有藏的地方就暗，有竅的地方就明。』現在我對著佛，張開眼看見明，叫作見外；閉上眼看見暗，叫作見內。這個道理怎麼樣？』
〔7·破見內〕（0107c13）佛告訴阿難：『你閉眼見暗的時候，這暗的境界，是與眼相對，還是不與眼相對？如果與眼相對，暗就在眼前，怎麼成為內？如果這樣也算成為內，那麼住在暗室之中，沒有日、月、燈光的時候，這室中的暗，都是你體內的焦府嗎？如果不相對，又怎麼成為見？如果說：離開向外的見，那是向內相對而成的；合上眼見暗，叫作見身中；那麼張開眼見明，為什麼看不見自己的面？如果看不見面，向內相對就不能成立。如果見面能成立，這了知的心與眼根，就在虛空之中，怎麼成為在內？如果在虛空中，自然不是你的身體；那麼如來現在看見你的面，也應當是你的身了。你的眼既然已經能知，身就應當沒有知覺。一定要說身與眼兩處都有知覺，就應當有兩個知，那你一個身體就應當成為兩個佛！所以應當知道，你說『見暗叫作見內』，沒有這個道理。』
〔8·破隨合〕（0107c23）阿難說：『我常聽佛開示四眾：『由心生起，所以種種法生起；由法生起，所以種種心生起。』我現在思惟：『這思惟的本體，確實就是我的心性；隨著它所合的地方，心就隨著存在；也不是在內、在外、在中間這三處。』』
〔8·破隨合〕（0107c27）佛告訴阿難：『你現在說『由法生起，所以種種心生起；隨著所合的地方，心就隨著存在』，這心如果沒有體，就無所可合；如果沒有體而能合，那麼第十九界因第七塵而合，這道理不能成立。如果有體，就像你用手捏自己的身體，你那能知的心，是從內出來，還是從外進入？如果是從內出來，就應當還能看見身中；如果是從外來，就應當先看見自己的面。』
〔8·破隨合〕（0108a04）阿難說：『見是眼睛的事，心是知而不是眼，說心能見，不合道理。』佛說：『如果眼能看見，你在室中，門能看見嗎？那麼那些已經死去的人，還有眼睛在，應當都能見物；如果能見物，怎麼叫作死？阿難！再者，你那覺了能知的心，如果一定有體，是一個體？還是有多個體？現在它在你身中，是遍滿全身？還是不遍滿全身？如果是一個體，那你用手捏一肢時，四肢都應當有感覺；如果四肢都有感覺，所捏的地方就不應當有一定所在；如果所捏的地方有一定處所，那你那一體之說，自然不能成立。如果是多個體，就成了多個人，哪一個體是你？如果遍滿全身，就和前面所捏的情形一樣；如果不遍滿，當你觸頭也觸足的時候，頭有所覺，足就應當無知。可是現在你並不是這樣。所以應當知道，『隨著所合的地方，心就隨著存在』，沒有這個道理。』
〔9·破中間〕（0108a15）阿難對佛說：『世尊！我也曾聽佛與文殊等諸位法王子談論實相的時候，世尊也說：『心不在內，也不在外。』依我思惟：『在內，無所看見；在外，不相知覺。因為在內無知，所以在內不能成立；因為身心互相知覺，所以在外不合道理。現在既然互相知覺，而在內又無所見，那應當是在中間。』』
〔9·破中間〕（0108a20）佛說：『你說中間，這中間必定是明確不惑的，不是沒有所在。現在你推求中間，中間在哪裡？是在某個處所？還是在身上？如果在身上，在邊上就不是中，在中間就和在內相同。如果在某個處所，是有所標示的？還是無所標示的？無所標示，就等於沒有；有所標示，就沒有定準。為什麼呢？好比有人用一個標記標作中心的時候，從東邊看它就成了西，從南邊看它就成了北；標記的本體既然已經混亂，心也應當雜亂了吧？』
〔9·破中間〕（0108a26）阿難說：『我所說的中間，不是這兩種。就像世尊說：『眼與色為緣，生起眼識。』眼有分別，色塵無知，識生在兩者之中，這就是心之所在。』佛說：『你的心如果在根與塵之中，這心體是兼有根塵二者，還是不兼二者？如果兼有二者，物與體就雜亂了：所對的物沒有知，而能知的是根體，二者相對而並立，怎麼成為中？兼二不能成立；不兼二，那就既不是知，也不是不知，就沒有體性，中間又以什麼為相？所以應當知道，『應當在中間』，沒有這個道理。』
〔10·破無著〕（0108b04）阿難對佛說：『世尊！我從前見佛與大目連、須菩提、富樓那、舍利弗四大弟子一同轉法輪時，常說：『覺知分別的心性，既不在內，也不在外，不在中間，都無所在；對一切都無所著，叫作心。』那麼我無所著，可以叫作心嗎？』
〔10·破無著〕（0108b09）佛告訴阿難：『你說『覺知分別的心性都無所在』，世間的虛空、水中、陸上、飛行的種種物象，叫作一切；你那不著的心，是存在，還是沒有？如果沒有，就等同龜的毛、兔的角，又說什麼不著？如果有那不著的心，就不能叫作沒有。沒有相就是無；不是無，就是有相；有相就是存在，怎麼說無著？所以應當知道，『對一切無所著，叫作覺知心』，沒有這個道理。』
〔11·阿難伸請·如來現瑞〕（0108b15）那時，阿難在大眾之中，即從座位上起立，偏袒右肩，右膝著地，合掌恭敬，對佛說：『我是如來最小的弟弟，蒙佛慈愛，雖然現在出家了，仍然倚仗佛的憐愛，所以只求多聞，還沒有證得無漏，不能折伏娑毘羅呪，被它所轉，沉溺在婬舍之中；這是因為不知道真際所應歸趣的地方。唯願世尊大慈哀愍，開示我們奢摩他之路，使諸闡提隳破彌戾車！』說完這些話，五體投地。諸大眾也都傾心渴仰，翹首佇望，恭敬地等待聽聞開示教誨。
〔11·阿難伸請·如來現瑞〕（0108b23）那時，世尊從面門放出種種光明，那光明晃耀，好像百千個太陽；普遍的諸佛世界，發生六種震動。像這樣，十方微塵數的國土，一時開顯；佛的威神，使諸世界合成一個世界。那世界中所有一切諸大菩薩，都安住在本國，合掌承聽。
〔12·正為開示〕（0108b28）佛告訴阿難：『一切眾生，從無始以來種種顛倒，業的種子自然而成，就像惡叉果聚在一起。諸修行人，不能成就無上菩提，乃至另外成為聲聞、緣覺，以及成為外道、諸天、魔王以及魔的眷屬，都是因為不知道兩種根本，錯亂修習；就好像煮沙想做成美食，縱然經過塵沙般的劫數，終究不能得到。哪兩種呢？阿難！第一，是無始生死根本，就是你現在和一切眾生，用攀緣心作為自性的那個。第二，是無始菩提、涅槃元清淨體，就是你現在那識精元明，能生出諸緣，而被緣所遺失的那個。由於眾生遺失了這本明，雖然終日在行用，卻不自覺，冤枉地進入諸趣。
〔12·正為開示〕（0108c09）『阿難！你現在想知道奢摩他之路，願出生死，現在我再問你！』當即如來舉起金色的手臂，屈起五輪指，對阿難說：『你現在看見嗎？』阿難說：『看見。』佛說：『你看見什麼？』阿難說：『我看見如來舉臂屈指，成為光明拳，照耀我的心和眼。』佛說：『你用什麼看見？』阿難說：『我和大眾同是用眼睛看見。』佛告訴阿難：『你現在回答我：如來屈指成為光明拳，照耀你的心和眼，你的眼可以看見，那麼你以什麼為心，來對當我的拳的光耀？』阿難說：『如來現在徵問心的所在，而我用心推求窮究、尋逐，就是這能推求的，我把它當作心。』
〔12·正為開示〕（0108c18）佛說：『咄！阿難！這不是你的心！』阿難驚惶失措，避開座位，合掌起立，對佛說：『這不是我的心，那應當叫作什麼？』佛告訴阿難：『這是前塵虛妄的相想，迷惑了你的真性！由於你從無始以來直到今生，認賊為子，失去了你本元的常住，所以受輪轉。』
〔12·正為開示〕（0108c22）阿難對佛說：『世尊！我是佛所寵愛的弟弟，因為心中愛佛，所以使我出家。我的心豈只是供養如來，乃至遍歷恒河沙數的國土，承事諸佛及善知識，發大勇猛，行種種一切難行的法事，都是用這個心；縱使謗法、永退善根，也是因為這個心。如果這所發明的不是心，我就沒有心，等同土木；離了這覺知，就更沒有什麼了，為什麼如來說這不是心？我實在驚怖，連同這裡的大眾，也無不疑惑，唯願垂示大悲，開示我們這些未悟的人！』
〔12·正為開示〕（0109a01）那時，世尊開示阿難及諸大眾，想使他們的心證入無生法忍。佛在師子座上，摩阿難的頭頂，告訴他說：『如來常說：諸法所生，唯心所現；一切因果、世界、微塵，都依心而成體。阿難！如果諸世界一切所有的東西，其中乃至草葉、絲縷的結，追究它的根元，都有體性；縱然是虛空，也有名稱和相貌；何況清淨妙淨明心，作為一切心之性，而自己反倒沒有體？如果你執著吝守那分別、覺觀所了知的性，一定把它認作心，那麼這個心就應當離開一切色、香、味、觸等諸塵的事業，另有完整的自性。就像你現在聽受我的法，這是因為聲音而有分別。縱然滅盡一切見、聞、覺、知，在內守著幽閑，仍然是法塵分別的影事。我並不是命令你把它執為非心，只是你在心上細細地揣摩：如果離開了前塵，還有能分別的性，那就真是你的心；如果分別性離開了塵就沒有體，這就是前塵分別的影事。塵不是常住的，如果塵變滅的時候，這心就同於龜的毛、兔的角，那麼你的法身就同於斷滅，還有誰去修證無生法忍呢？』當時阿難與諸大眾，默然若有所失。
〔12·正為開示〕（0109a16）佛告訴阿難：『世間一切修學的人，現前雖然成就了九次第定，卻不能漏盡成阿羅漢，都是因為執著這生死妄想，誤以為是真實。所以你現在雖然得到多聞，卻不能成就聖果。』
〔13·破妄見明真見〕（0109a19）阿難聽了，又再悲傷流淚，五體投地，長跪合掌，對佛說：『自從我跟隨佛發心出家，倚仗佛的威神，常自己思惟：『不必勞我修行，以為如來會賜給我三昧。』不知道身與心本來不能互相替代，失去了我的本心；雖然身已出家，心卻沒有入道，好比窮子捨棄父親逃走。今天才知道：雖然有多聞，如果不修行，就與不聞相等，好像人口說食物，終究不能吃飽。世尊！我們現在被二障所纏縛，實在是因為不知道寂常的心性。唯願如來哀愍我們的窮困無依，發明妙明之心，開啟我的道眼！』
〔13·破妄見明真見〕（0109a28）當即如來從胸前的卍字湧出寶光，那光晃昱，有百千種顏色；十方微塵數的普佛世界，一時周遍，遍灌十方所有寶剎諸如來的頭頂，又旋轉回到阿難及諸大眾。如來告訴阿難說：『我現在為你建立大法幢，也使十方一切眾生，獲得妙微密的性淨明心，得到清淨眼。
〔13·破妄見明真見〕（0109b03）『阿難！你先前回答我說看見光明拳，這拳的光明是因什麼而有？怎樣成為拳？你用什麼看見？』阿難說：『由於佛的全身是閻浮檀金，赤紅如寶山，是清淨所生，所以有光明；我實在是用眼睛觀看；五輪指的指端屈握起來給人看，所以有拳的相。』
〔13·破妄見明真見〕（0109b08）佛告訴阿難：『如來今天以真實之言告訴你：諸有智慧的人，要藉譬喻而得開悟。阿難！譬如我的拳，若沒有我的手，就不成我的拳；若沒有你的眼，就不成你的見。拿你的眼根，來比例我的拳的道理，它的意義相等嗎？』阿難說：『是的，世尊！既然沒有我的眼，就不成我的見；拿我的眼根來比例如來的拳，事理相類。』
〔13·破妄見明真見〕（0109b13）佛告訴阿難：『你說相類，這道理不對。為什麼呢？比如沒有手的人，拳就完全沒有了；那沒有眼的人，並不是見全無。為什麼這樣說？你試著在路上問盲人：『你看見什麼？』那些盲人必定回答你：『我現在眼前只見一片黑暗，再沒有別的可看。』以這個道理來觀察，是前塵自己暗了，見又有什麼虧損呢？』
〔13·破妄見明真見〕（0109b18）阿難說：『那些盲人眼前只看見黑暗，怎麼算是見？』佛告訴阿難：『那些盲人沒有眼，只看見黑暗，與有眼的人處在暗室之中，這兩種黑，有差別，還是沒有差別？』『是這樣的，世尊！這暗室中的人與那群盲人，兩種黑比較起來，從來沒有不同。』『阿難！如果沒有眼的人，看見的全是眼前一片黑，忽然得到眼光，又在前塵上看見種種色，這叫作眼見；那麼暗室中的人，看見的全是眼前一片黑，忽然得到燈光，也在前塵上看見種種色，就應當叫作燈見。如果是燈在見，燈既能有見，自然就不叫作燈了；再說，如果是燈在觀看，跟你又有什麼相干？所以應當知道：燈能顯出色，這樣能看見的，是眼而不是燈；眼能顯出色，這樣的見性，是心而不是眼。』
〔14·廣約諸相辨釋〕（0109b28）阿難雖然又聽到這番話，與諸大眾口中已經默然，心中卻還沒有開悟，仍盼望如來以慈音宣示，合掌清心，等待佛悲憫的教誨。
〔14·廣約諸相辨釋〕（0109c02）那時，世尊舒展兜羅綿網相光手，張開五輪指，教誨勅示阿難及諸大眾：『我初成道時，在鹿園中，為阿若多五比丘等，以及你們四眾說：『一切眾生不能成就菩提及阿羅漢，都是被客塵煩惱所誤。』你們當時是因什麼而開悟，如今成就聖果的？』
〔14·廣約諸相辨釋〕（0109c07）這時，憍陳那起立，對佛說：『我現在是長老，在大眾中獨得了『解』的名號，是因為悟了客、塵二字而成果的。世尊！譬如旅行的客人，投宿寄住在旅亭，或是住宿，或是吃飯；吃住的事一完，就整理行裝上路，無暇安住；若是真正的主人，自然沒有要去的地方。我這樣思惟：『不住的叫作客，住的叫作主人，以不住的作為客的意義。』又好比雨後初晴，清朗的陽光升上天空，光線射入縫隙之中，照出空中種種塵的相；塵的形質搖動，虛空卻寂然不動。我這樣思惟：『澄寂的叫作空，搖動的叫作塵，以搖動的作為塵的意義。』』佛說：『正是這樣。』
〔14·廣約諸相辨釋〕（0109c15）當即如來在大眾中，屈起五輪指，屈了又張開，張開了又屈起，對阿難說：『你現在看見什麼？』阿難說：『我看見如來的百寶輪掌，在大眾中開合。』佛告訴阿難：『你看見我的手在大眾中開合，是我的手有開有合？還是你的見有開有合？』阿難說：『世尊的寶手在大眾中開合，我看見的是如來的手自己在開合，不是我的見性自己在開合。』佛說：『誰在動？誰在靜？』阿難說：『佛的手不停住，而我的見性連靜都說不上，又有誰是不停住的呢！』佛說：『正是這樣。』
〔14·廣約諸相辨釋〕（0109c22）如來於是從輪掌之中，飛出一道寶光，落在阿難的右邊，阿難隨即回頭向右看；又放出一道光，落在阿難的左邊，阿難又回頭向左看。佛告訴阿難：『你的頭今天為什麼搖動？』阿難說：『我看見如來放出妙寶光，來到我的左右，所以我向左右觀看，頭自己搖動。』『阿難！你看佛光，左右轉動頭，是你的頭在動？還是見在動？』『世尊！是我的頭自己在動，而我的見性連止都說不上，又有誰在搖動！』佛說：『正是這樣。』
〔14·廣約諸相辨釋〕（0110a01）於是如來普告大眾：『如果眾生以搖動的叫作塵，以不住的叫作客；你們看阿難的頭自己在動搖，而見並沒有動；又你們看我的手自己在開合，而見並沒有舒卷。為什麼你們現在以動的作為身，以動的作為境，從始到終念念生滅，遺失了真性，顛倒行事？性心失去真實，認物為己，在這當中輪迴，自取流轉！』卷尾題：『大佛頂萬行首楞嚴經卷第一』。
Fascicle One of the Śūraṅgama Sūtra, translated by Pramiti of the Tang, from the fascicle title to the closing title of the fascicle. The preface division has two parts: the attestation, which records the time and place of the discourse and the assembly who heard it together; and the particular preface, which records Ānanda meeting with peril while begging for food, the Tathāgata releasing light and speaking a spell, and his sending Mañjuśrī to take the spell and go to protect him. The main division opens with Ānanda, in grief and remorse, asking to cultivate samādhi; the World-Honored One first examines his first resolve, asking him with what he saw and who it was that loved and delighted, and thereupon comes seeking the mind in seven places—inside the body, outside the body, hidden in the faculty, seeing within, wherever it joins, in between, and attached to nothing—seven times Ānanda sets up a location for the mind, and seven times each is refuted. Thereafter Ānanda extends his petition, the Tathāgata shows auspicious signs, and the World-Honored One discloses the two roots, raises his fist to question him, rebukes the mind that is able to infer as not the true mind, and shows the shadow-matter of discrimination of the dusts before one; next he refutes false seeing and clarifies true seeing, and through the examples of a blind person seeing darkness and of lamp-seeing and eye-seeing, teaches that the nature of seeing is the mind, not the eye; then, through the two meanings of guest-dust, the opening and closing of the hand, and the moving of the head, he gives an extended explanation by way of the characteristics, concluding with a rebuke that beings take what moves as their body and what moves as their objects. The figures in parentheses at the head of each segment give the Taishō page, register, and line.
〔0 · Title and Translators’ Attribution〕（0106b02）The head of the fascicle bears the title “The Great Buddha-Crown Sūtra of the Tathāgata’s Secret Cause, Cultivation and Realization of the Complete Meaning, and the Myriad Practices of All Bodhisattvas, Called Śūraṅgama, Fascicle One [also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately]”: the name of the sūtra is The Great Buddha-Crown Sūtra of the Tathāgata’s Secret Cause, Cultivation and Realization of the Complete Meaning, and the Myriad Practices of All Bodhisattvas, Called Śūraṅgama, and this is Fascicle One; the interlinear note beneath the title says that this sūtra is also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, and that it was copied out from the Consecration Section and circulates on its own. The translators’ attribution runs to three lines. The first line: “In the first year of Shenlong of the Great Tang, the year yisi, on the twenty-third day, xinchou, of the fifth month whose first day was jimao, translated by the śramaṇa Pramiti of Central India at the Zhizhi Monastery in Guangzhou.”—in the first year of Shenlong of the Great Tang, the year being yisi, with the first day of the fifth month falling on jimao, on the twenty-third day, xinchou, the śramaṇa Pramiti of Central India translated it at the Zhizhi Monastery in Guangzhou. The second line: “Taken down in writing by the bodhisattva-precept disciple Fang Rong of Qinghe, formerly Grand Master of Remonstrance and Joint Manager of Affairs with the Secretariat-Chancellery.”—Fang Rong, a disciple who had received the bodhisattva precepts, formerly Grand Master of Remonstrance and Joint Manager of Affairs with the Secretariat-Chancellery, a man of Qinghe, took down the text in writing. The third line: “Rendered into Chinese by the śramaṇa Meghaśikha of the kingdom of Uḍḍiyāna.”—Meghaśikha, a śramaṇa of the kingdom of Uḍḍiyāna, interpreted the language. The Taishō head-notes to this fascicle record variant readings of the attribution in the Song, Yuan, and Ming recensions (see the apparatus).
〔1 · Attestation〕（0106b12）Thus have I heard. At one time the Buddha was dwelling at the Jeta Grove in the city of Śrāvastī, together with a great assembly of bhikṣus, one thousand two hundred and fifty in all. They were all great arhats already without outflows—sons of the Buddha who uphold and maintain the Buddha’s Dharma, well able to transcend all states of existence, able to perfect their deportment in every land; following the Buddha in turning the Dharma wheel, worthy to receive the Buddha’s bequest, strictly and purely keeping the vinaya, serving as a vast model for the three realms; their response-bodies were countless, liberating beings, rescuing those of the future, transcending all the entanglements of the dusts.—Their names were: Śāriputra of great wisdom, Mahāmaudgalyāyana, Mahākauṣṭhila, Pūrṇa Maitrāyaṇīputra, Subhūti, Upaniṣad, and others, who were the foremost. There were also countless pratyekabuddhas and sages beyond training, together with those who had first resolved, who all came together to where the Buddha was.
〔2 · The Particular Preface〕（0106b20）It was just at the time when the bhikṣus, having completed the summer retreat, were holding the pravāraṇā; bodhisattvas from the ten directions had come asking to resolve the doubts in their minds, respectfully serving the Buddha’s compassionate majesty, about to seek the secret meaning. At that time the Tathāgata spread out his seat and sat at ease in meditation, proclaiming the profound Dharma for those in the assembly. The pure assembly at the Dharma banquet obtained a benefit of the Dharma never had before; the immortal, wondrous voice, like that of the kalaviṅka bird, reached throughout the worlds of the ten directions. Bodhisattvas as many as the sands of the Ganges came and gathered at the bodhimaṇḍa, with Mañjuśrī as the foremost.
〔2 · The Particular Preface〕（0106b24）At that time King Prasenajit, for the memorial day of his father the king, prepared a meal offering and invited the Buddha to the palace. He himself welcomed the Tathāgata, laying out a wide array of rare delicacies and unsurpassed wondrous flavors, and also personally invited the great bodhisattvas. In the city there were also elders and householders who at the same time were offering meals to the saṅgha, waiting for the Buddha to come and receive their offerings. The Buddha bade Mañjuśrī lead the bodhisattvas and arhats in separate groups to accept the invitations of the various meal hosts. Only Ānanda, having earlier accepted a separate invitation, had gone far away and not yet returned, and so did not reach the saṅgha’s order of invitation. He had neither a senior monk nor an ācārya with him, and was returning alone on the road; that day he had received no offering. So Ānanda took up his alms vessel of proper measure and, in the city he was passing through, begged for food from house to house in order. In his mind he had at first wished to seek a last donor to be his meal host, without asking whether pure or impure, and without regard to whether of the honored kṣatriya caste or a caṇḍāla. He meant precisely to practice the compassion of equality, not choosing against the humble and lowly, resolving to bring to perfection the immeasurable merit of all beings. Ānanda already knew that the Tathāgata, the World-Honored One, had rebuked Subhūti and Mahākāśyapa for being arhats whose minds were not even; he revered the Tathāgata’s opening of the way without barriers, which delivers people from all doubts and slanders. He passed the moat of that city and walked slowly to the outer city gate, his deportment dignified and in order, reverently keeping the rule of begging for food.
〔2 · The Particular Preface〕（0106c09）At that time Ānanda, on account of begging for food, passed by a house of lust and encountered the woman Mātaṅgī, versed in great illusory arts. Using the Kapila spell of the Former Brahmā, she drew Ānanda onto the bed of lust and caressed him with her lustful body, about to destroy the substance of his precepts. The Tathāgata knew that Ānanda had been subjected to the arts of lust; when the meal was finished he returned at once. The king and his great ministers, the elders and householders, all came along with the Buddha, wishing to hear the essentials of the Dharma. Then from the crown of the World-Honored One’s head there issued a fearless light of a hundred jewels; within the light arose a jeweled lotus of a thousand petals, and on the lotus was a transformation body of the Buddha seated with legs crossed, proclaiming a divine spell. The Buddha bade Mañjuśrī take the divine spell and go to protect him; the evil spell was dispelled, and Mañjuśrī raised up and encouraged Ānanda and Mātaṅgī, and together they returned to where the Buddha was.
〔3 · Ānanda in Grief Asks to Cultivate Samādhi; the Buddha Examines His First Resolve, Exposes His Error, Urges Straight Speech, and Asks About His Seeing and Love〕（0106c16）When Ānanda saw the Buddha, he bowed his head to the ground and wept in grief, regretting that from beginningless time he had sought only much learning and the power of his path was not yet complete; he earnestly requested the very first expedient of the wondrous śamatha, samāpatti, and dhyāna by which the tathāgatas of the ten directions attained bodhi. At that time there were also bodhisattvas as many as the sands of the Ganges, as well as the great arhats and pratyekabuddhas of the ten directions and others, who all wished to hear. They withdrew to their seats and sat in silence, receiving the sagely intent.
〔3 · Ānanda in Grief Asks to Cultivate Samādhi; the Buddha Examines His First Resolve, Exposes His Error, Urges Straight Speech, and Asks About His Seeing and Love〕（0106c21）‘Examining his first resolve’—The Buddha said to Ānanda: ‘You and I share the same blood and breath; our bond is equal to that of natural kin. When you first resolved, what surpassing marks did you see in my Dharma, that you could at once cast off the world’s deep love and affection?’ Ānanda answered the Buddha: ‘I saw that the Tathāgata’s thirty-two marks were surpassing, wondrous, and beyond compare, his form translucent, like beryl. I often thought to myself: ‘Such marks are not born of desire and love. Why? The breath of desire and love is coarse and turbid; foul smells mingle in union, pus and blood are in confusion; it could not give rise to such a surpassing, pure, wondrous and bright purple-golden mass of light.’ Therefore I thirsted with longing, and followed the Buddha, shaving my head and leaving home.’
〔3 · Ānanda in Grief Asks to Cultivate Samādhi; the Buddha Examines His First Resolve, Exposes His Error, Urges Straight Speech, and Asks About His Seeing and Love〕（0106c27）‘Exposing his error’—The Buddha said: ‘Excellent, Ānanda! You should all know: that all beings from beginningless time continue in birth and death is all because they do not know the constantly abiding true mind, the substance whose nature is pure and bright, and use instead all kinds of false thinking; this thinking is not true, and so there is turning on the wheel.
〔3 · Ānanda in Grief Asks to Cultivate Samādhi; the Buddha Examines His First Resolve, Exposes His Error, Urges Straight Speech, and Asks About His Seeing and Love〕（0107a01）‘Urging straight speech’—‘Now that you wish to investigate the nature of unsurpassed bodhi in its true discovery, you should answer what I ask with a straight mind. The tathāgatas of the ten directions are of one and the same path, and so in leaving birth and death they all use the straight mind. Because mind and speech are both straight, so it is, even through all the stages from beginning to end, that in between there are never any marks of crookedness.
〔3 · Ānanda in Grief Asks to Cultivate Samādhi; the Buddha Examines His First Resolve, Exposes His Error, Urges Straight Speech, and Asks About His Seeing and Love〕（0107a04）‘Asking about his seeing and love’—‘Ānanda! I now ask you: when you resolved, taking the Tathāgata’s thirty-two marks as your object, with what did you see? And who was it that loved and delighted?’ Ānanda said to the Buddha: ‘World-Honored One! Such love and delight came by way of my mind and eyes. The eyes beheld the Tathāgata’s surpassing marks, and in the mind love and delight arose; therefore I resolved, wishing to cast off birth and death.’
〔4 · Refuting: Inside the Body〕（0107a07）The Buddha said to Ānanda: ‘As you say, the true love and delight arise from the mind and eyes. If one does not recognize and know where the mind and eyes are, one cannot subdue the toils of the dusts. It is like a king invaded by bandits who sends out troops to suppress and drive them out; these troops must first know where the bandits are. What makes you flow and turn is the fault of the mind and eyes; I now ask you: as for the mind and eyes alone, where are they now?’ Ānanda said to the Buddha: ‘World-Honored One! All the ten kinds of beings in the world place the cognizing mind within the body; even when I look at the Tathāgata’s blue-lotus eyes, they too are on the Buddha’s face. Now as I look at these four dusts of the floating faculty, they are only on my face; this being so, the cognizing mind truly dwells within the body.’
〔4 · Refuting: Inside the Body〕（0107a16）The Buddha said to Ānanda: ‘Now you are sitting in the Tathāgata’s lecture hall, looking at the Jeta Grove; where is it now?’ ‘World-Honored One! This great, multistoried, pure lecture hall is in the Park of Anāthapiṇḍada, and the Jeta Grove is now indeed outside the hall.’ ‘Ānanda! Now that you are in the hall, what do you see first?’ ‘World-Honored One! In the hall I first see the Tathāgata, next I look at the great assembly, and looking outward in this way, I then see the grove and park.’ ‘Ānanda! When you see the grove and park, through what are you able to see?’ ‘World-Honored One! The doors and windows of this great lecture hall are thrown open, so that from within the hall I can see far off.’
〔4 · Refuting: Inside the Body〕（0107a22）At that time the World-Honored One, in the midst of the great assembly, extended his golden arm and stroked Ānanda’s crown, and announced to Ānanda and the great assembly: ‘There is a samādhi called the Great Buddha-Crown Śūraṅgama King, complete with the myriad practices; it is the path of wondrous adornment by which the tathāgatas of the ten directions transcend through a single gate. Now listen carefully!’ Ānanda bowed his head to the ground and, prostrate, received the compassionate instruction.
〔4 · Refuting: Inside the Body〕（0107a26）The Buddha said to Ānanda: ‘Just as you said: ‘The body is in the lecture hall; the doors and windows are thrown open, and one sees the grove and park far off.’ Yet are there also beings who, in this hall, do not see the Tathāgata but see what is outside the hall?’ Ānanda answered: ‘World-Honored One! To be in the hall without seeing the Tathāgata and yet to see the groves and springs—there is no such case.’ ‘Ānanda! You too are like this. The spirit of your mind is clearly aware of everything; if this present clearly aware mind of yours were truly within the body, then at that time it ought first to know clearly what is within the body. Are there beings who first see within the body and only afterward look at things outside? Even if they do not see the heart, liver, spleen, and stomach, the growth of the nails, the lengthening of the hair, the turning of the sinews, and the pulsing of the veins ought indeed to be clearly known; why are they not known? Since it certainly cannot know what is within, how could it know what is without? Therefore you should know: as for your saying, ‘The mind that is aware and able to know dwells within the body’—there is no such case.’
〔5 · Refuting: Outside the Body〕（0107b06）Ānanda bowed his head and said to the Buddha: ‘Hearing such a Dharma sound from the Tathāgata, I realize that my mind truly dwells outside the body. Why? It is like a lamp lit within a room: this lamp must first illumine the inside of the room, and only then shine from the room’s door into the courtyard. All beings do not see within the body and see only what is outside, which is just like a lamp’s light being outside the room and unable to illumine its inside. This principle is surely clear and should leave no doubt; it is the same as the Buddha’s complete meaning—it cannot be mistaken, can it?’
〔5 · Refuting: Outside the Body〕（0107b12）The Buddha said to Ānanda: ‘These bhikṣus just now followed me to beg for balls of food in order in the city of Śrāvastī, and have returned to the Jeta Grove. I have already finished my meal. Consider: when one of the bhikṣus eats, are all the others full?’ Ānanda answered: ‘No, World-Honored One! Why? Although these bhikṣus are all arhats, their bodily lives are each different; how could one person’s eating make everyone full?’ The Buddha said to Ānanda: ‘If your mind of aware knowing and seeing were truly outside the body, body and mind would be separated, each outside the other, and naturally would have nothing to do with each other. Then what the mind knows the body could not feel, and what is felt at the body the mind could not know. Now I show you my tūla-cotton hand; when your eyes see it, does your mind discriminate it?’ Ānanda answered: ‘Yes, World-Honored One!’ The Buddha said to Ānanda: ‘If body and mind know each other, how can you say it is outside? Therefore you should know: as for your saying, ‘The mind that is aware and able to know dwells outside the body’—there is no such case.’
〔6 · Refuting: Hidden in the Faculty〕（0107b22）Ānanda said to the Buddha: ‘World-Honored One! Just as the Buddha said: ‘Because it does not see within, it does not dwell within the body; because body and mind know each other and are not separate, it is not outside the body.’ I now reflect and know that it is in one place.’ The Buddha said: ‘Where is that place now?’ Ānanda said: ‘This mind that knows, since it does not know within yet can see without, as I consider it, lies hidden in the faculty. It is like a person who takes beryl bowls and covers both eyes with them; although something covers them, they do not obstruct; as the faculty sees, it at once discriminates. That this mind of mine that is aware and able to know does not see within is because it is in the faculty; that it clearly sees outside without obstruction is because it is hidden within the faculty.’
〔6 · Refuting: Hidden in the Faculty〕（0107c01）The Buddha said to Ānanda: ‘As you say, ‘it is hidden within the faculty, like beryl’: when that person covers his eyes with beryl and is looking at mountains and rivers, does he see the beryl?’ ‘Yes, World-Honored One! When this person covers his eyes with beryl, he does indeed see the beryl.’ The Buddha said to Ānanda: ‘If your mind is like beryl covering the eyes, then when you are looking at mountains and rivers, why do you not see your eyes? If you see your eyes, the eyes are the same as the outer objects seen, and you cannot say that discrimination follows the faculty; if you do not see them, how can you say, ‘This mind that knows is hidden within the faculty, like beryl covering the eyes’? Therefore you should know: as for your saying, ‘The mind that is aware and able to know lies hidden in the faculty, like beryl covering the eyes’—there is no such case.’
〔7 · Refuting: Seeing Within〕（0107c09）Ānanda said to the Buddha: ‘World-Honored One! Now I again reflect in this way: ‘In the bodies of these beings, the organs are in the middle and the openings are on the outside; where there are organs it is dark, and where there are openings it is bright.’ Now, facing the Buddha, I open my eyes and see brightness, and call it seeing outside; I close my eyes and see darkness, and call it seeing within. How is this principle?’
〔7 · Refuting: Seeing Within〕（0107c13）The Buddha said to Ānanda: ‘When you close your eyes and see darkness, does this realm of darkness face the eyes, or does it not face the eyes? If it faces the eyes, the darkness is before the eyes; how does it become within? If this too counts as becoming within, then when you dwell in a dark room without the light of sun, moon, or lamp, is the darkness in this room all your inner organs? If it does not face them, how does it become seeing? If you say: apart from seeing outward, it is formed by facing inward; closing the eyes and seeing darkness is called seeing within the body—then when you open your eyes and see brightness, why do you not see your own face? If you do not see your face, facing inward cannot be established. If seeing your face can be established, this mind that knows and the eye faculty are in empty space; how are they within? If they are in empty space, naturally they are not your body; then the Tathāgata, now seeing your face, should also be your body. Since your eyes already know, the body should have no awareness. If you insist that both body and eyes have awareness, there should be two knowings, and then your one body should become two buddhas! Therefore you should know: as for your saying, ‘Seeing darkness is called seeing within’—there is no such case.’
〔8 · Refuting: Wherever It Joins〕（0107c23）Ānanda said: ‘I have often heard the Buddha instruct the fourfold assembly: ‘Because mind arises, all kinds of dharmas arise; because dharmas arise, all kinds of minds arise.’ I now reflect: ‘The very substance of this reflecting is truly my mind-nature; wherever it joins, there the mind accordingly exists; nor is it in the three places of inside, outside, or in between.’’
〔8 · Refuting: Wherever It Joins〕（0107c27）The Buddha said to Ānanda: ‘You now say, ‘Because dharmas arise, all kinds of minds arise; wherever it joins, there the mind accordingly exists.’ If this mind has no substance, there is nothing it can join; if without substance it could join, then a nineteenth realm would join through a seventh dust—this principle cannot be established. If it has substance, then when you pinch your own body with your hand, does your mind that knows come out from within, or enter from without? If it comes out from within, it should again see within the body; if it comes from without, it should first see your own face.’
〔8 · Refuting: Wherever It Joins〕（0108a04）Ānanda said: ‘Seeing is the business of the eyes; the mind knows and is not the eyes; to say that the mind sees does not make sense.’ The Buddha said: ‘If the eyes could see, when you are in a room, can the door see? Then those who have already died, still having eyes, should all see things; if they see things, how are they called dead? Ānanda! Moreover, if your mind that is aware and able to know must have a substance, is it one substance, or many substances? Now that it is in your body, does it pervade the whole body, or not pervade the whole body? If it is one substance, then when you pinch one limb with your hand, all four limbs should feel it; if all four limbs feel it, the place pinched should have no fixed location; if the place pinched does have a fixed location, then your claim of one substance naturally cannot be established. If it is many substances, it becomes many persons; which substance is you? If it pervades the whole body, it is the same as the case of pinching above; if it does not pervade, then when you touch the head and also touch the foot, if the head feels it, the foot should know nothing. Yet now you are not like this. Therefore you should know: ‘Wherever it joins, there the mind accordingly exists’—there is no such case.’
〔9 · Refuting: In Between〕（0108a15）Ānanda said to the Buddha: ‘World-Honored One! I have also heard that when the Buddha was discussing true reality with Mañjuśrī and the other Dharma princes, the World-Honored One also said: ‘The mind is not within, nor is it without.’ As I reflect: ‘Within, it sees nothing; without, they do not know each other. Because within there is no knowing, being within cannot be established; because body and mind know each other, being without does not make sense. Now since they know each other, and within there is nothing seen, it ought to be in between.’’
〔9 · Refuting: In Between〕（0108a20）The Buddha said: ‘You say in between; this in between must be unconfused, not without a location. Now you seek the in between; where is the in between? Is it in some place? Or is it in the body? If it is in the body, at the edge it is not the middle, and in the middle it is the same as within. If it is in some place, is it marked? Or unmarked? If unmarked, it is the same as not existing; if marked, it has no fixed standard. Why? Suppose someone uses a marker to mark the middle; seen from the east it becomes west, seen from the south it becomes north. Since the substance of the marker is already confused, the mind too should be in disorder, should it not?’
〔9 · Refuting: In Between〕（0108a26）Ānanda said: ‘The in between I speak of is not these two kinds. It is as the World-Honored One said: ‘The eye and form are conditions that give rise to eye-consciousness.’ The eye discriminates, the dust of form has no knowing, and consciousness arises between them; this is where the mind is.’ The Buddha said: ‘If your mind is between the faculty and the dust, does this mind-substance combine both faculty and dust, or not combine both? If it combines both, things and substance are confused: the things faced have no knowing, while what knows is the substance of the faculty; the two stand opposed side by side; how does it become the middle? Combining both cannot be established; if it does not combine both, then it is neither knowing nor not knowing, and so has no substantial nature; what then would serve as the characteristic of the in between? Therefore you should know: ‘It ought to be in between’—there is no such case.’
〔10 · Refuting: Attached to Nothing〕（0108b04）Ānanda said to the Buddha: ‘World-Honored One! Formerly I saw the Buddha turning the Dharma wheel together with the four great disciples Mahāmaudgalyāyana, Subhūti, Pūrṇa, and Śāriputra, and he often said: ‘The nature of the mind that is aware, knows, and discriminates is neither within, nor without, nor in between; it is nowhere at all; to be attached to nothing at all is called mind.’ Then if I am attached to nothing, can that be called mind?’
〔10 · Refuting: Attached to Nothing〕（0108b09）The Buddha said to Ānanda: ‘You say, ‘The nature of the mind that is aware, knows, and discriminates is nowhere at all’; the various phenomena of the world—empty space, the waters, the land, and what flies—are called everything; does your mind that is not attached exist, or not? If it does not exist, it is the same as a tortoise’s hair or a hare’s horn; what then is it that is not attached? If there is a mind that is not attached, it cannot be called nonexistent. To be without characteristics is nonexistence; not to be nonexistent is to have characteristics; to have characteristics is to exist; how can you say attached to nothing? Therefore you should know: ‘To be attached to nothing at all is called the aware and knowing mind’—there is no such case.’
〔11 · Ānanda’s Petition; the Tathāgata Shows Auspicious Signs〕（0108b15）At that time Ānanda, in the midst of the great assembly, at once rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and said to the Buddha: ‘I am the Tathāgata’s youngest younger brother and have received the Buddha’s compassionate love; although I have now left home, I still rely on the Buddha’s affection, and so I sought only much learning and have not yet realized the absence of outflows; I could not overcome the Kapila spell and was turned by it, sinking in a house of lust. This is because I did not know where the true limit leads. I only pray that the World-Honored One, in great compassion and pity, will disclose to us the path of śamatha, so that the icchantikas may destroy the mleccha!’ Having spoken these words, he cast all five limbs to the ground. The great assembly too, all with hearts inclined and thirsting, gazed up expectantly, respectfully waiting to hear the disclosure and teaching.
〔11 · Ānanda’s Petition; the Tathāgata Shows Auspicious Signs〕（0108b23）At that time the World-Honored One released all kinds of light from his face, that light dazzling like hundreds of thousands of suns; throughout all the buddha-worlds there were six kinds of quaking. In this way lands as many as the motes of dust in the ten directions were revealed at once; the Buddha’s majestic spirit caused all the worlds to merge into one world. All the great bodhisattvas in that world remained in their own lands, joined their palms, and listened.
〔12 · The Direct Disclosure〕（0108b28）The Buddha said to Ānanda: ‘All beings, from beginningless time, through all kinds of inversion, have the seeds of action form of themselves, like a cluster of akṣa seeds. Practitioners who cannot accomplish unsurpassed bodhi, and even become śrāvakas and pratyekabuddhas apart from it, or become outsiders, gods, demon kings, and the retinues of demons, all do so because they do not know the two roots and practice in error and confusion; it is like cooking sand in hopes of making a fine meal—though one passes through kalpas as many as dust motes, one can never obtain it. What are the two? Ānanda! The first is the root of beginningless birth and death, which is what you now and all beings take as self-nature: the grasping mind. The second is the originally pure substance of beginningless bodhi and nirvāṇa, which is your present essence of consciousness, originally bright, which can produce all conditions and is lost by those conditions. Because beings have lost this original brightness, though they use it all day long they are not aware of it, and wrongly enter the destinies.
〔12 · The Direct Disclosure〕（0108c09）‘Ānanda! Now you wish to know the path of śamatha, wishing to leave birth and death; now I ask you again!’ At once the Tathāgata raised his golden arm, bent his five wheel-marked fingers, and said to Ānanda: ‘Do you see now?’ Ānanda said: ‘I see.’ The Buddha said: ‘What do you see?’ Ānanda said: ‘I see the Tathāgata raise his arm and bend his fingers into a fist of light, shining on my mind and eyes.’ The Buddha said: ‘With what do you see?’ Ānanda said: ‘I and the great assembly all see with our eyes.’ The Buddha said to Ānanda: ‘Now answer me: the Tathāgata bends his fingers into a fist of light shining on your mind and eyes, and your eyes can see it; then what do you take as the mind that meets the light of my fist?’ Ānanda said: ‘The Tathāgata now questions where the mind is, and I use my mind to infer, investigate exhaustively, and search it out; it is precisely this that is able to infer that I take as the mind.’
〔12 · The Direct Disclosure〕（0108c18）The Buddha said: ‘Tut! Ānanda! This is not your mind!’ Ānanda, startled and at a loss, left his seat, joined his palms, stood, and said to the Buddha: ‘If this is not my mind, what should it be called?’ The Buddha said to Ānanda: ‘This is the false thought-of-characteristics of the dusts before you, which deludes your true nature! Because from beginningless time up to this present life you have taken a thief for your son and lost your original constancy, you undergo turning on the wheel.’
〔12 · The Direct Disclosure〕（0108c22）Ānanda said to the Buddha: ‘World-Honored One! I am the Buddha’s beloved younger brother; because my mind loved the Buddha, it made me leave home. My mind has not only made offerings to the Tathāgata, but even passing through lands as many as the sands of the Ganges, serving all buddhas and good spiritual friends, arousing great courage, carrying out every kind of Dharma task that is difficult to practice—all with this mind; even if I slandered the Dharma and forever regressed from wholesome roots, it would also be because of this mind. If what is thus discovered is not the mind, then I have no mind and am the same as earth and wood; apart from this awareness and knowing there is nothing else at all; why does the Tathāgata say this is not the mind? I am truly alarmed and fearful, and of this great assembly here too there is none who is not in doubt. I only pray that you will bestow your great compassion and disclose this to us who are not yet awakened!’
〔12 · The Direct Disclosure〕（0109a01）At that time the World-Honored One, instructing Ānanda and the great assembly, wished to cause their minds to enter patient acceptance of the unborn. On the lion seat the Buddha stroked Ānanda’s crown and said to him: ‘The Tathāgata always says: all dharmas that arise are manifested by mind alone; all causes and effects, worlds, and dust motes take on substance by depending on mind. Ānanda! If, of all that exists in all the worlds, even down to a blade of grass or a knot of thread, when one traces its root origin, each has a substantial nature; even empty space has a name and appearance; how much more the pure, wondrous, pure and bright mind, which is the nature of all minds—how could it itself have no substance? If you cling to and hold fast to the nature that knows by discriminating and by awareness and contemplation, and insist on taking it as the mind, then this mind ought to have, apart from the activities of all the dusts—forms, scents, tastes, touches, and the rest—a complete nature of its own. Just as you now listen to my Dharma, this is discrimination arising because of sound. Even if you extinguish all seeing, hearing, feeling, and knowing and inwardly guard a secluded stillness, it is still the shadow-matter of discrimination of mental objects. I am not ordering you to cling to it as not-mind; only weigh it closely in your mind: if, apart from the dusts before you, there is still a nature that can discriminate, that is truly your mind; if the discriminating nature has no substance apart from the dusts, this is the shadow-matter of discrimination of the dusts before you. The dusts are not constantly abiding; when the dusts change and perish, this mind would be the same as a tortoise’s hair or a hare’s horn, and then your Dharma body would be the same as annihilation; who then would cultivate and realize patient acceptance of the unborn?’ At that time Ānanda and the great assembly fell silent, as if they had lost something.
〔12 · The Direct Disclosure〕（0109a16）The Buddha said to Ānanda: ‘All those in the world who cultivate and train, though they presently accomplish the nine successive concentrations, cannot exhaust their outflows and become arhats, all because they cling to this false thinking of birth and death and mistake it for the real. So though you have now obtained much learning, you cannot accomplish the sagely fruit.’
〔13 · Refuting False Seeing, Clarifying True Seeing〕（0109a19）When Ānanda heard this, he again grieved and wept, cast his five limbs to the ground, knelt upright with joined palms, and said to the Buddha: ‘Since I followed the Buddha in resolving to leave home, relying on the Buddha’s majestic spirit, I have often thought to myself: ‘I need not toil at practice, thinking that the Tathāgata would bestow samādhi on me.’ I did not know that body and mind fundamentally cannot substitute for each other, and I lost my original mind; although my body left home, my mind did not enter the path, like the destitute son who abandons his father and runs away. Only today do I know: although one has much learning, if one does not practice, it is the same as not hearing, like a person who talks of food and in the end cannot be full. World-Honored One! We are now bound by the two obstructions, truly because we do not know the quiescent and constant nature of mind. I only pray that the Tathāgata will pity us in our destitution and helplessness, disclose the wondrous bright mind, and open my eye of the path!’
〔13 · Refuting False Seeing, Clarifying True Seeing〕（0109a28）At once, from the svastika on his chest, the Tathāgata sent forth a jeweled light; that light was brilliant, with hundreds of thousands of colors; at once it pervaded the universal buddha-worlds of the ten directions, as many as dust motes, pouring over the crowns of all the tathāgatas in all the jeweled lands of the ten directions, and then turned back to Ānanda and the great assembly. The Tathāgata said to Ānanda: ‘I now set up for you the great Dharma banner, and also cause all beings of the ten directions to obtain the wondrous, subtle, secret mind whose nature is pure and bright, and to gain the pure eye.
〔13 · Refuting False Seeing, Clarifying True Seeing〕（0109b03）‘Ānanda! Earlier you answered me that you saw the fist of light; from what does this fist’s light come? How does it become a fist? With what do you see it?’ Ānanda said: ‘Because the Buddha’s whole body is Jambūnada gold, red like a jeweled mountain, born of purity, therefore there is light; I actually see with my eyes; the tips of the five wheel-marked fingers are bent and clenched to show people, therefore there is the appearance of a fist.’
〔13 · Refuting False Seeing, Clarifying True Seeing〕（0109b08）The Buddha said to Ānanda: ‘Today the Tathāgata tells you in words of truth: all who have wisdom attain awakening through similes. Ānanda! Take my fist: without my hand, it would not form my fist; without your eyes, it would not form your seeing. Taking your eye faculty and comparing it with the principle of my fist—is the meaning equal?’ Ānanda said: ‘Yes, World-Honored One! Since without my eyes there would be no forming of my seeing, comparing my eye faculty with the Tathāgata’s fist, the matter and the principle are alike.’
〔13 · Refuting False Seeing, Clarifying True Seeing〕（0109b13）The Buddha said to Ānanda: ‘You say they are alike; this principle is not right. Why? For someone without hands, the fist is altogether gone; but for one without eyes, seeing is not altogether absent. Why do I say so? Try asking a blind person on the road: ‘What do you see?’ That blind person will surely answer you: ‘Now before my eyes I see only darkness, and there is nothing else to look at.’ Observing by this principle, the dusts before him have themselves gone dark; what loss is there to seeing?’
〔13 · Refuting False Seeing, Clarifying True Seeing〕（0109b18）Ānanda said: ‘Those blind people see only darkness before their eyes; how does that count as seeing?’ The Buddha said to Ānanda: ‘Those blind people without eyes see only darkness, and people with eyes are in a dark room; are these two kinds of black different, or not different?’ ‘Just so, World-Honored One! When the people in this dark room and that group of blind people are compared, the two blacks have never been different.’ ‘Ānanda! If a person without eyes, seeing entirely black before his eyes, suddenly obtained the light of the eyes and again saw all kinds of forms in the dusts before him, this would be called the eyes seeing; then the person in the dark room, seeing entirely black before his eyes, suddenly obtaining lamplight and also seeing all kinds of forms in the dusts before him, ought to be called the lamp seeing. If it is the lamp that sees, then the lamp, being able to see, would naturally not be called a lamp; moreover, if it is the lamp that looks, what does it have to do with you? Therefore you should know: the lamp can reveal forms, but what sees in this way is the eye, not the lamp; the eye can reveal forms, and such is the nature of seeing: the nature of seeing is the mind, not the eye.’
〔14 · Extended Explanation by Way of the Characteristics〕（0109b28）Although Ānanda had heard these words again, he and the great assembly fell silent in speech, but in their minds they had not yet awakened; still hoping that the Tathāgata would proclaim with his compassionate voice, they joined their palms, cleared their minds, and awaited the Buddha’s compassionate teaching.
〔14 · Extended Explanation by Way of the Characteristics〕（0109c02）At that time the World-Honored One extended his hand of light, web-marked and soft as tūla cotton, opened his five wheel-marked fingers, and admonished and instructed Ānanda and the great assembly: ‘When I first attained the path, in the Deer Park, for the five bhikṣus, including Ājñāta, and for you of the fourfold assembly, I said: ‘All beings fail to accomplish bodhi and arhatship because they are misled by the afflictions of guest-dust.’ Through what did you then awaken, so that you have now accomplished the sagely fruit?’
〔14 · Extended Explanation by Way of the Characteristics〕（0109c07）Then Kauṇḍinya rose and said to the Buddha: ‘I am now an elder, and in the great assembly alone received the name ‘Understanding,’ because I awakened to the two words guest and dust and attained the fruit. World-Honored One! It is like a traveling guest who puts up at an inn, either to lodge or to eat; when the business of lodging and eating is done, he packs his bags and sets out on the road, with no leisure to stay settled; if he were the true host, he would naturally have nowhere to go. I reflected thus: ‘What does not stay is called the guest; what stays is called the host; what does not stay is taken as the meaning of guest.’ Again, it is like when the sky first clears after rain and the clear sunlight rises into the sky; the light enters through a crack and reveals the various appearances of dust in space; the substance of the dust moves and shakes, while space is quiescent and unmoving. I reflected thus: ‘What is clear and still is called space; what moves and shakes is called dust; what moves and shakes is taken as the meaning of dust.’’ The Buddha said: ‘Just so.’
〔14 · Extended Explanation by Way of the Characteristics〕（0109c15）At once the Tathāgata, in the great assembly, bent his five wheel-marked fingers, bending and then opening them, opening and then bending them again, and said to Ānanda: ‘What do you see now?’ Ānanda said: ‘I see the Tathāgata’s palm with its wheel of a hundred jewels opening and closing in the assembly.’ The Buddha said to Ānanda: ‘You see my hand opening and closing in the assembly; is it my hand that opens and closes, or is it your seeing that opens and closes?’ Ānanda said: ‘The World-Honored One’s jeweled hand opens and closes in the assembly; what I see is the Tathāgata’s hand itself opening and closing, not my nature of seeing itself opening and closing.’ The Buddha said: ‘Which moves? Which is still?’ Ānanda said: ‘The Buddha’s hand does not stay, while my nature of seeing cannot even be called still—what then is there that does not stay!’ The Buddha said: ‘Just so.’
〔14 · Extended Explanation by Way of the Characteristics〕（0109c22）The Tathāgata then, from within his wheel-marked palm, sent flying a jeweled light that fell to Ānanda’s right, and Ānanda at once turned his head and looked to the right; again he released a light that fell to Ānanda’s left, and Ānanda again turned his head and looked to the left. The Buddha said to Ānanda: ‘Why does your head move today?’ Ānanda said: ‘I saw the Tathāgata release a wondrous jeweled light that came to my left and right, so I looked left and right, and my head moved of itself.’ ‘Ānanda! When you look at the Buddha’s light and turn your head left and right, is it your head that moves, or is it seeing that moves?’ ‘World-Honored One! It is my head that moves of itself, while my nature of seeing cannot even be called stopped—what then is there that moves!’ The Buddha said: ‘Just so.’
〔14 · Extended Explanation by Way of the Characteristics〕（0110a01）Then the Tathāgata announced to the whole assembly: ‘If beings call what moves and shakes dust and call what does not stay guest, look at Ānanda: his head moves and shakes of itself, while seeing does not move; and look at my hand: it opens and closes of itself, while seeing does not open or furl. Why do you now take what moves as your body and what moves as your objects, from beginning to end arising and perishing thought after thought, losing your true nature and acting in inversion? The nature-mind loses its reality, you take things as yourselves, and within this you cycle on, bringing the flowing and turning upon yourselves!’ The closing title of the fascicle: ‘The Great Buddha-Crown Sūtra of the Myriad Practices, Śūraṅgama, Fascicle One’.
一、這一卷在整部經裡的位置
《楞嚴經》十卷，唐般剌蜜帝譯，房融筆受，彌伽釋迦譯語。本書以一卷為一個單元，卷第一是第一個單元；卷首另附宋人二序，別為一個單元。卷題全名《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》，題下夾注「一名中印度那蘭陀大道場經，於灌頂部錄出別行」——經自己記下了它的別名與所從出；卷尾題則作略名「大佛頂萬行首楞嚴經卷第一」。
卷第一的內容，古德科為兩分：序分與正宗分之初。序分說這部經在什麼場合、因什麼事而說；正宗分從阿難請修三昧起，佛反問他當初為什麼發心，再問他的心在哪裡，七處徵問皆破，然後直示二種根本，轉而從「見」上開顯真心。這一卷講的是破妄心；真見之顯，要到卷第二才說透。古德的科判是我們讀法的導引；本書的分節依子璿《首楞嚴義疏注經》之科，但卷的界限以經文自標的卷題為準。
這部經的來歷，歷代有疑有辨。本書不論真偽，只譯經文、只依古疏；其事誌於卷首諸篇，此處不判。
二、一場齋會，一個被咒攝走的人
經的開頭是常式：「如是我聞」，一時佛在室羅筏城祇桓精舍，與千二百五十人俱——經說他們「皆是無漏大阿羅漢」，「佛子住持，善超諸有」：住持佛法、超出三有的人。接著列上首弟子、辟支無學、十方菩薩——「屬諸比丘休夏自恣，十方菩薩諮決心疑」。這是夏安居結束的日子，菩薩們來請決疑問，如來「敷座宴安，為諸會中宣示深奧」。
然後一件極尋常的事發生了：波斯匿王為父王諱日營齋，請佛入宮；城中長者居士也同時飯僧。佛派文殊分領大眾去應供。只有阿難，先受了別請，遠遊未歸，趕不上僧次，一個人在路上。他發心行平等慈，次第乞食，不擇淨穢貴賤——這一念是好的。而就在乞食途中，「遭大幻術摩登伽女」，被咒術攝入婬席，「將毀戒體」。
如來知道了，齋畢即歸，頂放光明，光中千葉寶蓮上有化佛結坐，「宣說神呪」，敕文殊將咒往護；惡咒銷滅，文殊把阿難和摩登伽一起帶回佛所。阿難回到佛前，「頂禮悲泣，恨無始來一向多聞未全道力」，請問十方如來成就菩提的「妙奢摩他、三摩、禪那最初方便」。
讀這一段，要把兩件事放在一起看：一個比丘的尋常一天，和一部大經的開端。序裡許洞說，三界由五欲而成，所以經以摩登伽發題。這不是在羞辱阿難。經要說的是：多聞不能代替定力，一個在佛身邊二十餘年、記得全部法語的人，仍然會在一個咒前倒下。這就是為什麼他問的不是『法是什麼』，而是「最初方便」——從哪裡下手。
三、佛不答他問的，先問他為什麼出家
佛沒有直接說奢摩他。佛先問：「汝我同氣，情均天倫，當初發心，於我法中見何勝相？頓捨世間深重恩愛！」
阿難答得老實：我見如來三十二相勝妙殊絕，想這相不是欲愛所生，所以渴仰出家。
佛接著說了這一卷裡最重的一句：一切眾生生死相續，「皆由不知常住真心性淨明體，用諸妄想，此想不真故有輪轉」。然後說：你要發明真性，「應當直心詶我所問」；十方如來出離生死，「皆以直心」。
這裡有一個轉折，容易滑過：阿難問的是修定的方便，佛答的是他當初發心的那一念。因為那一念裡已經有病——愛樂如來勝相的，是什麼？佛問：「將何所見？誰為愛樂？」阿難說：用我的心和目。佛說：好，你所愛樂的因在心目，「若不識知心目所在，則不能得降伏塵勞」——如國王發兵討賊，「是兵要當知賊所在」。心目既是流轉的病根，「使汝流轉，心目為咎」，那我問你，「唯心與目，今何所在？」
於是整卷的主線就定了：找心。不是說心是什麼，是問心在哪裡。
四、七處：每一處都是「無有是處」
阿難一處一處地指，佛一處一處地破。七處是：在身內、在身外、潛伏根裏、閉眼見暗即是見內（阿難以開眼見明為見外、閉眼見暗為見內，仍是歸宗於內）、隨所合處、在中間、一切無著。
每一處的破法不同，但結語相同，都是「無有是處」。第一處：若心在身內，應先見身中肝脾爪髮，既不內知，「云何知外」。第二處：若心在身外，身心相外，應不相干；而眼見兜羅綿手時心即分別，可見不在外。第三處：若心潛伏根裏如琉璃籠眼，當見山河時應亦見眼；見眼則眼成境，不成隨見。第四處：閉眼見暗，暗若與眼對，便在眼前，如何成內；若開眼見明不能見面，內對亦不成；若說見面得成，那麼心與眼根反在虛空，身與眼各有一知，「應有二知，即汝一身應成兩佛」。第五處：若心隨所合處而有，佛先問此心有體無體——無體則無從合；有體則從內出、從外入，內出應見身中，外入應先見面，皆不成。阿難說見是眼、知是心；佛順手破了『眼能見』：「若眼能見，汝在室中門能見不？則諸已死尚有眼存，應皆見物。若見物者，云何名死？」再問一體多體、遍體不遍：一體則挃一支四支應俱覺，多體則成多人，遍體則挃頭不能別於挃足，不遍則頭足同觸應成有知無知並立——一一不成。第六處：中間在身在處？在身則邊非中，在處則有表雜亂、無表同無。阿難退一步，說中在根塵之間、識生其中；佛再破：「此之心體為復兼二？為不兼二？」兼二則物與心雜亂，物無知、心有知，兩立相對，哪裡是中？不兼二則非知非不知，「即無體性，中何為相？」第七處：一切無著——不著者是有是無？「無則同於龜毛、兔角，云何不著？有不著者，不可名無。無相則無，非無則相；相有則在，云何無著？」
七處之中，第五、第六、第七三處，阿難都是引佛昔日所說來立論的：「由心生故種種法生」「心不在內，亦不在外」「一切無著，名之為心」。他沒有說錯佛的話，他錯在拿佛的話當自己的心。這是這一段最該留意的地方：引經不是見心。
七處之中有一段要單獨看。第一處徵問裡，阿難答完「我在堂中先見如來，次觀大眾，如是外望方矚林園」、「此大講堂戶牖開豁，故我在堂得遠瞻見」之後，佛還沒有反問、也還沒有結破，先在大眾中舒臂摩阿難頂，宣告「有三摩提，名大佛頂首楞嚴王具足萬行、十方如來一門超出妙莊嚴路，汝今諦聽」。這是全經的題目第一次出現在經文裡。它出現在第一處的問答之中、結破之前——破還沒破完，佛已經先把要說的三昧立出來了。破不是為破，是為顯。
五、「咄！阿難！此非汝心」——二種根本
七處破盡，阿難伸請：我是如來最小之弟，「蒙佛慈愛，雖今出家，猶恃憍憐，所以多聞未得無漏」，「不能折伏娑毘羅呪，為彼所轉，溺於婬舍，當由不知真際所詣」——他請的是奢摩他路。佛從面門放光，「普佛世界六種震動」，十方微塵國土一時開現，「令諸世界合成一界」，然後說出全經的綱：眾生顛倒，修行人不成菩提而成二乘外道魔眷，「皆由不知二種根本錯亂修習」——如煮沙欲成飯食，縱經塵劫也不能得。
「一者、無始生死根本，則汝今者與諸眾生用攀緣心為自性者。二者、無始菩提、涅槃元清淨體，則汝今者識精元明，能生諸緣緣所遺者。」
兩個根本：一個是攀緣心，一個是識精元明。前者被當成了自性，後者被諸緣遺落。一切錯亂修習，都是把前者當成了後者。
接著佛舉拳，問阿難以何為心。阿難說：以能推窮尋逐者為心。佛喝道：「咄！阿難！此非汝心！」阿難驚起：這不是我的心，那是什麼？佛說：「此是前塵虛妄相想，惑汝真性」——「認賊為子，失汝元常，故受輪轉」。
阿難的驚怖是真的：若這不是心，我豈不同於土木？佛不否認阿難有心，佛否認的是那個能推能想的就是心。然後給了一個判準：「若離前塵有分別性，即真汝心；若分別性離塵無體，斯則前塵分別影事。」離開對象還在的，是你的心；離開對象就沒了的，是對象的影子。
這個判準有一個前提，佛先說了：「如來常說諸法所生，唯心所現。一切因果、世界、微塵，因心成體。」世間任何一物，乃至草葉縷結，詰其根元都有體性，虛空尚且有名有貌，清淨妙淨明心反而無體？所以佛不是說阿難無心，是說這能推能想的，離塵無體。然後佛把話推到底：「縱滅一切見、聞、覺、知，內守幽閑，猶為法塵分別影事。」連那個滅了見聞覺知、守住內在幽閑的，也還是法塵的影子。再往下是一句最重的話：世間修學人「現前雖成九次第定，不得漏盡成阿羅漢，皆由執此生死妄想，誤為真實」。九次第定不是小事；可是定裡守住的若仍是影事，漏盡便不成。這就是為什麼多聞不夠，連定也不夠——錯的不是功夫，是認的對象。
阿難悲淚，說自己一向以為「無勞我修，將謂如來惠我三昧」，「不知身心本不相代」——佛的三昧代不了他自己的身心；「雖有多聞，若不修行與不聞等，如人說食終不能飽。」他回到了開頭那個問題——多聞與定力。這一次他自己說出來了。
六、拳與盲人：見是心，不是眼
佛從胸前卍字放光，灌十方如來頂，旋至阿難及大眾，告阿難：「吾今為汝建大法幢」，要令十方眾生得性淨明心、得清淨眼。然後開始從「見」上說。
先問拳：這拳的光明因何而有，怎麼成拳，你用什麼見？阿難答：佛身金色所生，我用眼見，五指屈握成拳。佛說：無手則無拳，無眼則無見，兩者相類嗎？阿難說相類。佛說不然——「如無手人，拳畢竟滅；彼無眼者，非見全無」。盲人眼前只見黑暗，但「見暗」仍是見。盲人見暗與明眼人在暗室中見暗，兩個黑沒有差別；盲人忽得眼，明眼人忽得燈，都於前塵見色——若說燈能見，燈就不叫燈了。所以：「燈能顯色，如是見者是眼非燈；眼能顯色，如是見性是心非眼。」
這是從心到見的樞紐。前面七處徵心，問的是心在哪裡；這裡換了一個入口：你每天都在用的「見」，是誰在見？眼是工具，如燈；見的是心。
七、客塵與主空：動的是什麼
阿難與大眾「口已默然，心未開悟」。佛再開一門：當年在鹿園為五比丘說「一切眾生不成菩提及阿羅漢，皆由客塵煩惱所誤」，你們當時因何開悟？
憍陳那起立答：因悟「客塵」二字。客是「不住名客，住名主人」；塵是「澄寂名空，搖動名塵」。行客投寄旅亭，食宿事畢便走，主人不走；日光入隙，塵相搖動，虛空寂然。
佛說：「如是。」然後開合其手，問阿難：是我手開合，還是你的見開合？阿難說：手開合，「非我見性自開自合」。佛問：誰動誰靜？阿難說：「佛手不住，而我見性尚無有靜，誰為無住！」佛又放光左右，阿難頭隨光轉；佛問：是你頭動，還是見動？阿難說：「我頭自動，而我見性尚無有止，誰為搖動！」
卷末佛告大眾：你們看阿難的頭自己動，「見無所動」；看我的手自己開合，「見無舒卷」。「云何汝今以動為身？以動為境？」念念生滅、遺失真性、「認物為己；輪迴是中，自取流轉」。
卷第一在這裡止。不動的是什麼，這一卷已經指出了：是見——「見無所動」「見無舒卷」。但見何以不動、不動的見與那個「常住真心」是什麼關係，要到卷第二波斯匿王問生滅、十番顯見，才一層一層說出來。
承衍——先破後會
上來是經文自身的義。此下另以注家之眼旁照——注非經，只是同一樁事，換一個位置來看。
子璿的《首楞嚴義疏注經》把卷第一科為序分與正宗分：文殊持咒救回阿難，至「序分竟」；下接正宗分，以「阿難悲恨請修三昧」為首科。這與我們的分節一致。
七處徵心，子璿有一句總評：「徵雖有七，處則唯五，第四、第七無別處故。」第四處（開眼見明、閉眼見暗）與第七處（一切無著）其實沒有另立一個處所，一個是就見之明暗說，一個是就無著說——徵問有七次，處所只有五個。他又說：「此上七段破妄所依竟。」凡情所計雖萬差，因依之處不過此七；欲推妄體，先破所依，如城陷則賊亡。這解釋了為什麼佛先問心在哪裡——不是真有一個處所要找，是把心所依的處所一一拆掉，妄體自然無所依。
破完之後為什麼要會？子璿在二種根本之後有一段總論：此經顯真心，是依生滅門破妄而顯；破與會，諸經論都有，隨執心輕重、根有利鈍而異。「今經先破後會，俾輕重二執皆盡，利鈍兩根俱入。」先破，使執重根鈍者的病去掉；後會，使根利執輕者直指即性。卷第一是破的部分；會，在後面。
從心到見的轉折，子璿也有一句說得分明：「蓋心為萬法之源，見為六根之首，心有真妄、見具正邪」。前面破妄心，顯如來藏是所觀之境；境既說了，次明能觀之智——智即是慧，慧用差別名為見。所以經文「明心則約見而辨，顯見則就心而論」，心與見是一法二義。這一卷結尾那段拳與盲人、客塵與主空，正是從「心」轉到「見」的第一步，卷第二的十番顯見由此接下去。
I. Where This Fascicle Stands in the Whole Sūtra
The Śūraṅgama Sūtra is in ten fascicles, translated under the Tang by Pramiti, taken down in writing by Fang Rong, with Meghaśikha as interpreter. This book treats one fascicle as one unit; fascicle one is the first unit, and the two Song prefaces attached at the head of the sūtra form a unit of their own. The full title reads The Great Buddha-Crown Sūtra of the Tathāgata’s Secret Cause, Cultivation and Realization of the Complete Meaning, and the Myriad Practices of All Bodhisattvas, Called Śūraṅgama, with a note under the title: “also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately.” The sūtra itself records its other name and where it came from. The title at the end of the fascicle uses the short form, The Great Buddha-Crown Sūtra of the Myriad Practices, Śūraṅgama, Fascicle One.
The old commentators divide the contents of fascicle one into two parts: the introductory section and the beginning of the main section. The introductory section tells on what occasion and because of what event this sūtra was spoken. The main section begins with Ānanda asking to cultivate samādhi; the Buddha asks him in return why he first set his mind on the path, then asks where his mind is, refutes it in all seven places he names, then directly points out the two roots, and turns to disclose the true mind by way of “seeing.” What this fascicle teaches is the refutation of the false mind; the disclosure of true seeing is not said through until fascicle two. The divisions of the old commentators guide our reading; this book’s sectioning follows the divisions in Zixuan’s Shoulengyan yishu zhujing, but the boundary of the fascicle is taken from the fascicle title the sūtra text itself carries.
The origins of this sūtra have been doubted and debated through the ages. This book does not discuss its authenticity; it translates the text and follows the old commentaries. The matter is recorded in the front matter and is not judged here.
II. A Meal Offering, and a Man Carried Off by a Spell
The sūtra opens in the usual form: “Thus have I heard.” At one time the Buddha was at the Jeta Grove in the city of Śrāvastī, together with twelve hundred and fifty monks, who the sūtra says “were all great arhats without outflows,” “sons of the Buddha who uphold and abide, well transcending all existence”: people who uphold the Buddha’s Dharma and have passed beyond the three kinds of existence. Then it lists the foremost disciples, the pratyekabuddhas who have nothing further to learn, and the bodhisattvas of the ten directions: “at the time when the monks were ending their summer retreat and making their confession, the bodhisattvas of the ten directions came to resolve the doubts of their minds.” It is the day the summer retreat ends; the bodhisattvas have come to have their questions settled, and the Tathāgata “spread his seat and sat at ease, and for the whole assembly proclaimed what is deep and hidden.”
Then something entirely ordinary happens. King Prasenajit, on the anniversary of his father’s death, prepares a meal and invites the Buddha into the palace; the elders and householders of the city are feeding monks at the same time. The Buddha sends Mañjuśrī to divide the assembly and lead them to receive the offerings. Only Ānanda, who had earlier accepted a separate invitation and traveled far and not yet returned, misses his place in the order of monks and is alone on the road. He resolves to practice impartial compassion, begging from house to house in order without choosing between clean and unclean, noble and base. That thought is good. And it is on that very round of begging that he “met with the great sorcery of the woman Mātaṅgī,” was drawn by a spell onto a bed of lust, and was “about to lose the substance of his precepts.”
The Tathāgata knows, and as soon as the meal is over he returns, sends forth light from the crown of his head, and in the light, on a thousand-petaled jeweled lotus, a transformation buddha sits cross-legged and “proclaims the divine spell.” He orders Mañjuśrī to take the spell and go to protect Ānanda; the evil spell is dissolved, and Mañjuśrī brings Ānanda and Mātaṅgī back together to where the Buddha is. Before the Buddha, Ānanda “bowed his head and wept in grief, regretting that from beginningless time he had been given over to learning alone and had not perfected the strength of the path,” and asks about “the very first expedient of wondrous śamatha, samāpatti, and dhyāna” by which the tathāgatas of the ten directions attained bodhi.
In reading this passage, two things must be held together: an ordinary day in the life of one monk, and the opening of a great sūtra. Xu Dong says in his preface that the three realms are formed by the five desires, which is why the sūtra opens its theme with Mātaṅgī. This is not to shame Ānanda. What the sūtra means to say is that learning cannot stand in for the strength of concentration: a man who had been at the Buddha’s side for over twenty years and remembered every word of the teaching still fell before a single spell. That is why what he asks is not ‘what is the Dharma’ but “the very first expedient”: where to begin.
III. The Buddha Does Not Answer the Question; He Asks Why Ānanda Left Home
The Buddha does not speak of śamatha straight off. He asks first: “You and I are of one blood, and our feeling is that of close kin. When you first set your mind on the path, what excellent mark did you see in my Dharma that you at once cast off the deep and heavy love of the world?”
Ānanda answers honestly: I saw the Tathāgata’s thirty-two marks, excellent and surpassing beyond compare, and I thought such marks could not be born of desire and love, and so I longed for them and left home.
Then the Buddha says the weightiest sentence in this fascicle: all sentient beings continue in birth and death “because they do not know the constantly abiding true mind, the substance whose nature is pure and bright, and instead use false thoughts; because those thoughts are not true, there is the turning of the wheel.” And then: if you wish to bring the true nature to light, “you must answer what I ask with a straight mind”; the tathāgatas of the ten directions left birth and death “all by the straight mind.”
There is a turn here that is easy to slip past. Ānanda asked for an expedient for cultivating concentration; the Buddha answers with the very thought with which he first set his mind on the path. For that thought already carries the sickness: what was it that delighted in the Tathāgata’s excellent marks? The Buddha asks: “With what did you see? Who was it that delighted?” Ānanda says: with my mind and my eyes. The Buddha says: very well, the cause of your delight lies in the mind and the eyes, and “if you do not know where the mind and the eyes are, you will not be able to subdue the toils of the dusts.” It is like a king sending out troops against bandits: “those troops must know where the bandits are.” Since the mind and the eyes are the root of the sickness that keeps you turning, “what makes you turn is the fault of the mind and the eyes,” then I ask you: “the mind and the eyes alone, where are they now?”
With that the main line of the whole fascicle is set: find the mind. Not what the mind is, but where it is.
IV. Seven Places, and in Every One, “There Is No Such Case”
Ānanda points to one place after another, and the Buddha refutes one after another. The seven places are: inside the body; outside the body; hidden within the faculty; closing the eyes and seeing darkness is seeing within (Ānanda takes opening the eyes and seeing light as seeing outside and closing the eyes and seeing darkness as seeing within, which still comes back to inside); wherever it joins; in between; attached to nothing.
The refutation differs in each place, but the closing words are the same: “there is no such case.” The first place: if the mind were inside the body, it should first see the liver, spleen, nails, and hair within the body; since it does not know what is inside, “how could it know what is outside?” The second place: if the mind were outside the body, body and mind would be external to each other and should have nothing to do with one another; yet when the eye sees the tūla-cotton hand the mind at once discriminates, so it is not outside. The third place: if the mind were hidden within the faculty like beryl over the eyes, then when it saw mountains and rivers it should also see the eye; and if it saw the eye, the eye would become an object and could not follow in the seeing. The fourth place: closing the eyes and seeing darkness; if the darkness faces the eye, it is before the eye, so how is it within; if opening the eyes to see light cannot see one’s own face, then facing inward fails too; and if one says seeing the face is possible, then mind and eye-faculty would be out in empty space, and body and eye would each have a knowing: “there would be two knowings, and your one body would become two buddhas.” The fifth place: if the mind came into being wherever it joins, the Buddha first asks whether this mind has a substance or not. Without substance it has nothing with which to join; with substance it would come out from within or enter from without; coming out from within it should see inside the body, entering from without it should first see the face; neither holds. Ānanda says that seeing is the eye and knowing is the mind; the Buddha refutes ‘the eye can see’ in passing: “If the eye could see, then when you are in a room, can the door see? And all those who have died and still have eyes should all see things. If they see things, how are they called dead?” Then he asks whether the mind is one substance or many, pervading the body or not: if one, pressing one limb should be felt in all four; if many, you would become many persons; if pervading, pressing the head could not be told from pressing the foot; if not pervading, head and foot touched at once would make knowing and not-knowing stand side by side. None holds. The sixth place: is the middle in the body or in a place? In the body, the edge is not the middle; in a place, with a marker it is confused, without a marker it is the same as nothing. Ānanda steps back and says the middle is between faculty and object, with consciousness arising in between; the Buddha refutes again: “Does this substance of mind include both, or not include both?” If it includes both, object and mind are mixed; the object has no knowing and the mind has knowing; the two stand opposed, so where is the middle? If it does not include both, it is neither knowing nor not-knowing, “and then it has no substance; what would the middle be a characteristic of?” The seventh place: attached to nothing. That which is not attached, does it exist or not? “If it does not exist, it is the same as a tortoise’s hair or a hare’s horns; how is there any non-attachment? If there is something not attached, it cannot be called non-existent. Without characteristics it is nothing; if not nothing, it has characteristics; having characteristics, it is there; how is it attached to nothing?”
In three of the seven places, the fifth, sixth, and seventh, Ānanda builds his case on what the Buddha himself once said: “because the mind arises, all the various dharmas arise”; “the mind is neither inside nor outside”; “attached to nothing: this is called mind.” He has not misquoted the Buddha. His error is to take the Buddha’s words for his own mind. This is the point in the passage most worth attention: quoting the scriptures is not seeing the mind.
One passage among the seven must be looked at on its own. In the first inquiry, after Ānanda has answered, “In the hall I first see the Tathāgata, next I observe the assembly, and only thus, looking out, do I behold the grove and garden,” and “this great lecture hall has its doors and windows open wide, so that from within the hall I can see far,” and before the Buddha has asked his counter-question or closed the refutation, the Buddha first stretches out his arm in the midst of the assembly, lays his hand on Ānanda’s head, and proclaims: “There is a samādhi called the Great Buddha-Crown Śūraṅgama King, complete with the myriad practices, the single gate by which the tathāgatas of the ten directions go beyond, the path of wondrous adornment; listen now with care.” This is the first time the title of the whole sūtra appears in the sūtra text. It appears within the question and answer of the first place, before the refutation is closed. The refuting is not yet done, and the Buddha has already set up the samādhi he means to teach. The refutation is not for the sake of refuting; it is for the sake of disclosing.
V. “Stop, Ānanda! This Is Not Your Mind”—the Two Roots
With all seven places refuted, Ānanda petitions: I am the Tathāgata’s youngest brother, “favored by the Buddha’s love, and though now I have left home, I still lean on his indulgence, which is why I have learned much yet not attained the state without outflows”; “I could not subdue the spell of Kapila and was turned by it and sank into the house of lust, and this must be because I did not know where the true limit lies.” What he asks for is the road of śamatha. The Buddha sends forth light from his face, “all the buddha-worlds shake in the six ways,” the lands of the ten directions, numerous as motes of dust, open to view all at once, “and all the worlds are made to join into a single world,” and then he speaks the outline of the whole sūtra: sentient beings are inverted, and practitioners fail to attain bodhi and instead become followers of the two vehicles, of outside paths, or of demons, “all because they do not know the two roots and cultivate in confusion,” like one who boils sand hoping to make rice: though kalpas as many as motes of dust pass, it cannot be done.
“The first is the root of beginningless birth and death, which is that you and all sentient beings now take the grasping mind as your own nature. The second is the originally pure substance of beginningless bodhi and nirvāṇa, which is that essence of consciousness in you, originally bright, which can give rise to all conditions and is what the conditions leave behind.”
Two roots: one is the grasping mind, the other is the essence of consciousness, originally bright. The former has been taken for one’s own nature; the latter has been left behind by the conditions. All confused cultivation is taking the former for the latter.
Then the Buddha raises his fist and asks Ānanda what he takes for his mind. Ānanda says: that which can reason, search, and pursue, I take for my mind. The Buddha cries out: “Stop, Ānanda! This is not your mind!” Ānanda starts up: if this is not my mind, what is it? The Buddha says: “This is the false imagining of the characteristics of the dusts before you, deluding your true nature”; “taking a thief for your son, you have lost your original constancy, and so you suffer the turning of the wheel.”
Ānanda’s alarm is real: if this is not the mind, am I no different from earth and wood? The Buddha does not deny that Ānanda has a mind; what he denies is that the thing that can reason and imagine is the mind. Then he gives a criterion: “If apart from the dusts before you there is a nature that discriminates, that is truly your mind; if the discriminating nature has no substance apart from the dusts, then it is the shadow-matter of discriminating the dusts before you.” What remains when the object is taken away is your mind; what is gone when the object is taken away is the shadow of the object.
This criterion rests on a premise the Buddha states first: “The Tathāgata has always said that whatever arises as dharmas is manifested by mind alone. All causes and effects, worlds, and motes of dust take their substance from mind.” Any thing in the world, down to a blade of grass or a knotted thread, has a substance if you trace its root; even empty space has a name and an appearance; and is the pure, wondrous, pure and bright mind alone to have no substance? So the Buddha is not saying Ānanda has no mind; he is saying that this thing which reasons and imagines has no substance apart from the dusts. Then he pushes the point to its end: “Even if you extinguish all seeing, hearing, awareness, and knowing and keep an inner stillness and seclusion, that is still the shadow-matter of discriminating mental objects.” Even the one who has stilled seeing, hearing, awareness, and knowing and holds to an inner stillness is still the shadow of a mental object. Further down comes the heaviest sentence: those in the world who study and practice, “even though they now attain the nine successive concentrations, do not exhaust their outflows and become arhats, all because they hold to this false thinking of birth and death and mistake it for the real.” The nine successive concentrations are no small matter; but if what is held in the concentration is still a shadow, the exhausting of outflows does not come. This is why learning is not enough, and even concentration is not enough: what is wrong is not the effort but the thing taken for real.
Ānanda weeps and says he had always thought that “there was no need for me to cultivate; I supposed the Tathāgata would bestow samādhi on me,” “not knowing that body and mind cannot be stood in for by another.” The Buddha’s samādhi cannot stand in for his own body and mind; “though I have learned much, if I do not practice it is the same as not having heard, like a man who talks of food and is never filled.” He has come back to the question of the beginning, learning and the strength of concentration. This time he says it himself.
VI. The Fist and the Blind Man: Seeing Is the Mind, Not the Eye
The Buddha sends forth light from the svastika on his breast, pours it upon the crowns of the tathāgatas of the ten directions, turns it back upon Ānanda and the assembly, and says to Ānanda: “I now raise the great Dharma banner for you,” so that sentient beings of the ten directions may attain the mind whose nature is pure and bright and attain the pure eye. Then he begins to speak by way of “seeing.”
He asks first about the fist: whence comes the light of this fist, how does it become a fist, and with what do you see it? Ānanda answers: it is born of the golden color of the Buddha’s body; I see it with my eyes; the five fingers bent and clenched make the fist. The Buddha says: without a hand there is no fist, without an eye there is no seeing; are the two alike? Ānanda says they are alike. The Buddha says not so: “for a man without hands the fist is gone altogether; for one without eyes, seeing is not wholly absent.” Before a blind man there is only darkness, but “seeing darkness” is still seeing. The blind man’s seeing of darkness and the sighted man’s seeing of darkness in a dark room: the two darknesses do not differ. If the blind man suddenly gains eyes, or the sighted man suddenly gains a lamp, each sees color in the dusts before him; and if one said the lamp could see, the lamp would no longer be called a lamp. Therefore: “The lamp can show color, but the one that sees is the eye, not the lamp; the eye can show color, but the nature of seeing is the mind, not the eye.”
This is the hinge from mind to seeing. The seeking of the mind in seven places asked where the mind is; here the entrance changes: the “seeing” you use every day, who is it that sees? The eye is an instrument, like the lamp; what sees is the mind.
VII. Guest and Dust, Host and Space: What Is It That Moves?
Ānanda and the assembly “had fallen silent, but their minds were not yet opened.” The Buddha opens one more gate: long ago in the Deer Park he told the five monks that “all sentient beings fail to attain bodhi and arhatship because they are led astray by the afflictions of guest and dust”; at that time, by what did you awaken?
Kauṇḍinya rises and answers: by awakening to the two words “guest” and “dust.” Guest: “what does not stay is called the guest; what stays is called the host.” Dust: “what is clear and still is called space; what stirs and moves is called dust.” A traveler puts up at an inn and, once he has eaten and slept, goes on; the host does not go. Sunlight enters a crack and the dust is seen to stir, while the empty space is still.
The Buddha says: “So it is.” Then he opens and closes his hand and asks Ānanda: is it my hand that opens and closes, or your seeing? Ānanda says: the hand opens and closes; “it is not my nature of seeing that opens and closes of itself.” The Buddha asks: which moves and which is still? Ānanda says: “The Buddha’s hand does not stay, but my nature of seeing has not even any stillness; what is there that does not stay?” The Buddha then sends light to left and right, and Ānanda’s head turns with it; the Buddha asks: is it your head that moves, or your seeing? Ānanda says: “My head moves of itself, but my nature of seeing has not even any stopping; what is there that moves?”
At the end of the fascicle the Buddha tells the assembly: you see Ānanda’s head move of itself, yet “the seeing does not move”; you see my hand open and close of itself, yet “the seeing neither stretches nor curls.” “Why do you now take what moves as your body, take what moves as your surroundings?” From thought to thought arising and perishing, losing the true nature, “taking things for yourself; in the midst of this you turn in the wheel and take the flow upon yourselves.”
Fascicle one stops here. What it is that does not move, this fascicle has already pointed out: it is seeing, “the seeing does not move,” “the seeing neither stretches nor curls.” But why seeing does not move, and how the unmoving seeing stands to that “constantly abiding true mind,” is laid out layer by layer only in fascicle two, where King Prasenajit asks about arising and perishing and seeing is disclosed ten times over.
Carrying Forward — Refute First, Then Reconcile
The above is the meaning of the sūtra text in itself. What follows looks at the same thing from the commentator’s side, which is not the sūtra but the same matter seen from another place.
Zixuan’s Shoulengyan yishu zhujing divides fascicle one into the introductory section and the main section: Mañjuśrī carries the spell and brings Ānanda back, up to “the introductory section ends”; the main section follows, with “Ānanda in grief asks to cultivate samādhi” as its first heading. This agrees with our sectioning.
On the seeking of the mind in seven places Zixuan has one summary judgment: “Though the inquiries are seven, the places are only five, since the fourth and the seventh have no separate place.” The fourth (opening the eyes to see light, closing them to see darkness) and the seventh (attached to nothing) do not in fact set up another location; one is said with regard to the light and darkness of seeing, the other with regard to non-attachment. There are seven inquiries but only five places. He also says: “The seven passages above complete the refutation of what the false depends on.” Though what ordinary feeling reckons differs in ten thousand ways, the places it depends on are no more than these seven; to search out the substance of the false, one first refutes what it depends on, as when the city falls the bandits perish. This explains why the Buddha first asks where the mind is: not that there is really a place to be found, but that the places the mind depends on are dismantled one by one, and the substance of the false is left with nothing to rest on.
Why, after refuting, must there be reconciling? After the two roots Zixuan has a general discussion: this sūtra discloses the true mind by refuting the false within the gate of arising and perishing; refuting and reconciling are both found across the sūtras and treatises, differing according to whether the clinging mind is light or heavy and the faculties sharp or dull. “This sūtra refutes first and reconciles after, so that both the heavy and the light clinging are exhausted and both the sharp and the dull faculties enter.” Refuting first removes the sickness of those whose clinging is heavy and faculties dull; reconciling after lets those whose faculties are sharp and clinging light be pointed directly to the nature. Fascicle one is the refuting part; the reconciling comes later.
On the turn from mind to seeing Zixuan also has one clear sentence: “For the mind is the source of the myriad dharmas, and seeing is the first of the six faculties; the mind has true and false, and seeing has right and wrong.” Before, the false mind was refuted and the tathāgatagarbha disclosed as the object to be contemplated; the object having been spoken of, next is made clear the wisdom that contemplates; wisdom is insight, and the working of insight, distinguished, is named seeing. So in the sūtra text “to clarify the mind, it discriminates by way of seeing; to disclose seeing, it discusses in terms of the mind”: mind and seeing are one dharma with two meanings. The passage at the end of this fascicle on the fist and the blind man, on guest and dust, host and space, is exactly the first step from “mind” to “seeing,” and the tenfold disclosure of seeing in fascicle two takes it up from there.
考據Apparatus
一、科判定位
本卷分節依長水子璿《首楞嚴義疏注經》科判；科判為讀法之導，非切分之權源，單元之界以底本卷題自標為準。
卷第一為全經十卷之首卷，自卷題起，至卷尾題止；次卷續顯見性。子璿總判全經三分：「此下第十、別解文義。准常三分，謂序、正、流通。序中二：證信、發起。」〔T39n1799 0827a25〕正宗分之始，子璿判曰：「次下正宗分。由阿難正請，如來正說，解行圓滿，不偏不邪，當機得益也。」〔T39n1799 0830c11〕本卷依此分為十四節：
| 節 | 科判題 | 起 | 字數 |
|---|---|---|---|
| 1 | 證信 | 〔T19 0106b02〕 | 252 |
| 2 | 別序 | 〔T19 0106b20〕 | 408 |
| 3 | 阿難悲恨請修三昧·審其初心·彰其妄失·勸其直語·問其見愛 | 〔T19 0106c16〕 | 337 |
| 4 | 破在內 | 〔T19 0107a07〕 | 457 |
| 5 | 破在外 | 〔T19 0107b06〕 | 261 |
| 6 | 破潛根 | 〔T19 0107b22〕 | 248 |
| 7 | 破見內 | 〔T19 0107c09〕 | 228 |
| 8 | 破隨合 | 〔T19 0107c23〕 | 337 |
| 9 | 破中間 | 〔T19 0108a15〕 | 273 |
| 10 | 破無著 | 〔T19 0108b04〕 | 164 |
| 11 | 阿難伸請·如來現瑞 | 〔T19 0108b15〕 | 196 |
| 12 | 正為開示 | 〔T19 0108b28〕 | 799 |
| 13 | 破妄見明真見 | 〔T19 0109a19〕 | 620 |
| 14 | 廣約諸相辨釋 | 〔T19 0109b28〕 | 597 |
節 1、節 2 屬序分（證信、別序）；節 3 以下屬正宗分。
說者：節 1、節 2 為敘事；節 3 以下以佛與阿難問答為主。七處徵心（節 4 至節 10）每處皆是阿難立心之所在、佛逐一破之（七處首句見目七）；節 14 中憍陳那一度起答。
卷題與一名夾注逐字：「大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第一〔一名中印度那蘭陀大道場經，於灌頂部錄出別行〕」〔T19 0106b02〕。
譯署三行逐字：「大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑中天竺沙門般剌蜜帝於廣州制止道場譯出」〔T19 0106b06〕；「菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授」〔T19 0106b09〕；「烏長國沙門彌伽釋迦譯語」〔T19 0106b11〕。譯者三人署職照字：般剌蜜帝，中天竺沙門，譯出；房融，菩薩戒弟子、前正諫大夫、同中書門下平章事、清河人，筆授；彌伽釋迦，烏長國沙門，譯語。「般剌蜜帝」之帝，宋元明本作諦（目九），照底本錄。
卷尾題逐字：「大佛頂萬行首楞嚴經卷第一」〔T19 0110a07〕。
本卷無偈。卷一正文連卷題、譯署、卷尾題，計五千一百七十七字。
二、異譯對勘
本經唯一漢譯，無異譯；大正無別本注。
三、經論宗依
子璿於本卷所引經論，逐字並錄，依節次：
- 節 1：子璿引《智度論》曰：「佛法大海，信為能入，智為能度。」〔T39n1799 0827b06〕
- 節 3：子璿引《涅槃》曰：「先以定動，後以慧拔。」〔T39n1799 0830c16〕又引《淨名》曰：「直心是道場，無虛假故。」〔T39n1799 0832a08〕又引論曰：「一者直心，正念真如法故。」〔T39n1799 0832a15〕
- 節 10：子璿引《楞伽》曰：「無心為心量，我說為心量。」〔T39n1799 0836b11〕
- 節 11：子璿引《涅槃經》曰：「一闡云信，提云不俱，信不具足名曰闡提。」〔T39n1799 0837a09〕
- 節 12：子璿引《對法經》曰：「無始時來界，一切法等依，由此有諸趣，及涅槃證得。」〔T39n1799 0837c28〕又引《楞伽》曰：「當於靜處，觀此妄想流注生滅；凡夫不覺，妄謂不動。」〔T39n1799 0839c24〕
- 節 13：子璿引《涅槃》曰：「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。」〔T39n1799 0840c10〕又引《大論》曰：「有慧無多聞，是不知實相，譬如大暗中，有目無所覩」〔T39n1799 0840c23〕
- 節 14：子璿引《圓覺經》曰：「妄認四大為自身相。」〔T39n1799 0842c24〕
四、本段釋要
子璿逐節釋要，逐字並錄；子璿牒經多略作『…至…』，此不補經文。
節 1 證信 子璿曰：「漏有三種，皆斷盡故。」〔T39n1799 0828a19〕
節 2 別序 子璿曰：「今經由夏滿眾集，主臣請齋，慶喜外歸，無供循乞，因遭婬室邪術所加，自無定慧，不能降伏。」〔T39n1799 0829a16〕釋佛勅文殊將呪往護，子璿曰：「意顯呪力不可思議也。」〔T39n1799 0830c08〕
節 3 阿難悲恨請修三昧·審其初心·彰其妄失·勸其直語·問其見愛 子璿曰：「多聞習定，止觀雙修，若但偏攻，豈全道力。」〔T39n1799 0830c15〕釋三名，子璿曰：「奢摩他云止，三摩提云觀，禪那云靜慮」〔T39n1799 0830c25〕釋審其初心，子璿曰：「而不知修行見愛尚是妄心，故審問之，後方推破。」〔T39n1799 0831b26〕釋常住真心，子璿曰：「不生不滅，名為常住。離諸偽妄，靈鑒不昧，故曰真心。」〔T39n1799 0831c25〕釋問其見愛，子璿曰：「心見兩門，由茲所問。」〔T39n1799 0832a27〕
節 4 破在內 子璿曰：「心目是本，塵勞為末，若迷本之依處，群末難除。」〔T39n1799 0832b14〕釋講堂之問，子璿曰：「講堂，身也。阿難，心也。如來大眾，五藏也。戶牖，根也。」〔T39n1799 0832c16〕
節 5 破在外 子璿曰：「室外之燭不及內明，身外之心何能反照？此計心有離身之過，故下破之。」〔T39n1799 0833b10〕釋兜羅綿手之問，子璿曰：「眼屬身分，心若離者合不分別，若分別者應不離身，以不離故名為相知。」〔T39n1799 0833c11〕
節 6 破潛根 子璿曰：「知外而不知內，非根而何？此即妄計識心潛五根裏。」〔T39n1799 0834a01〕釋瑠璃之喻，子璿曰：「喻則近遠俱見，法則唯見山河。」〔T39n1799 0834a20〕結破，子璿曰：「結成法喻不齊過也。二過既彰，潛根理喪。」〔T39n1799 0834a27〕
節 7 破見內 子璿曰：「此中立意，復宗歸內。」〔T39n1799 0834b06〕釋開眼見明之難，子璿曰：「設許合眼對暗名見身中，亦應開眼對明而見自面。」〔T39n1799 0834c08〕又曰：「此之四段展轉破逐，皆由前文內對所成見面之執」〔T39n1799 0835a05〕
節 8 破隨合 子璿曰：「應知隨境而生，心與境合，境既不一，心亦隨多」〔T39n1799 0835a17〕又曰：「既言因法有心，應知心本無體；無體言合，理必不然。」〔T39n1799 0835a23〕釋眼見之難，子璿曰：「有見非死，死必無見，稱見在眼，不其謬哉！」〔T39n1799 0835b18〕
節 9 破中間 子璿曰：「若心在中，中應無惑，必有所在，何者為中？」〔T39n1799 0835c23〕釋阿難再立，子璿曰：「今約根境兩楹之間以立中位，心在此也。」〔T39n1799 0836a11〕釋不兼二，子璿曰：「不兼根故，名為非知。不兼境故，名非不知。」〔T39n1799 0836a25〕
節 10 破無著 子璿曰：「而不知執此無著亦是妄想。」〔T39n1799 0836b10〕釋龜毛兔角，子璿曰：「若此決定不著諸法，何處是心名為不著，便同世間龜毛兔角畢竟無體。」〔T39n1799 0836b22〕總結七處，子璿曰：「此上七段破妄所依竟。」〔T39n1799 0836c06〕又曰：「徵雖有七，處則唯五，第四、第七無別處故。」〔T39n1799 0836c08〕
節 11 阿難伸請·如來現瑞 子璿科曰：「次、破妄顯真，二：一、破妄心顯真心，三：一、阿難伸請，二：一、責躬遭難。」〔T39n1799 0836c10〕釋真際，子璿曰：「真實邊際，即至極義」〔T39n1799 0837a05〕釋面門放光，子璿曰：「前放頂光，表體無說。此從口放，欲顯言詮。」〔T39n1799 0837a23〕
節 12 正為開示 子璿科曰：「三、正為開示，三：一、雙示真妄二源」〔T39n1799 0837b12〕釋攀緣心，子璿曰：「聚緣內搖，趣外奔逸，故曰攀緣。」〔T39n1799 0837c09〕釋元清淨體，子璿曰：「所依之性本來不與妄染相應，故云元清淨體。」〔T39n1799 0837c17〕釋舉拳，子璿曰：「屈指問見，意欲推心。」〔T39n1799 0838a13〕釋能推之心，子璿曰：「能推之心，攀緣妄想，生死輪轉是此為根。」〔T39n1799 0838a28〕釋認賊為子，子璿曰：「此之妄想能損法身、能傷慧命，功德法財由之喪失，名之為賊。」〔T39n1799 0838b15〕釋唯心所現，子璿曰：「總標色心，故云諸法。無別生處，故曰唯心。」〔T39n1799 0839a27〕釋因聲分別，子璿曰：「因聲分別，全性元無。」〔T39n1799 0839c05〕又曰：「若離前塵，無此分別，足顯分別宛是妄想。」〔T39n1799 0840a03〕又曰：「皮之不存，毛將安附。」〔T39n1799 0840a09〕釋默然自失，子璿曰：「阿難雖未悟真，且知執妄是失，故云默然自失。」〔T39n1799 0840a23〕
節 13 破妄見明真見 子璿曰：「蓋心為萬法之源，見為六根之首，心有真妄、見具正邪」〔T39n1799 0840b21〕又曰：「故前後經文，明心則約見而辨，顯見則就心而論。」〔T39n1799 0840b28〕釋窮子，子璿曰：「窮子捨父，喻也。」〔T39n1799 0840c14〕釋窮露，子璿曰：「無財之極曰窮，無上可覆曰露。」〔T39n1799 0841a07〕釋胸前放光，子璿曰：「前光從口、此光從胸者，前文從說顯心，此文從心發見。」〔T39n1799 0841a13〕釋三問，子璿曰：「此問有三，正在誰見，餘即兼耳。」〔T39n1799 0841b06〕釋盲人見暗，子璿曰：「盲雖不見明，還能見暗，即此見暗亦名為見，故云見何虧損。」〔T39n1799 0841c06〕釋二黑，子璿曰：「無眼見黑與有眼見黑，二見無別，故知見即是心，不唯在眼。」〔T39n1799 0841c14〕釋燈見，子璿曰：「燈之與眼但是見緣，體非是見也。」〔T39n1799 0841c27〕結此節，子璿曰：「以常情只知眼見，不識是心，今此且令知其根本，未辨真妄。」〔T39n1799 0842a06〕
節 14 廣約諸相辨釋 子璿曰：「雖知見性唯心，未識真妄。」〔T39n1799 0842a12〕釋客塵，子璿曰：「今言客塵者，即別指集諦。」〔T39n1799 0842b02〕釋行客，子璿曰：「此明客義，怱怱不暇停住」〔T39n1799 0842b17〕又曰：「主人及空，俱喻真性不動之義。」〔T39n1799 0842b27〕釋手之開合，子璿曰：「此明境有開合，見無開合。」〔T39n1799 0842c11〕釋阿難之答，子璿曰：「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。」〔T39n1799 0842c17〕又曰：「應知客必有主，塵處有空。」〔T39n1799 0843a24〕釋普告大眾，子璿曰：「總責凡夫、二乘，無常計常、常計無常。」〔T39n1799 0843a28〕末句，子璿曰：「結失也。」〔T39n1799 0843b09〕
五、諸家異釋
本卷唯依子璿；交光真鑑《楞嚴經正脈疏》存目，本卷不引。
子璿疏中自錄之異說，逐字並錄，不判：
- 七處之科：子璿曰：「古人科判各是一途」〔T39n1799 0831b07〕又曰：「吾今從古，依振公判，略沒第八，但取七名。」〔T39n1799 0831b15〕
- 最初方便：子璿於正解之外並存一解：「或可最初是無上第一之義，即指真定為方便耳。」〔T39n1799 0831a24〕
- 諸師敘計：子璿曰：「然諸師敘計殊不分明，蓋譯人巧略，但牒而已。」〔T39n1799 0834c05〕
- 惡叉：子璿自釋：「惡叉，梵語，此云線貫珠。」〔T39n1799 0837b18〕並錄應法師之說：「應法師云：「惡叉，樹名，其子形如沒食子，彼國多聚以賣之，如此間杏仁，故以為喻，喻惑業苦也。」」〔T39n1799 0837b20〕
- 客塵：子璿先以集諦釋之：「分別煩惱麁動如客，俱生微細難辨如塵，此俱喻煩惱障也。」〔T39n1799 0842b03〕又並存通大乘之一解，客如煩惱、塵如所知，而曰：「二義無在。」〔T39n1799 0842b05〕
六、術語
奢摩他、妄想、客塵、無漏、菩提、涅槃、根、塵、識、自然、旃陀羅等十一名相已於起信論／楞伽經術語釋，不重列。
本卷首見名相，依出現次第；卷中自有釋語者並錄其句，無自釋者唯列名與錨：
- 戒體〔T19 0106c11〕
- 娑毘迦羅・先梵天呪〔T19 0106c10〕：「以娑毘迦羅先梵天呪攝入婬席」〔T19 0106c10〕。
- 神呪〔T19 0106c14〕
- 妙奢摩他・三摩・禪那・最初方便〔T19 0106c18〕
- 真心〔T19 0106c28〕：「皆由不知常住真心性淨明體，用諸妄想，此想不真故有輪轉」〔T19 0106c28〕。
- 直心〔T19 0107a01〕：「十方如來同一道故出離生死，皆以直心！」〔T19 0107a02〕
- 心目〔T19 0107a06〕：阿難答所以愛樂，「用我心目」〔T19 0107a06〕。
- 塵勞〔T19 0107a09〕：「若不識知心目所在，則不能得降伏塵勞。」〔T19 0107a08〕
- 十種異生〔T19 0107a12〕・識心〔T19 0107a13〕
- 浮根四塵〔T19 0107a14〕：「我今觀此浮根四塵，秖在我面」〔T19 0107a14〕。
- 三摩提〔T19 0107a23〕・首楞嚴王〔T19 0107a23〕・妙莊嚴路〔T19 0107a24〕：「有三摩提，名大佛頂首楞嚴王具足萬行、十方如來一門超出妙莊嚴路」〔T19 0107a23〕。
- 覺了能知之心〔T19 0107b05〕：七處所破之所執，阿難一路以此為心。
- 兜羅綿手〔T19 0107b18〕
- 潛根〔T19 0107b29〕：「此了知心既不知內而能見外，如我思忖，潛伏根裏。」〔T19 0107b24〕
- 焦府〔T19 0107c16〕：「此室暗中皆汝焦府？」〔T19 0107c15〕
- 十九界・七塵〔T19 0107c29〕：「則十九界因七塵合，是義不然。」〔T19 0107c29〕
- 實相〔T19 0108a16〕・法王子〔T19 0108a15〕
- 中間〔T19 0108a19〕
- 無著〔T19 0108b07〕：阿難所引，「一切無著，名之為心」〔T19 0108b07〕。
- 娑毘羅呪〔T19 0108b18〕
- 真際〔T19 0108b19〕：「當由不知真際所詣」〔T19 0108b19〕。
- 闡提〔T19 0108b20〕・彌戾車〔T19 0108b21〕：「令諸闡提隳彌戾車」〔T19 0108b20〕。
- 惡叉聚〔T19 0108b29〕
- 二種根本〔T19 0108c02〕：經自釋——「一者、無始生死根本，則汝今者與諸眾生用攀緣心為自性者。」〔T19 0108c04〕「二者、無始菩提、涅槃元清淨體，則汝今者識精元明，能生諸緣緣所遺者。」〔T19 0108c05〕
- 攀緣心〔T19 0108c05〕・識精元明〔T19 0108c06〕
- 本明〔T19 0108c07〕：「由諸眾生遺此本明，雖終日行而不自覺，枉入諸趣。」〔T19 0108c07〕
- 前塵〔T19 0108c20〕：「此是前塵虛妄相想，惑汝真性」〔T19 0108c19〕。
- 真性〔T19 0108c20〕：「惑汝真性」〔T19 0108c20〕；卷末「遺失真性」〔T19 0110a05〕。
- 認賊為子・元常〔T19 0108c21〕
- 無生法忍〔T19 0109a01〕
- 唯心所現〔T19 0109a03〕：「如來常說諸法所生，唯心所現。」〔T19 0109a02〕
- 法塵分別影事〔T19 0109a11〕：「縱滅一切見、聞、覺、知，內守幽閑，猶為法塵分別影事」〔T19 0109a10〕。
- 九次第定〔T19 0109a17〕：「現前雖成九次第定」〔T19 0109a17〕。
- 窮子〔T19 0109a23〕
- 二障〔T19 0109a25〕・寂常心性〔T19 0109a26〕：「我等今者二障所纏，良由不知寂常心性」〔T19 0109a25〕。
- 道眼〔T19 0109a27〕
- 卍字・寶光〔T19 0109a28〕：「從胸卍字涌出寶光」〔T19 0109a28〕。
- 大法幢〔T19 0109b02〕
- 性淨明心・清淨眼〔T19 0109b03〕：「獲妙微密性淨明心，得清淨眼」〔T19 0109b03〕。
- 見性〔T19 0109b27〕：經自釋——「眼能顯色，如是見性是心非眼」〔T19 0109b26〕。
七、譬喻·修辭
七處徵心問答輪排比：七處各為一輪，阿難立、佛破，首句逐字：
| 處 | 阿難立 | 佛破 |
|---|---|---|
| 在內 | 「世尊！一切世間十種異生，同將識心居在身內」〔T19 0107a12〕 | 「汝今現坐如來講堂，觀祇陀林今何所在？」〔T19 0107a16〕 |
| 在外 | 「我聞如來如是法音，悟知我心實居身外。」〔T19 0107b06〕 | 「是諸比丘，適來從我室羅筏城循乞摶食」〔T19 0107b12〕 |
| 潛根 | 「此了知心既不知內而能見外，如我思忖，潛伏根裏。」〔T19 0107b24〕 | 「如汝所言『潛根內者猶如瑠璃』」〔T19 0107c01〕 |
| 見內 | 「我今又作如是思惟」〔T19 0107c09〕 | 「汝當閉眼見暗之時，此暗境界為與眼對，為不對眼？」〔T19 0107c13〕 |
| 隨合 | 「我常聞佛開示四眾」〔T19 0107c23〕 | 「汝今說言『由法生故種種心生，隨所合處心隨有』者，是心無體則無所合」〔T19 0107c27〕 |
| 中間 | 「我亦聞佛與文殊等諸法王子談實相時」〔T19 0108a15〕 | 「汝言中間，中必不迷，非無所在。」〔T19 0108a20〕 |
| 無著 | 「我昔見佛與大目連、須菩提、富樓那、舍利弗四大弟子共轉法輪」〔T19 0108b04〕 | 「汝言『覺知分別心性俱無在』者」〔T19 0108b09〕 |
七處之破，皆以「是故應知」起、以「無有是處」〔T19 0107b05〕結，同一句式凡七見；後三處（隨合、中間、無著），阿難皆援佛昔日之語立論。
喻，逐字首句：
- 國王討賊：「譬如國王為賊所侵，發兵討除，是兵要當知賊所在」〔T19 0107a09〕。
- 燈光：「譬如燈光然於室中，是燈必能先照室內」〔T19 0107b07〕。
- 一人食眾人飽：「汝觀比丘一人食時，諸人飽不？」〔T19 0107b13〕
- 瑠璃椀：「猶如有人取瑠璃椀，合其兩眼」〔T19 0107b26〕；瑠璃籠眼：「彼人當以瑠璃籠眼」〔T19 0107c01〕。
- 表中：「如人以表表為中時，東看則西，南觀成北」〔T19 0108a23〕。
- 龜毛兔角：「無則同於龜毛、兔角」〔T19 0108b11〕。
- 惡叉聚：「業種自然如惡叉聚」〔T19 0108b28〕。
- 煮沙：「猶如煮沙欲成嘉饌，縱經塵劫終不能得」〔T19 0108c03〕。
- 認賊為子：「認賊為子，失汝元常」〔T19 0108c21〕。
- 窮子：「譬如窮子捨父逃逝」〔T19 0109a23〕；說食：「如人說食終不能飽」〔T19 0109a25〕。
- 拳：「譬如我拳，若無我手不成我拳，若無汝眼不成汝見」〔T19 0109b09〕。
- 盲人：「汝試於途詢問盲人」〔T19 0109b15〕；二黑：「二黑有別、為無有別？」〔T19 0109b20〕
- 燈見：「忽獲燈光，亦於前塵見種種色應名燈見」〔T19 0109b23〕。
- 客：「譬如行客投寄旅亭」〔T19 0109c08〕；塵：「又如新霽，清暘昇天，光入隙中」〔T19 0109c11〕。
- 手之開合：「汝見我手眾中開合」〔T19 0109c17〕；頭之搖動：「汝頭今日何因搖動？」〔T19 0109c25〕
對句：客塵二義各以一偶句收——「不住名客，住名主人，以不住者名為客義。」〔T19 0109c10〕「澄寂名空，搖動名塵，以搖動者名為塵義。」〔T19 0109c13〕卷末以二問結責：「云何汝今以動為身？以動為境？」〔T19 0110a04〕
八、徵引承衍
子璿《首楞嚴義疏注經》逐節牒釋本卷，判序分二科、正宗分始於阿難正請（目一、目四），本卷科判即承衍於此。
九、校本定位
本卷校記三十六處，並錄不判：
- 〔T19 0106b03〕卷題下夾註「一名中印度那蘭陀大道場經，於灌頂部錄出別行」〔T19 0106b03〕：底本有，明本無。
- 〔T19 0106b06〕譯署首行「大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑中天竺沙門般剌蜜帝於廣州制止道場譯出」〔T19 0106b06〕：宋元本作「神龍元年歲次乙已五月己卯朔二十三日辛丑於廣州制止道場譯出天竺沙門般剌蜜諦譯」，明本作「唐天竺沙門般剌密諦譯」。
- 〔T19 0106b08〕「般剌蜜帝」之帝：底本此字作帝，宋元明本作諦。
- 〔T19 0106b09〕「正諫大夫」之諫：底本此字作諫，宋明本作議。
- 〔T19 0106b09〕「前正諫大夫」五字：底本有，元本無。
- 〔T19 0106b09〕房融筆授一行：底本列第二行，宋元明本與次行「烏長國沙門彌伽釋迦譯語」互倒。
- 〔T19 0106b10〕「清河」二字：底本有，宋元本無。
- 〔T19 0106b10〕「筆授」之授：底本此字作授，宋元明本作受。
- 〔T19 0106b11〕彌伽釋迦譯語一行：底本列第三行，宋元明本此位作房融筆授一行（二行互倒）。
- 〔T19 0106b17〕「摩訶目犍連」之犍：底本此字作犍，磧砂藏、宋元明本同；大正原刊作乾。
- 〔T19 0106b29〕「阿闍黎」之黎：底本此字作黎，宋元本作梨。
- 〔T19 0106c01〕「途中獨歸」之途：底本此字作途，宋明本作塗。
- 〔T19 0106c15〕「提㢡阿難」之㢡：底本此字作㢡，宋元明本同；大正原刊作奘。
- 〔T19 0107c10〕「府藏在中」之府：底本此字作府，宋元明本作腑。
- 〔T19 0107c16〕「焦府」之府：底本此字作府，宋元明本作腑。
- 〔T19 0108a09〕「挃一𨈛時」之𨈛：底本此字作𨈛，宋元明本作支。
- 〔T19 0108a09〕「四𨈛應覺」之𨈛：底本此字作𨈛，宋元明本作支。
- 〔T19 0108b19〕「真際所詣」之詣：底本此字作詣，磧砂藏、元明本同；大正原刊作指。
- 〔T19 0108c14〕「光明拳，耀」之耀：底本此字作耀，宋本作曜。
- 〔T19 0108c15〕「當我拳耀」之耀：底本此字作耀，宋本作曜。
- 〔T19 0109a28〕「卍字」之卍：底本此字作卍，宋元本作萬。
- 〔T19 0109b12〕「不成我見」之我見：底本作我見，麗本、宋元明本同；大正原刊作見。
- 〔T19 0109b12〕「以我眼根」四字：底本有，宋元明本無。
- 〔T19 0109b13〕「佛告阿難」之告：底本此字作告，麗本作言。
- 〔T19 0109b15〕「汝試於途」之途：底本此字作途，宋明本作塗。
- 〔T19 0109c09〕「食宿事畢」之食宿：底本作食宿，明本作宿食。
- 〔T19 0109c09〕「俶裝前途」之途：底本此字作途，宋明本作塗。
- 〔T19 0109c12〕「清暘昇天」之昇：底本此字作昇，宋元明本作升。
- 〔T19 0109c20〕「手自開合」之自：底本此字作自，宋元明本作有。
- 〔T19 0109c20〕「自開自合」之自：底本此字作自，宋元明本作有。
- 〔T19 0109c23〕「迴首右𥌊」之𥌊：底本此字作𥌊，宋元明本作盼。
- 〔T19 0109c24〕「迴首左𥌊」之𥌊：底本此字作𥌊，宋元明本作盼。
- 〔T19 0109c25〕「何因搖動」之何因：底本作何因，明本作因何。
- 〔T19 0109c27〕「汝𥌊佛光」之𥌊：底本此字作𥌊，宋元明本作盼。
- 〔T19 0110a03〕「見無舒卷」之見：底本此字作見，麗本同；大正原刊作神。
- 〔T19 0110a07〕卷尾題「頂」字下：宋元明本多「如來密因修證了義諸菩薩」十一字。
卷題與譯署之異文：明本無卷題下「一名中印度那蘭陀大道場經，於灌頂部錄出別行」之夾注二十字（頭注 0106001）。宋元明本之譯署，與底本三行異文逐字見目十頭注 0106002：宋元本作一行「神龍元年歲次乙已五月己卯朔二十三日辛丑於廣州制止道場譯出天竺沙門般剌蜜諦譯」，明本作「唐天竺沙門般剌密諦譯」十字。卷尾題宋元明本作全題（頭注 0110001），與卷端題相應。
罕用字：㢡〔T19 0106c15〕、𨈛〔T19 0108a09〕二見、𥌊〔T19 0109c23〕〔T19 0109c24〕〔T19 0109c27〕三見，皆照底本錄。
十、大正頭注·別本異文
① 大正頭注逐字照錄；CBETA 校記與之字差並錄於末欄：
| 錨 | 注號 | 大正頭注 | CBETA 校 |
|---|---|---|---|
| 〔T19 0106b03〕 | 0106001 | 〔一名…別行〕二十字－【明】 | （一名…別行）二十字【大】，〔－〕【明】 |
| 〔T19 0106b06〕 | 0106002 | （大唐…譯出）三十九＝（神龍元年歲次乙已五月己卯朔二十三日辛丑於廣州制止道場譯出天竺沙門般剌蜜諦譯）三十七字【宋】【元】，（唐天竺沙門般剌密諦譯）十字【明】 | （大唐…譯出）三十九【大】，神龍元年歲次乙已五月己卯朔二十三日辛丑於廣州制止道場譯出天竺沙門般剌蜜諦譯【宋】【元】，唐天竺沙門般剌密諦譯【明】 |
| 〔T19 0106b08〕 | 0106003 | 帝＝諦【三】＊ | 帝【大】＊，諦【宋】＊【元】＊【明】＊ |
| 〔T19 0106b09〕 | 0106004 | 菩薩乃至授∞烏長乃至語【三】 | 菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授【大】∞烏長國沙門彌伽釋迦譯語【宋】【元】【明】 |
| 〔T19 0106b09〕 | 0106005 | 〔前正諫大夫〕－【元】 | 前正諫大夫【大】，〔－〕【元】 |
| 〔T19 0106b09〕 | 0106006 | 諫＝議【宋】【明】 | 諫【大】，議【宋】【明】 |
| 〔T19 0106b10〕 | 0106007 | 〔清河〕－【宋】【元】 | 清河【大】，〔－〕【宋】【元】 |
| 〔T19 0106b10〕 | 0106008 | 授＝受【三】 | 授【大】，受【宋】【元】【明】 |
| 〔T19 0106b11〕 | 0106009 | 菩薩乃至授∞烏長乃至語【三】 | 烏長國沙門彌伽釋迦譯語【大】∞菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授【宋】【元】【明】 |
| 〔T19 0106b17〕 | 0106010 | 乾＝犍【三】 | 犍【CB】【磧乙-CB】【宋】【元】【明】，乾【大】 |
| 〔T19 0106b29〕 | 0106011 | 黎＝梨【宋】【元】 | 黎【大】，梨【宋】【元】 |
| 〔T19 0106c01〕 | 0106012 | 途＝塗【宋】【明】 | 途【大】，塗【宋】【明】 |
| 〔T19 0106c15〕 | 0106013 | 奘＝㢡【三】 | 㢡【CB】【宋】【元】【明】，奘【大】 |
| 〔T19 0107c10〕 | 0107001 | 府＝腑【三】＊ | 府【大】＊，腑【宋】＊【元】＊【明】＊ |
| 〔T19 0108a09〕 | 0108001 | 𨈛＝支【三】＊ | 𨈛【大】＊，支【宋】＊【元】＊【明】＊ |
| 〔T19 0108b19〕 | 0108002 | 指＝詣【元】【明】 | 詣【CB】【磧乙-CB】【元】【明】，指【大】 |
| 〔T19 0108c14〕 | 0108003 | 耀＝曜【宋】＊ | 耀【大】＊，曜【宋】＊ |
| 〔T19 0109a28〕 | 0109001 | 卍＝萬【宋】【元】 | 卍【大】，萬【宋】【元】 |
| 〔T19 0109b12〕 | 0109002 | 見以我眼根＝我見【三】 | 0109002a：我見【CB】【麗-CB】【宋】【元】【明】，見【大】；0109002b：以我眼根【大】；〔－〕【宋】【元】【明】 |
| 〔T19 0109b13〕 | 0109b1301 | （CBETA 校記，大正無頭注） | 告【大】，言【麗-CB】 |
| 〔T19 0109b15〕 | 0109003 | 途＝塗【宋】【明】＊ | 途【大】＊，塗【宋】【明】＊ |
| 〔T19 0109c09〕 | 0109004 | 食宿＝宿食【明】 | 食宿【大】，宿食【明】 |
| 〔T19 0109c12〕 | 0109005 | 昇＝升【三】 | 昇【大】，升【宋】【元】【明】 |
| 〔T19 0109c20〕 | 0109006 | 自＝有【三】＊ | 自【大】＊，有【宋】＊【元】＊【明】＊ |
| 〔T19 0109c23〕 | 0109007 | 𥌊＝盼【三】＊ | 𥌊【大】＊，盼【宋】＊【元】＊【明】＊ |
| 〔T19 0109c25〕 | 0109008 | 何因＝因何【明】 | 何因【大】，因何【明】 |
| 〔T19 0110a03〕 | 0110a0301 | （CBETA 校記，大正無頭注） | 見【CB】【麗-CB】，神【大】 |
| 〔T19 0110a07〕 | 0110001 | 頂＋（如來密因修證了義諸菩薩）十一字【三】＊ | 頂【大】＊，頂如來密因修證了義諸菩薩【宋】＊【元】＊【明】＊ |
表中【三】＝宋元明三本，＊＝同注之字下文再見者同此。
② 大正無別本注。
I. Doctrinal-Outline Placement
This fascicle is divided according to the doctrinal outline of Zixuan of Changshui’s Commentary on the Śūraṅgama Sūtra with Annotated Text; the outline is a guide for reading, not the authority for dividing the text, and the bounds of the unit follow what the base text itself marks by its fascicle titles.
Fascicle One is the first of the ten fascicles of the whole sūtra, running from the fascicle title to the closing title of the fascicle; the next fascicle continues revealing the nature of seeing. Zixuan divides the whole sūtra into three divisions: 「此下第十、別解文義。准常三分，謂序、正、流通。序中二：證信、發起。」—“From here on is the tenth: the particular explanation of the text and its meaning. Following the usual practice there are three divisions, namely preface, main discourse, and transmission. Within the preface there are two: attestation and the occasioning.” 〔T39n1799 0827a25〕 Of the beginning of the main division, Zixuan judges: 「次下正宗分。由阿難正請，如來正說，解行圓滿，不偏不邪，當機得益也。」—“Next below is the main division. Because Ānanda properly requests and the Tathāgata properly speaks, understanding and practice are complete, neither partial nor deviant, and those suited to the occasion gain benefit.” 〔T39n1799 0830c11〕 On this basis this fascicle is divided into fourteen sections:
| Section | Outline title | Begins | Characters |
|---|---|---|---|
| 1 | Attestation | 〔T19 0106b02〕 | 252 |
| 2 | The Particular Preface | 〔T19 0106b20〕 | 408 |
| 3 | Ānanda in Grief Asks to Cultivate Samādhi; the Buddha Examines His First Resolve, Exposes His Error, Urges Straight Speech, and Asks About His Seeing and Love | 〔T19 0106c16〕 | 337 |
| 4 | Refuting: Inside the Body | 〔T19 0107a07〕 | 457 |
| 5 | Refuting: Outside the Body | 〔T19 0107b06〕 | 261 |
| 6 | Refuting: Hidden in the Faculty | 〔T19 0107b22〕 | 248 |
| 7 | Refuting: Seeing Within | 〔T19 0107c09〕 | 228 |
| 8 | Refuting: Wherever It Joins | 〔T19 0107c23〕 | 337 |
| 9 | Refuting: In Between | 〔T19 0108a15〕 | 273 |
| 10 | Refuting: Attached to Nothing | 〔T19 0108b04〕 | 164 |
| 11 | Ānanda’s Petition; the Tathāgata Shows Auspicious Signs | 〔T19 0108b15〕 | 196 |
| 12 | The Direct Disclosure | 〔T19 0108b28〕 | 799 |
| 13 | Refuting False Seeing, Clarifying True Seeing | 〔T19 0109a19〕 | 620 |
| 14 | Extended Explanation by Way of the Characteristics | 〔T19 0109b28〕 | 597 |
Sections 1 and 2 belong to the preface division (the attestation and the particular preface); from Section 3 on belongs to the main division.
Speakers: Sections 1 and 2 are narrative; from Section 3 on, the questions and answers between the Buddha and Ānanda predominate. In seeking the mind in seven places (Sections 4 to 10), at each place Ānanda sets up where the mind is and the Buddha refutes it, one by one (the opening lines of the seven places are given in VII); in Section 14 Kauṇḍinya rises once to answer.
The fascicle title and the interlinear note on its other name, word for word: 「大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第一〔一名中印度那蘭陀大道場經，於灌頂部錄出別行〕」—“The Great Buddha-Crown Sūtra of the Tathāgata’s Secret Cause, Cultivation and Realization of the Complete Meaning, and the Myriad Practices of All Bodhisattvas, Called Śūraṅgama, Fascicle One [also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately]” 〔T19 0106b02〕.
The three lines of the translators’ attribution, word for word: 「大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑中天竺沙門般剌蜜帝於廣州制止道場譯出」—“In the first year of Shenlong of the Great Tang, the year yisi, on the twenty-third day, xinchou, of the fifth month whose first day was jimao, translated by the śramaṇa Pramiti of Central India at the Zhizhi Monastery in Guangzhou.” 〔T19 0106b06〕; 「菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授」—“Taken down in writing by the bodhisattva-precept disciple Fang Rong of Qinghe, formerly Grand Master of Remonstrance and Joint Manager of Affairs with the Secretariat-Chancellery.” 〔T19 0106b09〕; 「烏長國沙門彌伽釋迦譯語」—“Rendered into Chinese by the śramaṇa Meghaśikha of the kingdom of Uḍḍiyāna.” 〔T19 0106b11〕. The offices of the three translators as signed, following the characters: Pramiti, a śramaṇa of Central India, translated it; Fang Rong, a bodhisattva-precept disciple, formerly Grand Master of Remonstrance and Joint Manager of Affairs with the Secretariat-Chancellery, a man of Qinghe, took it down in writing; Meghaśikha, a śramaṇa of the kingdom of Uḍḍiyāna, rendered it into Chinese. The character 帝 in 「般剌蜜帝」—“Pramiti” is written 諦 in the Song, Yuan, and Ming recensions (IX); it is recorded as in the base text.
The closing title of the fascicle, word for word: 「大佛頂萬行首楞嚴經卷第一」—“The Great Buddha-Crown Sūtra of the Myriad Practices, Śūraṅgama, Fascicle One” 〔T19 0110a07〕.
This fascicle has no verses. The main text of Fascicle One, together with the fascicle title, the attribution, and the closing title, totals five thousand one hundred and seventy-seven characters.
II. Collation with the Alternate Translations
This sūtra has only one Chinese translation and no alternate translation; the Taishō has no notes from other recensions.
III. Scriptural and Treatise Grounding (the “eye”)
The sūtras and treatises Zixuan cites on this fascicle are recorded word for word, in order of section:
- Section 1: Zixuan cites the Treatise on the Great Perfection of Wisdom: 「佛法大海，信為能入，智為能度。」—“The great ocean of the Buddha’s Dharma: faith is what can enter it, wisdom is what can cross it.” 〔T39n1799 0827b06〕
- Section 3: Zixuan cites the Nirvāṇa: 「先以定動，後以慧拔。」—“First move it with concentration, then uproot it with wisdom.” 〔T39n1799 0830c16〕 He also cites the Vimalakīrti: 「直心是道場，無虛假故。」—“The straight mind is the bodhimaṇḍa, because it is without falsehood.” 〔T39n1799 0832a08〕 He also cites a treatise: 「一者直心，正念真如法故。」—“First, the straight mind, because it rightly recollects the dharma of suchness.” 〔T39n1799 0832a15〕
- Section 10: Zixuan cites the Laṅkāvatāra: 「無心為心量，我說為心量。」—“No-mind is the measure of mind; this I call the measure of mind.” 〔T39n1799 0836b11〕
- Section 11: Zixuan cites the Nirvāṇa Sūtra: 「一闡云信，提云不俱，信不具足名曰闡提。」—“Icchan is rendered ‘faith,’ ti is rendered ‘not complete’; one whose faith is not complete is called an icchantika.” 〔T39n1799 0837a09〕
- Section 12: Zixuan cites the Abhidharma Sūtra: 「無始時來界，一切法等依，由此有諸趣，及涅槃證得。」—“The element from beginningless time is the common support of all dharmas; because of it there are the destinies, and the realization of nirvāṇa.” 〔T39n1799 0837c28〕 He also cites the Laṅkāvatāra: 「當於靜處，觀此妄想流注生滅；凡夫不覺，妄謂不動。」—“In a quiet place one should observe the flowing, arising, and ceasing of this false thinking; ordinary beings, unaware of it, falsely say that it does not move.” 〔T39n1799 0839c24〕
- Section 13: Zixuan cites the Nirvāṇa: 「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。」—“You bhikṣus, although your bodies have left home, have never been dyed with the Dharma robe of the Great Vehicle; although you have begged for food over many years, you have never once sought the Dharma food of the Great Vehicle.” 〔T39n1799 0840c10〕 He also cites the Great Treatise: 「有慧無多聞，是不知實相，譬如大暗中，有目無所覩」—“One who has wisdom without much learning does not know true reality, like one in great darkness who has eyes yet sees nothing” 〔T39n1799 0840c23〕
- Section 14: Zixuan cites the Sūtra of Perfect Awakening: 「妄認四大為自身相。」—“Falsely taking the four great elements as the marks of one’s own body.” 〔T39n1799 0842c24〕
IV. Essentials of the Commentary on This Passage
Zixuan’s essentials, section by section, recorded word for word; Zixuan often cites the sūtra in abbreviated form as ‘… to …’, and the sūtra text is not supplied here.
Section 1 · Attestation Zixuan says: 「漏有三種，皆斷盡故。」—“Outflows are of three kinds, and all have been cut off without remainder.” 〔T39n1799 0828a19〕
Section 2 · The Particular Preface Zixuan says: 「今經由夏滿眾集，主臣請齋，慶喜外歸，無供循乞，因遭婬室邪術所加，自無定慧，不能降伏。」—“This sūtra arises because, the summer having ended, the assembly gathered, the ruler and ministers invited the Buddha to a meal, Ānanda was returning from outside, and, having no offering, begged in order; thereby he met with the deviant arts of a house of lust, and, being himself without concentration and wisdom, could not overcome them.” 〔T39n1799 0829a16〕 Explaining the Buddha’s bidding Mañjuśrī to take the spell and go to protect him, Zixuan says: 「意顯呪力不可思議也。」—“The intent is to show that the power of the spell is inconceivable.” 〔T39n1799 0830c08〕
Section 3 · Ānanda in Grief Asks to Cultivate Samādhi; the Buddha Examines His First Resolve, Exposes His Error, Urges Straight Speech, and Asks About His Seeing and Love Zixuan says: 「多聞習定，止觀雙修，若但偏攻，豈全道力。」—“Much learning and the practice of concentration: cessation and contemplation are cultivated together; if one works only at one side, how could the power of the path be complete?” 〔T39n1799 0830c15〕 Explaining the three names, Zixuan says: 「奢摩他云止，三摩提云觀，禪那云靜慮」—“Śamatha means cessation, samādhi means contemplation, dhyāna means quiet reflection” 〔T39n1799 0830c25〕 Explaining the examination of his first resolve, Zixuan says: 「而不知修行見愛尚是妄心，故審問之，後方推破。」—“yet he did not know that the seeing and love with which he practiced were still the false mind; therefore the Buddha examines him on it, and only afterward infers and refutes.” 〔T39n1799 0831b26〕 Explaining the constantly abiding true mind, Zixuan says: 「不生不滅，名為常住。離諸偽妄，靈鑒不昧，故曰真心。」—“Neither arising nor ceasing is called constantly abiding. Apart from all falsity, its numinous mirroring is not obscured; therefore it is called the true mind.” 〔T39n1799 0831c25〕 Explaining the question about his seeing and love, Zixuan says: 「心見兩門，由茲所問。」—“The two gates of mind and seeing arise from what is asked here.” 〔T39n1799 0832a27〕
Section 4 · Refuting: Inside the Body Zixuan says: 「心目是本，塵勞為末，若迷本之依處，群末難除。」—“Mind and eyes are the root, the toils of the dusts are the branches; if one is deluded about where the root rests, the many branches are hard to remove.” 〔T39n1799 0832b14〕 Explaining the question about the lecture hall, Zixuan says: 「講堂，身也。阿難，心也。如來大眾，五藏也。戶牖，根也。」—“The lecture hall is the body. Ānanda is the mind. The Tathāgata and the great assembly are the five viscera. The doors and windows are the faculties.” 〔T39n1799 0832c16〕
Section 5 · Refuting: Outside the Body Zixuan says: 「室外之燭不及內明，身外之心何能反照？此計心有離身之過，故下破之。」—“A candle outside the room does not reach to light the inside; how could a mind outside the body turn back and illumine it? This view has the fault of the mind being apart from the body; therefore it is refuted below.” 〔T39n1799 0833b10〕 Explaining the question about the tūla-cotton hand, Zixuan says: 「眼屬身分，心若離者合不分別，若分別者應不離身，以不離故名為相知。」—“The eye belongs to the body; if the mind were apart, it ought not to discriminate; if it discriminates, it ought not to be apart from the body; because it is not apart, this is called knowing each other.” 〔T39n1799 0833c11〕
Section 6 · Refuting: Hidden in the Faculty Zixuan says: 「知外而不知內，非根而何？此即妄計識心潛五根裏。」—“Knowing the outside and not knowing the inside—if not the faculty, what? This is the false view that the cognizing mind is hidden within the five faculties.” 〔T39n1799 0834a01〕 Explaining the simile of beryl, Zixuan says: 「喻則近遠俱見，法則唯見山河。」—“In the simile, near and far are both seen; in the teaching, only mountains and rivers are seen.” 〔T39n1799 0834a20〕 On the concluding refutation, Zixuan says: 「結成法喻不齊過也。二過既彰，潛根理喪。」—“This concludes with the fault that the teaching and the simile do not match. The two faults having been made plain, the principle of hiding in the faculty is lost.” 〔T39n1799 0834a27〕
Section 7 · Refuting: Seeing Within Zixuan says: 「此中立意，復宗歸內。」—“The intent set up here again takes the inside as its thesis.” 〔T39n1799 0834b06〕 Explaining the challenge of opening the eyes and seeing brightness, Zixuan says: 「設許合眼對暗名見身中，亦應開眼對明而見自面。」—“Even granting that closing the eyes and facing darkness is called seeing within the body, then opening the eyes and facing brightness ought also to see one’s own face.” 〔T39n1799 0834c08〕 He also says: 「此之四段展轉破逐，皆由前文內對所成見面之執」—“These four passages refute and pursue in turn, all arising from the attachment to seeing the face, which was formed by the facing inward of the preceding text” 〔T39n1799 0835a05〕
Section 8 · Refuting: Wherever It Joins Zixuan says: 「應知隨境而生，心與境合，境既不一，心亦隨多」—“One should know that it arises according to objects, the mind joining with objects; since objects are not one, the mind too becomes many accordingly” 〔T39n1799 0835a17〕 He also says: 「既言因法有心，應知心本無體；無體言合，理必不然。」—“Since it is said that mind exists because of dharmas, one should know that mind fundamentally has no substance; to speak of joining without substance is in principle surely not so.” 〔T39n1799 0835a23〕 Explaining the challenge about the eyes seeing, Zixuan says: 「有見非死，死必無見，稱見在眼，不其謬哉！」—“To have seeing is not to be dead; the dead surely have no seeing; to claim that seeing lies in the eye—is that not mistaken!” 〔T39n1799 0835b18〕
Section 9 · Refuting: In Between Zixuan says: 「若心在中，中應無惑，必有所在，何者為中？」—“If the mind is in the middle, the middle ought to be without confusion and must have a location; what is the middle?” 〔T39n1799 0835c23〕 Explaining Ānanda’s setting up a thesis again, Zixuan says: 「今約根境兩楹之間以立中位，心在此也。」—“Now he sets up the middle position as the space between the two pillars of faculty and object, and the mind is here.” 〔T39n1799 0836a11〕 Explaining not combining both, Zixuan says: 「不兼根故，名為非知。不兼境故，名非不知。」—“Because it does not combine with the faculty, it is called not knowing. Because it does not combine with the object, it is called not not-knowing.” 〔T39n1799 0836a25〕
Section 10 · Refuting: Attached to Nothing Zixuan says: 「而不知執此無著亦是妄想。」—“yet he did not know that clinging to this non-attachment is also false thinking.” 〔T39n1799 0836b10〕 Explaining the tortoise’s hair and the hare’s horn, Zixuan says: 「若此決定不著諸法，何處是心名為不著，便同世間龜毛兔角畢竟無體。」—“If this is definitely not attached to any dharmas, where is the mind that is called not attached? It is then the same as the world’s tortoise hair and hare’s horn, utterly without substance.” 〔T39n1799 0836b22〕 Summing up the seven places, Zixuan says: 「此上七段破妄所依竟。」—“The above seven passages complete the refutation of where the false rests.” 〔T39n1799 0836c06〕 He also says: 「徵雖有七，處則唯五，第四、第七無別處故。」—“Although the inquiries are seven, the places are only five, because the fourth and the seventh have no separate place.” 〔T39n1799 0836c08〕
Section 11 · Ānanda’s Petition; the Tathāgata Shows Auspicious Signs Zixuan’s outline says: 「次、破妄顯真，二：一、破妄心顯真心，三：一、阿難伸請，二：一、責躬遭難。」—“Next, refuting the false and revealing the true, in two: first, refuting the false mind and revealing the true mind, in three: first, Ānanda’s petition, in two: first, blaming himself for meeting with peril.” 〔T39n1799 0836c10〕 Explaining the true limit, Zixuan says: 「真實邊際，即至極義」—“The true and real limit, that is, the meaning of the utmost” 〔T39n1799 0837a05〕 Explaining the release of light from the face, Zixuan says: 「前放頂光，表體無說。此從口放，欲顯言詮。」—“Earlier he released light from the crown, showing that the substance is beyond speech. Here he releases it from the mouth, wishing to reveal explanation in words.” 〔T39n1799 0837a23〕
Section 12 · The Direct Disclosure Zixuan’s outline says: 「三、正為開示，三：一、雙示真妄二源」—“Third, the direct disclosure, in three: first, showing both sources, the true and the false” 〔T39n1799 0837b12〕 Explaining the grasping mind, Zixuan says: 「聚緣內搖，趣外奔逸，故曰攀緣。」—“Gathering conditions and stirring within, hastening and racing outward—therefore it is called grasping.” 〔T39n1799 0837c09〕 Explaining the originally pure substance, Zixuan says: 「所依之性本來不與妄染相應，故云元清淨體。」—“The nature relied upon fundamentally does not accord with false defilement; therefore it is called the originally pure substance.” 〔T39n1799 0837c17〕 Explaining the raising of the fist, Zixuan says: 「屈指問見，意欲推心。」—“He bends his fingers and asks about seeing, intending to probe the mind.” 〔T39n1799 0838a13〕 Explaining the mind that is able to infer, Zixuan says: 「能推之心，攀緣妄想，生死輪轉是此為根。」—“The mind that is able to infer is grasping and false thinking; it is the root of turning on the wheel of birth and death.” 〔T39n1799 0838a28〕 Explaining taking a thief for one’s son, Zixuan says: 「此之妄想能損法身、能傷慧命，功德法財由之喪失，名之為賊。」—“This false thinking can damage the Dharma body and injure the life of wisdom; the Dharma wealth of merit is lost through it; therefore it is called a thief.” 〔T39n1799 0838b15〕 Explaining manifested by mind alone, Zixuan says: 「總標色心，故云諸法。無別生處，故曰唯心。」—“It sets out form and mind together, and so says ‘all dharmas.’ There is no other place of arising, and so it says ‘mind alone.’” 〔T39n1799 0839a27〕 Explaining discrimination because of sound, Zixuan says: 「因聲分別，全性元無。」—“Discrimination because of sound is, in its whole nature, originally nonexistent.” 〔T39n1799 0839c05〕 He also says: 「若離前塵，無此分別，足顯分別宛是妄想。」—“If apart from the dusts before one there is no such discrimination, this suffices to show that discrimination is plainly false thinking.” 〔T39n1799 0840a03〕 He also says: 「皮之不存，毛將安附。」—“If the skin does not remain, where will the hair attach?” 〔T39n1799 0840a09〕 Explaining falling silent as if having lost something, Zixuan says: 「阿難雖未悟真，且知執妄是失，故云默然自失。」—“Although Ānanda has not yet awakened to the true, he at least knows that clinging to the false is a loss; therefore it says that he fell silent as if he had lost something.” 〔T39n1799 0840a23〕
Section 13 · Refuting False Seeing, Clarifying True Seeing Zixuan says: 「蓋心為萬法之源，見為六根之首，心有真妄、見具正邪」—“For the mind is the source of the myriad dharmas and seeing is the first of the six faculties; the mind has true and false, and seeing includes right and wrong” 〔T39n1799 0840b21〕 He also says: 「故前後經文，明心則約見而辨，顯見則就心而論。」—“Therefore in the sūtra text before and after, clarifying the mind is discussed by way of seeing, and revealing seeing is discussed with reference to the mind.” 〔T39n1799 0840b28〕 Explaining the destitute son, Zixuan says: 「窮子捨父，喻也。」—“The destitute son abandoning his father is a simile.” 〔T39n1799 0840c14〕 Explaining destitution and exposure, Zixuan says: 「無財之極曰窮，無上可覆曰露。」—“The extreme of lacking wealth is called destitution; having nothing above to cover one is called exposure.” 〔T39n1799 0841a07〕 Explaining the release of light from the chest, Zixuan says: 「前光從口、此光從胸者，前文從說顯心，此文從心發見。」—“The earlier light came from the mouth and this light from the chest because the earlier text reveals the mind through speech, and this text brings forth seeing from the mind.” 〔T39n1799 0841a13〕 Explaining the three questions, Zixuan says: 「此問有三，正在誰見，餘即兼耳。」—“This question has three parts; the point lies in who sees, and the rest merely accompanies it.” 〔T39n1799 0841b06〕 Explaining the blind person seeing darkness, Zixuan says: 「盲雖不見明，還能見暗，即此見暗亦名為見，故云見何虧損。」—“Although the blind do not see brightness, they can still see darkness, and this very seeing of darkness is also called seeing; therefore it says, what loss is there to seeing.” 〔T39n1799 0841c06〕 Explaining the two blacks, Zixuan says: 「無眼見黑與有眼見黑，二見無別，故知見即是心，不唯在眼。」—“Seeing black without eyes and seeing black with eyes—the two seeings are no different; therefore we know that seeing is the mind, and does not lie only in the eye.” 〔T39n1799 0841c14〕 Explaining the lamp seeing, Zixuan says: 「燈之與眼但是見緣，體非是見也。」—“The lamp and the eye are only conditions for seeing; in substance they are not seeing.” 〔T39n1799 0841c27〕 Concluding this section, Zixuan says: 「以常情只知眼見，不識是心，今此且令知其根本，未辨真妄。」—“Because ordinary feeling knows only that the eye sees and does not recognize that it is the mind, here he first causes them to know its root, without yet distinguishing true and false.” 〔T39n1799 0842a06〕
Section 14 · Extended Explanation by Way of the Characteristics Zixuan says: 「雖知見性唯心，未識真妄。」—“Although they know that the nature of seeing is mind alone, they do not yet recognize the true and the false.” 〔T39n1799 0842a12〕 Explaining guest-dust, Zixuan says: 「今言客塵者，即別指集諦。」—“What is here called guest-dust refers specifically to the truth of origination.” 〔T39n1799 0842b02〕 Explaining the traveling guest, Zixuan says: 「此明客義，怱怱不暇停住」—“This clarifies the meaning of guest: hurrying, with no leisure to stay” 〔T39n1799 0842b17〕 He also says: 「主人及空，俱喻真性不動之義。」—“The host and space both figure the meaning of the true nature’s not moving.” 〔T39n1799 0842b27〕 Explaining the opening and closing of the hand, Zixuan says: 「此明境有開合，見無開合。」—“This clarifies that objects open and close, while seeing does not open or close.” 〔T39n1799 0842c11〕 Explaining Ānanda’s answer, Zixuan says: 「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。」—“If one speaks only of what is clarified with regard to the substance of seeing, it has never moved and now too has no stillness; this answer somewhat accords with the true, and therefore the Buddha seals it, saying, ‘Just so.’” 〔T39n1799 0842c17〕 He also says: 「應知客必有主，塵處有空。」—“One should know that where there is a guest there must be a host, and where there is dust there is space.” 〔T39n1799 0843a24〕 Explaining the announcement to the whole assembly, Zixuan says: 「總責凡夫、二乘，無常計常、常計無常。」—“It rebukes ordinary beings and the two vehicles together, for reckoning the impermanent as permanent and the permanent as impermanent.” 〔T39n1799 0843a28〕 On the last sentence, Zixuan says: 「結失也。」—“This concludes the fault.” 〔T39n1799 0843b09〕
V. Divergent Readings of the Commentators
This fascicle relies only on Zixuan; Jiaoguang Zhenjian’s Commentary on the True Vein of the Śūraṅgama Sūtra is listed by title only and is not cited in this fascicle.
The divergent readings that Zixuan himself records in his commentary are recorded word for word, without adjudication:
- The outline of the seven places: Zixuan says: 「古人科判各是一途」—“The outlines of the ancients each follow their own way” 〔T39n1799 0831b07〕 He also says: 「吾今從古，依振公判，略沒第八，但取七名。」—“I now follow the ancients, relying on Master Zhen’s division, omitting the eighth and taking only seven names.” 〔T39n1799 0831b15〕
- The very first expedient: besides his main explanation, Zixuan keeps a second reading alongside: 「或可最初是無上第一之義，即指真定為方便耳。」—“Or perhaps ‘very first’ carries the sense of unsurpassed and foremost, simply pointing to true concentration as the expedient.” 〔T39n1799 0831a24〕
- The masters’ views as narrated: Zixuan says: 「然諸師敘計殊不分明，蓋譯人巧略，但牒而已。」—“Yet the views narrated of the masters are far from clear, for the translator skillfully abbreviated and merely cited them.” 〔T39n1799 0834c05〕
- Akṣa: Zixuan’s own explanation: 「惡叉，梵語，此云線貫珠。」—“Akṣa is a Sanskrit word; here it means beads strung on a thread.” 〔T39n1799 0837b18〕 He also records Master Ying’s explanation: 「應法師云：「惡叉，樹名，其子形如沒食子，彼國多聚以賣之，如此間杏仁，故以為喻，喻惑業苦也。」」—“Master Ying says: ‘Akṣa is the name of a tree; its seeds are shaped like gallnuts, and in that country they are often gathered in heaps to sell, like apricot kernels here; therefore it is used as a simile, figuring delusion, action, and suffering.’” 〔T39n1799 0837b20〕
- Guest-dust: Zixuan first explains it by the truth of origination: 「分別煩惱麁動如客，俱生微細難辨如塵，此俱喻煩惱障也。」—“The discriminative afflictions, coarse and moving, are like a guest; the innate ones, subtle and hard to discern, are like dust; both figure the obstruction of afflictions.” 〔T39n1799 0842b03〕 He also keeps alongside a reading that accords with the Great Vehicle in general, with guest as the afflictions and dust as what is knowable, and says: 「二義無在。」—“Neither meaning is fixed.” 〔T39n1799 0842b05〕
VI. Terms (first occurrences)
Eleven terms—śamatha (奢摩他), false thinking (妄想), guest-dust (客塵), without outflows (無漏), bodhi (菩提), nirvāṇa (涅槃), faculty (根), dust (塵), consciousness (識), spontaneous (自然), and caṇḍāla (旃陀羅)—have already been glossed among the terms of the Awakening of Faith and the Laṅkāvatāra Sūtra, and are not listed again.
Terms first seen in this fascicle, in order of appearance; where the fascicle supplies its own gloss, its sentence is recorded as well, and where it does not, only the name and anchor are listed:
- 戒體 — the substance of the precepts 〔T19 0106c11〕
- 娑毘迦羅 — Kapila · 先梵天呪 — the spell of the Former Brahmā 〔T19 0106c10〕: 「以娑毘迦羅先梵天呪攝入婬席」—“using the Kapila spell of the Former Brahmā, she drew him onto the bed of lust” 〔T19 0106c10〕.
- 神呪 — the divine spell 〔T19 0106c14〕
- 妙奢摩他 — wondrous śamatha · 三摩 — samāpatti · 禪那 — dhyāna · 最初方便 — the very first expedient 〔T19 0106c18〕
- 真心 — the true mind 〔T19 0106c28〕: 「皆由不知常住真心性淨明體，用諸妄想，此想不真故有輪轉」—“all because they do not know the constantly abiding true mind, the substance whose nature is pure and bright, and use all kinds of false thinking; this thinking is not true, and so there is turning on the wheel” 〔T19 0106c28〕.
- 直心 — the straight mind 〔T19 0107a01〕: 「十方如來同一道故出離生死，皆以直心！」—“Because the tathāgatas of the ten directions are of one path, in leaving birth and death they all use the straight mind!” 〔T19 0107a02〕
- 心目 — mind and eyes 〔T19 0107a06〕: Ānanda answers what it was that loved and delighted: 「用我心目」—“by way of my mind and eyes” 〔T19 0107a06〕.
- 塵勞 — the toils of the dusts 〔T19 0107a09〕: 「若不識知心目所在，則不能得降伏塵勞。」—“If one does not recognize and know where the mind and eyes are, one cannot subdue the toils of the dusts.” 〔T19 0107a08〕
- 十種異生 — the ten kinds of beings 〔T19 0107a12〕 · 識心 — the cognizing mind 〔T19 0107a13〕
- 浮根四塵 — the four dusts of the floating faculty 〔T19 0107a14〕: 「我今觀此浮根四塵，秖在我面」—“Now as I look at these four dusts of the floating faculty, they are only on my face” 〔T19 0107a14〕.
- 三摩提 — samādhi 〔T19 0107a23〕 · 首楞嚴王 — the Śūraṅgama King 〔T19 0107a23〕 · 妙莊嚴路 — the path of wondrous adornment 〔T19 0107a24〕: 「有三摩提，名大佛頂首楞嚴王具足萬行、十方如來一門超出妙莊嚴路」—“There is a samādhi called the Great Buddha-Crown Śūraṅgama King, complete with the myriad practices, the path of wondrous adornment by which the tathāgatas of the ten directions transcend through a single gate” 〔T19 0107a23〕.
- 覺了能知之心 — the mind that is aware and able to know 〔T19 0107b05〕: what is clung to and refuted in the seven places; all the way through, Ānanda takes this as the mind.
- 兜羅綿手 — the tūla-cotton hand 〔T19 0107b18〕
- 潛根 — hidden in the faculty 〔T19 0107b29〕: 「此了知心既不知內而能見外，如我思忖，潛伏根裏。」—“This mind that knows, since it does not know within yet can see without, as I consider it, lies hidden in the faculty.” 〔T19 0107b24〕
- 焦府 — the inner organs 〔T19 0107c16〕: 「此室暗中皆汝焦府？」—“is the darkness in this room all your inner organs?” 〔T19 0107c15〕
- 十九界 — a nineteenth realm · 七塵 — a seventh dust 〔T19 0107c29〕: 「則十九界因七塵合，是義不然。」—“then a nineteenth realm would join through a seventh dust; this meaning is not so.” 〔T19 0107c29〕
- 實相 — true reality 〔T19 0108a16〕 · 法王子 — Dharma prince 〔T19 0108a15〕
- 中間 — in between 〔T19 0108a19〕
- 無著 — attached to nothing 〔T19 0108b07〕: cited by Ānanda, 「一切無著，名之為心」—“to be attached to nothing at all is called mind” 〔T19 0108b07〕.
- 娑毘羅呪 — the Kapila spell 〔T19 0108b18〕
- 真際 — the true limit 〔T19 0108b19〕: 「當由不知真際所詣」—“it is because I did not know where the true limit leads” 〔T19 0108b19〕.
- 闡提 — icchantika 〔T19 0108b20〕 · 彌戾車 — mleccha 〔T19 0108b21〕: 「令諸闡提隳彌戾車」—“so that the icchantikas may destroy the mleccha” 〔T19 0108b20〕.
- 惡叉聚 — a cluster of akṣa seeds 〔T19 0108b29〕
- 二種根本 — the two roots 〔T19 0108c02〕: the sūtra glosses it itself—「一者、無始生死根本，則汝今者與諸眾生用攀緣心為自性者。」—“The first is the root of beginningless birth and death, which is what you now and all beings take as self-nature, using the grasping mind.” 〔T19 0108c04〕 「二者、無始菩提、涅槃元清淨體，則汝今者識精元明，能生諸緣緣所遺者。」—“The second is the originally pure substance of beginningless bodhi and nirvāṇa, which is your present essence of consciousness, originally bright, which can produce all conditions and is lost by those conditions.” 〔T19 0108c05〕
- 攀緣心 — the grasping mind 〔T19 0108c05〕 · 識精元明 — the essence of consciousness, originally bright 〔T19 0108c06〕
- 本明 — original brightness 〔T19 0108c07〕: 「由諸眾生遺此本明，雖終日行而不自覺，枉入諸趣。」—“Because beings have lost this original brightness, though they use it all day long they are not aware of it, and wrongly enter the destinies.” 〔T19 0108c07〕
- 前塵 — the dusts before one 〔T19 0108c20〕: 「此是前塵虛妄相想，惑汝真性」—“This is the false thought-of-characteristics of the dusts before you, which deludes your true nature” 〔T19 0108c19〕.
- 真性 — true nature 〔T19 0108c20〕: 「惑汝真性」—“which deludes your true nature” 〔T19 0108c20〕; at the end of the fascicle, 「遺失真性」—“losing your true nature” 〔T19 0110a05〕.
- 認賊為子 — taking a thief for one’s son · 元常 — original constancy 〔T19 0108c21〕
- 無生法忍 — patient acceptance of the unborn 〔T19 0109a01〕
- 唯心所現 — manifested by mind alone 〔T19 0109a03〕: 「如來常說諸法所生，唯心所現。」—“The Tathāgata always says: all dharmas that arise are manifested by mind alone.” 〔T19 0109a02〕
- 法塵分別影事 — the shadow-matter of discrimination of mental objects 〔T19 0109a11〕: 「縱滅一切見、聞、覺、知，內守幽閑，猶為法塵分別影事」—“Even if you extinguish all seeing, hearing, feeling, and knowing and inwardly guard a secluded stillness, it is still the shadow-matter of discrimination of mental objects” 〔T19 0109a10〕.
- 九次第定 — the nine successive concentrations 〔T19 0109a17〕: 「現前雖成九次第定」—“though they presently accomplish the nine successive concentrations” 〔T19 0109a17〕.
- 窮子 — the destitute son 〔T19 0109a23〕
- 二障 — the two obstructions 〔T19 0109a25〕 · 寂常心性 — the quiescent and constant nature of mind 〔T19 0109a26〕: 「我等今者二障所纏，良由不知寂常心性」—“We are now bound by the two obstructions, truly because we do not know the quiescent and constant nature of mind” 〔T19 0109a25〕.
- 道眼 — the eye of the path 〔T19 0109a27〕
- 卍字 — the svastika · 寶光 — jeweled light 〔T19 0109a28〕: 「從胸卍字涌出寶光」—“from the svastika on his chest he sent forth a jeweled light” 〔T19 0109a28〕.
- 大法幢 — the great Dharma banner 〔T19 0109b02〕
- 性淨明心 — the mind whose nature is pure and bright · 清淨眼 — the pure eye 〔T19 0109b03〕: 「獲妙微密性淨明心，得清淨眼」—“to obtain the wondrous, subtle, secret mind whose nature is pure and bright, and to gain the pure eye” 〔T19 0109b03〕.
- 見性 — the nature of seeing 〔T19 0109b27〕: the sūtra glosses it itself—「眼能顯色，如是見性是心非眼」—“The eye can reveal forms; such is the nature of seeing: the nature of seeing is the mind, not the eye” 〔T19 0109b26〕.
VII. Similes and Rhetoric
The parallel rounds of question and answer in seeking the mind in seven places: each of the seven places forms one round, Ānanda setting up and the Buddha refuting; the opening lines, word for word:
| Place | Ānanda sets up | The Buddha refutes |
|---|---|---|
| Inside the body | 「世尊！一切世間十種異生，同將識心居在身內」—“World-Honored One! All the ten kinds of beings in the world alike place the cognizing mind within the body” 〔T19 0107a12〕 | 「汝今現坐如來講堂，觀祇陀林今何所在？」—“Now you are sitting in the Tathāgata’s lecture hall, looking at the Jeta Grove; where is it now?” 〔T19 0107a16〕 |
| Outside the body | 「我聞如來如是法音，悟知我心實居身外。」—“Hearing such a Dharma sound from the Tathāgata, I realize that my mind truly dwells outside the body.” 〔T19 0107b06〕 | 「是諸比丘，適來從我室羅筏城循乞摶食」—“These bhikṣus just now followed me to beg for balls of food in order in the city of Śrāvastī” 〔T19 0107b12〕 |
| Hidden in the faculty | 「此了知心既不知內而能見外，如我思忖，潛伏根裏。」—“This mind that knows, since it does not know within yet can see without, as I consider it, lies hidden in the faculty.” 〔T19 0107b24〕 | 「如汝所言『潛根內者猶如瑠璃』」—“As you say, ‘it is hidden within the faculty, like beryl’” 〔T19 0107c01〕 |
| Seeing within | 「我今又作如是思惟」—“Now I again reflect in this way” 〔T19 0107c09〕 | 「汝當閉眼見暗之時，此暗境界為與眼對，為不對眼？」—“When you close your eyes and see darkness, does this realm of darkness face the eyes, or does it not face the eyes?” 〔T19 0107c13〕 |
| Wherever it joins | 「我常聞佛開示四眾」—“I have often heard the Buddha instruct the fourfold assembly” 〔T19 0107c23〕 | 「汝今說言『由法生故種種心生，隨所合處心隨有』者，是心無體則無所合」—“You now say, ‘Because dharmas arise, all kinds of minds arise; wherever it joins, there the mind accordingly exists’; if this mind has no substance, there is nothing it can join” 〔T19 0107c27〕 |
| In between | 「我亦聞佛與文殊等諸法王子談實相時」—“I have also heard, when the Buddha was discussing true reality with Mañjuśrī and the other Dharma princes” 〔T19 0108a15〕 | 「汝言中間，中必不迷，非無所在。」—“You say in between; the in between must be unconfused, not without a location.” 〔T19 0108a20〕 |
| Attached to nothing | 「我昔見佛與大目連、須菩提、富樓那、舍利弗四大弟子共轉法輪」—“Formerly I saw the Buddha turning the Dharma wheel together with the four great disciples Mahāmaudgalyāyana, Subhūti, Pūrṇa, and Śāriputra” 〔T19 0108b04〕 | 「汝言『覺知分別心性俱無在』者」—“You say, ‘The nature of the mind that is aware, knows, and discriminates is nowhere at all’” 〔T19 0108b09〕 |
The refutations of the seven places all open with 「是故應知」—“Therefore you should know” and close with 「無有是處」—“there is no such case” 〔T19 0107b05〕; the same sentence pattern appears seven times in all. In the last three places (wherever it joins, in between, attached to nothing), Ānanda in each case bases his thesis on words the Buddha spoke in the past.
Similes, opening lines word for word:
- The king suppressing bandits: 「譬如國王為賊所侵，發兵討除，是兵要當知賊所在」—“It is like a king invaded by bandits who sends out troops to suppress and drive them out; these troops must first know where the bandits are” 〔T19 0107a09〕.
- Lamplight: 「譬如燈光然於室中，是燈必能先照室內」—“It is like a lamp lit within a room: this lamp must first illumine the inside of the room” 〔T19 0107b07〕.
- One eats and all are full: 「汝觀比丘一人食時，諸人飽不？」—“Consider: when one of the bhikṣus eats, are all the others full?” 〔T19 0107b13〕
- The beryl bowls: 「猶如有人取瑠璃椀，合其兩眼」—“It is like a person who takes beryl bowls and covers both eyes with them” 〔T19 0107b26〕; the beryl covering the eyes: 「彼人當以瑠璃籠眼」—“when that person covers his eyes with beryl” 〔T19 0107c01〕.
- The marker of the middle: 「如人以表表為中時，東看則西，南觀成北」—“Suppose someone uses a marker to mark the middle; seen from the east it becomes west, seen from the south it becomes north” 〔T19 0108a23〕.
- The tortoise’s hair and the hare’s horn: 「無則同於龜毛、兔角」—“If it does not exist, it is the same as a tortoise’s hair or a hare’s horn” 〔T19 0108b11〕.
- The cluster of akṣa seeds: 「業種自然如惡叉聚」—“the seeds of action form of themselves, like a cluster of akṣa seeds” 〔T19 0108b28〕.
- Cooking sand: 「猶如煮沙欲成嘉饌，縱經塵劫終不能得」—“It is like cooking sand in hopes of making a fine meal; though one passes through kalpas as many as dust motes, one can never obtain it” 〔T19 0108c03〕.
- Taking a thief for one’s son: 「認賊為子，失汝元常」—“you have taken a thief for your son and lost your original constancy” 〔T19 0108c21〕.
- The destitute son: 「譬如窮子捨父逃逝」—“like the destitute son who abandons his father and runs away” 〔T19 0109a23〕; talking of food: 「如人說食終不能飽」—“like a person who talks of food and in the end cannot be full” 〔T19 0109a25〕.
- The fist: 「譬如我拳，若無我手不成我拳，若無汝眼不成汝見」—“Take my fist: without my hand, it would not form my fist; without your eyes, it would not form your seeing” 〔T19 0109b09〕.
- The blind person: 「汝試於途詢問盲人」—“Try asking a blind person on the road” 〔T19 0109b15〕; the two blacks: 「二黑有別、為無有別？」—“are the two blacks different, or not different?” 〔T19 0109b20〕
- The lamp seeing: 「忽獲燈光，亦於前塵見種種色應名燈見」—“suddenly obtaining lamplight and also seeing all kinds of forms in the dusts before him, it ought to be called the lamp seeing” 〔T19 0109b23〕.
- The guest: 「譬如行客投寄旅亭」—“It is like a traveling guest who puts up at an inn” 〔T19 0109c08〕; the dust: 「又如新霽，清暘昇天，光入隙中」—“Again, it is like when the sky first clears, the clear sunlight rises into the sky, and the light enters through a crack” 〔T19 0109c11〕.
- The opening and closing of the hand: 「汝見我手眾中開合」—“You see my hand opening and closing in the assembly” 〔T19 0109c17〕; the moving of the head: 「汝頭今日何因搖動？」—“Why does your head move today?” 〔T19 0109c25〕
Paired sentences: each of the two meanings of guest-dust is gathered up in one paired sentence—「不住名客，住名主人，以不住者名為客義。」—“What does not stay is called the guest; what stays is called the host; what does not stay is taken as the meaning of guest.” 〔T19 0109c10〕 「澄寂名空，搖動名塵，以搖動者名為塵義。」—“What is clear and still is called space; what moves and shakes is called dust; what moves and shakes is taken as the meaning of dust.” 〔T19 0109c13〕 The end of the fascicle closes its rebuke with two questions: 「云何汝今以動為身？以動為境？」—“Why do you now take what moves as your body? And take what moves as your objects?” 〔T19 0110a04〕
VIII. Citation and Carrying Forward
Zixuan’s Commentary on the Śūraṅgama Sūtra with Annotated Text cites and explains this fascicle section by section, judging the preface division into two headings and the main division to begin with Ānanda’s proper request (I, IV); the outline of this fascicle is carried forward from it.
IX. Placement Among the Recensions
There are thirty-six collation notes in this fascicle, recorded side by side without adjudication:
- 〔T19 0106b03〕 The interlinear note beneath the fascicle title, 「一名中印度那蘭陀大道場經，於灌頂部錄出別行」—“also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately” 〔T19 0106b03〕: the base text has it; the Ming recension lacks it.
- 〔T19 0106b06〕 The first line of the attribution, 「大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑中天竺沙門般剌蜜帝於廣州制止道場譯出」—“In the first year of Shenlong of the Great Tang, the year yisi, on the twenty-third day, xinchou, of the fifth month whose first day was jimao, translated by the śramaṇa Pramiti of Central India at the Zhizhi Monastery in Guangzhou.” 〔T19 0106b06〕: the Song and Yuan recensions read 「神龍元年歲次乙已五月己卯朔二十三日辛丑於廣州制止道場譯出天竺沙門般剌蜜諦譯」—“Translated at the Zhizhi Monastery in Guangzhou on the twenty-third day, xinchou, of the fifth month whose first day was jimao, in the first year of Shenlong, the year being yisi; translated by the śramaṇa Pramiti of India”; the Ming recension reads 「唐天竺沙門般剌密諦譯」—“Translated by the śramaṇa Pramiti of India, of the Tang”.
- 〔T19 0106b08〕 The character 帝 in 「般剌蜜帝」—“Pramiti”: the base text reads 帝; the Song, Yuan, and Ming recensions read 諦.
- 〔T19 0106b09〕 The character 諫 in 「正諫大夫」—“Grand Master of Remonstrance”: the base text reads 諫; the Song and Ming recensions read 議.
- 〔T19 0106b09〕 The five characters 「前正諫大夫」—“formerly Grand Master of Remonstrance”: the base text has them; the Yuan recension lacks them.
- 〔T19 0106b09〕 The line of Fang Rong’s taking down in writing: the base text places it as the second line; in the Song, Yuan, and Ming recensions it is transposed with the next line, 「烏長國沙門彌伽釋迦譯語」—“Rendered into Chinese by the śramaṇa Meghaśikha of the kingdom of Uḍḍiyāna.”
- 〔T19 0106b10〕 The two characters 「清河」—“Qinghe”: the base text has them; the Song and Yuan recensions lack them.
- 〔T19 0106b10〕 The character 授 in 「筆授」—“took down in writing”: the base text reads 授; the Song, Yuan, and Ming recensions read 受.
- 〔T19 0106b11〕 The line of Meghaśikha’s rendering into Chinese: the base text places it as the third line; in the Song, Yuan, and Ming recensions this position holds the line of Fang Rong’s taking down in writing (the two lines transposed).
- 〔T19 0106b17〕 The character 犍 in 「摩訶目犍連」—“Mahāmaudgalyāyana”: the base text reads 犍, and the Qisha canon and the Song, Yuan, and Ming recensions read the same; the original Taishō printing reads 乾.
- 〔T19 0106b29〕 The character 黎 in 「阿闍黎」—“ācārya”: the base text reads 黎; the Song and Yuan recensions read 梨.
- 〔T19 0106c01〕 The character 途 in 「途中獨歸」—“returning alone on the road”: the base text reads 途; the Song and Ming recensions read 塗.
- 〔T19 0106c15〕 The character 㢡 in 「提㢡阿難」—“raised up Ānanda”: the base text reads 㢡, and the Song, Yuan, and Ming recensions read the same; the original Taishō printing reads 奘.
- 〔T19 0107c10〕 The character 府 in 「府藏在中」—“the organs are in the middle”: the base text reads 府; the Song, Yuan, and Ming recensions read 腑.
- 〔T19 0107c16〕 The character 府 in 「焦府」—“the inner organs”: the base text reads 府; the Song, Yuan, and Ming recensions read 腑.
- 〔T19 0108a09〕 The character 𨈛 in 「挃一𨈛時」—“when you pinch one limb”: the base text reads 𨈛; the Song, Yuan, and Ming recensions read 支.
- 〔T19 0108a09〕 The character 𨈛 in 「四𨈛應覺」—“all four limbs should feel it”: the base text reads 𨈛; the Song, Yuan, and Ming recensions read 支.
- 〔T19 0108b19〕 The character 詣 in 「真際所詣」—“where the true limit leads”: the base text reads 詣, and the Qisha canon and the Yuan and Ming recensions read the same; the original Taishō printing reads 指.
- 〔T19 0108c14〕 The character 耀 in 「光明拳，耀」—“a fist of light, shining”: the base text reads 耀; the Song recension reads 曜.
- 〔T19 0108c15〕 The character 耀 in 「當我拳耀」—“meets the light of my fist”: the base text reads 耀; the Song recension reads 曜.
- 〔T19 0109a28〕 The character 卍 in 「卍字」—“the svastika”: the base text reads 卍; the Song and Yuan recensions read 萬.
- 〔T19 0109b12〕 The characters 我見 in 「不成我見」—“it would not form my seeing”: the base text reads 我見, and the Korean, Song, Yuan, and Ming recensions read the same; the original Taishō printing reads 見.
- 〔T19 0109b12〕 The four characters 「以我眼根」—“taking my eye faculty”: the base text has them; the Song, Yuan, and Ming recensions lack them.
- 〔T19 0109b13〕 The character 告 in 「佛告阿難」—“The Buddha said to Ānanda”: the base text reads 告; the Korean recension reads 言.
- 〔T19 0109b15〕 The character 途 in 「汝試於途」—“try … on the road”: the base text reads 途; the Song and Ming recensions read 塗.
- 〔T19 0109c09〕 The characters 食宿 in 「食宿事畢」—“when the business of eating and lodging is done”: the base text reads 食宿; the Ming recension reads 宿食.
- 〔T19 0109c09〕 The character 途 in 「俶裝前途」—“packs his bags and sets out on the road”: the base text reads 途; the Song and Ming recensions read 塗.
- 〔T19 0109c12〕 The character 昇 in 「清暘昇天」—“the clear sunlight rises into the sky”: the base text reads 昇; the Song, Yuan, and Ming recensions read 升.
- 〔T19 0109c20〕 The character 自 in 「手自開合」—“the hand itself opens and closes”: the base text reads 自; the Song, Yuan, and Ming recensions read 有.
- 〔T19 0109c20〕 The character 自 in 「自開自合」—“itself opens and itself closes”: the base text reads 自; the Song, Yuan, and Ming recensions read 有.
- 〔T19 0109c23〕 The character 𥌊 in 「迴首右𥌊」—“turned his head and looked to the right”: the base text reads 𥌊; the Song, Yuan, and Ming recensions read 盼.
- 〔T19 0109c24〕 The character 𥌊 in 「迴首左𥌊」—“turned his head and looked to the left”: the base text reads 𥌊; the Song, Yuan, and Ming recensions read 盼.
- 〔T19 0109c25〕 The characters 何因 in 「何因搖動」—“why does it move”: the base text reads 何因; the Ming recension reads 因何.
- 〔T19 0109c27〕 The character 𥌊 in 「汝𥌊佛光」—“you look at the Buddha’s light”: the base text reads 𥌊; the Song, Yuan, and Ming recensions read 盼.
- 〔T19 0110a03〕 The character 見 in 「見無舒卷」—“seeing does not open or furl”: the base text reads 見, and the Korean recension reads the same; the original Taishō printing reads 神.
- 〔T19 0110a07〕 Below the character 「頂」—“Crown” in the closing title of the fascicle: the Song, Yuan, and Ming recensions have eleven additional characters, 「如來密因修證了義諸菩薩」—“of the Tathāgata’s Secret Cause, Cultivation and Realization of the Complete Meaning, and … of All Bodhisattvas”.
Variants of the fascicle title and the attribution: the Ming recension lacks the twenty-character interlinear note beneath the fascicle title, 「一名中印度那蘭陀大道場經，於灌頂部錄出別行」—“also called the Great Bodhimaṇḍa Sūtra of Nālandā in Central India, copied out from the Consecration Section to circulate separately” (head-note 0106001). The variants of the attribution in the Song, Yuan, and Ming recensions against the three lines of the base text are given word for word in head-note 0106002 of X: the Song and Yuan recensions have a single line, 「神龍元年歲次乙已五月己卯朔二十三日辛丑於廣州制止道場譯出天竺沙門般剌蜜諦譯」—“Translated at the Zhizhi Monastery in Guangzhou on the twenty-third day, xinchou, of the fifth month whose first day was jimao, in the first year of Shenlong, the year being yisi; translated by the śramaṇa Pramiti of India”, and the Ming recension has the ten characters 「唐天竺沙門般剌密諦譯」—“Translated by the śramaṇa Pramiti of India, of the Tang”. In the Song, Yuan, and Ming recensions the closing title gives the full title (head-note 0110001), corresponding to the title at the head of the fascicle.
Rare characters: 㢡 〔T19 0106c15〕; 𨈛 〔T19 0108a09〕, seen twice; 𥌊 〔T19 0109c23〕〔T19 0109c24〕〔T19 0109c27〕, seen three times—all recorded as in the base text.
X. Taishō Head-Notes and Variants of the Alternate Recensions
① The Taishō head-notes are copied word for word; the character differences of the [CBETA collation] notes against them are recorded alongside in the last column:
| Anchor | Note no. | Taishō head-note | [CBETA collation] |
|---|---|---|---|
| 〔T19 0106b03〕 | 0106001 | 〔一名…別行〕二十字－【明】 — the twenty characters “also called … separately” are absent in the Ming | （一名…別行）二十字【大】，〔－〕【明】 — the twenty characters present in the Taishō; absent in the Ming |
| 〔T19 0106b06〕 | 0106002 | （大唐…譯出）三十九＝（神龍元年歲次乙已五月己卯朔二十三日辛丑於廣州制止道場譯出天竺沙門般剌蜜諦譯）三十七字【宋】【元】，（唐天竺沙門般剌密諦譯）十字【明】 — the thirty-nine characters “Great Tang … translated” read as the thirty-seven characters “Shenlong … translated by the śramaṇa Pramiti of India” in the Song and Yuan, and as the ten characters “Translated by the śramaṇa Pramiti of India, of the Tang” in the Ming | （大唐…譯出）三十九【大】，神龍元年歲次乙已五月己卯朔二十三日辛丑於廣州制止道場譯出天竺沙門般剌蜜諦譯【宋】【元】，唐天竺沙門般剌密諦譯【明】 — the thirty-nine characters in the Taishō; the Song and Yuan line; the Ming line |
| 〔T19 0106b08〕 | 0106003 | 帝＝諦【三】＊ — 帝 reads 諦 in the three recensions, likewise where it recurs | 帝【大】＊，諦【宋】＊【元】＊【明】＊ — 帝 in the Taishō; 諦 in the Song, Yuan, and Ming, likewise where it recurs |
| 〔T19 0106b09〕 | 0106004 | 菩薩乃至授∞烏長乃至語【三】 — “Bodhisattva … took down” transposed with “Uḍḍiyāna … rendered” in the three recensions | 菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授【大】∞烏長國沙門彌伽釋迦譯語【宋】【元】【明】 — the Fang Rong line of the Taishō transposed with the Meghaśikha line in the Song, Yuan, and Ming |
| 〔T19 0106b09〕 | 0106005 | 〔前正諫大夫〕－【元】 — “formerly Grand Master of Remonstrance” absent in the Yuan | 前正諫大夫【大】，〔－〕【元】 — present in the Taishō; absent in the Yuan |
| 〔T19 0106b09〕 | 0106006 | 諫＝議【宋】【明】 — 諫 reads 議 in the Song and Ming | 諫【大】，議【宋】【明】 — 諫 in the Taishō; 議 in the Song and Ming |
| 〔T19 0106b10〕 | 0106007 | 〔清河〕－【宋】【元】 — “Qinghe” absent in the Song and Yuan | 清河【大】，〔－〕【宋】【元】 — present in the Taishō; absent in the Song and Yuan |
| 〔T19 0106b10〕 | 0106008 | 授＝受【三】 — 授 reads 受 in the three recensions | 授【大】，受【宋】【元】【明】 — 授 in the Taishō; 受 in the Song, Yuan, and Ming |
| 〔T19 0106b11〕 | 0106009 | 菩薩乃至授∞烏長乃至語【三】 — “Bodhisattva … took down” transposed with “Uḍḍiyāna … rendered” in the three recensions | 烏長國沙門彌伽釋迦譯語【大】∞菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授【宋】【元】【明】 — the Meghaśikha line of the Taishō transposed with the Fang Rong line in the Song, Yuan, and Ming |
| 〔T19 0106b17〕 | 0106010 | 乾＝犍【三】 — 乾 reads 犍 in the three recensions | 犍【CB】【磧乙-CB】【宋】【元】【明】，乾【大】 — 犍 in the CB text, the Qisha canon, and the Song, Yuan, and Ming; 乾 in the Taishō |
| 〔T19 0106b29〕 | 0106011 | 黎＝梨【宋】【元】 — 黎 reads 梨 in the Song and Yuan | 黎【大】，梨【宋】【元】 — 黎 in the Taishō; 梨 in the Song and Yuan |
| 〔T19 0106c01〕 | 0106012 | 途＝塗【宋】【明】 — 途 reads 塗 in the Song and Ming | 途【大】，塗【宋】【明】 — 途 in the Taishō; 塗 in the Song and Ming |
| 〔T19 0106c15〕 | 0106013 | 奘＝㢡【三】 — 奘 reads 㢡 in the three recensions | 㢡【CB】【宋】【元】【明】，奘【大】 — 㢡 in the CB text and the Song, Yuan, and Ming; 奘 in the Taishō |
| 〔T19 0107c10〕 | 0107001 | 府＝腑【三】＊ — 府 reads 腑 in the three recensions, likewise where it recurs | 府【大】＊，腑【宋】＊【元】＊【明】＊ — 府 in the Taishō; 腑 in the Song, Yuan, and Ming, likewise where it recurs |
| 〔T19 0108a09〕 | 0108001 | 𨈛＝支【三】＊ — 𨈛 reads 支 in the three recensions, likewise where it recurs | 𨈛【大】＊，支【宋】＊【元】＊【明】＊ — 𨈛 in the Taishō; 支 in the Song, Yuan, and Ming, likewise where it recurs |
| 〔T19 0108b19〕 | 0108002 | 指＝詣【元】【明】 — 指 reads 詣 in the Yuan and Ming | 詣【CB】【磧乙-CB】【元】【明】，指【大】 — 詣 in the CB text, the Qisha canon, and the Yuan and Ming; 指 in the Taishō |
| 〔T19 0108c14〕 | 0108003 | 耀＝曜【宋】＊ — 耀 reads 曜 in the Song, likewise where it recurs | 耀【大】＊，曜【宋】＊ — 耀 in the Taishō; 曜 in the Song, likewise where it recurs |
| 〔T19 0109a28〕 | 0109001 | 卍＝萬【宋】【元】 — 卍 reads 萬 in the Song and Yuan | 卍【大】，萬【宋】【元】 — 卍 in the Taishō; 萬 in the Song and Yuan |
| 〔T19 0109b12〕 | 0109002 | 見以我眼根＝我見【三】 — “seeing, taking my eye faculty” reads “my seeing” in the three recensions | 0109002a：我見【CB】【麗-CB】【宋】【元】【明】，見【大】；0109002b：以我眼根【大】；〔－〕【宋】【元】【明】 — 0109002a: 我見 in the CB text, the Korean, and the Song, Yuan, and Ming, 見 in the Taishō; 0109002b: 以我眼根 in the Taishō, absent in the Song, Yuan, and Ming |
| 〔T19 0109b13〕 | 0109b1301 | ([CBETA collation] note; the Taishō has no head-note) | 告【大】，言【麗-CB】 — 告 in the Taishō; 言 in the Korean |
| 〔T19 0109b15〕 | 0109003 | 途＝塗【宋】【明】＊ — 途 reads 塗 in the Song and Ming, likewise where it recurs | 途【大】＊，塗【宋】【明】＊ — 途 in the Taishō; 塗 in the Song and Ming, likewise where it recurs |
| 〔T19 0109c09〕 | 0109004 | 食宿＝宿食【明】 — 食宿 reads 宿食 in the Ming | 食宿【大】，宿食【明】 — 食宿 in the Taishō; 宿食 in the Ming |
| 〔T19 0109c12〕 | 0109005 | 昇＝升【三】 — 昇 reads 升 in the three recensions | 昇【大】，升【宋】【元】【明】 — 昇 in the Taishō; 升 in the Song, Yuan, and Ming |
| 〔T19 0109c20〕 | 0109006 | 自＝有【三】＊ — 自 reads 有 in the three recensions, likewise where it recurs | 自【大】＊，有【宋】＊【元】＊【明】＊ — 自 in the Taishō; 有 in the Song, Yuan, and Ming, likewise where it recurs |
| 〔T19 0109c23〕 | 0109007 | 𥌊＝盼【三】＊ — 𥌊 reads 盼 in the three recensions, likewise where it recurs | 𥌊【大】＊，盼【宋】＊【元】＊【明】＊ — 𥌊 in the Taishō; 盼 in the Song, Yuan, and Ming, likewise where it recurs |
| 〔T19 0109c25〕 | 0109008 | 何因＝因何【明】 — 何因 reads 因何 in the Ming | 何因【大】，因何【明】 — 何因 in the Taishō; 因何 in the Ming |
| 〔T19 0110a03〕 | 0110a0301 | ([CBETA collation] note; the Taishō has no head-note) | 見【CB】【麗-CB】，神【大】 — 見 in the CB text and the Korean; 神 in the Taishō |
| 〔T19 0110a07〕 | 0110001 | 頂＋（如來密因修證了義諸菩薩）十一字【三】＊ — after 頂, the eleven characters “of the Tathāgata’s Secret Cause … of All Bodhisattvas” are added in the three recensions, likewise where it recurs | 頂【大】＊，頂如來密因修證了義諸菩薩【宋】＊【元】＊【明】＊ — 頂 in the Taishō; 頂 followed by the eleven characters in the Song, Yuan, and Ming, likewise where it recurs |
In the table, 【三】 = the three recensions Song, Yuan, and Ming; ＊ = the same note holds where the character recurs below.
② The Taishō has no notes from other recensions.