---
title: "楞嚴經要解 · 初通釋經題"
description: "楞嚴經要解是宋代高僧戒環對《楞嚴經》的權威註解，又稱《戒環解》。戒環法師精通佛法，以簡明透徹的語言闡釋《楞嚴經》深奧義理，幫助學人理解經中核心思想。該註解系統闡述了楞嚴經的如來藏思想、修行次第及禪觀要訣，尤其對「首楞嚴三昧」的詮釋尤為精闢。作為宋代重要註疏，戒環解繼承了唐代以來的楞嚴學傳統，並融入宋代禪學特色，在佛教義學史上具有承前啟後的地位。此解至今仍被視為研習楞嚴經的必讀註本，對漢傳佛教修行與教理研究影響深遠。"
url: "https://rushiwowen.co/en/r/cm9w91wwt0d2ejs0vtsxcpbdw"
---

△開釋科三：初、通釋經題。

> Now, let us begin with the explanation (part three). Part One: A General Explanation of the Sutra's Title.

如來果體，其體本然，何假密因？菩薩道用，其用無作，孰為萬行？無因無行，無修無證，無了不了，大小名相一切不立，此真首楞嚴畢竟堅固者也。特以眾生如來隱於藏心，非密因不顯；眾生菩薩淪於七趣，非萬行不修。覺皇於是示之以大法，使不迷於小道，而默得乎無外之體；喻之以佛頂，使不滯於相見，而妙極乎無上之致。指如來密因，使明本妙心，知三世諸佛皆依此為初因；明修證了義，使悟究竟法，知一切聖人皆依此而證果。乃至具足菩薩清淨萬行，一切事法無不究竟，至於實相堅固不壞，故名大佛頂如來密因。修證了義諸菩薩萬行，首楞嚴經通有五名，今題處三焉，以約該博也。若所謂徧知海、妙蓮華王、十方佛母，即餘二也；所謂悉怛多般怛囉、無上寶印、清淨海眼、灌頂章句，通前三也。悉怛多般怛囉者，云白傘盖也，即如來藏心廣大無染周覆法界之體。此經即為是心之印，是心之眼也。以是寶印印使七大萬法咸契本心，以是海眼照了陰入處界皆如來藏，繇是證菩提心，入佛智海，作妙蓮華王，於染淨萬境自在開敷，為十方佛母，於塵毛國土隨緣降誕，乃至成就果德，受灌頂位，則一切畢竟堅固之事皆備於我矣。首楞嚴，此云一切事畢竟堅固，亦云徤相分別。一切畢竟已如前釋，餘稱金剛觀察覺明分折，始於徵心辯見，終於破陰褫魔，無非徤相分別事也。經即能詮之文而已，詮猶筌也。知經為筌，則從而釋之者皆筌也，非魚也。學者慎勿執筌為魚，然後首楞真經可得矣。

> The essence of the Tathāgata is inherently complete—why would it need a secret cause? The function of the Bodhisattva path is naturally effortless—what need is there for myriad practices? No cause, no practice, no cultivation, no realization, no completion or incompletion; all distinctions of great and small, name and form are utterly unfounded. This is the true Śūraṅgama, the ultimately indestructible. Yet, because beings have their Tathāgata-nature hidden within the core of consciousness, it remains unseen without the secret cause; because beings and Bodhisattvas sink into the six realms of rebirth, they cannot practice without the myriad practices. Thus, the Awakened King reveals the Great Dharma, guiding them away from lesser paths so they may silently realize the boundless essence. He illustrates it with the Uṣṇīṣa—the crown of the Buddha—so that they may not cling to appearances and may deeply attain the supreme peak. He points to the Tathāgata’s secret cause, enabling them to understand the original wondrous mind, knowing that all Buddhas of the three times rely on this as their initial cause. He explains the ultimate meaning of cultivation and realization, leading them to awaken to the final Dharma, knowing that all sages rely on this to attain their fruit. Further, it fully encompasses the Bodhisattva’s pure myriad practices—every worldly phenomenon is ultimately perfected, reaching the indestructible, unwavering true mark. Therefore, it is called the \*Śūraṅgama Sūtra\*, also known as the \*Great Buddha’s Uṣṇīṣa, Secret Cause for Cultivation, Ultimate Meaning, and Myriad Bodhisattva Practices\*. The sūtra has five names in total; three appear in the title here, as brevity encompasses breadth. The other two—"Ocean of Omniscience" and "Wondrous Lotus King, Mother of All Buddhas"—are included. The terms \*Sitātapatra\*, \*Supreme Seal\*, \*Pure Ocean Eye\*, and \*Consecration Chapter\* also belong to these three. \*Sitātapatra\* means "White Canopy"—the vast, undefiled essence of the Tathāgata-store mind, covering the entire Dharma-realm. This sūtra is the seal of that mind and the eye of that mind. Through this precious seal, the seven elements and myriad phenomena are all aligned with the original mind; through this ocean eye, the aggregates, sense bases, and realms are illuminated as the Tathāgata-store. Thus, one attains the Bodhi mind, enters the Buddha’s wisdom-sea, becomes the Wondrous Lotus King, blooming freely amidst all defiled and pure environments, becomes the Mother of all Buddhas, appearing in a dust mote or a land according to conditions, and ultimately accomplishes the fruits of awakening, receiving consecration. At that point, the entire stable and indestructible reality is fully present within one. \*Śūraṅgama\* means "all things ultimately indestructible" and also "steadfast, discerning analysis." "All things ultimately indestructible" has been explained above; the remaining terms—"Vajra-like observation," "awakening clarity," "analysis"—begin with examining the mind and seeing its nature and end with eliminating the aggregates and defeating demons—all are matters of steadfast, discerning analysis. The "sūtra" itself is merely the words that express meaning; expression is like a fish trap. Knowing that the sūtra is a trap, those who then explain it are also traps, not the fish itself. Students, be careful not to mistake the trap for the fish—only then can the true Śūraṅgama be attained.