---
title: "楞嚴經集註 · 三明機感"
description: "楞嚴經集註是宋代高僧思坦對《楞嚴經》的重要註解，成書於北宋時期，反映了當時佛教義學研究的深度。該註疏以天台宗思想為基礎，系統闡釋了《楞嚴經》中「常住真心」的核心教義，詳細解說了二十五圓通、五十陰魔等關鍵內容，並融合了禪淨思想。作為漢傳佛教的重要註釋典籍，它不僅保存了宋代佛教的詮釋傳統，更為後世研究《楞嚴經》提供了權威範本，在中國佛教史上具有承先啟後的地位，至今仍是研習楞嚴思想的重要參考文獻。"
url: "https://rushiwowen.co/en/r/cmab09m7p000yl904zbj48e8m"
---

一時。

> One time.

孤山云：如是所傳之法，我聞能傳之人，會機會理之時，故云一時。

> Thus have I heard: the teachings transmitted in this way, I heard from the one who could transmit them, at a time when the opportunity and the principle met—hence it is called "at one time."

熏聞云：涅槃後分云：佛垂涅槃，阿難問佛：如來滅後結集法藏，一切經初安何等語？佛言：當安如是我聞，一時佛住某方某處，與諸聖眾而說是經。智論云：三世佛經初皆稱如是語。所傳法者，謂結集家傳佛能詮所詮之法也。能詮文與佛不異曰如，所詮理無非真實曰是。又文如其理，理如其文。然理通四教，則如是之法偏圓不同，具如天台諸經疏分別其相。今簡偏取圓，唯一如來藏心是經法體。能傳人者，孤山約四教義明四種我聞：一、我我聞聞，二、我無我聞不聞，三、無我我不聞聞，四、非我非無我不聞非不聞。前三種是昔所聞方便之義，後一我聞是今正意。會機會理之時者，會，合也。謂今教下合現未之機曰會機，上合常住真心曰會理，機理會合一義在茲。

真際云：阿難指下如是之經，我從佛聞，一時說教時也。

> Thus I have heard: At one time, the Buddha taught this sutra to Ananda and the assembled assembly.

長水云：我即阿難自指五蘊假者。然一切法，佛說無我。今稱我者，我有四種：一凡夫徧計，二外道宗計，三諸聖隨世假立賓主，四法身真我。經指後二，非邪慢心而有所說，故無過矣。聞謂耳根發識聽受，雖因耳處廢別從總，故稱我聞。諸方時分延促不定，故但言一時。

> Changshui says: "I" here refers to Ananda referring to himself as the temporary combination of the five aggregates. The Buddha taught that all things are without a self. Yet the text says "I"—there are four kinds of "self": first, the ordinary person's mistaken clinging; second, the false views of non-Buddhist teachers; third, the sages' conventional use of "I" for practical communication; fourth, the true self of the Dharmakaya. The sutra refers to the last two, which are not spoken with delusion or arrogance, so there is no fault. "Thus" means the ear faculty gives rise to consciousness and receives the teaching—though it stems from the ear, the general is used in place of the specific, so it says "I have heard." The seasons and lengths of time vary and are not fixed, so it simply says "at one time."

手鑑云：鑒則上下延促不同，橫則四洲參差不同。