---
title: "楞嚴經集註 · 二請裁"
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/cmab09m7q004hl904nra83bud"
---

是義云何？

> What does this mean?

苕溪云：初計心在身內，佛以不見腑藏為破；次計在外，復招身心相離之難；又計潛根，且乖琉璃籠眼之喻。今立內外，欲免前之三過也。何者？良以有藏則暗，故見暗時既名為內，何必須見身內之物？有竅則明，故見明時即名為外，豈應更責外不相干？內外若成，自顯此心不在一處，亦異潛根也。然則雖云見外，所執心體還成在內，以開眼見明，不同燈在室外故。

> Tiaoxi says: First, the idea that the mind is inside the body—the Buddha refutes it by pointing out that one cannot see one's own internal organs. Next, the idea that the mind is outside—this leads to the difficulty of the body and mind being disconnected. Another view suggests the mind is hidden in the sense organs, but this conflicts with the analogy of the glass cage for the eye. Now, proposing that the mind is both inside and outside aims to avoid the three previous errors. Why? Because if there are internal organs, there is darkness; thus, when seeing darkness, it is called "inside"—why must one see the organs inside the body? Where there are openings, there is light; thus, when seeing light, it is called "outside"—how could one blame it for being irrelevant to the outside? If inside and outside are established, it naturally shows that this mind is not confined to a single location, and it also differs from the idea of being hidden in the sense organs. However, even though it is said to see the outside, what is grasped as the mind's essence still remains inside, because when opening the eyes and seeing light, it is not like a lamp being outside the room.

熏聞云：須知見有內外，體實在內。此與初執不可雷同。

> Xun Wen said: “One must understand that while perception has both internal and external aspects, its essence truly lies within. This should not be mistaken for the initial attachment to the self.”

長水云：腑或依府。白虎通云：人含六律五行之氣而生，故內有五藏六府。五藏，謂肝、心、肺、腎、脾也。六府，謂大腸、小腸、胃、膀胱、三焦、膽也。府為藏之宮府，胃者脾之府，膀胱者肺之府，三焦者腎之府也，膽者肝之府，大腸小腸心之府。莊子曰：人皆有七竅，以視聽食息。七竅，謂眼、耳、鼻、口。今正言眼

> Changshui says: "The 'fu' (府) may also be written as 'fu' (腑)." The \*Bai Hu Tong\* states: "Humans are born by receiving the vital energies of the six pitches and five elements, so internally they have five organs (zang) and six cavities (fu). The five organs refer to the liver, heart, lungs, kidneys, and spleen. The six cavities refer to the large intestine, small intestine, stomach, bladder, triple burner, and gallbladder. The cavities are the dwelling places of the organs. The stomach is the cavity of the spleen, the bladder is the cavity of the lungs, the triple burner is the cavity of the kidneys, the gallbladder is the cavity of the liver, and the large and small intestines are the cavities of the heart." Zhuangzi says: "All humans have seven apertures, for seeing, hearing, eating, and breathing." The seven apertures refer to the eyes, ears, nose, and mouth. Now we specifically speak of the eyes.

補遺云：何難既被破於潛根，又計此心通於內外，但與前內外不同。今云心在內，為藏府所閉，故見暗不能分別焦府，則逃前不見焦府之責。復因七竅則能見外，此心逐物，又居於外，但此在外，又與前計在外不同。前云心實居外，如室外之燈，今云見外，因竅穴明，心自居內，又逃前身心不相干之責。文中所計文，並有內外。

> Supplementary note: He was already refuted for locating the mind in the hidden roots, and now he further claims that the mind operates both inside and outside, but differs from his earlier positions on inside and outside. Here he says the mind is inside, sealed off by the internal organs, so seeing darkness means it cannot distinguish the organs — this dodges the earlier criticism that it couldn't see the organs. Then, because the seven openings allow it to see outside, the mind chases after external objects and thus also exists outside. However, this notion of being outside differs from his previous claim. Earlier he said the mind truly abides outside, like a lamp outside a room; now he says seeing outside is due to the openings being clear, while the mind itself remains inside — this again dodges the earlier criticism that the body and mind were unrelated. The claims made in this passage all involve both inside and outside simultaneously.