---
title: "楞嚴經集註 · 二破不兼"
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/cmab09m7r0068l904ohfnij17"
---

兼二不成，非知不知，即無體性，中何為相？

> Since the two are not established together, there is no notion of knowing or not knowing—this itself is devoid of inherent nature. Within this, what could be called a characteristic?

孤山云：離知不知之外，復以何相表心有體？既無體性，將何為中？要若存根境，可生中得之識。根境既無，教誰生得識之體性？體性既無，名去聲何為中？故云中何為相。

> Lone Mountain Cloud: Apart from knowing and not-knowing, what other form could express the mind's essence? Since there is no essence, what could serve as the middle? If the sense faculties and their objects exist, a consciousness might arise from them. But since both faculties and objects are absent, who or what could generate the essence of consciousness? With no essence, what could be called the middle? Hence it is said: what form does the middle take?