---
title: "楞嚴經集註 · 初現瑞表法"
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/cmab09m7r006tl904ic6445vj"
---

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。

> At that time, the World-Honored One sent forth various rays of light from his face, radiant and dazzling like a hundred thousand suns. The entire Buddha realm trembled in six ways; and in that moment, countless worlds as numerous as dust motes appeared all at once. Through the Buddha's majestic power, all worlds merged into a single realm. Yet every great Bodhisattva in those worlds remained in their own lands, palms pressed together, reverently listening.

孤山云：面、門、口也。六種，謂聲、形各三也。震、吼、覺，三聲也。動、起、涌、形，三也。震、動者，形、聲略舉其一耳。然此現端，凡表四意，謂教、行、人、理也。口放種種光，表從一理演出眾教，即此方真教體，清淨在音聞也。六種震動，表依教修行，破六根惑，即一根既反源，六根成解脫也。十方合成一界，表十界染淨，同一真心，即漚滅空本無，況復諸三有。諸大菩薩皆住本國，表圓人行門雖殊，各證本理，即歸元性，無二方便，有多門也。請觀此端，豈非表發？因聞起行，行成證理。為分真聖人，即即是密，表此土眾生，當從聞、思、修入三摩地。當爾之時，豈無利根覩瑞之意而懸解歟？為末悟者，故須發言開演，破妄破相，委示行法，簡辨易成，談其地位，點出魔境，然後方能悟入也。隱隱有聲曰震。砰磕發響曰吼。令物覺悟曰覺。自下升高曰起。搖颺不安曰動。疄壟凹凸曰涌。

> The solitary cloud says: "Marks, gates, and mouths. The six types refer to sounds and forms, each having three. Rumbling, roaring, and awakening are the three sounds. Moving, rising, and surging are the three forms. Rumbling and moving are just examples of sound and form respectively. Yet these manifestations generally signify four meanings: teachings, practice, people, and principle. The mouth emitting various lights symbolizes that from one principle flows forth many teachings—this is the true substance of the teaching in this world, where purity lies in the hearing of sounds. The six types of trembling signify that relying on teachings to cultivate practice breaks the delusions of the six sense faculties—that is, once one faculty returns to its source, the six faculties achieve liberation. The ten directions merging into one realm signifies that the ten realms of defilement and purity share one true mind—that is, once the bubble ceases, emptiness fundamentally never existed, let alone the three realms of existence. The great bodhisattvas all remaining in their native lands signifies that although practitioners of the Perfect Teaching follow different paths, each realizes their own fundamental principle—that is, returning to the origin is one in nature, though there are many gateways of skillful means. Observe these manifestations—are they not triggers for awakening? Arising from hearing, one practices; practice matures, and one realizes the truth. For those who are partially enlightened sages, this itself is esoteric, signifying that beings in this world should enter samādhi through hearing, contemplation, and cultivation. At that time, how could there not be sharp faculties who perceive the meaning of these auspicious signs and understand them beforehand? For those who have not yet awakened, words must be spoken to unfold and explain, breaking delusion and dissolving attachments, revealing in detail the methods of practice, distinguishing what is easy to accomplish, discussing the stages of attainment, and pointing out demonic realms—only then can they awaken and enter." A low, subdued sound is called rumbling. A sudden, striking crash is called roaring. Causing beings to become aware is called awakening. Rising from low to high is called rising. Swaying and restless is called moving. Uneven ridges and furrows are called surging.

長水云：六種震動，如華嚴說。

> Chang Shui says: The six kinds of tremors are as described in the Avatamsaka Sutra.

手鑑云：彼云：爾時華藏世界海，以佛神力，其地一切六種十八相震動，所謂動、徧動、普徧動、涌、起、震、吼、擊，一一皆令三言。震即是聲，動即是形，聲兼吼、擊，形兼起、涌，故有六種：搖颺不安為動，忽然騰舉為涌，自下漸高為起，殷殷有聲為震，雄聲郁遏為吼，磅磕發響為擊。又大般若經有二種六動：一、六相動，即同華嚴；二、六方動，謂東涌西沒，西涌東沒，南涌北沒，北涌南沒，中涌邊沒，邊涌中沒。然動之所為，依勝思惟梵天經有七：一、令諸魔怖故，二、為說法時眾心不散故，三、令放逸者生覺知故，四、令眾生觀說法處故，五、令成熟者得解脫故，六、令隨順問正義故，七、即破十八界故。

> A commentary states: At that time, in the Ocean-Seal World, through the Buddha’s spiritual power, the ground experienced the six kinds of movement in eighteen forms—namely: moving, moving everywhere, moving universally; surging, rising, trembling, roaring, and striking—each described in three ways. Trembling refers to sound, while moving refers to form. Sound includes roaring and striking; form includes surging and rising. Hence, there are six kinds: - Shaking and swaying restlessly is "moving". - Suddenly leaping upward is "surging". - Gradually rising from below is "rising". - A deep, rumbling sound is "trembling". - A powerful, muffled roar is "roaring". - A crashing, thunderous impact is "striking". Furthermore, the \*Great Perfection of Wisdom Sutra\* speaks of two types of six-fold movement: 1. The movement of six characteristics, which is the same as in the \*Avatamsaka Sutra\*. 2. The movement of six directions: east surges while west sinks; west surges while east sinks; south surges while north sinks; north surges while south sinks; the center surges while the edges sink; the edges surge while the center sinks. As for why these movements occur, according to the \*Brahma Heaven Sutra on Superior Thought\*, there are seven reasons: 1. To frighten the demons. 2. To keep the minds of the assembly from scattering during the teaching. 3. To awaken those who are negligent. 4. To help beings focus on the place where the Dharma is taught. 5. To enable those who are ripe to attain Liberation. 6. To encourage beings to follow along and ask about the true meaning. 7. To break through the eighteen realms.

荊公云：將從見根說，是本覺明心，故面門放光，如百千日。此大因緣，法爾動地，故六種震動。此心現圓，則覺徧法界，故十方國土一時開現。將令會眾悟根隔合開，故佛之威神令諸世界合成一界。十方菩薩同學此法，故各住本國，合掌承聽。六種震動者，震、徧震、等徧震，動、徧動、等徧動也。眾生或喜或駭則心動，心動則身動，動或不徧，徧或不等，等徧動則甚矣。震亦如是。佛說妙法，有大因緣，則諸天、魔、梵、人與鬼神，或喜或駭，身心震動，故地應之。如此眾生，身與地通一性耳。佛之威神者，陰陽不測之謂神。神也者，妙萬物而為言者也。神在萬物，更為可測，不可測者，在佛而已，故佛言威神。

> Wang Anshi said: "If we were to speak in terms of the seeing faculty, it is the fundamentally enlightened bright mind that emits light from the face, like a hundred or a thousand suns. This great karmic occasion naturally shakes the earth, hence the six kinds of trembling. When this mind manifests as perfect, then enlightenment pervades the entire Dharma realm, hence the lands of the ten directions open up and appear all at once. To help the assembly realize that sense faculties are separate yet can merge, the Buddha's spiritual power caused all worlds to merge into a single world. Bodhisattvas of the ten directions all study this Dharma, so each remained in their own land, joining palms and respectfully listening." "The six kinds of trembling are: shaking, pervasive shaking, equally pervasive shaking; quaking, pervasive quaking, equally pervasive quaking. Sentient beings, whether joyful or frightened, have their minds moved; when the mind moves, the body moves. Movement may not be pervasive, pervasiveness may not be equal, but when it is equally pervasive movement, that is extreme. Shaking is likewise. When the Buddha speaks the wonderful Dharma, there is a great karmic occasion, so the gods, māras, Brahmā, humans, and ghosts and spirits, whether joyful or frightened, have their bodies and minds shaken, and thus the earth responds to it. Such sentient beings share one nature with the earth through their bodies. As for the Buddha's spiritual power—what is called 'spirit' is that which cannot be fathomed by yin and yang. Spirit is what is spoken of as the wonder that pervades all things. If spirit resides in all things, it can still be measured; what cannot be measured lies only in the Buddha. Therefore the Buddha speaks of spiritual power."