---
title: "楞嚴經集註 · 二明離塵無體"
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/cmab09orq01bel904prnukzbx"
---

因於明暗二種妄塵，發見居中，吸此塵象，名為見性。此見離彼明暗二塵，畢竟無體。

> Because it arises from the two false dusts of light and darkness, the seeing faculty manifests in between, drawing in these sense impressions—this is called the nature of seeing. But this seeing, apart from the light and darkness it perceives, ultimately has no independent essence.

由塵發見，故名眼入。離塵無性，是謂虗妄。他皆倣此。

> From dust arises perception, hence it is called the Eye-Faculty. Apart from dust, it has no intrinsic nature — this is what is meant by "illusory." All others are likewise.

熏聞云二種妄塵者，前指勞目，且據明緣示其妄相，明必對暗相待而成。此見離塵既無實性，則一切眼入皆同虗妄。耳等諸入，義例咸然。

> The teachings explain the two types of false sense objects: the "visual" arises from a weary eye, and it is based on the condition of light to show its false nature—light necessarily contrasts with darkness, and the two depend on each other. Once this seeing is separated from its objects, it has no real nature of its own. Thus, all experiences through the eye are equally illusory. The same principle applies to the ear and the other sense faculties—they all follow this pattern.