--- title: "楞嚴經集註 · 三反顧遺身益" 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/cmab09ors01gwl904f8e4gpx9" --- 反觀父母所生之身，猶彼十方虗空之中，吹一微塵若存若亡，如湛巨海流一浮漚起滅無從。 > Reflecting on the body born of our parents, it is like a single speck of dust blown into the vast emptiness of the ten directions—now appearing, now vanishing. It is like a bubble floating in the vast ocean, rising and ceasing without trace. 太虗處我心中，尚如片物在掌，更觀所生微質，於心大小若何，故舉空中一塵存亡。此辨喻至小也。如湛下，再舉漚，喻了身無生也。前喻猶存小相，今喻相本無生，故此二喻各顯一意。 > In the vast openness of my mind, it is still like a small object held in the palm. Looking further at the subtle substance it produces, how does its size compare to the mind? Thus, compare it to a speck of dust in the sky—whether it exists or perishes. This analogy illustrates the concept of the infinitesimally small. Below, the metaphor of a bubble is introduced, showing that the body has no true arising. The earlier analogy still retains a subtle form of existence, while this one reveals that form itself is originally unborn. Therefore, these two analogies each illuminate a distinct meaning. 纂註云：若以文往觀，則有空塵一喻，可無海漚一喻；有海漚一喻，可無空塵一喻。若以義往求，則非空塵一喻，無以顯心徧而身局；非海軀一喻，無以顯身局即心徧。二義相須，故用二喻。亦猶河圖、洛書，相為經緯；八卦、九疇，相為表裏。前後文雖為顯心徧、身局，且欲見身心一體，故並用海漚一喻二卷、六卷。至辨魔文，欲談此心至大，虗空世界至小，故復以雲點太清為喻。觀者詳之。 > The commentary says: If we look at the text literally, one metaphor—emptiness and dust—would suffice, and the metaphor of the ocean and bubbles could be omitted. Likewise, if we have the ocean-bubble metaphor, the emptiness-dust one might seem unnecessary. But if we seek the deeper meaning, then without the emptiness-dust metaphor, we cannot reveal that the mind is all-pervading while the body is limited. And without the ocean-bubble metaphor, we cannot show that the body's limitation is itself the mind's all-pervading nature. These two meanings depend on each other, so both metaphors are used. This is like the He Tu and Luo Shu diagrams, which serve as warp and weft to each other; or the eight trigrams and the nine divisions, which act as exterior and interior to one another. Though the preceding and following passages primarily aim to reveal the all-pervading mind and the limited body, they also intend to show the oneness of body and mind, so the ocean-bubble metaphor is used together with the other in volumes two and six. In the passage on distinguishing demons, the intent is to speak of the mind as supremely vast and the empty world as supremely small, so the metaphor of a cloud dotting the great void is used instead. Readers should consider this carefully.