---
title: "楞嚴經集註 · 二出觀如病"
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/cmab09qky02isl904q8xn5xgp"
---

我出定後頓覺心痛，如舍利弗遭違害鬼。我自思惟：今我已得阿羅漢道，久離病緣，云何今日忽生心痛？將無退失？

> After I came out of concentration, I suddenly felt a pain in my heart, like the time Shariputra was struck by a harmful spirit. I thought to myself: "Now that I have attained the state of an Arhat, long free from the causes of illness, why would this pain in my heart suddenly arise today? Could it be that I have fallen from my attainment?"

孤山云：身子居蘭若，當道入定。有二鬼王，是過去世怨，以手擊之。出定白佛，佛言：若不入定，遭彼所擊，必作微塵。賴蒙定力，得平復耳。

釋要云：經云：舍利弗親剃髮竟，正身端坐，以衣覆頭。于時有二夜叉：一名為害，二名復害。爾時復害與為害言：我於今日欲以拳打剃頭沙門。為害云：此有神德，汝勿因此受長夜苦。時復害以惡熾盛故，故以拳打。打已，地烈現身，陷入地獄。今云為害，經舉同時逢者也。

苕溪云：按智論明諸聖人皆有身苦，今言已得羅漢，久離病緣者，此蓋過去曾取小果，既無見思惑業之事，是離分段病苦之緣。凡夫得病，由十因緣：一久坐，二食不節，三多憂愁，四疲勞，五婬慾，六嗔恚，七忍大便，八忍小便，九制上風，十制下風。今羅漢已離此緣，其時回心，却入三界，本無實疾，所以疑之。然此菩薩所脩三昧，與前持地觀法大同，但由無明尚在，未得無功用道，是故出定不知痛緣。

補遺云：淨名經中，持世菩薩出定，不覺魔嬈。疏云：別教緣脩出定，不能即寂而照，所以不知。例今月光，位在地住之前，非真修位，所以不知。瓦礫之事，初證法身，分亡變易之身。身中水性，與香水海性，同合真如空藏之性。

> Supplement: In the Vimalakirti Sutra, Bodhisattva持世 emerged from concentration and failed to notice the demon's disturbance. The commentary says: Those in the Separate Teaching who cultivate through conditions, upon emerging from concentration, cannot simultaneously be tranquil and illuminating, hence their ignorance. Similarly, the present moon-light figure, standing before the stages of ground and abiding, is not in a true cultivation position, hence his ignorance. As for the matter of tiles and pebbles, upon first realizing the Dharma body, one partially transcends the body of transformation. The water element within the body shares the same nature as the water of the fragrant sea, merging with the true suchness of the emptiness treasury.