---
title: "楞嚴經集註 · 初迷真起妄"
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/cmab09rga02url904xwma72td"
---

元明照生所，所立照性亡。迷妄有虗空，依空立世界。想澄成國土，知覺乃眾生。

> The primal light illuminates the origin of arising; once that origin is established, the illuminating nature is lost. From delusion and illusion, empty space arises; based on space, the world is established. When thought settles, it forms lands; perception and awareness become sentient beings.

真際云：圓明照生所等者，於彼元明性上，妄生照用，而形所相。

> True Reality says: "Perfect illumination shines upon what arises." This means that upon the original bright nature, delusion gives rise to the function of perceiving, thereby forming the objects of perception.

熏聞云：照即能見相，所即境界相。

> Xun Wen says: "Illumination is the ability to perceive forms; the perceived refers to the realm of appearances."

有相當情，無相則隱，故照性亡。

> When feeling is present, form remains hidden; thus the nature of illumination is lost.

苕溪云：照字義通真妄，猶明覺二義也。故前文云：性覺必明，妄為明覺，覺非所明，因明立所，所既妄立，生汝妄能，迷妄有虗空等。此乃無同異中，熾然成異，異彼所異，因異立同，同異發明，因此復立無同無異。是知虗空為同，世界國土為異，眾生即有為法，無同無異。

> Tiaoxi says: The word "illumine" encompasses both truth and delusion, similar to the two meanings of awareness and enlightenment. Therefore, the earlier text states: "The nature of enlightenment must be illumined; delusion takes this as awareness-enlightenment. Enlightenment is not that which is illumined, yet because of illumining, an object is established. Once the object is falsely established, your false capability arises. From confusing delusion with reality comes emptiness and so forth." This is how, within what has no sameness or difference, blazing differentiation occurs. What differs from that which is differentiated becomes the basis for establishing sameness. Sameness and difference illuminate each other, and from this, the neither-same-nor-different is further established. From this we know: emptiness represents sameness, the world and lands represent difference, while sentient beings—being conditioned dharmas—are neither same nor different.

熏聞云：想澄成國土，知覺乃眾生。謂情與無情皆妄想所成。如天親說：有分別及無分別皆名為識，有分別名識識，無分別名似塵識。今想澄成國土，即似塵識也；知覺乃眾生，即識識也。宗唯識者，但謂此識不與真如同以一心為源，故說真如無覺無知，凝然不變，不許隨緣唯談八識生起諸法，由是與法性宗義同水火。若曉今家破四性已，隨宜而說，情通妙契，諍計咸失。

纂註云：由無明迷乎覺性，遂乃變成頑空，所有世界，皆依空立。又妄想澄凝，則成三土染礙；妄想知覺，則成九界紛擾。