---
title: "楞嚴經集註 · 初列諸像"
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/cmab09scx03cgl904g8b7n4io"
---

令其四外徧懸幡華，於壇室中四壁敷設十方如來及諸菩薩所有形像，應於當陽張盧舍那、釋迦、彌勒、阿閦、彌陀諸大變化觀音形像，兼金剛藏安其左右，帝釋、梵王、烏芻瑟摩并藍地迦、諸軍茶利與毗俱胝四天王等、頻那夜迦張於門側左右安置。

> Have banners and canopies hung on all four sides, and place images of the ten-direction Tathāgatas and all Bodhisattvas on the four walls within the practice hall. In the center facing the door, display images of Vairocana, Śākyamuni, Maitreya, Akṣobhya, and Amitābha in their great transformative forms, along with the image of Avalokiteśvara. Place Vajragarbha to their left and right. Then set up images of Śakra, Brahmā, Ucchuṣma, Laṇḍikā, the various Kuṇḍalī, and the four Heavenly Kings alongside Bhṛkūṭi, and place Vināyaka on both sides of the door.

長水云：懸幡列像，一一皆令影現鏡中，欲使行人熟此境界，則於事事無礙，法界之理易得證耳。若時若處，一念之中，徧歷十方，徧見諸佛，徧行佛事，徧得供養。一念既爾，塵塵皆然。

苕溪云：西域當陽，皆取東向，所是左右，則右尊而左卑也。此方敷置，或可隨宜，應以尊居右，卑居左。如智論以舍利弗為佛右面弟子，目連為佛左面弟子，不唯西域此方，古者亦以右為尊。太尉勃親以兵誅諸呂氏，功多，平欲讓勃位，乃謝病。文帝初立，病之，問平曰：高帝時，勃功不如臣，及誅諸呂，臣功亦不如勃，願以相讓勃。於是乃以大尉勃為右丞相，位第一，平徙為左丞相，位第二。又高紀：二月，行自雒陽，趙臣田叔、孟舒等十人召見，與語，漢廷臣無出其右者。注曰：古者以右為尊，言材用無能過之者，故云不出其右也。藝文志曰：墨子宗祀嚴父，是以右鬼。注曰：右猶尊尚也。又漢書曰：以御史大夫周昌為趙相，高祖曰：吾極知其左遷，然吾憂趙非公無可者。注云：是時尊右而卑左，故謂貶秩為左遷。諸侯王表曰：作左官之律。注云：漢時依上古法，朝廷立列，以右為尊，仕諸侯為左官。凡引諸文以明右尊左卑者，比見不曉此旨，見身子為右面，弟子右肩侍父之說。凡此經論，輙有改其字及作異解者，故此若隨時之變，則設其次位，以左為尊，亦復何妨，但不得擅改經字。

> The Tiaoxi commentary says: In the Western Regions and at Dangyang, all face east. As for left and right, the right is honored and the left is lesser. In this land, the arrangement may follow local custom—the honored should sit on the right, the lesser on the left. As the \*Wisdom Treatise\* states, Shariputra was the Buddha's right-side disciple, and Maudgalyayana was the Buddha's left-side disciple. This is not only true of the Western Regions—in this land, ancient times also regarded the right as honored. When Grand Commandant Bo personally led troops to execute the various Lü clan members, his merit was great. Ping wanted to yield his position to Bo, so he pleaded illness. When Emperor Wen first ascended the throne, he was concerned about this and asked Ping: "During Emperor Gao's time, Bo's merit was not as great as mine. But in executing the Lü clan, my merit was not as great as Bo's. I wish to yield the prime ministership to Bo." Thereupon Bo was made Right Chancellor, occupying the first position, while Ping was moved to Left Chancellor, occupying the second position. Also, in the \*Annals of Emperor Gao\*: "In the second month, the emperor traveled from Luoyang. Ten men from the state of Zhao, including Tian Shu and Meng Shu, were summoned for audience. When he spoke with them, no one among the Han court officials surpassed them in ability." The commentary says: "In ancient times, the right was honored; this means their talents and abilities were such that none could exceed them—hence the phrase 'did not go beyond the right.'" The \*Bibliography\* says: "Mozi honored ancestral worship and venerated his father, thus he revered ghosts." The commentary says: "'Right' is like 'honoring' or 'esteeming.'" Also, the \*History of the Han\* says: "The Censor-in-Chief Zhou Chang was made Chancellor of Zhao. Emperor Gao said: 'I know full well this is a demotion, but I worry about Zhao, and without you, no one else can handle it.'" The commentary says: "At that time, the right was honored and the left was inferior, so a reduction in rank was called a 'leftward move.'" The \*Table of the Feudal Kings\* says: "Laws were established for 'left officials.'" The commentary says: "In the Han dynasty, following ancient law, court standings placed the right as honored, while serving feudal lords was considered 'being a left official.'" All these citations are used to clarify that the right is honored and the left is lesser. Recently, some who do not understand this principle see Shariputra as the right-side disciple and the notion of a disciple attending to his father on the right shoulder, and so they arbitrarily change the wording or offer different interpretations of these scriptures and treatises. Therefore, if one follows the changes of the times, then setting the left as the honored position is also no problem, but one must not arbitrarily alter the scriptural texts.

熏聞云：藍地迦，青面力士也。軍茶利等，未見所翻。頻那夜迦，舊云頻那是豬頭，夜迦是象鼻，此二使者也。

> Xunwen says: "Landika" refers to the blue-faced guardian, a powerful being. As for "Kundali" and others, their translations are not found. "Pina" and "Yeka" — in old translations, "Pina" is the boar-headed one, and "Yeka" is the elephant-trunked one. These two are attendants.

荊公云：陀羅尼集經壇場法，有藍毗迦軍茶利座。孔󳭋明王經：藍毗迦，羅剎也，有大神力，具大光明。藍地迦，蓋即藍毗迦也。蘇悉地經有忿怒軍茶利菩薩，從執金剛問法。又陀羅集經有金剛軍茶利菩薩。所謂軍茶利者，當是此菩薩一字。佛頂輪王經有毗俱胝菩薩。又毗盧遮那神變經曰：右邊毗俱胝，手垂數珠鬘，三目持髮髻，尊形猶皓素，圓光色無比。所謂毗俱胝，當是此菩薩。頻那夜迦，障礙神也。蘇悉地經云：一切魔族頻那夜迦，自帝釋四王皆護法。涅槃云：我今所供雖復微少，令汝具足檀波羅蜜。斯乃因少果多也。

> Master Jinggong said: In the \*Dharani Collection Sutra\*, within the ritual instructions for the altar platform, there is the "Lambika" seat of Vajra Kumbhanda. According to the \*Blue-Robed Bright King Sutra\*, Lambika is a rakshasa (demon) of great supernatural power, radiating great light. "Lambika" is likely the same as "Lambika" mentioned earlier. In the \*Susiddhikara Sutra\*, there is the Wrathful Kumbhanda Bodhisattva, who received the Dharma from the Vajra-bearing deity (Vajrapāṇi). Additionally, the \*Dharani Collection Sutra\* mentions the Vajra Kumbhanda Bodhisattva; "Kumbhanda" likely refers to this very Bodhisattva. The \*Buddha Crown Wheel King Sutra\* mentions the Bhṛkuṭī Bodhisattva. Moreover, the \*Vairocana Miraculous Transformation Sutra\* states: "On the right side stands Bhṛkuṭī, hands holding a rosary garland, three eyes, hair tied in a topknot, majestic figure pure white, with a halo of incomparable radiance." The "Bhṛkuṭī" mentioned here likely refers to this Bodhisattva. Piṇḍa Nāyaka is the obstacle deity. The \*Susiddhikara Sutra\* says: "All demonic forces and Piṇḍa Nāyaka—even Indra, the Four Heavenly Kings, and all others—protect the Dharma." The \*Nirvana Sutra\* states: "Though my offering is small, it enables you to perfectly fulfill the perfection of giving (Dāna Pāramitā)." This illustrates how a small cause can yield a great result.