---
title: "楞嚴經集註 · 五靈祇眾"
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/cmab09scy03e0l904tqymm95j"
---

復有無量山神海神，一切土地水陸空行萬物精祇，并風神王無色界天，於如來前同時稽首而白佛言：我亦保護是修行人，得成菩提永無魔事。

> There were countless mountain spirits and sea deities, as well as all earthly, water, air, and elemental beings, along with the wind gods and the formless realm heavens. They all bowed before the Tathāgata and said: "We too will protect those who practice spiritual cultivation, so that they may attain Enlightenment and be forever free from demonic obstacles."

苕溪云：無色界天，但無麤色，非無細色，故有稽首白佛之事。涅槃云：非想等天，若無色者，云何得有去來進止？如是之義，諸佛境界，非諸聲聞、緣覺所知。

> Tiaoxi said: In the formless realms, only the coarse material forms are absent, not the subtle ones. That is why those beings can bow their heads and address the Buddha. The Nirvana Sutra states: “If beings in the Non-Thought and other heavens truly had no form, how could they come and go, move and stop?” Such truths belong exclusively to the domain of the Buddhas, beyond the comprehension of Śrāvakas or Pratyekabuddhas.

中陰經亦云：無色界天禮拜世尊。華嚴云：菩薩鼻根聞無色界宮殿之香。仁王云：無色界天雨諸香華。阿含中說：舍利弗入滅時，無色天空中淚下，如春雨細。故知無色非無色也。昔人偏計，豈唯暗大，亦昧小宗。而涅槃云：非二乘所知者，非全不知，蓋言未了細色之相故。

> The Scripture of the Intermediate State also says: beings in the Formless Realm pay homage to the World-Honored One. The Avatamsaka Sutra states: the Bodhisattva's nose faculty perceives the fragrance of palaces in the Formless Realm. The Humane King Sutra says: the heavens of the Formless Realm rain down various fragrant flowers. The Agamas relate that when Shariputra entered cessation, tears fell from the sky in the Formless Realm, fine as spring rain. From this we know: the Formless Realm is not truly formless. Those of old who clung to one-sided views were not merely ignorant of the Great Vehicle, but also missed the meaning of the Lesser Vehicle. And when the Nirvana Sutra says it is "not known by the Two Vehicles," it does not mean they knew nothing at all—rather, it indicates that they had not yet fully understood the subtle nature of form.

補遺云：無色界有無不可偏計，須考三界得名所從，上下相對相望，別約一邊得名。通而論之，無欲則已出三界，無色則已離五陰。若言無色界無色陰者，為順無色界名，亦偏計故。涅槃非二乘所知，分別無色界色，屬別教智故也。又無色界天不列天眾，而在雜眾者，以其無色非前天之儔類故，與風神無形者類而言之，故在雜也。無色有細色，則小聖天眼亦合見之，何故斥非所知？應恐小乘天眼但總相見，若去來進止，非佛菩薩法天二眼不能知也。

> Supplementary note: It cannot be one-sidedly assumed whether form exists in the Formless Realm. One must examine how the Three Realms derive their names—through mutual comparison between higher and lower levels, each named from a particular vantage point. Speaking comprehensively, freedom from desire means already transcending the Three Realms, and freedom from form means already departing from the Five Aggregates. If one claims that the Formless Realm lacks the aggregate of form, this merely aligns with its name and is likewise a one-sided view. Nirvana is not something known by the Two Vehicles; discerning form in the Formless Realm pertains to the wisdom of the Mahayana teaching. Furthermore, the deities of the Formless Realm are not listed among the heavenly assembly but appear among the miscellaneous beings—because being formless, they are not of the same kind as the preceding heavens, and so are grouped with formless entities like wind spirits. If the Formless Realm possesses subtle form, then even lesser saints’ divine eyes should perceive it; why then is it said to be beyond their knowing? It should be understood that lesser saints’ divine eyes only perceive general appearances—matters of coming, going, advancing, or stopping require the divine eyes of Buddhas, bodhisattvas, and celestial beings of the Dharma realm to be fully known.