---
title: "楞嚴經集註 · 初成十二因"
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/cmab09scy03eul904yrsiltkc"
---

是故世界因動有聲，因聲有色，因色有香，因香有觸，因觸有味，因味知法，六亂妄想成業性故，十二區分由此輪轉。是故世間聲、香、味、觸，窮十二變為一旋復。

> Thus, the world arises through movement, which gives rise to sound. From sound comes form, from form comes scent, from scent comes touch, from touch comes taste, and from taste comes awareness of Dharma. These six confusions and delusions form the nature of Karma. Because of this, the twelve divisions perpetuate the cycle of rebirth. Therefore, in the world, sound, scent, taste, and touch, through all twelve transformations, constitute one complete cycle of turning.

長水云：內有動相，外感風輪，故有聲現。因空生搖，堅明立礙，故有色立。金風相摩，則有火光，火則有氣，氣則香也。寶明生潤，火光上蒸，由斯流水，水有冷暖，故成觸也。觸分澁滑，與舌相對，則有味生。五境合意，則名為法。此六塵境與內六根妄想和合雜亂，由此造作一切諸業，故成業性。業必有報，十二品類因此區分，故成輪轉。

> Changshui said: Within, there is the quality of movement; externally, it stirs the wind element, and thus sound arises. Because emptiness gives rise to shaking, solidity and brightness establish obstruction, and thus form appears. Metal and wind rub against each other, giving rise to firelight; fire produces air, and air carries fragrance. Precious brightness generates moisture, and firelight evaporates upward; from this, water flows. Water carries warmth and coldness, and thus touch is experienced. Touch distinguishes between rough and smooth, and when it meets the tongue, taste arises. When the five sense objects combine with the mind, it is called Dharma. These six sense objects, mixing and interacting with the six internal sense faculties and their deluded thoughts, create all kinds of karma, and thus the nature of karma is established. Karma necessarily brings retribution, and the twelve categories of beings are distinguished accordingly, thus forming the cycle of rebirth.

資中云：根塵各六，成十二。

> The Zhong commentary states: The six sense organs and their corresponding six sense objects together make twelve.

苕溪云：因動有聲，如擊鼓撞鐘之類。文殊云：音聲性動靜。此就聲塵當體為因，以動之一字，不對餘塵說故。若更就當體分之，則動為其因，聲如其果。從因聲有色，至因味知法，則展轉相因，皆以餘塵為因，遞相為果，以顯六亂之相，不同十二因緣次第之義。故當知展轉相因，雖有十二，而但云六亂者，正顯根塵各從其類，兩兩相望，雜亂而起。最後云知法者，知即意根，法即法塵。以後例前，則有聞聲見色等義，況云六亂？妄想是知，見聞覺知，皆歸妄想。聲香味觸，略舉四塵，窮十二變，總結根境。

> Tiaoxi says: “Because movement creates sound, like striking a drum or ringing a bell. Manjushri says: ‘The nature of sound is both movement and stillness.’ This takes sound as its own basis for conditionality, where the word ‘movement’ is not spoken in reference to other sense objects. If we further analyze it within itself, then movement is the cause, and sound is the effect. From sound as cause comes form as effect, and so on down to using taste as cause and perceiving Dharma as effect—this is a chain of mutual causation, where each preceding sense object serves as the cause for the next, and they alternately serve as effects for one another. This illustrates the six types of confusion, not the sequential order of the Twelve Links of Dependent Origination. Therefore, we should understand that although there are twelve links in this chain of mutual causation, it is called ‘six confusions’ precisely to show that the sense faculties and their objects each follow their own categories, facing each other in pairs and arising in chaotic intermixture. At the end, when it says ‘perceiving Dharma,’ ‘perceiving’ refers to the mind faculty, and ‘Dharma’ refers to mental objects. Extending from the last to the first, we have hearing sounds, seeing forms, and so on—so how much more so with the six confusions? False thinking is what perceives; seeing, hearing, feeling, and knowing all return to false thinking. Sound, smell, taste, and touch are mentioned as examples of four sense objects, exhausting the twelve transformations and summarizing the sense faculties and their objects overall.”

補遺云：因以世界相涉，變化眾生，則是動義。故動生聲為初，一往六塵為倫次義，非定論也。亦可因色有聲有法等，方成六亂。經文且示一塗，為言一旋復者，約根塵十二次第一翻旋轉之相也。

> Supplemental note says: Because the world and beings interact with each other, and beings undergo transformation, this implies movement. Therefore, movement gives rise to sound as the initial trigger, and the sequential treatment of the six sense objects is merely one way of ordering, not a fixed rule. Alternatively, one might say that because form gives rise to sound, and sound gives rise to mental objects, etc., the six become intertwined in chaos. The scripture only presents one path; when it speaks of a single cycle of reversal, it refers to the rotation of the twelve links between the sense faculties and their objects, turning through one complete sequence.