---
title: "徹悟禪師語錄 · 楞嚴二決定義"
description: "徹悟禪師語錄由清代僧人了亮等人彙編而成，收錄了徹悟禪師的開示、法語和書信。該書成於中國佛教禪宗發展的重要時期，融合了禪淨雙修的思想，強調念佛與參禪並重。內容涵蓋修行要旨、心性論述及淨土信仰，體系嚴謹且實踐性強。在佛教史上具有重要地位，被視為禪淨合流的代表性著作，對後世漢傳佛教的修行理念產生了深遠影響。"
url: "https://rushiwowen.co/en/r/cmex3a3mq23a5jp04p4xfjr20"
---

### 楞嚴二決定義

> Two Decisive Meanings of the Shurangama Sutra

初義葢示根中之湛性為真因。真因得而後果證可期。二義葢指根中之結相為惑本。惑本明而後斷修有要。湛性者。六根之性也。不變之真也。結相者。六根之相也。隨緣之妄也。斯則唯一六根。特相妄性真之別耳。惟其相妄。故須解之令盡。惟其性真。故可依而為因。然真既不變。則妄即本空。而妄既緣起。則真必全隱。約妄緣起而真全隱。修德固不可缺。且真不變而妄元空。性德尤所當明。性德固資修德而顯。修德全依性德而成。合二門之義觀之。真妄交融。性修雙妙之旨。無餘蘊矣。然則推此而往。根身世界。物物頭頭。真也妄也。圓陀陀活潑潑。渾無定相。云為動作。心心念念。性也修也。淨灑灑赤躶躶。了無定執。如是則何惑不斷。何果不成。而實亦無斷無不斷。無成無不成。特對迷心倒見者強分別耳。

> The initial meaning reveals the pure nature within the sense faculties as the true cause. Once this true cause is attained, the realization of its fruit can be expected. The second meaning indicates the binding patterns within the sense faculties as the root of confusion. Once the root of confusion is understood, cutting it off through practice becomes essential. What is this pure nature? It is the nature of the six sense faculties—the unchanging truth. What are these binding patterns? They are the manifestations of the six sense faculties—the delusions that arise with conditions. Thus, it is simply a matter of the six faculties, distinguished only as false manifestations versus true nature. Because the manifestations are false, they must be fully undone. Because the nature is true, it can serve as the foundation. Yet since the true nature is unchanging, falsehood is fundamentally empty. And since falsehood arises due to conditions, the true nature is completely veiled. Considering falsehood's conditioned arising and the veiling of truth, cultivating virtue is indeed indispensable. And considering the truth's unchanging nature and falsehood's original emptiness, the intrinsic virtue is especially what should be understood. Intrinsic virtue certainly relies on cultivated virtue to be revealed, and cultivated virtue completely depends on intrinsic virtue to be accomplished. Viewing the two approaches together, the principle that truth and falsehood intermingle, and intrinsic and cultivated virtues are both wondrous, leaves nothing hidden. Extending this further, in every body, world, and object—each and every thing—truth and falsehood are perfectly round, lively, and without fixed characteristics. In every word, action, and thought—each and every mind—nature and cultivation are pure, naked, and entirely without rigid attachment. In this way, what confusion remains to be cut off? What fruit remains to be attained? Yet, in truth, there is neither cutting off nor not cutting off, neither attaining nor not attaining. These are merely distinctions forced by confusion and inverted views.