新印大佛頂首楞嚴經序
Preface to the Newly Printed Śūraṅgama Sūtra
前雄武軍節度推官許洞撰
Compiled by Xu Dong, Former Military Judge of Xiongwu Army
楞嚴經者，括諸佛萬行之樞紐也。通幽洞微，非二乘所賾；開物成務，乃十地攸宗。其文曲而達，其旨隱而暢，入於至妙之域，出於無生之表，鏗鏘磅礴群彙率化，窮玄絕聖其在茲乎。是知大和無私雖幽必煦，至神無迹雖微必貫，玄功無宰雖遐必達，率由心絕有為而大千同照，道躋無作而至感必通。
The Shurangama Sutra is the very pivot that encompasses all the myriad practices of the Buddhas. It penetrates the hidden and plumbs the subtle, realms beyond the reach of the Two Vehicles. It reveals the nature of things and accomplishes all tasks, serving as the foundation upon which the Ten Grounds rely. Its text is intricate yet thorough, its meaning profound yet lucid. It enters the domain of ultimate wonder and emerges from beyond the unborn. Resonant and vast, it guides all beings toward transformation. In it lies the ultimate mystery, transcending even the holy. Thus we know: The Great Harmony is selfless; even the obscure is illuminated. The Supreme Spirit is traceless; even the subtle is pervaded. The Mysterious Function is ungoverned; even the remote is reached. All this arises from the mind that transcends conditioned action, yet illuminates the entire cosmos. The Path attains the state of non-doing, yet responds unfailingly to all beings.
如來謂斯經可以鼓吹乎群心、開決乎佛性，爰集大眾會于室羅筏城，天龍鬼神共覃斯教。嗚呼！三界以五欲而成，故摩登伽以宣淫為發題之始也；眾生以愛纏而起，故阿難以破惑為成道之基也。是以論有心則以無心為攝，悲有生則以無生為誘，談有相則破一切色境為主，示有作則脫一切煩惱為樂，此蓋覺虛妄而歸真實也。至若舉三十六地獄之因果、十鬼十類之緣業，此蓋昧真實而起虛妄也。不明實相無以煥菩提之心，不破妄塵無以悟眾生之性，是法微妙，知之者亦已鮮矣；能深究於此復廣其利於天下，余見其。
The Buddha declared that this sutra can awaken the hearts of all beings and reveal their Buddha-nature. Thus, he gathered the great assembly in the city of Śrāvastī, where gods, dragons, spirits, and ghosts all came to receive this teaching.
Alas! The three realms are formed by the five desires—therefore, the story begins with Matanga’s daughter, who embodies sensual attachment. Beings arise from the bonds of craving—therefore, Ānanda’s liberation from delusion becomes the foundation for enlightenment.
Thus, when speaking of mind, it is guided toward no-mind; when compassion speaks of birth, it is led toward birthlessness; when forms are discussed, all material appearances are dismantled; when action is shown, freedom from all afflictions is revealed as true joy. This is the path of awakening from the false and returning to the real.
As for the causes and effects across the thirty-six hells, and the karmic conditions of the ten kinds of ghosts and ten classes of beings—these arise from ignorance of the real and attachment to the false.
Without understanding true reality, one cannot illuminate the mind of Bodhi; without breaking through illusory dust, one cannot awaken the nature of beings. This Dharma is subtle and profound—those who truly know it are rare indeed. To deeply investigate this teaching and further extend its benefit throughout the world—this is what I see as the great work.