No. 652-B金剛三昧經通宗記序
Preface to the Commentary on the Diamond Samadhi Sutra
堪忍學人 魏學渠 撰
Enduring Student Wei Xuequ Compilation
予閱首楞嚴經，觀世音菩薩言：我昔供養觀音如來，彼佛授我如幻金剛三昧，得悟耳根圓通。又云：此方真教體，清淨在音聞。言乎東土學道者，定從聞入也。自教典西來，三藏十二部，炳然如日星常垂，江河行地，舍此何以為登聖之階，破暗之燭哉？初祖直指人心，見性成佛，超越漸次，捷成圓頓，宗風弘暢，大乘有人。二家竝立，宗盛教衰，而一知半解，未見實相，宗亦凌遲矣。參禪者求之於機緣，習教者求之於佛語，機緣固能悟入，佛語豈便欺人？要使宗教融通，自然圓頓立至。紫栢老人有云：習教以佛語為本，明宗以機緣為本，弘闡宗教以道德為本，以戒行輔之，以學問大之。不爾，踞法王之座，披如來之衣，而傳我佛之言者，所謂狐嘷耳。予佩斯言者久，而未見其人，聞有仁山大師為當今龍象，私心嚮往之。癸亥仲冬，過天平之白雲古寺，猝遇之，蕭然數椽，弊衣糲食，澹如也。談次，出所為金剛三昧通宗記見示，讀一二，則文儉義豐，指約理該，正如取大海中水，一滴而味具百川矣。因以經記相授，而乞予言序其首。經意大約總華嚴、法華、涅槃大旨，而微言雋語有類楞嚴，從聞思修，其在是乎？梵經遠集，葢以化導羣生，使知佛道。然慮其著有也，初祖面壁，不立文字；慮其著無也，則天台、賢首為疏為鈔，不憚條分縷析以為之說。今師之作是記也，慈悲心切，務令宗雷大振，教雨滂沱，不著有，不著無，不著有不可得，不著無不可得，不著有無亦不可得，則佛語在是，機緣在是，何圓頓之難臻哉？因序以歸之。
When I read the Shurangama Sutra, Guanyin Bodhisattva said: "In the past, I made offerings to the Buddha Guanyin, and that Buddha bestowed upon me the Illusory Vajra Samadhi, through which I realized the perfect penetration of the ear faculty." It also states: "In this land, the true vehicle of teaching is purity in hearing." This means that in the Eastern lands, those who seek the Way must enter through hearing.
Since the Buddhist scriptures came from the West, the Tripitaka and the twelve divisions of teachings have shone brightly like the sun and stars, enduring like rivers flowing across the earth. Without these, how could one ascend the steps to sainthood or light the lamp that dispels darkness? The First Patriarch pointed directly to the mind, seeing one's nature to become a Buddha, transcending gradual stages and swiftly achieving perfect and sudden enlightenment. The lineage flourished, and the Mahayana had its practitioners. Yet when the two schools stood side by side, the Chan school prospered while the teaching school declined. With only partial understanding and without realizing the true reality, even the Chan school began to decline.
Those who practice Chan seek awakening through encounters and opportunities, while those who study the teachings seek it through the Buddha's words. Encounters can indeed lead to awakening, but how could the Buddha's words deceive anyone? To harmonize the teachings and the Chan practice, perfect and sudden enlightenment will naturally arrive. Master Zibo once said: "In studying the teachings, take the Buddha's words as the foundation; in clarifying the Chan lineage, take encounters as the foundation; in propagating the teachings and Chan, take virtue as the foundation, supported by precepts and broadened by learning." Otherwise, those who occupy the Dharma King's seat, don the Tathagata's robe, and transmit the Buddha's words are merely howling foxes.
I have long cherished these words but never met such a person. Then I heard of Master Renshan, a great master of our time, and privately yearned to meet him. In the midwinter of the Guihai year, while passing by the White Cloud Ancient Temple at Tianping, I unexpectedly encountered him. His dwelling was a simple hut of a few beams, his clothes worn, his food coarse—all in serene simplicity. During our conversation, he showed me his work, the *Commentary on the Vajra Samadhi*. Reading a line or two, I found the writing concise yet rich in meaning, the pointers brief yet comprehensive in principle. It was like taking a drop of water from the great ocean, which contains the taste of a hundred rivers.
Thus, he entrusted me with the sutra and commentary, asking me to write a preface. The general meaning of the sutra encompasses the essence of the Avatamsaka, Lotus, and Nirvana Sutras, while its subtle and profound phrases resemble those of the Shurangama. Is not the path of hearing, contemplation, and cultivation found here? The Buddhist scriptures were gathered from afar to guide all beings and help them understand the Buddha's Way. Yet, fearing attachment to existence, the First Patriarch faced the wall and established no words. Fearing attachment to emptiness, the Tiantai and Huayan schools composed commentaries and subcommentaries, tirelessly analyzing and explaining in detail.
Now, in composing this commentary, the master's compassionate heart is earnest, striving to revitalize the Chan lineage and pour down the rain of the teachings. He neither clings to existence nor emptiness, neither clings to the unattainability of existence nor the unattainability of emptiness, nor even to the unattainability of both existence and emptiness. Thus, the Buddha's words are here, and the encounters are here. How could perfect and sudden enlightenment be difficult to attain? Therefore, I write this preface and return it to him.