No. 268-B楞嚴集註後敘
Postscript to the Collected Commentaries on the Śūraṅgama Sūtra
恭欽調御世尊，性覺妙明，本覺明妙，不可思議。原斛飯王佛成道夜得子，因名慶喜，梵曰阿難。應生眷屬，鈞佛天倫為最少弟，隨佛出家，恃慈愛憍憐多聞為尚，怠修無漏，才入初果，以大乘配望，是修假擇滅。值波斯匿王父諱，廣營珍味，齋迎世尊，兼延清眾。阿難以赴別檀，獨行乞食，經幻術家摩登伽女，用金頭黃髮之黨，先梵天呪，攝入室席。初梵天先說外道所行娑毗迦羅，與談冥諦，投灰妄計。及摩登伽世事邪師，習為幻術，將毀阿難白四非色非心持肥犯羸之戒體，即八萬行中之一戒。經謂阿難心清淨故，而未淪溺，故佛頂放光，化身宣說佛頂光聚悉怛多般怛囉祕密伽陀微妙呪心，是一切呪中之總要。佛敕文殊，將呪往護，消滅彼惡，提獎阿難及摩登伽，來歸佛所。而此呪心，超出萬種莊嚴之域之上，名首楞嚴王。因修果證，大定威德，摧碾一切惑業，亦名金剛王三昧。法體周徧，曠無畔際，亦名大方廣雜絕染污，亦名蓮華王出生善法，亦名佛母陀羅尼。性本明之七處陰界入，即是本覺菩薩涅槃元清淨體。眾生迷失常住之理，相續生死，輪環無已。故經曰：不知生滅去來，本如來藏常住妙門，不動周圓妙真如性。又曰：五陰本如來藏。禪那行者，當務宗明。此經性本覺體，豈特周圓有情而已，至於山河大地，剎土虗空，一礫一塵，無不具足。何者？蓋是諸佛歷劫精嚴，萬行果滿，微妙寂淨，妙奢摩他覺體，全體起用，化無量身，應微塵國，轉大法輪，降制魔外，無不順伏。其修證大乘因果，不持是三摩提，能坐道場，成妙正覺，無有是處。不能稱是經呪性體而說法者，波旬之說也。不然，則魔精附人，口說經法，譬劫蒸沙石為飯，終不可得。況持諸呪，皆正修之。助此經呪，心常精持者，圓觀行中，正助兼進。真如性界，無佛無生；起修行門，有戒有定。依教列位，俾其聞見思齊，免生上慢退屈。位次周足，莫過瓔珞，猶是別權。圓位整備，無出此經。初乾慧至回向，開四善根，十住陳列。灌頂喻輪王，取四海水灌太子頂，表受王職。今於分真，以佛智水灌菩薩頂，表受法王位。華嚴初住便成正覺，十地始明受職。諸文雖各有謂，理歸一揆。此經列位五十有七，或乾慧地而疑大品，四善根而疑俱舍，必了賢聖伏斷，真似借名等義。如大經修八正而見佛性，荊溪戒曰：不識名體同異，學釋教之大患。仁王十善，長別三界苦輪，即與此經三變流疊一十百千六根盈縮功德為齊。復須會論法華法師功德六根清淨宗圓者，非深探經教，豈易言哉？頻數徵心辯見之義，聞皷撞鐘綰疊華巾之文，斯皆語雖次第，一於顯明極性圓理。暨佛問諸大弟子，悟十八界，入三摩地，各言其得。佛加妙德，揀顯大勢至以往二十四士，皆為所揀。惟觀世音菩薩，恒沙劫前，獲見觀世音佛，從聞思修入三摩地，獨顯圓通。當解憍陳那初聞佛音，悟達觀世音，亦初從聞而入。匪以藏圓兩途剖釋，曷明深義？勿謂二十四士，各舉往因受揀，以同華嚴行布權門。蓋今妙德承佛威光，對諸大士，一一各示圓理。又若經謂五陰本如來藏而為正因，二十四士聞揀即解，是圓宗了因。次於三千威儀，八萬微細，靡間斯道，已至建立壇所，隨喜彈指散華，皆緣因種也。其長水所注，世推善本，乃判此經正屬終教，兼明頓圓，蓋自語相違也。或問此經於五時四教攝屬，決當謹對(的屬圓教，部屬方等)。其有慶喜性比丘尼等機，於此經前後，獲大小益不同，終以圓無生理為正。結益後之微塵，剎劫弘通此經，自有衛獲是法。八萬四千那由他恒河沙俱胝金剛藏王菩薩眷屬，晝夜隨侍。若魔來侵入三摩提善人者，當以寶杵殞碎其首，猶如微塵。解釋此經，疏記者眾。四明南湖我菴無法師，聚諸家注校之，取桐洲集解之本，為贍實私加治略并序。太原信檀王氏元明居士，啟誠敬施，淨賄鋟梓，用廣流通。經中且言樺皮紙素書寫，置之一身一家，尚獲甚深善益。比今注刊二志，殊難同語。茲濫隨後敘述，所謂飛塵乎嶽，挾涓於海者也。
Reverently honoring the World-Honored One, the Tamer of Beings, whose nature of enlightenment is wondrously luminous, whose fundamental awareness is luminous and wondrous, beyond all thought and expression.
Originally, on the night when King Śuddhodana attained Buddhahood, he gained a son, therefore named Ānanda (meaning "Joyful Celebration" in Sanskrit). Born into the Buddha's family, he was the youngest brother among the Tathāgata's kin. Following the Buddha into monastic life, he relied on the Buddha's compassionate affection, priding himself on extensive learning, yet was negligent in cultivating the undefiled path. He had only just entered the first fruit of sainthood; from the perspective of the Mahāyāna, this was the cultivation of the provisional cessation through discrimination.
When King Prasenajit held a memorial feast for his late father, preparing lavish delicacies to invite the World-Honored One and the pure assembly, Ānanda went separately to another patron for alms. Walking alone to beg for food, he passed by the house of the illusionist, the daughter of Mātaṅgī. Using the golden-headed, yellow-haired followers and the ancient Brahmā spell, she drew him into her chamber.
Originally, the ancient Brahmā had first taught the external path practiced by the Śāvakas, discussing the doctrine of the primordial essence, leading to attachment and false views. As for Mātaṅgī, she served a heretical teacher and practiced illusion, intending to destroy Ānanda's pure precept-body—the precept of maintaining purity in body and mind, neither form nor consciousness, one of the eighty thousand practices. The scripture states that because Ānanda's mind was pure, he was not yet submerged. Therefore, the Buddha emitted light from his crown and manifested a transformation body to proclaim the secret gāthā and subtle mantra-heart of the "Great White Canopy" from the Buddha's crown, which is the essential core of all mantras.
The Buddha commanded Mañjuśrī to take the mantra and go protect Ānanda, eliminating that evil, rescuing and guiding Ānanda and Mātaṅgī back to the Buddha's presence. This mantra-heart transcends all realms of adornment and is called the "King of the Śūraṅgama." Through cultivation and fruition, it possesses the great samādhi's majestic virtue, crushing all afflictions and karma; it is also named the "Vajra King Samādhi." Its dharma-body pervades everywhere, vast and boundless; it is also called the "Great Vast Adornment, Utterly Free from Defilement," the "Lotus King Giving Birth to Wholesome Dharmas," and the "Dhāraṇī Mother of Buddhas."
The nature originally luminous—the seven locations, aggregates, sense-fields, and entrances—is precisely the fundamentally enlightened Bodhisattva's nirvāṇa, the originally pure substance. Sentient beings, confused and having lost the principle of permanence, continue in birth and death, cycling endlessly. Therefore, the scripture says: "They do not know that birth, death, coming, and going are originally the Tathāgata-store, the permanent wondrous gate, the unmoving, perfectly round, wondrous true suchness nature." It also says: "The five aggregates are originally the Tathāgata-store." Practitioners of dhyāna should strive to clarify this essence.
This scripture's nature of fundamental enlightenment is not only perfectly round within sentient beings but extends to mountains, rivers, the great earth, Buddha-lands, empty space—every pebble, every mote of dust is fully endowed with it. Why? Because it is the essence through which all Buddhas, after kalpas of rigorous cultivation and fulfillment of ten thousand practices, in their subtle, serene, and pure state—the wondrous śamatha enlightenment-substance—fully activate its function, transforming into countless bodies, responding in dust-mote lands, turning the great Dharma-wheel, subduing and controlling demons and external paths, all of whom submit without exception.
As for cultivating and realizing the Mahāyāna cause and effect: without upholding this samādhi, one cannot sit on the bodhimaṇḍa and accomplish wondrous, perfect enlightenment—there is no such possibility. Those who expound the Dharma without aligning with the nature and substance of this scripture and mantra are speaking the words of Māra. Otherwise, demonic essences may possess individuals, causing them to speak scriptures and Dharma, like trying to cook sand into rice—ultimately impossible. Moreover, upholding various mantras should all be aligned with proper cultivation. This scripture's mantra, when constantly and diligently upheld, represents the integration of primary and auxiliary practices within the perfect contemplation practice.
In the realm of true suchness nature, there is no Buddha and no birth; yet within the gate of arising practice, there are precepts and meditative concentration. Following the teachings, the stages are laid out so that hearers may see, reflect, and aspire, avoiding arrogance and regression. The stages are fully comprehensive, none surpassing the "Necklace of Jewels" (Avataṃsaka), though that is still a provisional teaching. The perfect stages are completely presented, unsurpassed by this scripture.
From initial dry wisdom through the stages up to dedication, it opens the four wholesome roots and elaborates the ten abodes. The "anointing of the crown" analogy: like a wheel-turning king using water from the four seas to anoint the crown prince's head, symbolizing the acceptance of royal duty. Here, at the stage of partial truth, with the water of Buddha-wisdom, the Bodhisattva's crown is anointed, symbolizing acceptance of the Dharma-king's position. The Avataṃsaka states that at the first abode one attains perfect enlightenment, while the ten grounds clarify the acceptance of duty. Though various texts have their own explanations, the principle converges into one.
This scripture enumerates fifty-seven stages. Some may doubt the dry wisdom ground compared to the Mahāprajñāpāramitā, or the four wholesome roots compared to the Abhidharma-kośa. One must understand the meanings of sagehood, subjugation and severance, true and seeming, borrowed names, etc. As the great sutra says: "Cultivating the eightfold right path, one sees the Buddha-nature." Master Jingxi warned: "Not recognizing the sameness and differences of names and substances is a great pitfall in studying the Buddhist teachings." The "Ten Wholesome Deeds" chapter of the *Benevolent King Sutra* speaks of permanently leaving behind the three realms' wheel of suffering, aligning with this scripture's merit of the three transformations and the expansion and contraction of the six faculties into tens, hundreds, thousands.
Furthermore, one must correlate the *Lotus Sutra*'s "Merits of the Dharma Master" chapter and the doctrine of the six faculties' purification belonging to the perfect teaching. Without deeply exploring the sutras and teachings, how could this be easily discussed? The frequent inquiries into the meaning of "locating the mind" and "discerning seeing," the passages on beating drums, striking bells, and tying the flowered scarf—though the language is sequential, all singularly reveal the ultimate principle of the perfect nature.
When the Buddha asked the great disciples about their realization of the eighteen realms and entry into samādhi, each spoke of their attainment. The Buddha, enhancing their wondrous virtues, selected and revealed them. Up to Mahāsthāmaprāpta, twenty-four sages were all subject to selection. Only the Bodhisattva Avalokiteśvara, kalpas as numerous as Ganges sands ago, upon meeting the Buddha Avalokiteśvara, entered samādhi through hearing, reflection, and cultivation, uniquely revealing perfect penetration. Understand that Kaundinya, upon first hearing the Buddha's voice, realized and attained the insight of Avalokiteśvara, also initially entering through hearing. Without analyzing through the two paths of the Tripiṭaka and the perfect teaching, how can the profound meaning be clarified? Do not say that the twenty-four sages each recounted past causes for being selected, equating it with the provisional, sequential gate of the Avataṃsaka. Here, Mañjuśrī, empowered by the Buddha's majestic light, addressed each great being, revealing to each the perfect principle.
Furthermore, the sutra states that the five aggregates are originally the Tathāgata-store, serving as the primary cause. The twenty-four sages, upon hearing the selection, immediately understood—this is the perfect teaching's illuminating cause. Subsequently, the three thousand dignified conducts, the eighty thousand subtle practices, none are separate from this path. Proceeding to establish the altar site, rejoicing, snapping fingers, scattering flowers—all are conditioning causes and seeds.
The commentary by Changshui is widely regarded as a good version, yet it judges this sutra as belonging primarily to the final teaching, while also clarifying the sudden and perfect teachings—this seems self-contradictory. Some ask under which of the five periods and four teachings this sutra is subsumed; one should carefully respond(its doctrine belongs to the perfect teaching; its category belongs to the Vaipulya period). There are those like the nun Ānanda-nature and others with varying capacities who, before and after encountering this sutra, gain different benefits, great or small, but ultimately the perfect, birthless principle is the true one.
The benefits extend to future dust-motes and kalpas of propagating this sutra; there will naturally be protectors of this Dharma. Eighty-four thousand nayutas of Ganges sands' worth of koṭis of Vajra-store King Bodhisattvas with their retinues follow and guard day and night. If demons come to invade good persons in samādhi, they will smash their heads to dust with their precious vajras.
Many have composed commentaries and records on this sutra. The Venerable Wu Fa of Siming Nanhu, gathering various annotations for comparison, took the *Tongzhou Collected Explanations* as the foundation, enriching it with substantial private additions, edits, and a preface. The lay devotee Wang Yuanming of Taiyuan, with sincere reverence, provided pure funds for woodblock carving to widely circulate it. The sutra itself states that even writing it on birch bark or plain paper and keeping it in one's person or home brings profound and excellent benefits. Compared to the present annotated and printed versions, it is truly difficult to speak of them as equal. Here, presumptuously adding a subsequent account is like adding a speck of dust to a mountain or a trickle to the ocean.
至元丙子秋，寶雲□□比丘子文焚香拜書
In the autumn of the Bingzi year of the Zhiyuan era, the monk Ziwen of Baoyun Temple, with reverence, lit incense and respectfully inscribed this text.