Shurangama Sutra Comprehensive Commentary (楞嚴經通議)

Preface to the Comprehensive Commentary on the Śūraṅgama Sūtra

The *Shurangama Sutra* is the secret seal of the great dhāraṇī gate of all Buddhas and Tathāgatas. It encompasses the entire Tripitaka, the five periods and three vehicles, embracing without omission the true and false, delusion and enlightenment, cause and effect of sages and ordinary beings. The stages of cultivation and deviation, the conditions of samsaric confusion, are all clearly revealed as if observing a fruit in one’s palm. It can be said to penetrate the source of the One Mind and encompass the essence of all dharmas—there is nothing more vast and complete than this sutra. The Tathāgata appeared in this world for the great matter of cause and conditions; apart from this, there is no other means to guide beings. Therefore, those who judge teachings confined to one period or one doctrine—is that not like viewing the sky through a tube or measuring the sea with a shell?

Since its entry into China, there have been over ten commentators. Beyond the collected commentaries, in recent times, monastics and lay practitioners have each offered their insights to propagate it, honoring it to the utmost and delving into it with profound intent. In explaining the text and interpreting its meaning, none have failed to examine it meticulously and precisely, leaving nothing unexpressed. What need is there, then, for superfluous additions? Yet, after reviewing various explanations, what remains unsatisfying is that the principle of contemplation has not been fully integrated. Thus, while the words may be clear, the great intent has not flowed freely—to learners, this inevitably invites sighs of grasping only parts of the elephant!

In the past, while dwelling in the ice and snow of Mount Wutai, I investigated the ultimate truth, using this sutra as verification. With firm and upright mind, I illuminated it—and suddenly gained insight. Later, during three years of solitary sitting by the Eastern Sea, I happened to read this sutra again. One evening, as the sea grew calm, the sky clear, and moonlight mingled with snowlight, I experienced a great awakening. Instantly, body, mind, and the world sank into peace like shadows of empty flowers falling. That night, by candlelight, I composed the *Xuánjìng* in one volume, based on the integration of the One Mind and Three Contemplations throughout the sutra. It teaches that delusion and enlightenment do not go beyond the One Mind, and ultimate truth does not depart from the Three Contemplations—this serves as the guiding framework. However, it focuses mainly on contemplative principle, treating the text briefly, like the establishment of the Dharma-realm in the *Avataṃsaka Sūtra*: the intent is to grasp the meaning, and words can be forgotten.

Some also say that attachment to words becomes an obstacle, preventing integration into contemplative mind—this is still seen as a deficiency. Thus, these reflections have long been stored in my heart. Through years of hardship, wandering through troubled lands and miasmic seas, this single thought remained unforgotten for over two decades. In the Jia Yin year of the Wanli era [1614], as I retired to the southern peaks, residing at the Wansheng Monastery by Linghu Lake, during the summer retreat, my disciple Chaoyi, who had served me longest, shared both joys and hardships, sickness and adversity. Moved by his sincerity, I entered the chamber to offer guidance on the *Xuánjìng*. Touched by earlier insights, I then wrote this volume directly. Compared to the *Xuánjìng*, it is more extensive, yet it merely elaborates the principle of the One Mind and Three Contemplations, without detailed textual analysis.

I have titled it *General Commentary*, drawing from the *Spring and Autumn Annals* tradition of discussing the laws of ancient kings through discourse without argument. It aims to discuss the structure and penetrate the main outline. For the ultimate path, this may indeed seem superfluous; yet for beginners, it may allow them to taste a drop from the ocean and swallow the flavor of a hundred rivers.

Some may ask: “Can the inconceivable Dharma of the Buddha be discussed like this?” I say: Not so! The Dharma is fundamentally beyond words, yet for those clinging stubbornly to wrong views, words are necessary to break their attachments. The Buddha spoke of Upadeśa, called discourse and discussion, to dismantle the banners of arrogant views. Truly, this sutra crushes the spears of wrong views across the nine realms and tears down the fortresses of attachment in sages and ordinary beings—all revealed through the broad, long tongue. Every hardened barrier is pierced with a single arrow, until wisdom exhausts emotion, the mind surrenders, and one returns to accord. Since the sutra fully expresses this truth, if we do not clarify the correct teaching through discussion, how can we purify the chaotic atmosphere of the Dharma-realm and illuminate the great transformation of the Awakened Sovereign? Can this be regarded merely as words? To grasp the meaning and leave words behind—this lies in the Diamond True Eye.

Written by the monk Hanshan Deqing at the Beiye Studio in Wumen on the Dragon Boat Festival day in the Ding Si year of the Wanli era.