我佛以一大事因緣，出現於世三百餘會，說法度眾生，本無二致，以眾生性有上中下之別，故佛語有淺深之異。於諸經中，如楞嚴、圓覺，皆為上根者說，故其語深遠，惟上根之人方可了解，而初機者未易究也。至若楞伽一經，以楞伽為名，實相為體，佛語心為宗，自覺聖智為用，其語深遠，又在楞嚴、圓覺諸經之上。故目今所說上根之人，無如內翰蘇公，尚曰：楞伽義趣幽眇，文字簡古，讀者尚不能句，而況遺文以得義，忘義以了心，所以寂寥於世，幾廢而僅存，而況餘人乎？少傅白公樂天與常禪師詩，有求師治此病，惟勸讀楞伽，又曰：人間此病治無藥，惟有楞伽四卷經。荊國王公介甫亦曰：楞伽我亦見髣髴。是知此經惟上上根人所深好而研窮之，其它人莫識也。達磨謂二祖曰：吾觀震旦所有經教，惟楞伽四卷可以印心，祖祖相授，心為心法，則知傳心之印，無出此經，有自來矣。今世談禪者浩浩，而於此經謾不知有，非不知有，正以所見不高，不能深識義趣，故不敢啟口耳。蘇內翰又謂：近世學者，各宗其師，務從簡便，得一句一偈，自謂了證，至使婦人孺子抵掌嬉笑，爭談禪悅，高者為名，下者為利，而佛法微矣。乃謂此經句句皆理，字字皆法，如毉之有難經。今俚俗毉師，不由經論，直授方藥，以之療病，非不或中，至於遇病輒應，懸斷死生，則與知經學古者不可同日語。世人徒見其有一至之功，或捷於古人，因謂難經不學而可，豈不悞哉？此正謂今日設也。仰惟雷菴受公老師飽學飽參，既有實學，遂見實相，非今虗頭禪衲比也。人皆於此經讀尚不成句讀，師乃敢抗志而註釋之，非精勤力學不能到也。且其註釋又非今講人之比，字字訂前人之訛，句句說經意之盡，其文不晦僻，其義又坦明，使蘇內翰復生而見之，亦歡喜讚歎不盡，而況餘人乎？凡於此道得其趣者而觀之，當手之而不釋也。竹齋沈瀛既見是書，合掌頂禮，普勸四眾至心讀誦，詳其註義，使佛語渙然冰釋，於一句中頓明見地，即達磨付囑之意便在眼前，其一堆八擔葛藤便可束之高閣矣。昔太保樂全張公安道，慶曆中嘗為滁州，至一僧舍，偶見此經，入手恍然，如獲舊物，開卷未終，夙障冰解，細視筆畫，手迹宛然，悲喜太息，從是悟入，常以經首四偈發明心要。蘇內翰過南都，親見公說，且以錢三十萬託公印施於江淮間，而內翰親為之書此經，印人心地明驗如此。敬庵居士黃公師說，靜照居士仲威之子，妙德居士節夫之姪孫，心心相傳，其於此經深解義趣，捐金鏤板以廣流通，是亦樂全公之意也。若其註釋本末，則具見於雷菴閣筆記，此不重述，惟以世人所共知蘇內翰、張太保二事冠于篇首，以啟人之信心云。雷菴又有普燈三十卷及楞嚴合論，捋繼此行于世。嗚呼盛哉！嗚呼盛哉！

Our Buddha appeared in the world for one great cause, holding over three hundred assemblies to teach and liberate sentient beings. At the core, there was no difference in his teachings. Yet because beings have superior, average, and inferior capacities, the Buddha’s words range from profound to simple.

Among the sutras, *Śūraṅgama* and *Perfect Enlightenment* were spoken for those of superior capacity. Their language is deep and far-reaching, understandable only by such beings, while beginners find them hard to fathom.

As for the *Laṅkāvatāra Sūtra*, it takes its name from Laṅkā, has ultimate reality as its essence, the Buddha’s mind as its teaching, and self-realized noble wisdom as its function. Its depth surpasses even *Śūraṅgama* and *Perfect Enlightenment*. Thus, even the most accomplished among us—such as the scholar Su Shi, known as Su Dongpo—remarked: “The *Laṅkāvatāra*’s meaning is subtle and profound, its language ancient and terse. Most readers cannot even parse its sentences, let alone move beyond words to grasp the meaning, or transcend meaning to awaken the mind. That is why it has remained obscure in the world, nearly abandoned, barely preserved. What more can be said for others?”

The Junior Mentor Bai Juyi, in a poem to Master Chang, wrote: “Seeking a teacher to cure this illness, the only advice is to read the *Laṅkāvatāra*.” He also said: “For this illness of the world, no medicine works, only the *Laṅkāvatāra* in four scrolls.” Wang Anshi, the Duke of Jing, likewise said: “I, too, glimpse the *Laṅkāvatāra* vaguely.” From this we know this sutra is deeply loved and thoroughly investigated only by the very highest beings; others cannot fathom it.

Bodhidharma told his second patriarch, Huike: “I observe that of all the teachings in China, only the *Laṅkāvatāra* in four scrolls can seal the mind.” This sutra has been passed from patriarch to patriarch as the mind-dharma. Thus, we know that the seal of mind transmission comes from nowhere else. This tradition has come down to us.

Nowadays, many people speak profusely about Chan meditation, yet they are completely unaware of this sutra. It is not that they have never heard of it—it is that their views are too shallow to deeply appreciate its meaning, so they dare not even bring it up. Su Dongpo further remarked: “Recent practitioners each follow their own teacher, seeking shortcuts. They catch a single phrase or verse and claim full realization. Even women and children clap and laugh, eagerly discussing Chan delight. The lofty ones seek fame; the lowly seek profit. Meanwhile, the true Dharma dwindles.” He then said: “This sutra—every sentence is principle, every word is dharma. It is like the *Classic of Difficult Issues* in medicine. Village doctors, bypassing the classics, directly apply prescriptions and medicines. Sometimes they cure patients, but when it comes to responding to any illness, judging life and death with certainty, they cannot be mentioned in the same breath as those who study the classics. Worldly people see occasional success or even faster results than the ancients, and then claim one need not study the *Classic of Difficult Issues* at all. Is that not a mistake?” This exactly describes the situation today.

I look up to Master Leian Shougong—a learned, experienced teacher with genuine attainment, who has seen ultimate reality. He is nothing like today’s hollow Chan practitioners. Most people cannot even read a single sentence of this sutra properly, yet Master Leian dared to set his mind on composing a commentary—something only possible through diligent study and effort. Moreover, his commentary is nothing like those of modern lecturers. He corrects previous errors word by word and explains the sutra’s meaning completely in each sentence. His writing is neither obscure nor recondite; its meaning is clear and accessible. If Su Dongpo were brought back to life and saw this, he would be filled with limitless joy and praise—how much more so for others? Those who grasp this path and read this commentary will find it impossible to put down.

Shen Ying of the Bamboo Studio, upon seeing this work, joined his palms in reverence and bowed his head. He universally urges the fourfold assembly to recite it sincerely, examine the commentary’s meaning, and allow the Buddha’s words to melt away like ice. In a single sentence, one may suddenly understand, and Bodhidharma’s instruction to “seal the mind” will be right before one’s eyes. All the tangles of redundant teachings can then be set aside.

In the past, the Grand Guardian Zhang Andao once served as prefect of Chuzhou during the Qingli era. By chance, he visited a monk’s quarters, saw this sutra, and took it in his hand. It felt as if he had recovered a lost possession. Before finishing the scroll, his lifelong karmic obstacles melted away like ice. Looking closely at the brushstrokes, the handwriting seemed familiar. Overwhelmed with both sorrow and joy, he sighed deeply. From then on, he entered awakening and often used the first four verses of the sutra to illuminate the essence of mind. Su Dongpo personally visited Zhang in the southern capital, heard him speak of this, and entrusted him with three hundred thousand coins to print and distribute the sutra in the Jianghuai region. Su himself transcribed the sutra. Such is the clear proof of its power to seal people’s minds.

The layman Jing’an, Mr. Huang Shishuo—son of the layman Jingzhao Zhongwei and grandnephew of the layman Miaode Jiefu—has inherited this mind-to-mind transmission. He deeply understands this sutra’s meaning. Donating funds to carve printing blocks for wide circulation is also following the intention of Grand Guardian Zhang. As for the full story of this commentary’s composition, it is recorded in Master Leian’s own notes and will not be repeated here. I will only place at the beginning of this text the two widely known accounts of Su Dongpo and Zhang Andao, to inspire readers’ faith.

Master Leian also produced a *Universal Lamp* in thirty scrolls and a *Śūraṅgama Treatise*, which will follow in publication.

How magnificent! How magnificent!

Master Leian also produced a *Universal Lamp* in thirty scrolls and a *Śūraṅgama Treatise*, which will follow in publication.

How magnificent! How magnificent!

Lankavatara Sutra (楞伽經集註)

Lankavatara Sutra (楞伽經集註)