大雄氏所說阿䟦多羅寶經，凡經三譯。其四卷者，宋元嘉中中印度求那䟦陀羅也。其十卷者，後魏延昌中北印度菩提流支也。迨至於唐，實义難陀來自于闐，復以䟦陀之譯未弘，流支之義多舛，與僧復禮重翻為七卷，則久視初也。於是判教諸師提綱挈領，李通玄則以五法、三自性、八識、二無我為言，智覺、延壽則以實相、佛語、心自覺、聖智為言。一則因理以顯事，一則從事以推理，理事兼究，則經之奧義無餘蘊矣。然自菩提達磨東來，震旦謂此經四卷可以印心，遂授其徒慧可。故宗禪定者，世受其說，而其文辭簡嚴，卒未易通，所以傳之者寢微。至宋張文定公方平見於南譙，悟其為前身所書，乃以錢三十萬屬蘇文忠公軾印施江淮間。蘇公親為書之，且記其事，自是流布漸廣。雷菴禪師正受病句讀之難通也，與同袍智燈據䟦陀之本，而參以魏、唐二譯，原其異同，歷疏於經文之下。復稽唐註古本暨宋僧寶臣、閩士楊彥國之說而折衷之，凡經論疏錄有涉於經者，亦撫其精華附焉，名之曰楞伽寶經集註。自慶元乙卯之三月，至丙辰之四月，始克就緒，其用心可謂勤矣。且如來說經，不即語言，不離語言，矧此楞伽，實詮圓頓，八識洞然，號如來藏。大包無外，小入無內，本性全真，即成智用，觀身實相，與淨名同。若彼二乘，滅識趣寂，譬如迷人，忘己之頭，狂走呼號，別求首領。此乃諸佛，心地法門，不假修證，現前成佛。禪宗之要，蓋莫切於此矣。或者則曰：西來之宗，一文不設，若謂初祖，持此印心，非愚則惑。子不聞達觀頴公之言乎？曰：不然也。佛法隨世以為教，當達摩時，眾生滯相離心，故入義學者，悉斥去之。達觀之言，猶達摩之意也。苟不察其救弊微權，而據以為實，則禪那乃六度之一，世尊所指持戒為禪定智慧之本者，還可廢乎？雷菴之註，其有功於禪宗甚大，非上根宿智，不知予言之為當也。此經舊嘗刻板，近毀於火，天界禪師白菴金公，意欲流通，乃購文梓，重刻于旃檀林，來徵予為之序。予幼時頗見正平張戒集三譯之長，采諸家之註，成書八卷以傳，大意略同，惜雷菴不及見之。白菴妙悟真乘，旁通儒典，為叢林之所宗師，苟求其說而補入之，則其功又豈不大於雷菴哉？

The *Abhidharma Ratna Sutra* spoken by the Great Sage has been translated three times. The four-volume version was translated by Gunabhadra of Central India during the Yuanjia era of the Liu Song Dynasty. The ten-volume version was translated by Bodhiruci of Northern India during the Yanchang era of the Later Wei Dynasty. By the Tang Dynasty, Śikṣānanda arrived from Khotan. Finding Gunabhadra's translation not widely circulated and Bodhiruci's version containing many errors, he, together with the monk Fuli, retranslated it into seven volumes during the Jiushi era. Subsequently, masters who classified the teachings grasped its essence. Li Tongxuan explained it in terms of the five dharmas, three natures, eight consciousnesses, and two kinds of selflessness. Zhi Jue and Yanshou explained it through true reality, the Buddha's words, the mind's self-awareness, and holy wisdom. One used principle to illuminate phenomena; the other used phenomena to infer principle. By investigating both principle and phenomena, the profound meaning of the sutra was fully revealed.

Since Bodhidharma came to the East, in China, this four-volume sutra was considered capable of sealing the mind, and he thus transmitted it to his disciple Huike. Therefore, those who practice Zen meditation have inherited this teaching through generations. However, its language is concise and rigorous, making it difficult to understand, and its transmission gradually declined. It was not until Zhang Fangping of the Song Dynasty saw it in Nanqiao and realized it was a text he had copied in a past life that he entrusted Su Shi with three hundred thousand coins to print and distribute it along the Yangtze and Huai River regions. Su Shi personally transcribed it and recorded the event. From then on, its circulation gradually expanded.

The Chan master Lei'an, Zhengshou, was troubled by the difficulty of parsing the sentences. Together with his fellow monk Zhideng, he based his work on Gunabhadra's version, consulted the Wei and Tang translations, traced their differences, and annotated them beneath the sutra text. He further examined Tang commentaries, ancient editions, and the interpretations of the Song monk Baochen and the scholar Yang Yanguo from Fujian, synthesizing them. He also gathered essential excerpts from relevant sutras, commentaries, and records related to this text, compiling them into a work titled *Collected Commentaries on the Laṅkāvatāra Ratna Sutra*. From the third month of the Qingyuan era's *yimao* year to the fourth month of the *bingchen* year, he finally completed it—a testament to his diligent effort.

Moreover, when the Tathāgata expounds the Dharma, he does not cling to words, nor does he abandon them. This *Laṅkāvatāra Sutra* truly elucidates the perfect and sudden teaching. The eight consciousnesses are thoroughly illuminated, revealing the Tathāgatagarbha. Vast enough to encompass all, subtle enough to penetrate the minutest, its fundamental nature is wholly true, immediately manifesting as wisdom and function. Contemplating the true reality of the body aligns with the *Vimalakīrti Sutra*. As for those of the Two Vehicles who seek extinction of consciousness and quiescence, they are like confused people who forget their own heads, running wildly and crying out, seeking a head elsewhere. This sutra presents the mind-ground Dharma gate of all Buddhas, requiring no cultivation or attainment, enabling immediate Buddhahood. For the Zen school, nothing is more essential than this.

Some may say: "The lineage from the West establishes not a single word. To claim the First Patriarch used this to seal the mind is either foolish or deluded." Have you not heard the words of the venerable Daguan Ying? He said: "That is not so." The Buddha's Dharma adapts its teachings according to the world. In Bodhidharma's time, beings were attached to appearances and separated from mind. Therefore, those engaged in doctrinal studies were all dismissed. Daguan's words reflect Bodhidharma's intent. If one fails to discern the skillful means employed to remedy faults and takes them as absolute truth, then consider: *dhyāna* is one of the six pāramitās. Could the World-Honored One's teaching that moral discipline is the foundation of meditation and wisdom be discarded?

Lei'an's commentary is of great merit to the Zen school. Unless one possesses superior faculties and profound wisdom, one may not recognize the appropriateness of my words. This sutra was previously carved onto printing blocks, but they were recently destroyed by fire. The Chan master Tianjie, Jin Gong of Bai'an, wishing to facilitate its circulation, purchased fine catalpa wood and had it recarved at the Chandan Forest. He requested that I write this preface.

In my youth, I often saw Zhang Jie of Zhengping compiling the strengths of the three translations, gathering various commentaries into an eight-volume work for transmission. Its general meaning is similar; it is a pity Lei'an did not have the chance to see it. Bai'an has profound insight into the true vehicle and is well-versed in Confucian classics, revered as a master among the monastic community. If he were to seek out Zhang Jie's work and incorporate it, would not his contribution be even greater than Lei'an's?

Lankavatara Sutra (楞伽經集註)

Lankavatara Sutra (楞伽經集註)