Lengyan Sutra Preface Commentary (楞嚴經序指味疏) · Lankavatara Sutra Preface and Commentary (楞嚴經序指味疏) · Thus have I heard - Illuminating Buddhist Wisdom with AI

此序以單法立題，只一法字，義含十雙，謂教義、性修、事理、境智、止觀、正助、行位、因果、體用、六即也。初言教義一雙者，教謂能詮，即經敘二字；義謂所詮，即大等六字。此一是通義，九雙是別義。二、就所詮義中言性修一雙者，性即大佛頂，修即首楞嚴也。意欲令人悟大佛頂法即心自性，始知從性起修故。三、就修中言事理一雙者，謂梵語首楞嚴，華言一切事畢竟堅固。今言事即一切事，謂陰、入、處、界也；理即畢竟堅固，謂妙覺明體也。既知從性起修，必知全修在性故。四、就事理中言境智一雙者，謂上之事理皆可為境，依境修觀，觀名為智，以境發智，以智照境故。五、就境智中言止觀一雙者，謂境是所觀，智是能觀，所觀即一境三諦，能觀即一心三觀，亦即一心三止，亦名圓頓止觀，以止觀不二故。六、就止觀中言正助一雙者，圓頓止觀是正行，即二十五門是。如其理障惑強，止觀功微，務須加持神呪，故有三七。建壇經云：更以異方便，助顯第一義。正助並行，收功彌速故。七、就正助中言行位一雙者，行有進趣之功，能趣即三漸次，所趣即五十五位，行必入位故。八、就行位中言因果一雙者，行位未極總屬因心，圓滿菩提方稱果覺，因必尅果故。九、就因果中言體用一雙者，自行因果是體，化他因果為用，體必發用故。十、就體用後言六即一雙者，以自他具有六即義故，謂六分因果之事殊，即顯凡聖之理等，明六義不生上慢，明即義不生退屈，約性約理則知六而常即，言修言事則知即而常六。故今言大佛頂者，非因非果之妙性也；首楞嚴者，通因徹果之妙修也。是故出世行人先須悟大佛頂理，了知五陰、六入、十二處、十八界本如來藏妙真如性，然後於陰、入、處、界等諸法隨拈一法，無非即空、即假、即中圓三諦理，皆得為所觀境，依境修觀能觀之智，即一心三觀，亦名一心三止，照真諦理即空觀，照俗諦理即假觀，照中諦理即中觀，空觀即體真止，假觀即方便隨緣止，中觀即息二邊分別止。又三止即空觀，三觀即假觀，止觀不二即中觀，在因曰止觀，在果曰定慧，止觀功成即名首楞嚴王妙三摩提，以此為因即名如來密因，修此一行具足菩薩萬行。大佛頂是所莊嚴，首楞嚴為能莊嚴，能所不二為妙莊嚴，故曰十方如來一門超出妙莊嚴路，具詮諸義即名經，懸述綱要名為敘也。合釋竟。

This preface takes a single Dharma principle as its title. The one word "Dharma" contains ten pairs of meanings: teaching and meaning, nature and cultivation, phenomena and principle, object and wisdom, cessation and contemplation, primary and auxiliary practice, practice and stage, cause and effect, essence and function, and the six identities.

First, the pair of teaching and meaning: teaching refers to what can be expressed—the words "preface" and "sutra." Meaning refers to what is expressed—the six characters "Great," etc. This first pair is the general meaning; the remaining nine pairs are specific meanings.

Second, within the expressed meaning is the pair of nature and cultivation: nature is the "Great Buddha's Crown," cultivation is the "Śūraṅgama." The intention is to enable people to realize that the Dharma of the Great Buddha's Crown is the self-nature of the mind, thereby understanding that cultivation arises from nature.

Third, within cultivation is the pair of phenomena and principle: the Sanskrit term "Śūraṅgama" translates as "the ultimate firmness of all phenomena." Here, phenomena refer to all things—the five aggregates, six sense bases, twelve sense fields, and eighteen realms. Principle refers to ultimate firmness—the wondrous, enlightened, luminous essence. Once it is known that cultivation arises from nature, it must be understood that all cultivation is within nature.

Fourth, within phenomena and principle is the pair of object and wisdom: the aforementioned phenomena and principle can both serve as objects. Based on the object, one cultivates contemplation; contemplation is called wisdom. Wisdom arises from the object and illuminates the object.

Fifth, within object and wisdom is the pair of cessation and contemplation: the object is what is contemplated; wisdom is what contemplates. What is contemplated is the single object of the three truths. What contemplates is the single mind of the three contemplations, also called the single mind of the three cessations, also known as perfect and sudden cessation-contemplation, because cessation and contemplation are non-dual.

Sixth, within cessation and contemplation is the pair of primary and auxiliary practice: perfect and sudden cessation-contemplation is the primary practice, as in the twenty-five gates. If conceptual obstructions and afflictions are strong, and the power of cessation-contemplation is slight, it is essential to rely on the support of the divine mantra, hence the three periods of seven days. As the "Sutra on Establishing the Altar" states: "Moreover, with extraordinary expedient means, assist in revealing the supreme meaning." When primary and auxiliary practices are carried out together, the achievement of results is all the swifter.

Seventh, within primary and auxiliary practice is the pair of practice and stage: practice has the function of advancing; what advances is the three gradual steps; what is advanced toward is the fifty-five stages. Practice necessarily enters the stages.

Eighth, within practice and stage is the pair of cause and effect: practice and stages, not yet ultimate, all belong to the causal mind. Only when perfect enlightenment is attained is it called the fruition of awakening. Cause necessarily accomplishes effect.

Ninth, within cause and effect is the pair of essence and function: the cause and effect of self-cultivation are the essence; the cause and effect of transforming others are the function. Essence necessarily gives rise to function.

Tenth, following essence and function is the pair of the six identities: because both self and others possess the meaning of the six identities. The six differentiate the particularities of cause and effect; the identities reveal the equality of the principle of ordinary beings and sages. Clarifying the six prevents arrogance; clarifying the identities prevents discouragement. In terms of nature and principle, one knows that the six are always identical. In terms of cultivation and phenomena, one knows that the identical are always six.

Therefore, the "Great Buddha's Crown" spoken of here is the wondrous nature that is neither cause nor effect. "Śūraṅgama" is the wondrous cultivation that connects cause and effect. Thus, practitioners seeking liberation must first realize the principle of the Great Buddha's Crown, thoroughly understanding that the five aggregates, six sense bases, twelve sense fields, and eighteen realms are originally the treasury of the Tathāgata, the wondrous true suchness nature. Then, regarding the aggregates, sense bases, fields, realms, and other dharmas, whichever dharma is taken, it is none other than the principle of the three truths: emptiness, conventional existence, and the middle way. All can serve as objects of contemplation. Based on the object, one cultivates contemplation; the wisdom that contemplates is the single mind of the three contemplations, also called the single mind of the three cessations. Illuminating the truth of emptiness is the contemplation of emptiness; illuminating the truth of conventional existence is the contemplation of conventional existence; illuminating the truth of the middle way is the contemplation of the middle way. The contemplation of emptiness is the cessation that realizes true nature; the contemplation of conventional existence is the cessation that skillfully adapts to conditions; the contemplation of the middle way is the cessation that rests from dualistic discrimination. Moreover, the three cessations are the contemplation of emptiness; the three contemplations are the contemplation of conventional existence; the non-duality of cessation and contemplation is the contemplation of the middle way. In the cause, it is called cessation-contemplation; in the effect, it is called samādhi and wisdom. When cessation-contemplation is accomplished, it is called the king of Śūraṅgama, the wondrous samādhi. Taking this as the cause is called the Tathāgata's secret cause. Cultivating this single practice fulfills all the practices of a bodhisattva. The Great Buddha's Crown is what is adorned; Śūraṅgama is what adorns. The non-duality of what adorns and what is adorned is wondrous adornment. Therefore it is said: "All Tathāgatas of the ten directions transcend through a single gate, the path of wondrous adornment." Fully expressing all meanings is called a sutra; presenting an outline of the essentials is called a preface.

The combined explanation is complete.

○復次，若能悟斯大佛頂義，便能遍達全經妙義。茲當不避繁文，撮其樞要，略為點示。經初阿難請妙奢摩它、三摩、禪那最初方便。悟大義是禪那之方便，悟佛義是奢摩之方便，悟頂義是三摩之方便。又體大是禪那之方便，相大是奢摩之方便，用大是三摩之方便。又奢摩是自覺，三摩是他覺，禪那是滿覺。又禪那是最尊，奢摩是不可見，三摩是放光現化。又三即一是奢摩，一即三是三摩，非一非三而三而一是禪那。又即常住真心性淨明體。性明是奢摩，即相大。性淨是三摩，即用大。常住是禪那，即體大。佛頂各三，乃至三一一三，非一非三，而三而一，如上說。七處徵心文中，正破七處咸非，即相大。旁顯七處皆是，即用大。有三摩提，名首楞嚴王，即體大。三一一三，乃至佛頂各三，如上說。十番辨見文中，番番皆有斯義。今略其二：三主與空俱，是相大。客與塵俱，是用大。皆無二性，即體大。指皆是物，無是見者，即相大。微細發明，無非見者，即用大。元是菩提妙淨明體，云何於中有是非是，即體大。見與見緣，并所想相，如虗空華，本無所有，即相大。本是妙明無上菩提淨圓真心，妄為色空及與聞見，即用大。此見及緣，元是菩提妙淨明體，即體大。三一一三，乃至佛頂各三，如上說。四科文中，性真常中，求於去來迷悟生死，了無所得，即相大。幻妄稱相，即用大。其性真為妙覺明體，即體大。七大文中，周遍法界，即相大。性色真空，性空真色，循業發現，即用大。清淨本然，即體大。大眾圓悟文中，心遍十方，空如葉物，即相大。父母生身，如塵如漚，即用大。物即妙心，心精含裹，即體大。三如來藏，一切俱非，即相大。一切俱即，即用大。離即離非，是即非即，即體大。二十五門所觀之境，一一皆具圓通常三真實，圓真實即相大，通真實即用大，常真實即體大。五會神呪，名摩訶悉怛多鉢怛囉，此云大白傘蓋，白即相大，傘蓋即用大，摩訶即體大。六十聖位第三漸次文中云，一切如來密圓淨妙，皆現其中，圓即相大，淨即用大，密即體大。非一非三，而三而一，三一俱不可思議曰妙。三一一三，乃至佛頂各三，皆如上說。略點全文大旨竟。

此節總提全文之綱要也。初句標徵。首楞嚴三字如題釋者，是徵起之辭，又即物而襯墊之詞。將釋其中旨趣，先用者字墊之，引出文中所以也。次四句釋義。首句諸者，眾也。有時處二義，舉時則攝過去現在未來，言處則該四方四隅上下。佛者，覺也。覺有三義：一自覺，謂覺了自性真常，悟知煩惱虗妄。二覺他，謂自既覺悟，還須運無緣慈，普度未悟。三覺滿，謂窮源極底，福智圓明。三覺皆圓，萬德具足，故稱為佛。此是極果之稱。若云當人自己，謂一念不迷曰覺，覺者即佛也。若一覺之後，不復更迷，如日出無暗，即與佛同儔。之者，語助之辭。句文不足，添之字助之。慧者，照了之義。謂自性靈通，觸物即了。命有二：一四聖唯智為命，二六凡連持色心為命。今言慧命者，唯指聖人以智慧為命也。意謂此經是十方三世諸佛之慧命，乃舉諸而顯一也。當知心佛眾生，三無差別。舉諸佛之慧命，即顯我本師之慧命。顯本師之慧命，即顯吾人之慧命，亦即顯一切眾生之慧命。以吾人與眾生，即未來之諸佛也。須知諸佛之慧命無他，即吾人現前一念之心。故曰：是心作佛，是心是佛。若離心言佛，即同魔說。經中七處徵心，即是正破妄執，密顯真心。十番辨見，正是徹底談心。陰入處界，就事顯心。地水火風，即相明心。大眾圓悟，悟此妙心，便云了然自知，獲本妙心。是故當機陳謝，直曰不歷僧祇獲法身。法身即慧命也。明三如來藏竟，亦云疑惑消除，心悟實相。實相即慧命之異稱也。豈非以現前一念之心，為諸佛慧命之明證乎。其間明決定，審根本，定六根，陳圓通，攝心軌則，安立道場，乃至懸示六十聖位，是為大開修證之門。修即修此慧命，證即證此慧命，非離此外別有修證也。而後廣示七趣，詳辨五魔，無非指示現前一念迷悟之差別耳。迷即迷此慧命，悟亦悟此慧命。要而言之，請此，說此，解此，修此，證此，迷悟差別皆此也。故曰是經者，諸佛之慧命也。二句言眾生者，十界中唯除佛可稱非眾生，其餘九界皆是也。世間六凡，出世三聖，無明未盡，皆有生在。生必五眾和合而成，名眾生也。達道二字，各有二義。若謂達是通達，道是道理，即指第一大科悟圓理義。經云為令眾生修大乘者，通達實相，又云疑惑消除，心悟實相之類。如謂達是了達，道是道路，即指第二第三修證二大科文。經云明了其家所歸道路，又云五十五位真菩提路。後文七趣昇沈，是未達道之差別。五魔擾亂，是行道路之差別。故曰是經者，眾生之達道也。三句教指佛說一大藏教，網是譬喻，言網目之多，喻佛教門之多也。梵網經云：時佛觀諸大梵天王網羅幢，因為說無量世界猶如網孔，佛教門亦復如是。言教門多者，如來說法，貴在逗機，機既萬殊，法亦千變，概而為語，有四種教。良以眾生流轉生死，止因二種無明：一、迷中無明；二、迷真無明。迷真故，有分段生死；迷中故，有變易生死。而二迷復各有輕重不同，故界內外人又各有利鈍根異。迷真重者，為界內鈍根，非析空觀，莫生其解，故有藏教法起；輕者，為界內利根，非體空觀，莫逗其宜，故有通教法起；迷中重者，為界外鈍根，非次第三觀，莫治其惑，故有別教法起；輕者，為界外利根，非一心三觀，莫開其悟，故有圓教法起。就此四教，各有四門入道，謂有門、空門、亦有亦空門、非有非空門，四教共一十六門。又各具四種悉檀，謂眾生聞一一門，或得歡喜益，是世界悉檀；得生善益，是為人悉檀；得滅惡益，是對治悉檀；得入理益，是第一義悉檀。又有信行人、法行人、自行化他等，法門無量，故如網目之多也。宏，大也。綱是網口之大，繩謂綱領也。網喻大藏諸經，綱喻楞嚴一經，意謂大藏中諸經無量。若謂開妙理之深藏，示修證之大途，指迷悟之差別，明禪定之境相，明顯宣示，當遜斯經，故曰是經者，教網之宏綱也。末句梵語禪那，此云靜慮，又云思惟修。通途言之，一切行門皆禪也。所謂真諦三昧，俗諦三昧，中諦三昧，次第三昧，一心三昧。行為入理之門，故曰門也。言禪門要關者，禪門二字，通指宗下參玄行者。要關二字，的指斯經。以經中第一大科，顯圓理文，正宗門中法身向上一著。第二第三二科，開修證門，正悟後履踐之實事。第五科廣示七趣。第六科詳辨五魔，真宗門中之明鏡。所謂懸寶鏡於高堂，胡漢俱現是也。經云，不作聖心，名善境界。若作聖解，即受羣邪。真照膽語，明指是經。凡參宗人，尤為緊要。故曰禪門之要關也。要者，的的不可少之謂。關者，阻節要會之處也。上來四句釋義，句句通論全文要旨。若分而論之，亦無不可。今略為點示。首句是第一大科之要旨，謂顯圓理也。此理乃當人之妙心，即諸佛之慧命也。二句是第二大科之要旨，謂示觀門也。觀為能達，理為所達。自觀行至分證，皆名為路。故曰眾生達道。三句是三四五科之要旨。大意謂悟此一心，則真如熏於無明，而成淨用，為單複十二聖位。迷此一心，則無明熏於真如，而成染用，為顛倒十二類生。可見現前一念迷悟，實教網之宏綱也。末句是第六大科之要旨，謂辨五魔也。斯文正如王度寶鏡，真禪門之要關也。提綱要竟。

此答富那執相難性也。經中疑問，謂七大既是清淨本然，云何忽生山河大地？山河句，指難辭。深窮句，是釋辭。窮，謂參究。深窮者，謂性相不二之義甚深，當深心而體究也。始生曰生，續生曰起，由本因也。意謂忽生大地之疑，毋得明言。只消深心窮究生起之本因，窮之徹底，其理自明。譬如下，設喻。虗空，喻如來藏性。諸相，仍喻七大。不拒發揮，正喻性不礙相也。意謂性即自心之本體，相即自心之妙用。體用唯是一心，性相原非二法。故曰虗空不拒，諸相發揮也。顯真下，正示一心。真妙覺明，即指自心。從來不妄曰真，永絕言思曰妙，三惑不能迷曰覺，諸塵不能障曰明。自心真明，豎窮橫遍，故曰圓照法界。一無一相，多無多相，一多隨緣，故曰互應。大無大相，小無小相，大小不二，故曰相容。即體下，即以三如來藏，結顯一心之義。即體句，指不空如來藏。體，指妙心不變之體。用，指十界隨緣之用。體用唯是一心，故曰即體即用。非俗句，指空如來藏。俗謂俗諦，指六凡法界。真謂真諦，指四聖法界。真俗唯是一心，心體一法不立，故曰非俗非真。至於下二句，指空不空如來藏。上句即體即用是妙有，次句非俗非真是真空。今則空有雙遮，以顯中道妙心，故曰離即離非，此正拂迹入玄之的旨。而又空有雙照，以顯中道妙心，故曰是即非即，是回途入妙之微言也。所以用此二句，以顯遮照同時，所謂截斷兩頭，中間不立，離言絕待，圓融微妙之靈心也。末句結顯離言。藏心，謂如來藏心。妙性，謂妙真如性。涉，謂交涉。名，是名相。言，是語言。意謂絕待靈心，離言說相，離心緣相，無相亦無，如前三藏三重玄義。第一重言空，一空一切空，有中俱空。第二重言有，一有一切有，空中俱有。第三重言中，一中一切中，空有俱中。謂之圓融三諦。舉一即具三，言三即是一，非一非三，而三而一，言語道斷，心行處滅，故曰不涉名言矣。

The combined explanation is complete.