No. 272-A大佛頂首楞嚴經合論序
Preface to the Combined Commentary on the Shurangama Sutra (No. 272-A)
首楞嚴經之垂於世也，蓋指如來之藏性與眾生之本源了無差別，但能窮盡妄心，自然發露真見。故慶喜自無迷悟中而立問，善逝於無言說中而對詶，玉轉珠回，聖言彌布。繇是有七徵、八還、四緣塵、二顛倒之密示，五陰、六入、十二處、十八界、二十五圓通之詳辯，七趣、三增進、四明誨諸位洎五十種魔之顯決，其旨洞達，若大明麗天，而昧者不覩。是以宏識之士為之箋，為之疏，靡不渙釋。然至其堂奧，則紅紫亂朱，反晦於聖意者多矣。故寂音之論作，豈得已哉？觀其以智照三昧區分派別，振發大義於詆闢之間，無施不可，雖生遠筆削，復何以加？或謂論非見諦菩薩莫能為之，是安知寂音果非見諦者耶？愚甞取其文列於經右，猶昔人以李長者之論合諸華嚴，間有闕遺，不愧狂斐，輙事補緝，并杼其大略，冠于帙首。庶幾栖神斯文者，了然無惑，直證真常，餘則具具于本序云。
The *Śūraṅgama Sūtra* has been transmitted through the world to reveal that the Tathāgata's inherent nature and the fundamental source of all beings are ultimately no different. Once the deluded mind is completely exhausted, true insight naturally reveals itself. Thus, Ānanda raised questions from within the state of no delusion and no awakening, and the Sugata responded within the realm beyond words. Like a jade sphere turning or a precious gem rolling back and forth, the sacred teachings spread abundantly. From this came the secret instructions of the Seven Places of Inquiry, the Eight Returning Insights, the Four Conditions of Sense-Objects, and the Two Kinds of Inversion; the detailed explanations of the Five Aggregates, the Six Entrances, the Twelve Sense-Fields, the Eighteen Elements, and the Twenty-Five Perfections; as well as the clear declarations on the Seven Realms, the Three Degrees of Advancement, the Four Clear Instructions, the various stages, and the Fifty Types of Demonic States. Its meaning is thoroughly revealed, radiant as the sun in a clear sky—yet those who are ignorant still fail to see it.
Therefore, scholars of great insight have written commentaries and sub-commentaries, all clarifying their interpretations. However, when it comes to the deepest mysteries, many have muddled the truth, confusing red with purple and obscuring the sacred intent. So was not the treatise of the Solitary Sound Master composed out of necessity? Observe how he uses wisdom-based samadhi to distinguish different branches and revive the great meaning amid critical debate—he speaks aptly in all circumstances. Even if the revered scholar Bi had revised his work, what more could he have added? Some say only a bodhisattva who has seen truth could produce such a treatise—but how do they know that the Solitary Sound Master was not himself a seer of truth?
In the past, I arranged his essay alongside the sūtra, just as the ancients matched Elder Li's commentary with the *Avataṃsaka Sūtra*. Noticing some gaps and omissions, I took the liberty, without shame for my own audacity, to supplement and compile it. I have also outlined its general meaning and placed it at the beginning of the volume. May those who devote their minds to this text be free from confusion, directly realize the eternal truth, and witness it for themselves. As for the rest, it is fully explained in the original preface.
時嘉泰癸亥上元日，沙門正受謹書
Written on the Lantern Festival day in the year Gui Hai of the Jiatai era, by the monk Zhengshou, with reverence.