---
title: "楞嚴經合轍 · No. 289-B 楞嚴合轍自序"
description: "楞嚴經合轍是明代高僧通潤對佛教經典大佛頂首楞嚴經的註疏之作。該書撰於明末佛教義學興盛之際，通潤以天台宗思想為基，融合諸家學說，對經文進行系統闡釋，重點剖析首楞嚴三昧、五陰魔境等核心教義，強調圓頓修證與般若智慧。此註解以邏輯嚴密、義理深邃著稱，被譽為楞嚴經註釋中的權威之作，對漢傳佛教研究具有重要影響，歷來為學修者所重。"
url: "https://rushiwowen.co/en/r/cmex1siy80h9cjp045fbc316t"
---

### No. 289-B楞嚴合轍自序

> Preface to the Combined Commentary on the Śūraṅgama Sūtra

予少孤，生於貧里，雖托身蕭寺，雅尚佛法，而意無所屬。時山中有老宿然公者，能醫能詩，且能究教乘，喜與之談，談則往往拈提楞嚴要旨以起予，予亦能默領其旨。爾時乃屬意楞嚴，且私淑天如會解，即祁寒溽暑，不廢檢討。或稍見一斑，則沾沾自喜，以為此經奧旨盡乎是，當終身遵守無餘慕，遂潛伏太湖之西山。歲丙戌，適無錫華藏啟楞嚴講期，時主法者為先大師雪浪，首座為山中老宿源公。公與然公為同參友，亦知教知詩，與予亦有交，寄一劄云：金陵雪浪，寔當代大法師，識見卓遠，而譚鋒澎湃，如江傾河潟，真末世津梁，人天眼目。今駐錫華藏，大闡楞嚴，公僻處一隅，目瞪雲漢，何不出山一赴講席，預沾法味？予熟思曰：楞嚴深意，十師盡發其玄奧，而天如復撮其要義為會解，若眾寶聚，即講師口如懸河，不過恃聰明知見塗抹世人，豈外此而能別竪新義乎？卒不去。公復致書云：如來妙旨，廣大深淵，豈一知一見、一文一義所能盡？譬如大海，蚊蝱飲之亦飽，鼴鼠飲之亦飽，修羅飲之亦飽，此各隨其量耳，安見一口吸盡海水者乎？公且來，當不負公，勿貢高為也。余遂欣然買舟，直趨法會。于時先業師手拈麈尾，左顧右指，罄欬欠伸，無非顯示第一義諦，盡掃文字支離之習。一時聽眾有咋指者，有忭舞者，有讚歎者，僉曰：希有哉！是大宗師而復為大教主者哉！余亦怳然失而恬然得也。廼合掌謝首座曰：不虗公勸駕，不孤我一來。自是日侍座側以聽，遇聱牙屈曲處，必咨請師。師曰：如來教法，源委不二，而流派千差。然楞嚴一經，統萬法為兒孫，攝羣經為眷屬。文雖十卷，實大藏之都序也。有志教法者，不可不先讀，又不可不熟讀。熟則心目口齒間隱隱隆隆，自有入路，不必借人頦頰，拾人涕唾。若果先明經義，回視諸家註疏，涇渭立見。否則為註疏奪心，而經義反晦矣。予始得看經法。自是以後，唯獨坐靜處，案上唯置楞嚴，即胸中、眼角、口吻邊，亦唯置楞嚴。且讀且思，遇不愜心處，即書而粘之壁。時時參究，務求必達，故亦時時會心。積數年，而楞嚴一貫之旨，字字皆契佛心，毫無齟齬。反觀向時伎倆，真管天蠡海。覆取諸家註疏讀之，則是非得失了然，胷中略無疑滯。於是將平生零星所得於師友邊者，及平生自得者，錄成私記，藏之笥篋，以備遺忘。無何，偶於友人案頭得見楞嚴正脉，展卷讀之，其指瑕擿疵處，則與向所私記者大半相合，其不合者十之三四。然較前諸師註疏，雖分鑣並轡，而駸駸時軼乎其前矣。余歡喜自慶曰：安所有如是法師？我輩僻處一隅，曾不耳其名，今何幸而獲無上希有之寶，豈所謂不求而自至者耶？即欲謀諸檀越，登棗梨以廣其傳，不知板傳於嘉湖久矣。第鑑師婆心太切，欲使人人盡解，故經義無論易難，皆詳釋之。唯詳，故語亦繁，繁則不便於初學，皆望洋而退。余故復將平日私記而與諸佛性相若合一轍者，裒成一帙，以付欹劂，寔欲誘引同志好繁好簡者，並入圓通法門耳。若夫經之大旨，已先揭於定判，故不重敘，聊敘得法源委如此。

> I was orphaned young and grew up in poverty. Though I took refuge in the Chan Temple and held a deep reverence for the Buddha's teachings, my heart felt directionless. At that time, there was an elder monk named Ran in the mountains, skilled in medicine, poetry, and the study of Buddhist scriptures. I enjoyed speaking with him, and our conversations often revolved around the essential teachings of the \*Shurangama Sutra\*, which he would highlight to inspire me. I could silently grasp his meaning. From then on, I devoted myself to the \*Shurangama Sutra\* and privately revered the \*Comprehensive Commentary\* by Tianru. Even through bitter cold and sweltering heat, I never ceased my studies. Whenever I caught a glimpse of understanding, I would feel smug, believing that the profound meaning of this sutra lay entirely within my grasp—that I could follow it for life without need for anything else. So I secluded myself in the western hills of Lake Tai. In the year Bingxu (1646), I heard that the Huazang Monastery in Wuxi was hosting a lecture series on the \*Shurangama Sutra\*. The presiding master was the great teacher Xuelang, and the head monk was the elder Yuan from the mountains. Yuan was a fellow practitioner of Ran, also learned in teachings and poetry, and a friend of mine. He sent me a letter saying: "Xuelang of Jinling is truly a great Dharma master of our time. His insight is profound and far-reaching, and his eloquence pours forth like a river flooding its banks—truly a ferry for the end times, the eyes of humans and devas. He is now residing at Huazang, expounding the \*Shurangama Sutra\* in depth. You hide away in a remote corner, gazing at the clouds. Why not come out to attend the lectures and taste the Dharma?" After much thought, I replied: "The profound meaning of the \*Shurangama Sutra\* has been fully revealed by ten masters, and Tianru has condensed its essence into the \*Comprehensive Commentary\*. It's like a collection of jewels. Even if the lecturer speaks like a flowing river, he's just using wit and knowledge to gloss over things for the masses. How could he establish any new meaning beyond this?" So I did not go. Yuan wrote again: "The wondrous teachings of the Tathagata are vast and deep—how can one sight, one understanding, one passage, one meaning exhaust them? It's like the great ocean: mosquitoes drink from it and are satisfied, mice drink from it and are satisfied, asuras drink from it and are satisfied. Each takes according to their capacity. Who can drink up the entire ocean in one mouthful? Please come; I will not let you down. Do not be arrogant." So I gladly bought a boat and went straight to the Dharma assembly. There, my teacher, the master, held a \*chowrie\* (fly-whisk), gesturing left and right. Every cough, every movement, revealed the ultimate truth, sweeping away all dependence on mere words and fragmented explanations. The audience was astounded—some bit their fingers in amazement, some danced with joy, some praised, all saying: "How rare! This is a great master and a great teacher!" I too was shocked into realization, losing my former certainty and gaining true understanding. I joined my palms and thanked the head monk: "You did not waste your efforts in urging me to come, and I have not wasted my journey." From then on, I attended the lectures daily. Whenever I encountered difficult or obscure passages, I would ask the teacher. He said: "The Buddha's teachings have one source, yet their streams branch into a thousand differences. The \*Shurangama Sutra\*, however, embraces all Dharmas as its children and gathers all sutras as its family. Though it has ten fascicles, it is truly the general introduction to the entire canon. Those who aspire to the Dharma must first read it, and read it thoroughly. When you are familiar with it, the path will open naturally in your mind, eyes, mouth, and ears—you won't need to borrow others' words or pick up their spit. If you first understand the sutra's meaning, you'll see clearly the differences between the various commentaries. Otherwise, the commentaries will seize your mind, and the sutra's meaning will remain obscured." This is how I learned the method of reading scripture. From then on, I sat alone in a quiet place, with only the \*Shurangama Sutra\* on my desk. In my mind, at the corners of my eyes, on the edge of my lips—only the \*Shurangama Sutra\*. I read and reflected. Whenever I encountered a point that didn't satisfy me, I wrote it down and pasted it on the wall. I constantly pondered, determined to understand. So I often had moments of insight. Over the years, the unified meaning of the \*Shurangama Sutra\* became perfectly clear—every word matched the Buddha's mind, with no discord. Looking back at my earlier efforts, they were like trying to measure the sky with a tube or the sea with a ladle. When I again read the various commentaries, I saw clearly their strengths and weaknesses, with no confusion in my mind. I then compiled my scattered insights—gained from teachers and friends, as well as my own realizations—into private notes, storing them in a box to prevent forgetting. Later, I happened upon a copy of the \*True Lineage of the Shurangama Sutra\* on a friend's desk. As I read it, I found that its criticisms of errors largely matched my private notes—about seventy percent. The remaining thirty percent differed. Yet compared to earlier commentaries, it stood out, often surpassing them. Overjoyed, I thought: "Where is such a Dharma master to be found? Living in seclusion, I hadn't even heard his name. How fortunate to obtain this priceless treasure—what is called 'coming without seeking'?" I wanted to raise funds from donors to print and spread it, only to learn that the woodblocks had been circulating in Jiahu for a long time. However, the master's compassionate intent was so deep that he wished everyone to understand completely. So he explained the sutra's meaning in detail, whether easy or difficult. Because it was detailed, the text was long. Lengthy texts are not convenient for beginners—they retreat like looking at the ocean and turning back. Therefore, I took my private notes, which aligned perfectly with the nature of the Buddha's teachings, and compiled them into a volume for publication. My intention was to guide fellow practitioners—whether they prefer detail or brevity—into the perfect and comprehensive Dharma-door of Universal Penetration. As for the essential meaning of the sutra, it has already been clarified in the judgment of the text, so I will not repeat it. I merely recount here the origins of my own understanding of the Dharma.

天啟龍飛辛酉二楞庵釋通潤書

> Preface to the Dragon-ascending Year of Xin-You by Ven. Shih Tongrun of Erlei Hermitage