No. 295-A勸持敘
Exhortation to Uphold the Sutra
師子林沙門 惟識 撰
Written by Weishi of Shizilin
首楞嚴王具足萬行總持三昧，熏修奢摩他路，開示眾生，妙在一門超出。由慶喜恨多聞而未全道力，故迦文因妄見而直指人心。七處之徵，寶鏡磨塵而本明自現；八還之辨，金錍刮膜而幻影隨消。斥攀緣則心不是心，示真覺則見猶離見。即顯真而破妄，仍即妄以談真。窮陰入處界而列為四科，因緣自然二俱排擯；會地水火風而通名七大，真俗中道三諦圓融。本如來藏而含吐十虗，隨眾生心而發揮諸相。乃至一多相即，小大互容。現寶剎於毫端，轉法輪於塵裡。得無罣礙者，倒想銷於億劫；不隨分別者，狂心歇即菩提。圓頓機已解密因，中下器須陳妙行。於是開遠客還家之路，指天王賜屋之門。詰諸聖之本因，依證悟說最初方便；順此方之教體，選音聞為第一圓通。次為攝心，乃重施戒。依先世尊，舉指清淨明誨；現化身佛，宣演秘密伽陀。三學圓具，而所證非偏；諸妄銷亡，而不真何待？況復精研七趣，隨業受生；痛喻六交，因習招報。示五十種禪那之境，深防愛見魔邪；具八萬種解脫之機，對治塵勞煩惱。保持覆護，囑勸弘宣。在始在終，無非修證了義；或破或立，不離常住真心。琴瑟箜篌，既逢妙指；林木池沼，皆演法音。令諸闡提，隳彌戾車；從三摩地，得無生忍。或自分真，而安直聖位；或從互用，而超至後心。坐大道場，登無上覺。一切事究竟堅固，廣開菩薩多方便門；十方界任運縱橫，同入如來妙莊嚴海。其教至矣！厥功懋哉！愧余之謬，而妄擬會通；樂法之深，而重加讚勸。幸諸方之學者，試一披而覽焉。
The Śūraṅgama King is replete with all practices, upholding the totality of samādhi. It cultivates the path of calm contemplation, revealing to beings that the sublime lies in a single gateway beyond all paths. Because Ānanda regretted that his extensive learning had not yet brought full spiritual power, the Buddha, through the perception of delusion, pointed directly to the mind.
In the seven inquiries, the precious mirror is wiped clean of dust, and its original brightness naturally appears. In the eight returns, the golden scalpel scrapes the cataract away, and phantom shadows vanish at once. Denying the clinging mind, the mind is revealed as not the mind; pointing to true awareness, seeing itself must be left behind. Manifesting truth erases falsehood, yet it is precisely through falsehood that truth is discussed. Delving into the aggregates, sense-fields, and elements, they are arranged into four categories; the theories of causes and conditions, as well as spontaneity, are both rejected. Gathering earth, water, fire, and wind, they are collectively called the seven great elements; the three truths—emptiness, conventional, and the Middle Way—perfectly interpenetrate. Rooted in the Tathāgata-store, it contains and gives rise to the ten directions; according to the minds of beings, it manifests all forms.
Thus, one and many are identical; the small and great intermingle. The jeweled realm appears on a hair-tip; the wheel of Dharma turns within a speck of dust. For those without obstacles, inverted thinking dissolves in a billion kalpas; for those who do not follow discrimination, the mad mind ceases—and that is enlightenment.
Those of sudden and perfect capacity have already understood the secret cause; those of medium or lesser potential need to be shown sublime practice. Therefore, the path for the distant wanderer to return home is opened; the gate through which the heavenly king bestows a mansion is shown. The original causes of all sages are examined, and the first expedient methods are presented according to their realization. Aligning with the teaching medium of this realm, hearing sounds is selected as the foremost perfect penetration.
Next, to gather the mind, the precepts are re-emphasized. Following the honored ones of the past, the pure and clear instructions are cited; the manifest incarnation Buddha proclaims the secret gāthā. The three trainings are perfectly complete, so what is realized is not partial; all falsehoods vanish—what remains but the real? Moreover, the seven states of rebirth are meticulously examined, where beings receive rebirth according to their karma; the six interactions are painfully illustrated, where habitual actions invite retribution. The fifty states of meditative absorption are shown, deeply guarding against attachment to perceptions and demonic influences. The eighty-four thousand methods of liberation are displayed, countering the afflictions of defilement.
Maintaining protection, entrusting and encouraging widespread propagation. From beginning to end, it is nothing but the ultimate meaning of cultivation and realization; whether negating or establishing, it never departs from the everlasting true mind. The lute, harp, and pipe—once they meet the sublime fingers; the groves, ponds, and streams—all proclaim the Dharma-sound. This enables even the icchantikas to destroy the mlecchas; and from samādhi, to attain the patient endurance of birthlessness. Some reach the stage of true realization and abide in the sacred rank; others transcend through mutual interchange and reach the final mind seated in the great enlightenment, attaining the supreme awakening. All matters are ultimately solid and enduring; the Bodhisattva’s manifold skillful doors are broadly opened. The ten directions move freely and effortlessly, all entering the sublime ocean of the Tathāgata’s adornments.
Such is the teaching! How vast its merit! Humbled by my own errors, I presume to aim for coherence; deeply delighted in the Dharma, I add praise and encouragement. May scholars from all directions take one look and examine it.
敘終。No. 295
Here ends the record.
大佛頂如來密因修證了義諸菩薩萬行首楞嚴經卷第一
唐天竺沙門 般剌密帝 譯
烏萇國沙門 彌伽釋迦 譯語
菩薩戒弟子前正議大夫同中書門下平章事清河房融 筆受
明淮海參佛弟子蘊空居士陸西星 述旨
明太子太保吏部尚書李戴 印可
明中憲大夫直𨽻淮安府知府劉大文明中憲大夫直𨽻揚州府知府 楊洵 校閱
淮南後學 陳南金 校定