---
title: "首楞嚴經義海 · 集解序"
description: "首楞嚴經義海是唐代高僧懷迪參與證義宋代咸輝排經入注的楞嚴經重要注疏。該書成於唐宋佛教義學鼎盛期以科判方式系統梳理經文結構並融入精要注釋深入闡釋首楞嚴三昧如來藏心性等核心教義。其內容涵蓋禪修次第五十陰魔辨析及圓通法門被譽為開顯楞嚴深廣義海之鑰。此注疏融合南北宗見解在漢傳佛教中具有權威地位是研究楞嚴經思想與實踐的重要文獻對天台華嚴禪宗等宗派皆產生深遠影響。"
url: "https://rushiwowen.co/en/r/cmgn3o3w70de1k104lu8ycn3y"
---

### 集解序

> Collected Commentaries Preface

夫經者傳道之器復性之路雖妙有之韞固息於名言而解脫之說弗離於文字因心以會道見月而遺指此聖者所以有作明者所以能述微言之緒㡭㡭不絕焉大佛頂密因了義首楞嚴經者迦文轉物之機慶喜開權之教實第一之義諦不二之法門也原夫真心常住本體無生三界緣興始由於妄念一精體變遂汩於前塵色相外󳸓心目隨轉涅槃迷而生死作菩提昧而煩惱興流為眾生溺於濁劫如來哀其然也為說斯經近取諸身誘致於性除攀緣之妄七處而推其心破封執之迷八還以研其𧷤以至飛光左右寶手開合顯真性不動之妙展觀智無涯之照洞諸相之幻妄識自心之廣大則是經也以三摩為根力以六入為藏性真如常徧妙用在前無法而弗圓無入而非道所謂證金剛三昧超妙嚴之一門者不其然乎當是時佛尚住世人未去聖室羅筏之會千二百五十人俱皆是大阿羅漢妙堪遺囑故佛與之說法其言簡其旨明真破咎根不存枝葉而阿難詶詰猶多悲淚繫辭云作易者其有憂患乎乃知天權起教不為佛世眾生正憂五濁末世耳去聖既遠遺文但存外說實繁上根蓋寡非妙解之士廣為詮釋則入神精義大懼淪晦先是唐神龍初梵僧般剌蜜諦三藏於廣州制止道場譯此經適會宰相房融領南銓於此為之潤文筆高語奇音旨清暢󳸓契佛志綽同神會乃知大經因緣豈偶然哉宋長水大士子璿解行高妙名稱普聞特稟圓機振發大教為之注解王丞相冠其篇福唐沙門可度亦復勝流甞箋了義夏英公序其首吳興大士仁岳辯才無礙多聞第一道力全於正定智性了於真空棲神斯文入佛正解多歷年所廣集言詮有若孤山智圓檇李洪敏資中弘沇真際崇節興福惟慤並邃乎此經雅於言道咸即法句注其章旨岳公懼諸家之文不表於後即正經之說傳致其下仍以地著各以義解獨於己說標為私謂緫成十卷題之曰首楞嚴經集解莫不文義璀璨華梵宣明亦猶室中千燈多光互入堂下六樂正聲相通鼓吹大經藻火圓教噫佛滅後僅二千年經初至于唐又四百年而教始興於宋神僧大士精文密旨續佛慧命為世導師津梁未來藥石病者法施功德豈有涯哉後之濟彼岸入法界者當以此經為舟檝為門戶云。

> The sutras are tools for transmitting the Way and paths for returning to our true nature. Though the profound truth they contain ultimately transcends words, the teachings on liberation cannot exist without them. By following the mind, we understand the Path; by seeing the moon, we forget the finger that points to it. This is why sages teach and enlightened ones explain—so that the subtle thread of wisdom may continue unbroken. The \*Śūraṅgama Sūtra\*, a scripture of ultimate meaning and perfect revelation, is the Buddha's skillful means for transforming beings and Ānanda's teaching for opening up the provisional. It is the supreme truth, the non-dual Dharma door. Originally, the true mind is ever-present, the fundamental essence unborn. The three realms arise from beginningless delusion; the single essence becomes obscured, sinking into the dust of sensory objects. Forms and appearances entangle us, and the mind and eyes revolve in confusion. Thus, nirvāṇa is lost and birth-and-death begins; enlightenment is forgotten and afflictions arise. Beings drift, drowning in the turbid kalpa. The Thus-Come One, in compassion, taught this sūtra. He took examples from our own body and life to lead us back to our true nature. He removed the false clinging to conditions by pointing to the mind in seven places; he shattered attachment to fixed views by investigating light returning in eight directions. Through the movement of light left and right and the opening and closing of the jeweled hand, he revealed the unmoving wonder of our true nature, displaying the boundless wisdom of insight. He exposed all forms as illusory and revealed the vastness of our own mind. Thus, this sūtra uses samādhi as its root and power, and the six sense faculties as its treasury of true nature. True suchness is ever-present, its wondrous function is right before us. No dharma is incomplete; no entry is not the Way. To realize the diamond-like samādhi and transcend the one gate of sublime wonder—is this not exactly so? At that time, the Buddha was still in the world, and people had not yet left the sage. In the assembly at Śrāvastī, 1,250 people gathered, all great arhats worthy of the Buddha's final entrustment. Thus the Buddha taught them directly—his words simple, his meaning clear, cutting through the root of error without dwelling on branches. And yet Ānanda, in his questions, still shed many tears of compassion. The \*Book of Changes\* says, "Did not its author have worries?" So we know that the provisional teachings of the Thus-Come One were given not only for the Buddha's contemporaries but especially for beings in the last five troubled ages. Since the sage has left and only the written words remain, external interpretations abound, but truly capable practitioners are few. Without a person of profound understanding to explain them widely, the essential meaning would be lost. In the early Tang dynasty, around 705 CE, the Indian monk Śramaṇa Pramiti translated this sūtra at the Zhizhi Monastery in Guangzhou. By chance, the Chancellor Fang Rong, then overseeing the southern region, polished the text. The words are elevated, the language unique, the meaning clear and smooth—matching the Buddha's intent as if guided by spiritual insight. We realize then that great scriptures do not appear by chance. In the Song dynasty, the great master Zixuan of Changshui, of supreme understanding and practice, widely known for his teaching, took up the subtle teachings and revived them, writing a commentary. Chancellor Wang crowned his work with a preface. Monks from Futang, like Kedo, also exceptional scholars, once annotated the ultimate meaning, and Minister Xia wrote a preface. The great master Ren Yue of Wuxing, of unimpeded eloquence and vast learning, whose spiritual power was rooted in correct samādhi and whose wisdom understood ultimate emptiness, dedicated himself to this sūtra, entering the Buddha’s correct understanding. Over many years, he gathered various interpretations. Such figures as Zhiyuan of Gushan, Hongmin of Zuili, Hongyan of Zizhong, Chongjie of Zhenji, and Weique of Xingfu—all were deeply versed in this sūtra and well-versed in the Way. They each commented on its chapters and verses. Master Yue, concerned that the various commentaries might not survive, gathered the orthodox teachings and appended them to the sūtra. He marked each commentator by name and recorded each explanation, only labeling his own views as "Private Commentary." He compiled the whole into ten volumes, titled \*The Collected Commentaries on the Śūraṅgama Sūtra\*. The work shines with literary brilliance and clarity, like a thousand lamps in a single room, their lights merging; like the six tones of music in a hall, their sounds harmonizing. It magnifies the great scripture and adorns the perfect teaching. Alas! Less than two thousand years after the Buddha's parinirvāṇa, the sūtra first came to China in the Tang dynasty; four hundred years later, in the Song, the teaching truly flourished. Divine monks and great masters, with their subtle texts and profound meanings, continued the Buddha's wisdom-life, serving as guides for the world, as ferries and medicine for the sick. The merit of their Dharma-gift is boundless. Those who later cross to the other shore and enter the Dharma-realm should take this sūtra as their boat and raft, as their gate and door.

時嘉祐己亥七月十一日翰林學士兼侍讀學士朝散大夫尚書左司即中知制誥充史舘修撰判舘事兼判尚書禮部提舉在京諸司庫務上騎都尉安定郡開國𬾃食邑一千三百戶賜紫金魚袋胡宿撰

> On the eleventh day of the seventh month in the year of Jihai (1059 CE) during the Jiayou era, this text was composed by Hu Su, who held the titles of Hanlin Academician, Attendant Reader, Court Gentleman for Dispensations, Left Assistant Director of the Imperial Secretariat, Drafter of Imperial Edicts, Editor-in-Chief of the History Bureau, Director of the Bureau's Affairs, concurrently Director of the Ministry of Rites, Supervisor of Various State Warehouses, Cavalry Commandant, Founding Baron of Anding Commandery with a fief of 1,300 households, and recipient of the Purple and Gold Fish Pouch.