交光真鑑

藏中無其傳，所知皆出其書。《楞嚴經正脉疏》自序署「京都西湖沙門交光真鑑述」〔X12n0275 0187b05〕，序首一句便立其宗：「本元覺海，在纏名如來藏心」〔X12n0275 0187b06〕；自述其所以註經：「鑑長夜迷徒，釋宗晚學，賴聖賢加被，發薄少善根」〔X12n0275 0188a03–a04〕。書末跋署「時萬曆庚子八月望日沙門真鑑謹䟦」〔X12n0275 0481b11–b12〕，是書成之年可據者。

The canon has no biography of him; what is known comes from his own book. The preface to the Zhengmai Commentary on the Śūraṅgama Sūtra is signed "composed by the śramaṇa Jiaoguang Zhenjian of West Lake in the capital" 〔X12n0275 0187b05〕, and its opening sentence sets his standpoint: "The original sea of awakening, while in bondage, is called the tathāgatagarbha mind" 〔X12n0275 0187b06〕. Of why he wrote he says: "Jian, a wanderer lost in the long night, a late student of the Śākya teaching, relying on the protection of the sages and worthies, has brought forth a thin and slight root of goodness" 〔X12n0275 0188a03–a04〕. The postscript at the book's end is signed "the fifteenth day of the eighth month of the gengzi year of Wanli, respectfully written by the śramaṇa Zhenjian" 〔X12n0275 0481b11–b12〕, the one year that can be relied on for the book's completion.

後出諸疏於其書或譽或議：《楞嚴經貫攝》云「至交光法師正脉出，而奧義闡盡」〔X15n0303 0339c04〕；《楞嚴經指掌疏懸示》著錄其自敘「從楞嚴發悟，病中見佛接引，請假註經，掃拂台觀，排抵會解，流傳幽朔，驚動江左，咸謂經入支那，未有此解」〔X16n0307 0010b08〕。掃台觀、抵會解——其書之所以為「正脉」，在於自立一路。本編以之為見證鏡，不以之為主鏡，分際見凡例。

Later commentaries both praised and disputed the book. The Lengyan jing guanshe says: "When the Zhengmai of Dharma Master Jiaoguang appeared, the hidden meaning was expounded to the full" 〔X15n0303 0339c04〕. The Lengyan jing zhizhang shu xuanshi records his own account: "awakened through the Śūraṅgama, in illness he saw the Buddha come to receive him, asked for leave to annotate the sūtra, swept aside the Tiantai contemplation, pushed back against the Collected Explanations, and his work spread to the far north and shook the land south of the river, all saying that since the sūtra came to China there had been no such explanation" 〔X16n0307 0010b08〕. Sweeping aside Tiantai and pushing back against the Collected Explanations*: the book is called the "true vein" because it cuts a road of its own. This edition takes it as a witness mirror, not the principal mirror; the Conventions give the line between them.*