楞嚴經 卷首二序（許洞序・祖派序）The Śūraṅgama Sūtra · The Two Prefaces (Xu Dong and Zupai)
許洞的序，末句是三個字：「余見其。」
句子斷在這裡。底本如此，無校記可補。
他前面說了什麼
「是法微妙，知之者亦已鮮矣」——這個法極其微妙，知道它的人已經很少了。
「能深究於此復廣其利於天下」——能夠深究於此、又把它的利益推廣到天下的人，
「余見其。」
我看見那樣的人——
然後沒有了。
兩種讀法
一種：底本脫文，原句另有下半。
另一種：這就是全句——『我見到了這樣的人』。至於見到誰、見到什麼，序者沒有說。
我們不選。照錄。
另一篇序
祖派的序從「至心歸命禮」起，到「甚深法藏」止。
一句不斷，一字不缺，十卷經文被折成一篇對句。
兩篇序並在一起：一篇走完了全程，一篇在半路停住。
都不在麗本裡
大正藏在兩篇序題下各注一句：此序麗本無。
一篇依宋本載入，一篇依元本載入。
它們是後人讀經之後寫的話，不是經。
讀它們，是為了知道有人這樣讀過；不是為了知道經說了什麼。
經說了什麼，在後面十卷。
Xu Dong’s preface ends on three characters: “I have seen him—”
The sentence breaks off there. The base text reads so, and no collation note supplies the rest.
What He Said Before It
“This Dharma is subtle and fine, and those who know it are already few”: this teaching is exceedingly subtle, and the people who know it are already rare.
“One who could search it to the depths and further spread its benefit across the world”: a person who could go deep into it and carry its benefit out to everyone,
“I have seen him—”
I have seen such a person—
and then nothing.
Two Ways to Read It
One: the base text has lost words, and the sentence once had a second half.
The other: this is the whole sentence, ‘I have seen such a person,’ and as to whom he saw, or what, the prefacer did not say.
We do not choose. We print it as it stands.
The Other Preface
Zupai’s preface runs from “With utmost mind I take refuge and bow” to “the most profound Dharma-collection.”
Not one sentence broken, not one word missing: ten fascicles of scripture folded into a single preface of parallel clauses.
The two prefaces stand together. One walks the whole way; one stops halfway.
Neither Is in the Korean Canon
Under the title of each, the Taishō edition notes one sentence: the Korean recension lacks this preface.
One is supplied from the Song recension, one from the Yuan.
They are words written by later people after reading the sūtra. They are not the sūtra.
We read them to know that someone once read it this way, not to know what the sūtra says.
What the sūtra says is in the ten fascicles that follow.
大唐神龍元年龍集乙巳五月己卯朔二十三日辛丑中天竺沙門般剌蜜帝於廣州制止道場譯出·菩薩戒弟子前正諫大夫同中書門下平章事清河房融筆授·烏長國沙門彌伽釋迦譯語《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》〈卷首二序（許洞序・祖派序）〉· 大正藏 T19n0945〔起 T19 0105b25〕。段／行首〔T19 …〕＝大正藏頁・欄・行錨。
〔T19 0105b25〕新印大佛頂首楞嚴經序 前雄武軍節度推官許洞撰 楞嚴經者，括諸佛萬行之樞紐也。通幽洞微，非二乘所賾；開物成務，乃十地攸宗。其文曲而達，其旨隱而暢，入於至妙之域，出於無生之表，鏗鏘磅礴群彙率化，窮玄絕聖其在茲乎。是知大和無私雖幽必煦，至神無迹雖微必貫，玄功無宰雖遐必達，率由心絕有為而大千同照，道躋無作而至感必通。 如來謂斯經可以鼓吹乎群心、開決乎佛性，爰集大眾會于室羅筏城，天龍鬼神共覃斯教。嗚呼！三界以五欲而成，故摩登伽以宣淫為發題之始也；眾生以愛纏而起，故阿難以破惑為成道之基也。是以論有心則以無心為攝，悲有生則以無生為誘，談有相則破一切色境為主，示有作則脫一切煩惱為樂，此蓋覺虛妄而歸真實也。至若舉三十六地獄之因果、十鬼十類之緣業，此蓋昧真實而起虛妄也。不明實相無以煥菩提之心，不破妄塵無以悟眾生之性，是法微妙，知之者亦已鮮矣；能深究於此復廣其利於天下，余見其。 大佛頂如來萬行首楞嚴經序 趙宋泉南沙門釋祖派述 至心歸命禮南謨無見頂相首楞嚴王。圓如來之密因，具菩薩之萬行，真修行路，妙證悟門，大乘義以了明，一切事而究竟。爰自祇園休夏聖王延齋，紫金光聚耀十方，迦陵仙音流法界，恒沙薩埵咸來咨決心疑，闔國王臣畢集願聞法要。教由緣起，阿難被溺於婬坊，道假人弘，師利承宣於祕呪。由是七處徵心，全是妄性淨元明；八還顯見，本來真覺圓常住。標迷悟之根本，令諸闡提而墮彌戾車；示同別之狂勞，俾一顛迦而摧惡叉聚。富樓那執相難性，四緣本紀於異同；波斯匿惑斷為常，一念元無於生滅。妙明覺體，非因非緣非自然；精真見元，不合不和不離即。以至六根虛妄無非菩提妙心，七大遍周盡是如來藏性。三緣永斷，不迷鏡裏之頭；二義斯明，頓悟衣中之寶；金鐘擊處，聲滅而聞自不消。華㲲綰時，六忘而一不可得。譬夫天王賜屋，二十五聖而各陳悟入之門；遠客遊方，十河沙眾而盡識歸還之路。勅文殊之揀選，誰當其根；指觀音之圓通，實從中入。而況三無漏學，真為修習之要機，四淨律儀，實號秉持之明誨。欲誦祕密之章句，須嚴清淨之壇場，無邊積業悉氷消，一切所求皆果遂。復乃開三門之漸次，是先佛之規模；立五品之名題，作將來之眼目。良由兩種之顛倒，遂成十二之類生，歷七趣之輪迴，織五重之渾濁。於是迴千光相攬七寶床，深憐恣客迷主人，痛念認賊為己子。洗心非正，五十重之魔境現前；覺際入交，四十四之聖心超越。而後慶喜欽承於妙誨，能仁宣發於真慈，窮五陰之妄源，勝十方之獻寶。貧人七錢而布施，尚獲輪王；行者一念以流通，定登佛果。真乘奧典，祕字靈文，《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》甚深法藏。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
宋許洞〈新印大佛頂首楞嚴經序〉與釋祖派〈大佛頂如來萬行首楞嚴經序〉，大正藏 T19n0945 卷首所附，麗本無；段首（…）＝大正藏頁·欄·行錨。
〔1·新印大佛頂首楞嚴經序（許洞）〕（0105b25）序題作「新印大佛頂首楞嚴經序」〔T19 0105b25〕，署「前雄武軍節度推官許洞撰」〔T19 0105b27〕——前任雄武軍節度推官許洞撰寫。這部楞嚴經，總括了諸佛萬行的樞紐。它通達幽深、洞徹精微，不是二乘所能探究的；開發萬物、成就事務，乃是十地菩薩所宗奉的。它的文辭曲折而通達，它的旨趣隱微而暢明；進入至妙的境域，超出無生的表相；聲勢鏗鏘、氣象磅礴，使群類都隨之化導——窮盡玄理、超絕聖境，大概就在這部經吧！由此可知：大和之德無所偏私，雖在幽暗之處也必定溫煦；至神之用不留痕迹，雖在微細之處也必定貫通；玄妙之功沒有主宰，雖在遙遠之處也必定通達。這都是由於心斷絕了有為，而大千世界同被照耀；道登上了無作，而至誠的感應必定通達。
〔1·新印大佛頂首楞嚴經序（許洞）〕（0105c07）如來認為這部經可以鼓舞群生之心、開顯決了佛性，於是在室羅筏城召集大眾，天、龍、鬼神一同沐受這教法。唉！三界因五欲而成，所以以摩登伽宣淫一事作為發起經題的開端；眾生因愛纏而起，所以以阿難破除迷惑作為成道的基礎。因此，論到有心，便以無心來攝受；悲憫有生，便以無生來誘導；談到有相，便以破除一切色境為主；指示有作，便以脫離一切煩惱為樂——這是覺知虛妄而歸向真實。至於列舉三十六地獄的因果、十鬼十類的緣業，這是迷昧真實而生起虛妄。不明了實相，就無從煥發菩提之心；不破除妄塵，就無從悟入眾生之性。這法微妙，知道它的人已經很少了；能深究於此、又把它的利益廣布天下的，我見到他……〔底本句止於此〕
〔2·大佛頂如來萬行首楞嚴經序（釋祖派）〕（0105c21）序題作「大佛頂如來萬行首楞嚴經序」〔T19 0105c21〕，署「趙宋泉南沙門釋祖派述」〔T19 0105c23〕——趙宋時泉南的沙門釋祖派撰述。至心歸命禮敬：南謨無見頂相首楞嚴王！它圓滿如來的密因，具足菩薩的萬行，是真實修行之路、妙證悟入之門；大乘之義由此了然明白，一切之事由此究竟圓成。自從祇園夏安居結束、聖王延請齋供，紫金光聚照耀十方，迦陵仙音流布法界；恒河沙數的菩薩都來諮問、決斷心中的疑惑，全國的君王臣子都聚集而來，願聞法要。教法由因緣而起——阿難在婬坊中被陷溺；道要藉人弘揚——文殊師利承命宣說祕呪。
〔2·大佛頂如來萬行首楞嚴經序（釋祖派）〕（0106a01）由此有七處徵心，顯出那全是妄，而性本淨、元本明；有八還顯見，顯出本來真覺圓滿而常住。標明迷與悟的根本，使諸闡提毀破彌戾車；指示同分、別業的狂勞，使一顛迦摧破惡叉聚。富樓那執著於相來詰難於性，四緣本來記在異同之中；波斯匿迷惑於斷而以為常，一念本來沒有生滅。妙明的覺體，非因、非緣、非自然；精真的見元，不合、不和、不離即。乃至六根虛妄，無非菩提妙心；七大周遍，盡是如來藏性。三緣永遠斷絕，就不再迷惑於鑑中所照的頭；二義既已明白，便頓然悟得衣中所繫的寶。金鐘敲擊之處，聲音滅了而聞性自不消亡；華巾打結之時，六結解忘而一亦不可得。
〔2·大佛頂如來萬行首楞嚴經序（釋祖派）〕（0106a11）譬如天王賜屋，二十五位聖者各自陳述悟入之門；遠客遊方，十河沙數之眾都認識了歸還之路。佛勅文殊揀選，誰最契合其根機？指定觀音的圓通，實是從這一門入。更何況三無漏學，真是修習的要機；四淨律儀，實可稱為秉持的明誨。想要誦持祕密的章句，必須莊嚴清淨的壇場；無邊的積業都如冰消融，一切所求都得結果遂願。又開示三門的漸次，這是先佛的規模；建立五品的名題，作為將來的眼目。正是由於兩種顛倒，於是成就十二類眾生，經歷七趣的輪迴，交織五重的渾濁。於是迴放千光、攬捧七寶床，深深憐念那放縱於客而迷失主人的人，痛切念及那認賊為己子的人。洗心而不正，五十重魔境便現前；覺際入於交會，四十四位聖心便得超越。其後慶喜欽承妙誨，能仁宣發真慈，窮究五陰的妄源，勝過以十方之寶供獻。貧人以七錢布施，尚且獲得輪王之報；行者一念使之流通，必定登上佛果。這真乘奧典、祕字靈文，就是「大佛頂如來密因修證了義諸菩薩萬行首楞嚴經」〔T19 0106a27〕甚深的法藏。
Xu Dong of the Song, Preface to the Newly Printed Great Buddha-Crown Śūraṅgama Sūtra, and the śramaṇa Zupai, Preface to the Great Buddha-Crown Sūtra of the Tathāgata’s Myriad Practices, Śūraṅgama, appended at the head of the scroll in the Taishō canon, T19n0945; the Korean recension does not have them. The figures in parentheses at the head of each segment give the Taishō page, register, and line.
〔1 · Preface to the Newly Printed Great Buddha-Crown Śūraṅgama Sūtra (Xu Dong)〕（0105b25）The preface is titled “Preface to the Newly Printed Great Buddha-Crown Śūraṅgama Sūtra”, and signed “Composed by Xu Dong, former Prefectural Judge of the Xiongwu Army Military Commission”—composed by Xu Dong, formerly Prefectural Judge under the Military Commissioner of the Xiongwu Army. This Śūraṅgama Sūtra gathers up the pivot of the myriad practices of all buddhas. It penetrates the hidden and sees through the subtle, and is not something the two vehicles can fathom; it opens up things and accomplishes affairs, and is what the bodhisattvas of the ten grounds take as their source. Its words wind yet reach through; its purport is hidden yet flows clear. It enters the domain of the utmost wonder and passes beyond the appearance of the unborn; its sound rings out and its bearing is vast, so that all kinds of beings are transformed in its wake—exhausting the mysterious and surpassing the sagely realm, it lies, perhaps, in this very sūtra! From this we know: the virtue of great harmony has no partiality, so that even in dark places it surely warms; the working of the utmost spirit leaves no trace, so that even in subtle places it surely penetrates; the efficacy of the mysterious and wondrous has no master, so that even in distant places it surely reaches. All this is because the mind has cut off the conditioned, and the great chiliocosm is illumined together; the path has ascended to non-action, and the response to utmost sincerity surely reaches through.
〔1 · Preface to the Newly Printed Great Buddha-Crown Śūraṅgama Sūtra (Xu Dong)〕（0105c07）The Tathāgata held that this sūtra could rouse the minds of the multitude of beings and open up and settle buddha-nature, and so he gathered the great assembly in the city of Śrāvastī, where gods, dragons, ghosts, and spirits together bathed in this teaching. Ah! The three realms are formed through the five desires, and so Mātaṅgī’s display of lust is made the beginning that sets forth the sūtra’s theme; beings arise through the entanglement of craving, and so Ānanda’s breaking of delusion is made the foundation for accomplishing the path. Therefore, when it speaks of having mind, it gathers it in by no-mind; in pitying what has birth, it leads on by the unborn; in speaking of having characteristics, it takes the breaking of all realms of form as its principle; in pointing to what has action, it takes the departure from all afflictions as its joy—this is awakening to the false and returning to the true. As for its listing of the causes and effects of the thirty-six hells and the conditions and actions of the ten kinds of ghosts and ten classes of beings, this is being deluded about the true and giving rise to the false. Without understanding true reality, there is no way to kindle the mind of bodhi; without breaking the false dusts, there is no way to awaken to the nature of beings. This Dharma is subtle and wondrous, and those who know it are already few; one who can probe it deeply and also spread its benefit widely through the world—I have seen him… [the sentence in the base text stops here]
〔2 · Preface to the Great Buddha-Crown Sūtra of the Tathāgata’s Myriad Practices, Śūraṅgama (Śramaṇa Zupai)〕（0105c21）The preface is titled “Preface to the Great Buddha-Crown Sūtra of the Tathāgata’s Myriad Practices, Śūraṅgama”, and signed “Set forth by the śramaṇa Zupai of Quannan under the Zhao Song”—set forth by Zupai, a śramaṇa of Quannan in the time of the Zhao Song. With utmost mind I take refuge and pay homage: namo the Śūraṅgama King, the crown-mark that cannot be seen! It perfects the Tathāgata’s secret cause and fulfills the bodhisattvas’ myriad practices; it is the road of true cultivation and the gate of wondrous realization and entry; through it the meaning of the Great Vehicle becomes clear and evident, and through it all matters are ultimately and perfectly accomplished. Ever since the summer retreat in the Jeta Grove came to its end and the sagely king invited the Buddha to a meal, the purple-golden mass of light has shone through the ten directions, and the immortal voice like the kalaviṅka’s has spread through the Dharma realm; bodhisattvas as many as the sands of the Ganges all came to inquire and resolve the doubts in their minds, and the rulers and ministers of the whole kingdom all gathered, wishing to hear the essentials of the Dharma. The teaching arises from conditions—Ānanda was sunk in a house of lust; the path relies on people to spread it—Mañjuśrī received the command to proclaim the secret spell.
〔2 · Preface to the Great Buddha-Crown Sūtra of the Tathāgata’s Myriad Practices, Śūraṅgama (Śramaṇa Zupai)〕（0106a01）From this there is seeking the mind in seven places, revealing that it is wholly false, while the nature is fundamentally pure and originally bright; there is revealing seeing through the eight returns, revealing the original true awakening, perfect and constantly abiding. It marks the root of delusion and awakening, so that the icchantikas break down the mleccha; it points out the frenzied toil of shared portion and individual action, so that the icchantika shatters the cluster of akṣa seeds. Pūrṇa, attached to characteristics, challenges the nature, yet the four conditions are originally recorded within sameness and difference; Prasenajit, deluded about annihilation, takes it for permanence, yet the single thought originally has no arising and ceasing. The wondrous bright substance of awakening is neither causes, nor conditions, nor spontaneous; the essential true source of seeing is neither joined, nor blended, nor apart-or-identical. Even the six faculties, being false, are none other than the wondrous mind of bodhi; the seven elements, pervading everywhere, are wholly the nature of the tathāgatagarbha. When the three conditions are forever cut off, one is no longer deluded about the head reflected in the mirror; once the two meanings are clear, one suddenly awakens to the jewel tied within the garment. Where the golden bell is struck, the sound ceases yet the nature of hearing does not itself perish; when the flowered cloth is knotted, the six knots are untied and forgotten, and even the one cannot be found.
〔2 · Preface to the Great Buddha-Crown Sūtra of the Tathāgata’s Myriad Practices, Śūraṅgama (Śramaṇa Zupai)〕（0106a11）It is like a heavenly king granting a house, and the twenty-five sages each set out their gate of awakening and entry; like a distant traveler wandering abroad, and multitudes as many as the sands of ten rivers all come to know the road of return. The Buddha bade Mañjuśrī choose: whose fits the capacity best? He designated Avalokiteśvara’s perfect penetration, for truly it is from this gate that one enters. How much more so the three trainings without outflows, which are truly the vital key of cultivation; and the four pure disciplines, which may truly be called the bright instruction to be upheld. One who wishes to recite and hold the secret verses must adorn a pure altar; boundless accumulated actions all melt like ice, and all that is sought bears fruit as wished. Again it discloses the three gates of gradual progress, which is the pattern of the former buddhas; it establishes the five-part title, to serve as eyes for those to come. It is precisely through the two kinds of inversion that the twelve classes of beings are formed, pass through the cycling of the seven destinies, and are interwoven with the five layers of turbidity. Then he turned and released a thousand lights and held up the seven-jeweled couch, deeply pitying those who indulge the guest and lose the host, and keenly mindful of those who take a thief for their own son. When the washing of the mind is not right, the fifty demonic states appear before one; when the edge of awakening enters into convergence, the forty-four sagely minds are surpassed. Thereafter Ānanda reverently received the wondrous instruction, the Capable and Humane One sent forth his true compassion, and the false source of the five aggregates was fathomed, surpassing an offering of the treasures of the ten directions. When a poor man gives seven coins in alms, he still gains the reward of a wheel-turning king; when a practitioner, in a single thought, causes it to circulate, he will surely ascend to the fruit of buddhahood. This profound scripture of the true vehicle, this numinous text of secret letters, is the most profound Dharma-collection of “The Great Buddha-Crown Sūtra of the Tathāgata’s Secret Cause, Cultivation and Realization of the Complete Meaning, and the Myriad Practices of All Bodhisattvas, Called Śūraṅgama”.
一部經的卷首附著兩篇序，而這兩篇序在高麗藏本裡並不存在。大正藏於第一篇序題下注明：此序麗本沒有，今依宋本載入；第二篇序題下又注：此序麗本沒有，今依元本載入。兩篇序各自從一個不同的藏本借來，並在一起，放在十卷經文之前。
所以讀這兩篇序，第一件該知道的事是它們的位置：它們不是經，是後人讀經之後寫下的話。一篇是宋初儒者許洞寫的，署「前雄武軍節度推官許洞撰」；一篇是宋代泉南沙門釋祖派寫的，署「趙宋泉南沙門釋祖派述」。兩人在藏中只在這裡留下名字，傳記無可查考。他們是誰，不如他們怎麼讀這部經來得重要。
許洞：一個儒者的讀法
許洞開篇一句就定了調：「楞嚴經者，括諸佛萬行之樞紐也。」樞紐，是門的轉軸、車的中軸——萬行繞著它轉。他接著用了一連串對句來說這部經的文與旨：文曲而達，旨隱而暢。這是文人讀經的筆法，先讚其文，再入其義。
但這篇序真正落到經上的，是中段那兩句：「三界以五欲而成，故摩登伽以宣淫為發題之始也；眾生以愛纏而起，故阿難以破惑為成道之基也。」許洞看見了這部經的開頭為什麼是那樣開的——不是從一個莊嚴的法會問答起，而是從一個比丘被咒術攝入婬席起。三界由五欲而成，所以經以摩登伽發題；眾生由愛纏而起，所以經以阿難破惑為基。一個尷尬的開場，被他讀成了全經的綱領。
序的下半，他先排了四組對句：「論有心則以無心為攝，悲有生則以無生為誘，談有相則破一切色境為主，示有作則脫一切煩惱為樂」——經說心，是以無心收攝；經說生，是以無生引導；經說相，是以破色境為主；經說作，是以脫煩惱為樂。然後把這四組收成一句：「此蓋覺虛妄而歸真實也。」然後反過來再說一句：地獄因果、鬼類緣業之所以要舉出來，「此蓋昧真實而起虛妄也」。覺與昧，歸與起，兩句一正一反，把十卷經文夾在中間。所以他接著說：「不明實相無以煥菩提之心，不破妄塵無以悟眾生之性」——實相要明，妄塵要破；覺與昧兩句，落腳在這一明一破。
序的末句是「余見其。」——句子到這裡斷了。底本如此，無校記可補。這一篇序以一個未完的句子結束，我們照錄，不替他補完。
祖派：把全經走了一遍
第二篇序從禮敬起筆：「至心歸命禮南謨無見頂相首楞嚴王。」然後一路往下，幾乎逐卷點過全經的大事：祇園休夏、聖王延齋、阿難溺於婬坊、文殊承宣祕呪——這是卷一的序分。接著「七處徵心，全是妄性淨元明；八還顯見，本來真覺圓常住」——這是卷一卷二的徵心顯見。再往下，富樓那執相難性、波斯匿惑斷為常，是卷二卷四的問難；「妙明覺體，非因非緣非自然；精真見元，不合不和不離即」，是卷二卷三對見性的遮詮——不是因緣、不是自然，不是和合、也不是不和合；「六根虛妄無非菩提妙心，七大遍周盡是如來藏性」，是卷三的會通；「二十五聖而各陳悟入之門」，是卷五卷六的圓通；三無漏學、四淨律儀、祕密章句、清淨壇場，是卷六卷七；三漸次、五品名題、十二類生、七趣輪迴、五重渾濁，是卷七卷八；「五十重之魔境現前」，是卷九卷十的陰魔；最後「窮五陰之妄源」，是卷十的收束。序末他還勸流通：「貧人七錢而布施，尚獲輪王；行者一念以流通，定登佛果」——以貧人施七錢而得輪王之報為比，說一念流通此經，定登佛果。
這是一張地圖。祖派用對句把十卷經文折成一篇序，一個讀過全經的人才寫得出來。對初讀者，這篇序最有用的地方不在它的文采，在它的次序：你讀到卷幾、遇到什麼，這篇序先替你排好了。
序與經的分際
兩篇序都用了經中沒有的字眼。許洞的「樞紐」「鼓吹」「開決」，祖派的「八還」「五品」「五重之渾濁」，有些是經文自有的名目，有些是後人讀經時立的科名。序者用他們那個時代通行的語彙提挈這部經，經自己則另有一套說法。序是門，經是屋；站在門口說的話，未必是屋裡的用語。帶著序的語彙去讀經，可以；拿序的語彙代替經的語彙，不可。
另一件該記住的事：這部經卷一到卷十所說的，是佛與阿難、富樓那、波斯匿王等人之間的事。兩篇序說的，是宋人對那些事的理解。相隔數百年。序裡每一句讚語都是真誠的，但讚語不是經證。本書各卷的義疏，依的是經文與古德之疏，不依這兩篇序。
承衍——序不入疏
上來是二序自身的義。此下另以注家之眼旁照——注非序，只是同一樁事，換一個位置來看。
長水子璿作《首楞嚴義疏注經》二十卷，逐文釋經，自卷一「如是我聞」起科。二序在他的疏裡沒有位置：疏不釋序。在注家眼中，經的身體從「如是我聞」開始，這兩篇序站在門外。
這與起信論序的情形相同：法藏、元曉釋論，不注智愷之序；子璿釋經，不注許洞、祖派之序。注家不注序，不是輕視序，是分際——序記的是書從哪裡來、讀的人怎麼看它；疏釋的是書自己說了什麼。兩件事各有其家。
然而序的用處也正在這裡。子璿的疏把全經科成序分、正宗分，正宗分之下再開數十層科目；一個初讀者站在這張科判表前，往往不知從何讀起。祖派那篇序，正是一張折起來的科判表——同樣的次序，用對句說一遍。先讀序，知其大略；再讀經，依疏入文。序在經前，用意即在此。
Two prefaces stand at the head of this sūtra, and neither of them exists in the Korean canon. Under the title of the first, the Taishō edition notes that the Korean recension lacks it and that it is supplied from the Song recension; under the title of the second, that the Korean recension lacks it and that it is supplied from the Yuan recension. Each preface was borrowed from a different canon and the two were set side by side before the ten fascicles of scripture.
So the first thing to know in reading them is where they stand: they are not the sūtra, but words written by later people after reading it. One is by Xu Dong, a Confucian scholar of the early Song, signed “composed by Xu Dong, formerly Investigating Judge of the Xiongwu Army”; the other is by Shi Zupai, a Song monk of Quannan, signed “related by the śramaṇa Shi Zupai of Quannan under the Song of the Zhao house.” Both men leave their names in the canon only here; no biography of either can be traced. Who they were matters less than how they read this sūtra.
Xu Dong: A Confucian’s Reading
Xu Dong sets the key with his first sentence: “The Śūraṅgama Sūtra is the pivot that gathers the myriad practices of all buddhas.” A pivot is the hinge of a door, the axle of a cart; the myriad practices turn around it. He goes on to describe the sūtra’s wording and intent in a run of parallel clauses: its wording winds yet arrives; its intent is hidden yet flows through. This is the literatus’s way with scripture, praising the writing first and only then entering its meaning.
But where this preface truly comes down on the sūtra is in two sentences of its middle section: “The three realms are formed by the five desires; therefore Mātaṅgī’s open lust is made the beginning of the sūtra’s theme. Sentient beings arise through the entanglement of craving; therefore Ānanda’s breaking of delusion is made the basis of attaining the path.” Xu Dong saw why this sūtra opens as it does: not with a solemn exchange at a Dharma assembly, but with a monk drawn into a brothel by a spell. The three realms are formed by the five desires, so the sūtra opens its theme with Mātaṅgī; sentient beings arise through the entanglement of craving, so the sūtra takes Ānanda’s breaking of delusion as its basis. An awkward opening scene he read as the outline of the whole sūtra.
In the second half of the preface he first lays out four parallel pairs: “Where it discusses the existence of mind, it takes the absence of mind as what gathers it in; where it grieves over the existence of birth, it takes the unborn as its lure; where it speaks of the existence of characteristics, it takes the breaking of every object of form as its main work; where it shows the existence of doing, it takes release from every affliction as its joy.” Where the sūtra speaks of mind, it gathers it in by no-mind; where it speaks of birth, it leads by the unborn; where it speaks of characteristics, its main work is to break the objects of form; where it speaks of doing, its joy is release from affliction. Then he draws the four pairs into one sentence: “This is to awaken to the false and return to the real.” And then he turns it around with another: the reason the causes and effects of the hells and the conditions and deeds of the ghostly kinds are brought up is that “this is to be blind to the real and give rise to the false.” Awakening and blindness, returning and arising: one sentence positive, one negative, and the ten fascicles are held between them. So he continues: “Without understanding true reality there is no way to kindle the mind of bodhi; without breaking the dust of the false there is no way to awaken to the nature of sentient beings.” True reality must be understood and the dust of the false must be broken; the two sentences on awakening and blindness come to rest on this one understanding and this one breaking.
The preface’s last sentence is “I have seen him—” and there it breaks off. The base text reads so, and no collation note supplies the rest. This preface ends on an unfinished sentence; we print it as it stands and do not finish it for him.
Zupai: Walking the Whole Sūtra Through
The second preface begins with homage: “With utmost mind I take refuge and bow: namo to the Śūraṅgama King of the invisible crown.” Then it goes straight down, touching the great events of the whole sūtra almost fascicle by fascicle: the summer retreat at the Jeta Grove, the holy king’s invitation to the meal, Ānanda sunk in the house of lust, Mañjuśrī bearing the secret spell. That is the introductory section of fascicle one. Then: “Seeking the mind in seven places, it is wholly false, while the nature is pure and originally bright; revealing seeing through the eight returns, the true awakening is from the first perfect and constantly abiding.” That is the seeking of the mind and the revealing of seeing in fascicles one and two. Further on, Pūrṇa clinging to characteristics and challenging the nature, King Prasenajit mistaking the perishing for the constant: the questions of fascicles two and four. “The wondrous bright substance of awakening is neither cause nor condition nor spontaneous; the essential true origin of seeing is neither conjoined nor combined, neither apart nor immediate”: the negations by which fascicles two and three speak of the nature of seeing. Not causes and conditions, not spontaneity, not combination, and not non-combination either. “The six faculties, false as they are, are nothing but the wondrous mind of bodhi; the seven elements, pervading everywhere, are wholly the nature of the tathāgatagarbha”: the reconciliation of fascicle three. “The twenty-five sages each set out the gate by which they awakened and entered”: the perfect penetration of fascicles five and six. The three trainings without outflows, the four pure disciplines, the secret phrases, the pure sanctuary: fascicles six and seven. The three gradual steps, the five-part title, the twelve classes of beings, the wheel of the seven destinies, the five layers of turbidity: fascicles seven and eight. “The fifty demonic states appear before one”: the demons of the aggregates in fascicles nine and ten. And last, “exhausting the false source of the five aggregates”: the close of fascicle ten. At the end of the preface he urges its circulation: “A poor man gives seven coins in alms and still obtains a wheel-turning king; a practitioner with one thought of circulating this will surely ascend to buddhahood.” Taking the poor man who gives seven coins and is rewarded with the throne of a wheel-turning king as his comparison, he says that a single thought of circulating this sūtra will surely bring one to buddhahood.
This is a map. Zupai folded ten fascicles into one preface by parallel clauses; only someone who had read the whole sūtra could have written it. For a first reader, the most useful thing in this preface is not its style but its order: whichever fascicle you have reached and whatever you meet there, this preface has already arranged it for you.
The Line Between Preface and Sūtra
Both prefaces use words the sūtra does not. Xu Dong’s “pivot,” “drumming forth,” and “opening and deciding,” Zupai’s “eight returns,” “five parts,” and “five layers of turbidity”: some are names the sūtra itself uses, others are headings later readers set up in dividing the text. The prefacers raised the sūtra up in the vocabulary current in their own age; the sūtra has a way of speaking of its own. The preface is the gate; the sūtra is the house. What is said at the gate is not necessarily the language used inside. To read the sūtra carrying the prefaces’ vocabulary is allowed; to replace the sūtra’s vocabulary with the prefaces’ is not.
One more thing to remember: what fascicles one through ten relate are matters between the Buddha and Ānanda, Pūrṇa, King Prasenajit, and the others. What the two prefaces relate is how two Song readers understood those matters. Several centuries lie between. Every sentence of praise in the prefaces is sincere, but praise is not scriptural proof. The expositions in this book, fascicle by fascicle, rest on the sūtra text and on the old commentaries, not on these two prefaces.
Carrying Forward — The Prefaces Do Not Enter the Commentary
The above is the meaning of the two prefaces in themselves. What follows looks at the same thing from the commentator’s side, which is not the preface but the same matter seen from another place.
Zixuan of Changshui composed the Shoulengyan yishu zhujing in twenty fascicles, glossing the sūtra passage by passage and beginning his divisions from fascicle one’s “Thus have I heard.” The two prefaces have no place in his commentary: the commentary does not gloss the prefaces. In the commentator’s eyes the body of the sūtra begins at “Thus have I heard,” and these two prefaces stand outside the gate.
This matches the case of the prefaces to the Awakening of Faith: Fazang and Wonhyo, expounding that treatise, did not annotate Zhikai’s preface; Zixuan, expounding this sūtra, does not annotate the prefaces of Xu Dong and Zupai. That commentators do not annotate prefaces is not disdain for prefaces but a sense of where the line runs. A preface records where a book came from and how its readers saw it; a commentary explains what the book itself says. The two matters each have their own house.
Yet this is exactly where the prefaces are useful. Zixuan’s commentary divides the whole sūtra into an introductory section and a main section, and under the main section opens dozens of further headings; a first reader standing before that table of divisions often does not know where to begin. Zupai’s preface is that same table of divisions, folded up: the same order, said once over in parallel clauses. Read the preface first and know the outline; then read the sūtra and enter the text by way of the commentary. That is why the prefaces stand before the sūtra.
考據Apparatus
一、科判定位
本篇分節依長水子璿《首楞嚴義疏注經》科判；科判為讀法之導，非切分之權源，單元之界以底本序題自標為準。二序各為一節。
| 節 | 題 | 起 | 字數 |
|---|---|---|---|
| 1 | 新印大佛頂首楞嚴經序（許洞） | 〔T19 0105b25〕 | 三百四十 |
| 2 | 大佛頂如來萬行首楞嚴經序（釋祖派） | 〔T19 0105c21〕 | 五百八十九 |
二序合計九百二十九字。
二序題署逐字：第一序題「新印大佛頂首楞嚴經序」〔T19 0105b25〕，署「前雄武軍節度推官許洞撰」〔T19 0105b27〕；第二序題「大佛頂如來萬行首楞嚴經序」〔T19 0105c21〕，署「趙宋泉南沙門釋祖派述」〔T19 0105c23〕。二撰者藏中唯見此署，傳記查無。
二序於帙首之位：二序附於大正藏本卷首、經題之前，皆後人所作，不屬經文。大正藏頭注誌第一序麗本無、依宋本載入，第二序麗本無、依元本載入（逐字見目十）。祖派序末以經之全題作結：「大佛頂如來密因修證了義諸菩薩萬行首楞嚴經」〔T19 0106a27〕，下接卷第一之卷題。
二、異譯對勘
序無異本。
三、經論宗依
子璿疏不釋序。
四、本段釋要
子璿疏不釋序。二序自為序體，無逐文古疏。
五、諸家異釋
本篇無古德異釋。
六、術語
序中名相，唯列名與錨；序自有釋語者並錄其句。
- 樞紐〔T19 0105b29〕：序以此標經之地位——「楞嚴經者，括諸佛萬行之樞紐也」〔T19 0105b28〕。
- 二乘〔T19 0105b29〕・十地〔T19 0105c01〕：序以二者對舉——「通幽洞微，非二乘所賾」〔T19 0105b29〕；「開物成務，乃十地攸宗」〔T19 0105c01〕。
- 無生〔T19 0105c02〕
- 佛性〔T19 0105c07〕
- 五欲〔T19 0105c09〕・摩登伽〔T19 0105c09〕・愛纏〔T19 0105c10〕
- 三十六地獄〔T19 0105c14〕・十鬼十類〔T19 0105c15〕
- 實相〔T19 0105c16〕・菩提〔T19 0105c16〕
- 首楞嚴王〔T19 0105c24〕：祖派序起句「至心歸命禮南謨無見頂相首楞嚴王」〔T19 0105c24〕。
- 七處徵心〔T19 0106a01〕・八還顯見〔T19 0106a02〕：序以二語對舉——「由是七處徵心，全是妄性淨元明；八還顯見，本來真覺圓常住」〔T19 0106a01〕。
- 闡提〔T19 0106a03〕・彌戾車〔T19 0106a03〕・惡叉聚〔T19 0106a04〕
- 富樓那〔T19 0106a04〕・波斯匿〔T19 0106a05〕
- 六根〔T19 0106a07〕・七大〔T19 0106a08〕・如來藏〔T19 0106a08〕・三緣〔T19 0106a09〕
- 二十五聖〔T19 0106a11〕・圓通〔T19 0106a14〕
- 三無漏學〔T19 0106a14〕・四淨律儀〔T19 0106a15〕
- 三門〔T19 0106a17〕・五品〔T19 0106a18〕
- 十二之類生〔T19 0106a19〕・七趣〔T19 0106a20〕・五重〔T19 0106a20〕
- 五十重之魔境〔T19 0106a22〕・四十四之聖心〔T19 0106a23〕
- 五陰〔T19 0106a24〕
七、譬喻·修辭
許洞序以四六對句為骨：
- 「其文曲而達，其旨隱而暢」〔T19 0105c01〕——文與旨對。
- 「三界以五欲而成，故摩登伽以宣淫為發題之始也；眾生以愛纏而起，故阿難以破惑為成道之基也」〔T19 0105c09〕——以經之發起因緣對舉。
- 「論有心則以無心為攝，悲有生則以無生為誘」〔T19 0105c11〕——有無排比。
- 「不明實相無以煥菩提之心，不破妄塵無以悟眾生之性」〔T19 0105c16〕——二反句並舉。
祖派序通篇以經中事相為典，逐句排比成對：
- 「教由緣起，阿難被溺於婬坊，道假人弘，師利承宣於祕呪」〔T19 0105c29〕——教、道二句對。
- 「由是七處徵心，全是妄性淨元明；八還顯見，本來真覺圓常住」〔T19 0106a01〕。
- 「妙明覺體，非因非緣非自然；精真見元，不合不和不離即」〔T19 0106a06〕——三非、三不對。
- 「二義斯明，頓悟衣中之寶」〔T19 0106a09〕・「金鐘擊處，聲滅而聞自不消」〔T19 0106a10〕——以衣珠、鐘聲為典。
- 「譬夫天王賜屋，二十五聖而各陳悟入之門；遠客遊方，十河沙眾而盡識歸還之路」〔T19 0106a11〕——以賜屋、遊客二譬對。
- 「洗心非正，五十重之魔境現前；覺際入交，四十四之聖心超越」〔T19 0106a22〕——魔境與聖位對。
- 「貧人七錢而布施，尚獲輪王；行者一念以流通，定登佛果」〔T19 0106a25〕——以小施大報勸流通。
不為二序另造譬喻。
八、徵引承衍
後世刊本多載二序：大正藏頭注於二序皆誌麗本無，而依宋本、元本載入（目十）。
九、校本定位
- 麗本無二序：大正藏頭注二條（目十 0105001・0105002，逐字照錄於該表）誌許洞序麗本無、依宋本載入，祖派序麗本無、依元本載入。二序因此不見於麗本，大正所載出自宋本、元本。
- 祖派之「派」〔T19 0105c23〕：底本此字作派，大正原刊作泒〔CBETA 校：派【CB】，泒【大】〕。並錄不判。
- 罕用字：祖派序「華㲲綰時」〔T19 0106a10〕之㲲，照底本錄。
- 「余見其。」：許洞序末句「能深究於此復廣其利於天下，余見其。」〔T19 0105c18〕，句意未足而底本止於此，大正無校記；照底本錄，白話照斷，不補字。
十、大正頭注·別本異文
① 大正頭注與校記，逐字照錄：
| 錨 | 注號 | 類 | 逐字 |
|---|---|---|---|
| 〔T19 0105b25〕 | 0105001 | 大正頭注 | 【原】麗本，此序麗本無今依宋本載之 |
| 〔T19 0105c21〕 | 0105002 | 大正頭注 | 此序麗本無今依元本載之 |
| 〔T19 0105c23〕 | 0105c2301 | CBETA 校 | 派【CB】，泒【大】 |
② 大正無別本注。
I. Doctrinal-Outline Placement
This unit is divided according to the doctrinal outline of Zixuan of Changshui’s Commentary on the Śūraṅgama Sūtra with Annotated Text; the outline is a guide for reading, not the authority for dividing the text, and the bounds of the unit follow what the base text itself marks by the titles of its prefaces. Each of the two prefaces forms one section.
| Section | Title | Begins | Characters |
|---|---|---|---|
| 1 | Preface to the Newly Printed Great Buddha-Crown Śūraṅgama Sūtra (Xu Dong) | 〔T19 0105b25〕 | three hundred and forty |
| 2 | Preface to the Great Buddha-Crown Sūtra of the Tathāgata’s Myriad Practices, Śūraṅgama (Śramaṇa Zupai) | 〔T19 0105c21〕 | five hundred and eighty-nine |
The two prefaces together total nine hundred and twenty-nine characters.
The titles and signatures of the two prefaces, word for word: the first preface is titled 「新印大佛頂首楞嚴經序」—“Preface to the Newly Printed Great Buddha-Crown Śūraṅgama Sūtra” 〔T19 0105b25〕 and signed 「前雄武軍節度推官許洞撰」—“Composed by Xu Dong, former Prefectural Judge of the Xiongwu Army Military Commission” 〔T19 0105b27〕; the second preface is titled 「大佛頂如來萬行首楞嚴經序」—“Preface to the Great Buddha-Crown Sūtra of the Tathāgata’s Myriad Practices, Śūraṅgama” 〔T19 0105c21〕 and signed 「趙宋泉南沙門釋祖派述」—“Set forth by the śramaṇa Zupai of Quannan under the Zhao Song” 〔T19 0105c23〕. The two authors are known in the canon only through these signatures; for their biographies, nothing was found.
The place of the two prefaces at the head of the text: the two prefaces are appended at the head of the scroll in the Taishō text, before the title of the sūtra; both were composed by later hands and do not belong to the sūtra text. The Taishō head-notes record that the first preface is absent from the Korean recension and was included on the basis of the Song recension, and that the second preface is absent from the Korean recension and was included on the basis of the Yuan recension (word for word in X). Zupai’s preface closes with the full title of the sūtra: 「大佛頂如來密因修證了義諸菩薩萬行首楞嚴經」—“The Great Buddha-Crown Sūtra of the Tathāgata’s Secret Cause, Cultivation and Realization of the Complete Meaning, and the Myriad Practices of All Bodhisattvas, Called Śūraṅgama” 〔T19 0106a27〕, and directly below follows the fascicle title of Fascicle One.
II. Collation with the Alternate Translations
The prefaces have no alternate recension.
III. Scriptural and Treatise Grounding (the “eye”)
Zixuan’s commentary does not gloss the prefaces.
IV. Essentials of the Commentary on This Passage
Zixuan’s commentary does not gloss the prefaces. The two prefaces are in the preface genre of their own, and there is no ancient line-by-line commentary on them.
V. Divergent Readings of the Commentators
In this unit there are no divergent readings by the ancient masters.
VI. Terms (first occurrences)
For the terms in the prefaces, only the name and anchor are listed; where a preface supplies its own gloss, its sentence is recorded as well.
- 樞紐 — the pivot 〔T19 0105b29〕: the preface uses it to mark the standing of the sūtra—「楞嚴經者，括諸佛萬行之樞紐也」—“This Śūraṅgama Sūtra gathers up the pivot of the myriad practices of all buddhas” 〔T19 0105b28〕.
- 二乘 — the two vehicles 〔T19 0105b29〕 · 十地 — the ten grounds 〔T19 0105c01〕: the preface sets the two against each other—「通幽洞微，非二乘所賾」—“it penetrates the hidden and sees through the subtle, and is not something the two vehicles can fathom” 〔T19 0105b29〕; 「開物成務，乃十地攸宗」—“it opens up things and accomplishes affairs, and is what the ten grounds take as their source” 〔T19 0105c01〕.
- 無生 — the unborn 〔T19 0105c02〕
- 佛性 — buddha-nature 〔T19 0105c07〕
- 五欲 — the five desires 〔T19 0105c09〕 · 摩登伽 — Mātaṅgī 〔T19 0105c09〕 · 愛纏 — the entanglement of craving 〔T19 0105c10〕
- 三十六地獄 — the thirty-six hells 〔T19 0105c14〕 · 十鬼十類 — the ten kinds of ghosts and ten classes of beings 〔T19 0105c15〕
- 實相 — true reality 〔T19 0105c16〕 · 菩提 — bodhi 〔T19 0105c16〕
- 首楞嚴王 — the Śūraṅgama King 〔T19 0105c24〕: the opening line of Zupai’s preface, 「至心歸命禮南謨無見頂相首楞嚴王」—“With utmost mind I take refuge and pay homage: namo the Śūraṅgama King, the crown-mark that cannot be seen” 〔T19 0105c24〕.
- 七處徵心 — seeking the mind in seven places 〔T19 0106a01〕 · 八還顯見 — revealing seeing through the eight returns 〔T19 0106a02〕: the preface sets the two phrases against each other—「由是七處徵心，全是妄性淨元明；八還顯見，本來真覺圓常住」—“From this, seeking the mind in seven places: it is wholly false, while the nature is pure and originally bright; revealing seeing through the eight returns: the original true awakening is perfect and constantly abiding” 〔T19 0106a01〕.
- 闡提 — icchantika 〔T19 0106a03〕 · 彌戾車 — mleccha 〔T19 0106a03〕 · 惡叉聚 — a cluster of akṣa seeds 〔T19 0106a04〕
- 富樓那 — Pūrṇa 〔T19 0106a04〕 · 波斯匿 — Prasenajit 〔T19 0106a05〕
- 六根 — the six faculties 〔T19 0106a07〕 · 七大 — the seven elements 〔T19 0106a08〕 · 如來藏 — tathāgatagarbha 〔T19 0106a08〕 · 三緣 — the three conditions 〔T19 0106a09〕
- 二十五聖 — the twenty-five sages 〔T19 0106a11〕 · 圓通 — perfect penetration 〔T19 0106a14〕
- 三無漏學 — the three trainings without outflows 〔T19 0106a14〕 · 四淨律儀 — the four pure disciplines 〔T19 0106a15〕
- 三門 — the three gates 〔T19 0106a17〕 · 五品 — the five parts 〔T19 0106a18〕
- 十二之類生 — the twelve classes of beings 〔T19 0106a19〕 · 七趣 — the seven destinies 〔T19 0106a20〕 · 五重 — the five layers 〔T19 0106a20〕
- 五十重之魔境 — the fifty demonic states 〔T19 0106a22〕 · 四十四之聖心 — the forty-four sagely minds 〔T19 0106a23〕
- 五陰 — the five aggregates 〔T19 0106a24〕
VII. Similes and Rhetoric
Xu Dong’s preface takes parallel phrasing in fours and sixes as its frame:
- 「其文曲而達，其旨隱而暢」—“Its words wind yet reach through; its purport is hidden yet flows clear” 〔T19 0105c01〕—words set against purport.
- 「三界以五欲而成，故摩登伽以宣淫為發題之始也；眾生以愛纏而起，故阿難以破惑為成道之基也」—“The three realms are formed through the five desires, and so Mātaṅgī’s display of lust is made the beginning that sets forth the theme; beings arise through the entanglement of craving, and so Ānanda’s breaking of delusion is made the foundation for accomplishing the path” 〔T19 0105c09〕—the occasioning conditions of the sūtra set side by side.
- 「論有心則以無心為攝，悲有生則以無生為誘」—“When it speaks of having mind, it gathers it in by no-mind; in pitying what has birth, it leads on by the unborn” 〔T19 0105c11〕—a parallel run of having and not having.
- 「不明實相無以煥菩提之心，不破妄塵無以悟眾生之性」—“Without understanding true reality, there is no way to kindle the mind of bodhi; without breaking the false dusts, there is no way to awaken to the nature of beings” 〔T19 0105c16〕—two negative sentences set together.
Zupai’s preface draws throughout on the events and images of the sūtra as its allusions, ranging phrase after phrase into pairs:
- 「教由緣起，阿難被溺於婬坊，道假人弘，師利承宣於祕呪」—“The teaching arises from conditions—Ānanda was sunk in a house of lust; the path relies on people to spread it—Mañjuśrī received the command to proclaim the secret spell” 〔T19 0105c29〕—the teaching and the path set in pair.
- 「由是七處徵心，全是妄性淨元明；八還顯見，本來真覺圓常住」—“From this, seeking the mind in seven places: it is wholly false, while the nature is pure and originally bright; revealing seeing through the eight returns: the original true awakening is perfect and constantly abiding” 〔T19 0106a01〕.
- 「妙明覺體，非因非緣非自然；精真見元，不合不和不離即」—“The wondrous bright substance of awakening is neither causes, nor conditions, nor spontaneous; the essential true source of seeing is neither joined, nor blended, nor apart-or-identical” 〔T19 0106a06〕—three negations set against three negations.
- 「二義斯明，頓悟衣中之寶」—“Once the two meanings are clear, one suddenly awakens to the jewel within the garment” 〔T19 0106a09〕 · 「金鐘擊處，聲滅而聞自不消」—“Where the golden bell is struck, the sound ceases yet hearing does not itself perish” 〔T19 0106a10〕—the jewel in the garment and the sound of the bell taken as allusions.
- 「譬夫天王賜屋，二十五聖而各陳悟入之門；遠客遊方，十河沙眾而盡識歸還之路」—“It is like a heavenly king granting a house, and the twenty-five sages each set out their gate of awakening and entry; like a distant traveler wandering abroad, and multitudes as many as the sands of ten rivers all come to know the road of return” 〔T19 0106a11〕—the two similes of the granted house and the wandering traveler set in pair.
- 「洗心非正，五十重之魔境現前；覺際入交，四十四之聖心超越」—“When the washing of the mind is not right, the fifty demonic states appear before one; when the edge of awakening enters into convergence, the forty-four sagely minds are surpassed” 〔T19 0106a22〕—demonic states set against sagely stages.
- 「貧人七錢而布施，尚獲輪王；行者一念以流通，定登佛果」—“When a poor man gives seven coins in alms, he still gains a wheel-turning king’s reward; when a practitioner, in a single thought, causes it to circulate, he will surely ascend to the fruit of buddhahood” 〔T19 0106a25〕—a small gift and a great reward used to exhort circulation.
No similes are invented here for the two prefaces.
VIII. Citation and Carrying Forward
Later printed editions mostly carry the two prefaces: the Taishō head-notes for both prefaces record that they are absent from the Korean recension, and they were included on the basis of the Song and Yuan recensions (X).
IX. Placement Among the Recensions
- The Korean recension lacks the two prefaces: two Taishō head-notes (X, 0105001 and 0105002, copied word for word in that table) record that Xu Dong’s preface is absent from the Korean recension and was included on the basis of the Song recension, and that Zupai’s preface is absent from the Korean recension and was included on the basis of the Yuan recension. The two prefaces therefore do not appear in the Korean recension, and what the Taishō carries comes from the Song and Yuan recensions.
- The 「派」—“-pai” of Zupai 〔T19 0105c23〕: the base text reads 派 here; the original Taishō printing reads 泒 [CBETA collation: 派【CB】，泒【大】]. Both are recorded without adjudication.
- A rare character: the character 㲲 in 「華㲲綰時」—“when the flowered cloth is knotted” 〔T19 0106a10〕 of Zupai’s preface is recorded as in the base text.
- 「余見其。」—“I have seen him.”: the last sentence of Xu Dong’s preface, 「能深究於此復廣其利於天下，余見其。」—“one who can probe it deeply and also spread its benefit widely through the world—I have seen him.” 〔T19 0105c18〕, is incomplete in sense, yet the base text stops here, and the Taishō has no collation note; it is recorded as in the base text, the plain-language rendering breaks off where it breaks off, and no characters are supplied.
X. Taishō Head-Notes and Variants of the Alternate Recensions
① The Taishō head-notes and collation notes, copied word for word:
| Anchor | Note no. | Type | Word for word |
|---|---|---|---|
| 〔T19 0105b25〕 | 0105001 | Taishō head-note | 【原】麗本，此序麗本無今依宋本載之 — [original] the Korean recension; this preface is absent from the Korean recension and is now included on the basis of the Song recension |
| 〔T19 0105c21〕 | 0105002 | Taishō head-note | 此序麗本無今依元本載之 — this preface is absent from the Korean recension and is now included on the basis of the Yuan recension |
| 〔T19 0105c23〕 | 0105c2301 | [CBETA collation] | 派【CB】，泒【大】 — 派 in the CB text; 泒 in the Taishō |
② The Taishō has no notes from other recensions.