Chinese
大正藏第 16 册 No. 0670 楞伽阿跋多罗宝经 No. 670 [Nos. 671, 672] 楞伽阿跋多罗宝经序 朝议大夫直龙图阁权江淮荆浙等路制置盐矾兼发运副使上护军赐紫金鱼袋蒋之奇撰 之奇尝苦《楞伽经》难读又难得善本，会南都太子太保致政张公施此经，而眉山苏子瞻为书而刻之板，以为金山常住。金山长老佛印大师了元持以见寄，之奇为之言曰：佛之所说经总十二部，而其多至于五千卷。方其正法流行之时，人有闻半偈、得一句而悟入者，盖不可为量数。至于像法、末法之后，去圣既远，人始溺于文字，有入海算沙之困，而于一真之体乃漫不省解，于是有祖师出焉，直指人心见性成佛，以为教外别传，于动容发语之顷，而上根利器之人已目击而得之矣。故云门至于骂佛，而药山至戒人不得读经，皆此意也。由是去佛而谓之禅，离义而谓之玄，故学佛者必诋禅而讳义者，亦必宗玄二家之徒更相非而不知其相为用也。且禅者六度之一也，顾岂异于佛哉？ 之奇以为，禅出于佛，而玄出于义，不以佛废禅，不以玄废义，则其近之矣。冉求问：“闻斯行诸？”孔子曰：“闻斯行之。”子路问：“闻斯行诸？”曰：“有父兄在。如之何？”其闻斯 现代汉语译本 大正藏第 16 册 No. 0670 《楞伽阿跋多罗宝经》 No. 670 [Nos. 671, 672] 《楞伽阿跋多罗宝经》序 朝议大夫直龙图阁权江淮荆浙等路制置盐矾兼发运副使上护军赐紫金鱼袋蒋之奇撰 蒋之奇曾苦于《楞伽经》（Laṅkāvatāra Sūtra）难以阅读，又难以得到好的版本。恰逢南都太子太保致仕的张公施舍此经，而眉山的苏轼（苏子瞻）为此经书写并刻板，作为金山寺的常住之物。金山寺长老佛印大师了元持此经来寄给我，我因此说道：佛所说的经典总共有十二部，数量多达五千卷。当正法流行的时候，有人听到半句偈语、得到一句经文就能领悟入道，这样的人多得不可计数。到了像法、末法时代之后，距离圣人已经很远，人们开始沉溺于文字，陷入入海算沙的困境，对于一真之体反而茫然不知，于是有祖师出现，直指人心，见性成佛，作为教外别传，在举手投足、言语之间，上根利器之人已经亲眼见到并领悟了。所以云门甚至呵斥佛，而药山甚至告诫人们不要读经，都是这个意思。由此，抛弃佛而称之为禅，脱离义理而称之为玄，所以学佛的人必定诋毁禅，而回避义理的人也必定推崇玄学，这两家互相指责，却不知道它们是互相作用的。而且禅是六度之一，难道和佛有什么不同吗？ 我认为，禅出于佛，而玄出于义，不因为佛而废弃禅，不因为玄而废弃义，那就接近真理了。冉求问：‘听到就去做吗？’孔子说：‘听到就去做。’子路问：‘听到就去做吗？’孔子说：‘有父兄在，怎么能听到就做呢？’他所说的‘听到就做’
English
English version T16 No. 0670 *Laṅkāvatāra Sūtra* No. 670 [Nos. 671, 672] Preface to the *Laṅkāvatāra Sūtra* Composed by Jiang Zhiqi, Grand Master of the Court for Deliberation, Drafter in the Dragon Pavilion, concurrently Vice Commissioner for Salt, Alum, and Transportation in the circuits of Jianghuai, Jing, and Zhe, Supreme General of the Army, and bestowed with the Purple Gold Fish Bag. I, Zhiqi, have long suffered from the difficulty in reading the *Laṅkāvatāra Sūtra* (《楞伽经》) and the rarity of good versions. It happened that Zhang Gong, the Junior Guardian of the Heir Apparent in the Southern Capital, who had retired from office, donated this scripture. Su Shi (Su Zizhan) of Meishan calligraphed it and had it engraved on wooden blocks to be a permanent fixture of Jinshan Temple. The Elder Foyin, the Great Master Liaoyuan of Jinshan Temple, sent it to me. Therefore, I say: The Buddha's teachings consist of twelve categories, amounting to five thousand volumes. When the Proper Dharma was flourishing, people who heard half a verse or obtained a single sentence could awaken and enter the path; their number was immeasurable. After the Semblance Dharma and the Decline Dharma periods, far removed from the sages, people began to drown in words, facing the difficulty of counting grains of sand in the ocean, and remained ignorant of the essence of the One True Reality. Thus, Chan masters emerged, directly pointing to the human mind, seeing one's nature and becoming a Buddha, as a separate transmission outside the teachings. In every movement and utterance, people of superior faculties and sharp minds could witness and attain it directly. Therefore, Yunmen even scolded the Buddha, and Yaoshan even warned people not to read the scriptures; both had the same intention. Consequently, abandoning the Buddha is called Chan, and departing from the meaning is called Xuan (玄, abstruse). Therefore, those who study Buddhism must criticize Chan, and those who avoid the meaning must revere Xuan. These two schools criticize each other, not knowing that they complement each other. Moreover, Chan is one of the Six Perfections; how could it be different from the Buddha? I believe that Chan originates from the Buddha, and Xuan originates from the meaning. Do not abandon Chan because of the Buddha, and do not abandon the meaning because of Xuan; then you are close to the truth. Ran Qiu asked, 'Should I act immediately upon hearing something?' Confucius said, 'Act immediately upon hearing it.' Zilu asked, 'Should I act immediately upon hearing something?' Confucius said, 'With your father and elder brothers still alive, how can you act immediately upon hearing it?' His saying 'Act immediately upon hearing it' --------------------------------------------------------------------------------
Chinese
行之，求也退故进之，由也兼人故退之。说岂有常哉？救其偏而已。学佛之敝至于溺经文、惑句义而人不体玄，则言禅以救之；学禅之敝至于驰空言、玩琦辩而人不了义，则言佛以救之。二者更相救，而佛法完矣。 昔达磨西来，既已传心印于二祖，且云：“吾有《楞伽经》四卷，亦用付汝。即是如来心地要门，令诸众生开示悟入。”此亦佛与禅并传而玄与义俱付也。至五祖始易以《金刚经》传授，故六祖闻客读《金刚经》而问其所从来。客云：“我从蕲州黄梅县东五祖山来。五祖大师常劝僧俗，但持《金刚经》即自见性成佛矣。”则是持《金刚经》者始于五祖。故《金刚》以是盛行于世，而《楞伽》遂无传焉。 今之传者，寔自张公倡之。之奇过南都谒张公，亲闻公说《楞伽》因缘。始张公自三司使翰林学士出守滁，一日入琅玡僧舍，见一经函发而视之，乃《楞伽经》也。恍然觉其前生之所书，笔画宛然，其殆神先受之甚明也。之奇闻：羊叔子五岁时，令乳母取所弄金镮。乳母谓之：“汝初无是物。”祜即自诣邻人李氏东垣桑木中探得之。主人惊曰：“此吾亡儿所失物也。云何持去？”乳母具言之，知祜之前身为李氏子也。白乐天始生七月，姆指之无两字，虽试百数不差；九岁谙识声律，史氏以为笃于 现代汉语译本：行之和求也，因为他们退缩所以要鼓励他们前进；由也这个人好胜，所以要抑制他。道理哪里有什么一成不变的呢？只是为了纠正他们的偏颇罢了。学佛的弊端在于沉溺于经文、迷惑于字句的解释而不能体会玄妙的真理，那么就用谈禅来纠正它；学禅的弊端在于放纵空谈、玩弄奇巧的辩论而不能明白究竟的意义，那么就用谈佛来纠正它。佛和禅两者互相补救，佛法就完整了。 过去达摩（Bodhidharma，禅宗始祖）西来，已经将心印传给了二祖慧可（Huike），并且说：‘我有《楞伽经》（Laṅkāvatāra Sūtra）四卷，也一并交付给你。这就是如来（Tathāgata）心地的重要法门，使一切众生开示悟入。’这也是佛和禅一同传授，玄妙的道理和精深的义理一并交付啊。到了五祖弘忍（Hongren）才改为用《金刚经》（Vajracchedikā Prajñāpāramitā Sūtra）传授，所以六祖慧能（Huineng）听到有人读《金刚经》就问他从哪里来。那人说：‘我从蕲州黄梅县东边的五祖山来。五祖大师常常劝僧人和俗人，只要持诵《金刚经》就能自己见性成佛。’那么持诵《金刚经》就是从五祖开始的。所以《金刚经》因此在世上盛行，而《楞伽经》就无人传授了。 现在传授《楞伽经》的人，实际上是从张公（指张商英）开始倡导的。之奇到南都拜访张公，亲自听张公讲述《楞伽经》的因缘。当初张公从三司使、翰林学士的职位外放到滁州做太守，有一天进入琅琊寺的僧房，看见一个经函打开了，就拿出来看，原来是《楞伽经》。恍然大悟，觉得像是前生所写的，笔迹宛然如旧，大概是神灵事先传授给他的，非常明显啊。之奇听说：羊叔子（羊祜）五岁的时候，让奶妈拿他玩的金镮。奶妈对他说：‘你本来就没有这个东西。’羊祜就自己到邻居李家的东墙桑树中找到了它。主人惊讶地说：‘这是我死去的儿子丢失的东西啊。怎么拿走了？’奶妈把事情的经过都说了，才知道羊祜的前身是李家的儿子。白乐天（白居易）刚出生七个月，奶妈指着‘无’和‘两’两个字给他看，即使试验一百次也不会出错；九岁的时候就熟悉音律，史官认为他天资聪颖。
English
English version: Xingzhi and Qiuye are encouraged to advance because they retreat; Youye is restrained because he is overly assertive. How can principles be fixed? It's simply to correct their biases. The flaw in studying Buddhism lies in being immersed in scriptures, confused by the interpretation of words and phrases, and unable to comprehend the profound truth. Then, Chan (Zen) is used to correct it. The flaw in studying Chan lies in indulging in empty talk, playing with clever arguments, and failing to understand the ultimate meaning. Then, Buddhism is used to correct it. When Buddhism and Chan complement each other, the Dharma is complete. In the past, when Bodhidharma (the founder of Zen Buddhism) came from the West, he had already transmitted the mind seal to the Second Patriarch, Huike, and said, 'I have four volumes of the Laṅkāvatāra Sūtra, which I will also entrust to you. This is the essential gateway to the mind-ground of the Tathāgata (Thus Come One), enabling all sentient beings to awaken and enter.' This is also the transmission of both Buddhism and Chan, with both profound principles and profound meanings being entrusted. It was not until the Fifth Patriarch, Hongren, that the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) was used for transmission. Therefore, when the Sixth Patriarch, Huineng, heard someone reciting the Diamond Sutra, he asked where he came from. The man said, 'I come from the Fifth Ancestor Mountain, east of Huangmei County, Qizhou. The Fifth Patriarch often encourages monks and laypeople to uphold the Diamond Sutra, and they will see their nature and become Buddhas.' So, the upholding of the Diamond Sutra began with the Fifth Patriarch. Therefore, the Diamond Sutra became prevalent in the world, and the Laṅkāvatāra Sūtra was no longer transmitted. Now, the person who is transmitting the Laṅkāvatāra Sūtra is actually Zhang Gong (referring to Zhang Shangying) who initiated it. Zhiqi visited Zhang Gong in Nandu and personally heard Zhang Gong talk about the causes and conditions of the Laṅkāvatāra Sūtra. Initially, Zhang Gong was transferred from the position of Commissioner of the Three Departments and Academician of the Hanlin Academy to Chuzhou as Prefect. One day, he entered a monk's room in Langya Temple and saw a scripture box open. He took it out and looked at it, and it turned out to be the Laṅkāvatāra Sūtra. He suddenly realized that it was like what he had written in his previous life, and the handwriting was still the same. It was probably that the spirit had transmitted it to him beforehand, which was very clear. Zhiqi heard that when Yang Shuzi (Yang Hu) was five years old, he asked his wet nurse to take the golden bracelet he was playing with. The wet nurse said to him, 'You never had this thing.' Yang Hu went to the mulberry tree on the east wall of the neighbor Li's house and found it. The owner was surprised and said, 'This is what my deceased son lost. How did you take it away?' The wet nurse told the whole story, and they knew that Yang Hu's previous life was the son of the Li family. When Bai Letian (Bai Juyi) was just seven months old, the wet nurse pointed to the two characters 'wu' (無, no) and 'liang' (兩, two) for him, and he would not make a mistake even if tested a hundred times. At the age of nine, he was familiar with music, and the historian thought he was gifted. --------------------------------------------------------------------------------
Chinese
才章盖天禀，然而乐天固自以为宿习之缘矣。 人之以是一真不灭之性，而死生去来于天地之间。其为世数，虽折天下之草木以为筹箸，不能算之矣。然以沦于死生，神识疲耗不能复记，惟圆明不昧之人知焉。有如张公以高文大册再中制举登侍从，秉钧轴出入朝廷逾四十年，风烈事业播人耳目，则其前身尝为大善知识，无足疑者。其能记忆前世之事，岂不谓信然哉。故因读《楞伽》新经，而记其因缘于经之端云。 楞伽阿跋多罗宝经序 朝奉郎新差知登州军州兼管内劝农事骑都尉借绯苏轼书 《楞伽阿跋多罗宝经》——先佛所说微妙第一真实了义，故谓之佛语心品。祖师达磨以付二祖曰：“吾观震旦所有经教，惟《楞伽》四卷可以印心。”祖祖相授，以为心法。如医之《难经》，句句皆理、字字皆法。后世达者神而明之，如盘走珠、如珠走盘，无不可者。若出新意，而弃旧学以为无用，非愚无知，则狂而已。近岁学者各宗其师，务从简便，得一句一偈，自谓子证，至使妇人孺子抵掌嬉笑争谈禅悦。高者为名，下者为利，余波末流无所不至，而佛法微矣。譬如俚俗医师，不由经论直授方药以之疗病，非不或中；至于遇病，辄应悬断死生，则与知经学古者不可同日语矣。世人徒见其有一至之功， 现代汉语译本：才华横溢，天赋异禀，然而白居易（乐天）也坚信这是宿世修习的因缘所致。 人凭借这一真常不灭的本性，在天地之间经历生死轮回。其经历的世代之多，即使折尽天下的草木来当作筹码，也无法计算。然而因为沉沦于生死，神识疲惫耗损而无法记起前世之事，只有圆满光明、不被蒙蔽的人才能知晓。例如张公以高超的文采多次在科举考试中中榜，官至侍从，掌握朝廷枢要出入朝廷四十余年，其风范和功业广为人知，那么他的前身曾经是一位大善知识，这没有什么可怀疑的。他能够记忆前世的事情，难道不值得相信吗？所以因为读诵新译的《楞伽经》，而将这段因缘记录在经文的开端。 《楞伽阿跋多罗宝经序》 朝奉郎新差知登州军州兼管内劝农事骑都尉借绯苏轼书 《楞伽阿跋多罗宝经》（Lankavatara Sutra）——是过去诸佛所说的微妙第一、真实究竟的教义，所以称为‘佛语心品’。禅宗祖师达摩（Bodhidharma）将此经交付给二祖慧可（Huike）时说：‘我观察中土所有的经教，只有《楞伽经》四卷可以印证心性。’祖师们代代相传，以此作为心法。如同医书中的《难经》，句句都是真理，字字都是法则。后世通达的人能够心领神会，运用自如，没有不适用的。如果标新立异，而抛弃旧学认为没有用处，不是愚昧无知，就是狂妄自大。近年来，学佛的人各自宗奉自己的老师，务求简便，得到一句一偈，就自认为开悟证果，甚至使得妇女儿童拍手嬉笑，争相谈论禅悦。高尚者为了名声，低俗者为了利益，不良风气无所不在，佛法因此衰微了。这就像那些庸俗的医生，不依据经典理论，直接传授方药来治疗疾病，并非没有偶尔奏效的时候；至于遇到疑难杂症，需要立即判断生死，那就和那些精通经学、研究古代医理的医生不可同日而语了。世人只看到他们有一时的功效，