楞伽阿跋多羅寶經註解 1.9

1.9

此經凡四譯，今存者三：其一則鎦宋求那跋多羅譯成四卷，曰《楞伽阿跋多羅寶經》；其二則元魏菩提流支譯成十卷，曰《入楞伽經》；其三則唐實叉難陀與復禮等譯成七卷，曰《大乘入楞伽經》。若論所譯文之難易，則唐之七卷文易義顯，始末具備。今釋從宋譯四卷者，以此本首行於世，習誦者眾，況達磨大師授二祖心法時，指《楞伽》四卷可以印心，而張方平嘗書此本，蘇子瞻為序其事，是知歷代多從此本也。然文辭簡古，至於句讀有不可讀，乃取七卷中文義顯者釋之，仍採古註善者併註之。

This sūtra had four translations in all, of which three are extant today: the first was translated under the Liu Song by Guṇabhadra into four fascicles, titled the Laṅkāvatāraratnasūtra; the second was translated under the Yuan Wei by Bodhiruci into ten fascicles, titled the Ru lengqie jing; the third was translated under the Tang by Śikṣānanda together with Fuli and others into seven fascicles, titled the Dasheng ru lengqie jing. In terms of the difficulty of the translated texts, the Tang seven-fascicle text is simple in phrasing and clear in meaning, complete from beginning to end. The present explanation follows the Song translation in four fascicles because this edition was the first to circulate in the world and has the most reciters. Moreover, when Great Master Bodhidharma transmitted the mind-dharma to the Second Patriarch, he indicated that the four-fascicle Laṅkāvatāra could be used to seal the mind; furthermore, Zhang Fangping once copied this edition, and Su Zizhan wrote a preface for that event. Thus we know that most people through successive dynasties followed this edition. However, its wording is terse and archaic, to the point that its punctuation can be unreadable; therefore, we have adopted passages from the seven-fascicle version whose wording and meaning are clear to explain it, while still collecting the best ancient commentaries to annotate it jointly.