Jiāoguāng Zhēnjiàn 交光真鑑 — late-Ming Chinese exegete and the principal Ming reformer of the Lèngyánjīng commentarial tradition. Native of Jīngshī 京師 (the metropolitan capital region, i.e., Beijing). Originally trained as a Confucian (儒); later became deeply versed in Huáyán 華嚴 doctrinal-meditative apparatus (Fǎzàng’s shūchāo tradition) and in the Fǎhuá 法華 sentence-commentary tradition. Took the tonsure at age — the Lèngyánjīng zhèngmài shū xuánshì preface dates his ordination to Wànlì 4 = 1576 CE (萬曆四年（1576）落髮). Active at Jīngdū Xīhú 京都西湖 and Fǎzhùsì 法住寺.
His extant works are all sub-commentaries on the Śūraṃgama-sūtra: the Lèngyán-jīng zhèng-mài shū 楞嚴經正脉疏 in 10 fascicles (KR6j0683, X12 no. 275), with its accompanying prolegomena (Xuán-shì 懸示, KR6j0682, X12 no. 274) and structural-outline (Kē 科, KR6j0681, X12 no. 273); a separate Lèngyán tōng-huì 楞嚴通會 in 4 fascicles is mentioned in the prolegomena but is no longer extant.
The Zhèngmài shū 正脉疏 (“Commentary on the Correct Pulse [of the sūtra’s exegetical lineage]”) is a deliberate Wanli-era reform commentary that breaks decisively with the dominant SòngYuán Tiāntái synthesis of the Lèngyán — particularly with the huìjiě 會解 tradition descended from Tiānrú Wéizé 天如惟則 惟則 and from Jièhuán’s Yàojiě 要解 戒環. Zhēnjiàn’s preface argues that previous interpreters “knew only how to admire the sūtra’s perfect-and-marvelous (圓妙) doctrine but could not faithfully follow the sūtra’s text to deeply investigate its inherent perfect-and-marvelous import; instead they brought in from elsewhere doctrines that approximated yuánmiào, and used these to gloss the sūtra. Therefore not only is the textual sense not in agreement, but the original lineage of the sūtra’s textual logic is jumbled” (徒知慕經圓妙。不能曲順經文深研本有圓妙的旨。而乃傍引他家彷彿圓妙之義。以會釋之 …). His own approach is characterized as “directly following the buddha-sūtra and tracing its inherent intentions” (但惟奉順佛經。曲搜本意), explicitly opposing the three-contemplations (sānguān 三觀) framework of Tiantai exegesis as imposed-from-without on the Lèngyán’s own doctrinal architecture.
The Zhèngmài shū became one of the most widely read late-Ming commentaries on the Lèngyán and was vigorously contested in subsequent literature: the criticism of “Jiāoguāng’s repudiation of the three contemplations” (交光之撥三觀) is a recurring topos in seventeenth-century Lèngyán prefaces (e.g., the Yuántōng shū preface to KR6j0689 explicitly names this as a polemical flashpoint).
Source: DILA Buddhist Person Authority A000967; Lèngyánjīng zhèngmài shū xuánshì 楞嚴經正脉疏懸示 fasc. 1; Zhōngguó fójiào rénmíng dàcídiǎn 中國佛教人名大辭典 p. 558.