No. 1607-E重刻《護法論》題辭
Re-engraving the Preface to the *Essays on Protecting the Dharma*
宋濂
Song Lian
《護法論》者，宋大學士張天覺之所撰也。端文禪師重刻諸梓，請濂為序其首簡。序曰：嗚呼！妙明真性，有若太空，不拘方所，初無形段，冲澹而靜，寥漠而清。出焉而不知其所終，入焉而不知其所窮。與物無際，圓妙而通。當是時，無生佛之名，無自他之相，種種含攝，種種無礙，尚何一法之可言哉？奈何太樸既散，誕勝真漓，營營逐物，惟塵緣業識之趣。正如迷人身陷大澤，烟霧晦冥，蛇虎縱橫，競來追人，欲加毒害。披髮狂奔，不辨四維。西方大聖人以慈憫故，三乘十二分教不得不說，此法之所繇建立也。眾生聞此法者，遵而行之，又如得見日光、逢善勝友，為驅諸惡，引登康衢，即離怖畏而就安隱，其願幸孰加焉。不深德之，反從而詆之、斥之，是猶挾利劒以自傷，初何損於大法歟？嗚呼！三皇治天下也，善用時，五帝則易以仁信，三王又更以智勇，蓋風氣隨世而遷故，為治者亦因時而馭變焉。成周以降，昏嚚邪僻翕然竝作，縲紲不足以為囚，斧鑕不足以為威。西方聖人歷陳因果輪迴之說，使暴強聞之赤頸汗背，逡巡畏縮，雖螻蟻不敢踐履，豈不有補治化之不足？柳宗元所謂陰翊王度者是已，此猶言其觕也。其上焉者，烱然內觀，匪即匪離，可以脫卑濁而極高明，超三界而躋妙覺，誠不可誣也。奈何詆之？奈何斥之？世之人觀此論者，可以悚然而思，惕然而省矣。雖然予有一說，并為釋氏之徒告焉。棟宇堅者，風雨不能漂搖；榮衛充者，疾病不能侵凌；緇衣之士，盍亦自反其本乎？予竊怪。夫誦佛陀言、行外道行者，是自壞法也；毗尼不守、軌範是棄者，是自壞法也；增長無明、嗔恚不息者，是自壞法也。傳曰：「家必自毀而後人毀之。」尚誰尤哉？今因禪師之請。乃懇切為緇素通言之，知我、罪我，予皆不能辭矣。
"The Treatise on the Protection of the Dharma" was written by Zhang Tianjue, a Grand Scholar of the Song Dynasty. Master Duanwen has reprinted it for circulation, and has asked me to compose a preface for its opening pages.
Alas! The wondrous, bright true nature is like vast space—unconfined by direction or place, initially without form or shape. It is tranquil and still, serene and clear. When it emerges, one knows not where it ends; when it enters, one knows not where it ceases. It blends seamlessly with all things, perfectly and profoundly interconnected. At such a time, there are no names of "birth" or "Buddhahood," no distinctions of "self" or "other." All is encompassed, all is unobstructed—what need is there to speak of even a single doctrine?
Yet once the primordial simplicity dissolved, falsehoods flourished and true purity waned. People busily chased after external things, driven only by worldly conditions and karmic consciousness. This is like a deluded person trapped in a vast marsh, where thick smoke and fog obscure all sight, and snakes and tigers roam freely, racing to attack and inflict harm. Wild-haired and frantic, they flee in all directions unable to discern the four cardinal points.
The Great Sage of the West, out of compassion, found it necessary to teach the Three Vehicles and the Twelve Divisions of scripture—this is the basis upon which the Dharma was established. Beings who hear this Dharma and follow it accordingly become as if they have seen the sunlight and met a good companion on the path, who drives away all evils and leads them onto the broad highway, freeing them from fear and bringing them to safety. What greater blessing could there be? Yet instead of deeply appreciating this, some disparage and reject it—this is like grasping a sharp sword to wound oneself, how could it cause the slightest harm to the great Dharma?
Alas! The Three Sovereigns governed the world skillfully using the times, the Five Emperors replaced this with benevolence and trust, and the Three Kings further transformed this with wisdom and courage. Since customs shift with the ages, those who govern must adapt to the changes of their era. After the decline of the Zhou dynasty, ignorance and depravity spread in unison. Shackles were not enough to hold prisoners, nor axes enough to inspire awe. The Sage of the West then expounded in detail the teachings of cause and effect and the cycle of rebirth, causing the violent and powerful to blush and sweat, to hesitate and shrink back, so that they would not dare trample even an ant—how could such teachings not supplement the shortcomings of governance and transformation? This is what Liu Zongyuan meant by "secretly supporting royal standards"—and this is but the coarse understanding of it. For those of the highest capacity, with brilliant inner contemplation, neither clinging to nor departing from things, they can transcend the base and mundane to reach the lofty and luminous, surpass the Three Realms and ascend to wondrous awakening—this truly cannot be denied. How then can one malign it? How then can one reject it?
Those who read this treatise may be roused to reflection and awakened to introspection. Yet I have one more point to share, also directed toward those who follow the monastic path. A sturdy structure cannot be toppled by wind and rain; a body nourished with vital energy cannot be invaded by illness. Should not those who wear the dark robes also reflect upon their own foundations? I find it strange that some who recite the words of the Buddha yet practice the ways of external paths are corrupting the Dharma themselves. Those who fail to uphold the precepts and abandon the rules of conduct are corrupting the Dharma themselves. Those who cultivate ignorance and never cease their anger are corrupting the Dharma themselves. As the ancient saying goes: "A household must first destroy itself before others destroy it." Who else is there to blame? Now, because of the Master's request, I have spoken sincerely and candidly to both monastics and laypeople alike. Whether you know me or condemn me, I cannot decline this task.
宋景濂《護法錄》堪《續傳燈》，茲於簡首略載二篇，以便觀覧。其《護教編》後記一篇，具載《綱目》卷初。
In Song Jinglian's *Record of Protecting the Dharma*, which is comparable to the *Continued Transmission of the Lamp*, I have briefly included two pieces at the beginning for easy reading. Among them, a postscript to the *Protecting the Teachings* section is fully recorded at the start of the *Compendium*.