No. 1032-A華嚴原人論解序
Preface to the Explanation of the Treatise on the Origin of Humans in the Huayan Sutra
長安大開元寺講經論沙門 圓覺 撰
Written by Yuanjue, Monk of Long'an Grand Kaiyuan Temple
三聖立言殊途妙契羣賢著述隨教異宗致令執指之徒競成齟齬至若尋流討本而得其歸趣者蓋亦鮮矣有唐圭峰禪師憫之於是稽外內之聖心賾半滿之幽致製斯雅論目曰原人文啟四門義該眾美將使息其異見示彼真歸不假他求直捷令悟觀其抑揚研覈引證會通辯而不華周而不比精深切當簡妙嚴明𤀹畎澮以距川導江河而注海誠謂生靈妙本之指南矣自非高明圓暢深造聖賢之閫閾能如是乎裴相國嘗云如來為說教之主吾師為會教之人信哉裴公既序之於前屏山李君復題之於後萬松禪老又開九對十八重以贊其說三賢皆達道之士不妄許可自非理歸至當豈君子亦黨乎竊嘗考諸圭峰箋註經論詮示禪宗逮百十餘卷唯華嚴圓覺金剛般若等章疏盛行于世獨恨斯文之未有以發明者餘曩在長安嘗以講誦之暇采摭諸說聊為訓解初欲附於文下然恐與論註相濫故別書之藏諸篋笥自備觀覧暨抵京師因學徒諮請輒復敘其梗概於篇首文雖淟涊義似有宗欲知吾人之所以為人者得不留神於是書。
The three sages established their teachings through different paths, yet they perfectly align. Various scholars have expounded them according to their own schools of thought, leading those who cling to mere words to fall into conflict. Those who trace the stream to its source and grasp the true intent are rare indeed. Master Guifeng of the Tang dynasty, moved by this, examined the sacred minds of both inner and outer traditions, delved into the profound subtleties of the complete and partial teachings, and composed this elegant treatise, titled *On the Origin of Humanity*. Opening four gates, it encompasses all virtues, aiming to quiet divergent views and reveal the true destination—without relying on external pursuits, it directly awakens. Observe how it weighs, refines, cites evidence, and integrates. It is discerning yet not flashy, comprehensive yet not partisan. It is precise, profound, and fitting, concise, subtle, solemn, and clear—channeling streams into rivers, guiding rivers into the sea. Truly, it serves as a compass for the wondrous foundation of sentient beings. Unless one is lofty, wise, fully realized, and deeply enters the threshold of sages and saints, how could one achieve such a work? Minister Pei once said, "The Tathāgata is the master of teaching, and my teacher is the one who integrates these teachings." Indeed, his words ring true. After Minister Pei wrote a preface, Li Jun of Pingshan added a postscript. Later, Elder Wan Song further opened nine pairs and eighteen layers to praise this treatise. These three worthies are all people who have realized the Way and do not lightly approve. Unless the principle is perfectly aligned, would even the gentleman engage in favoritism? I have examined Guifeng's commentaries on sutras and treatises, his explanations of Chan—amounting to over a hundred volumes. Only his works on the *Avatamsaka Sutra*, the *Sutra of Perfect Enlightenment*, and the *Diamond Sutra* are widely circulated. It is regrettable that this text has not yet been elucidated. When I was in Chang'an, I occasionally excerpted various explanations during lectures and discussions to provide annotations. Initially, I intended to attach them to the text, but fearing confusion with the original commentary, I wrote them separately and stored them in my chest for my own reference. Upon arriving in the capital, because students sought my guidance, I again narrated the outline at the beginning of the work. Although my writing is shallow, the meaning seems to have a foundation. Those who wish to understand what it truly means to be human should not fail to give this book their full attention.
旹至治壬戌四月既望敘于京師萬安之東軒No. 1032
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