方等三昧行法序
Preface to the Practice Method of Vaipulya Samadhi
山門教卷自唐季多流外國或尚存目錄而莫見其文學者思之渺隔滄海方等三昧行法者皇宋咸平六祀日本僧寂照等賷至雖東國重來若西乾新譯載披載沃適奉醍醐切念方等至尊禁法嚴密苟不克由聖範事出師心豈惟招無益之訶抑亦負餘殃之責南嶽師躬行七載理洞其微位淨六根言符先佛大師咨詢有在況發總持垂此典謨足可繩準今時或壇場延袤形像巍峩行法則半任臆裁律範則全用心匠縱謂七眾階節寧逾上首之科雖曰像多無妨要符表法之便將恐未除故業更貽新戚染衣增垢良用悲夫然此行法六篇後二不載者修行備在百錄止觀受戒具出本經存篇目者令知行法有始終也。
The teachings of the Mountain Gate have, since the late Tang dynasty, largely flowed to foreign lands. Some might still exist in catalogues, yet their texts are unseen, leaving scholars longing as if across a vast ocean. The *Samadhi of the Universal Gate* practice manual was brought by the Japanese monk Shojō and others in the sixth year of the Xianping era of the great Song dynasty. Although it returned from the eastern lands, it was like a new translation from the Western Regions. When we opened and absorbed it, it was like tasting sweet nectar.
We reflect that the Universal Gate is supremely honored, its precepts strict and profound. If one cannot follow the holy models, but acts from personal whim, not only will one invite useless criticism, but also incur the burden of residual misfortune. The Master of Nanyue practiced it for seven years, penetrating its profound principles, purifying the six sense faculties, and his words matched those of the ancient Buddhas. The Great Teacher sought guidance, and having attained the complete holding, left these teachings as a standard, sufficient for guidance.
In the present age, some may build grand altars and imposing images, but their practice methods are half based on personal conjecture, and their regulations entirely on individual ingenuity. Even if we discuss the seven groups’ steps and rules, they cannot surpass the chief disciple’s code. Although images may be many without issue, they must still accord with the convenience of symbolic representation. We fear that if old karma is not removed, new afflictions will increase, staining monastic robes with dust—truly a cause for pity.
However, among these six sections of practice, the last two are not recorded because the full practice is detailed in the *Hundred Records* and *Cessation and Observation*, while the complete precept transmission is found in the original sutra. The section titles are maintained to let practitioners know that the practice has a beginning and an end.