Preface to the Newly Engraved Commentary on the Vimalakirti Sutra

Since the Sui Emperor first ordered the opening of lectures in the Eastern Capital, the Southern Mountain compiled it into a distinguished record, praised as elegant and refined; Jingxi composed commentaries and further created an abridged version, which spread widely throughout the land. By the time of the Five Dynasties, several versions had gradually been lost, and when Ciyun entered the canon, it had already vanished. The two meanings of Guan and Xi were also lost from the extensive version, remaining outside the canon. By the Yuan and Ming dynasties, even the concise commentaries had disappeared, leaving only one copy of the Four Teachings. Alas! How easily true treasures sink into obscurity, and how difficult it is to transmit the teachings—such is the way of things. Fortunately, the original transmission continued without interruption from the Tang Dynasty, its flame never extinguished, and the complete works of the An Garden are still largely preserved. However, it is regrettable that the full commentary was lost in the original mountain, with only a few surviving scrolls, which are incomplete fragments. In past years, the monk Ciyuan of Jitou discovered the *Ningyue Ancient Canon* along with *Jingxi’s Commentary*, bringing these treasures back. Encouraged by Juechang and Huishun, he agreed to disseminate them widely. Following the decree of the Eastern Rui King, they were included in the *Dingxin Canon*. Plans were then made to print them, and I was entrusted with the task of proofreading. Some may ask: since the concise commentaries are already widespread, why bother with such extensive works? I disagree. Originally, the Patriarch compiled the profound texts into thirty-four volumes. Since the six volumes of the *Profound Commentary* have already been widely circulated, they should be followed by the twenty-eight volumes of the *Textual Commentary*, allowing the complete works to be transmitted together. Jingxi’s abridgement was intended for both extensive and concise versions to coexist, as noted in the preface by Liang Hanlin. Therefore, favoring only the concise version goes against the Venerable’s intention. The three-volume commentary explains the extensive version and has recently been printed. Yet, some may still misunderstand its purpose. Moreover, this version was first transmitted by the monastery and has been cited by the mountain school. For these reasons, how can we oppose its printing? As for those who dislike lengthy texts or find them excessive—that is not something I dare to impose upon them.

In the year Gengchen of the Baoli era, the monk and others, with courageous resolve, contributed their resources and thus obtained the timber for the printing blocks. We were graciously honored by the King’s bestowal of a preface, which was reverently placed at the beginning of the scroll.

When the great Dharma is to be propagated, it relies on the wise and virtuous to uphold and protect the true teachings, so that the ancient texts and long-preserved writings may remain fresh and vital across the ages. Could there be any greater responsibility than this—to carry forward and sustain the Dharma?

Therefore, I have briefly recorded the circumstances of this undertaking and placed this account at the head of the volume.

In the autumn of the eighth month, during the Xinsi year of the Baoli era, this was recorded with reverence by the monk Longzhu, former abbot of the Northern Stream of Mount Rui, known as Ben Chun Shou Du.