No. 338-B新刻維摩經文疏序
Preface to the Newly Engraved Commentary on the Vimalakirti Sutra
葢聞淨佛國土之教者，摩訶衍之通衢，學佛者之要津也。然玄蹤沖䆳，必仰四依之指揮；法海宏曠，會藉再來之舟梁。往昔彌天造論於晉世，淨影述章於隋代，雖復文富義博，而未聞統說四種淨邦，該括五科依因。爰吾 高祖聖師在台嶠，甞講毗耶大典，感碧眼降堂席之瑞，為晉王親撰一家疏章，致七寶瀉殿閣之兆，乃懸譚三義，雙暢教觀；《玄》、《文》二疏，具釋經旨，古所未發，今皆發之；諸所壅滯，我而通之。於是乎，行人投足有地，下手不忒。所謂淨土法門至天台，究竟無餘蘊者，信不誣也。
自隋帝始令開談於東都，南山編之顯錄，殷稱雅典；荊溪述之記釋，復製刪本，盛行海內。運洎五代，數種寢亡，當慈雲入藏已失。觀悉二義，復遺廣本，別行藏外，下迄元明，略疏亦湮，僅存四教一本。嗟乎！真寶之易沈，教迹之難傳，有如是耶。幸哉！本邦弘通，接軫唐朝，運輾未熄，菴園全籍，鬱乎可觀矣。但憾文疏一部，本山失傳，其僅存數卷，亦惟殘簡不足。采覽往歲，雞頭慈瑗，揬得《寧樂古藏》，併《荊溪記》，齎來珍祕，既而以覺常、惠順等苦奬，乃許弘通。因共奉 東睿大王命旨，得以入定心藏中。尋又謀梓行，俾余校閱。或曰：略疏既行布寰中，又何用此浩繁為？余謂不然。初 祖師之製，合玄文為三十有四卷，《玄疏》六卷既淹流行，宜接以《文疏》二十八卷，使完書竝行於世。荊溪刪繁，意在廣、略偕行，說見梁翰林之〈序〉，則偏貴略本，非尊者意。三卷記述，釋其廣疏，近既梓行，而人或暗起盡，況斯本招提之所始傳來，山家之所甞引用，由此等意，那沮鏤梓至，於彼饜長章、嫌多文者，非吾所敢強也。
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.
寶曆庚辰，沙門某甲等，勇進捨資，遂得上木焉。幸蒙 大王賜〈序文〉，安鎮卷軸。夫大法之將行也，要賴明喆致崇護真詮，使遺文陳篇曠世而逾新。紹隆之任，豈復有過之者乎！因粗錄其緣由，以冠卷首云爾。
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.
旹寶曆辛巳秋八月此睿山北谿前住龍珠沙門(本純)守篤謹識
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.