No. 586-A天台三大部補注序
Preface to Annotations of Tiantai's Three Major Texts
吾佛出世，雖廣說諸經，而本懷斯暢，唯在於法華。西城自阿難結集之後，獨天親菩薩作論以通之。然但約文申義，舉其大略，而斯經之大事，教化之終始，亦晦而未明。東夏自羅什飜譯以來，造疏消釋者，流布縱橫，異端非一。惟陳、隋二帝之師天台智者，昔在靈山佛會親承，後於大蘇道場證悟，發揮妙旨，幽贊上乘。故以五義釋題，四科文句，九旬宣演明靜法門，解行俱陳，義觀兼舉，真可謂行人之心鏡，巨夜之明燈矣。雖天竺之大論尚非其類，況震旦之人師而能跂及？故章安禪師歎曰：斯文若墜，將來可悲。於是聿遵聖典，記諸善言、玄文、止觀共三十卷，時人謂之三大部者，即斯是也。文旨高遠，理趣汪洋，苟非亞聖之才，派深析重，調理剖判，而三部之奧義何由可通乎？惟荊谿禪師克荷斯道，引而伸之，推而廣之，故有籤記及輔行焉。辭尚體要，匪同雕刻，厥意欲令萬世之下，人人開發如來之知見，物物咸悟秘密之藏性耳。有唐翰林學士梁敬之美云：以文字而廣第一義諦，即言說而詮解脫者，不其然歟？是以古今學佛之人，鈎深索隱者，莫不欽崇以為大訓矣。甞試論之，一家所傳三部之文及籤記等，非但該括聖人一代三學之法，抑亦牢籠性相二宗百家之說，自非積學洞微、洽聞遠見者，則未可以率爾膚習，傳授於人也。余以顓蒙，濫讀斯教，卷舒鑽仰，多歷年所。若夫聖人之化源，教法之根本，則祖師之述作，文義已詳矣，今復云何更有所補？然以妙經之中，華梵詁訓，大師或有闕而不釋者；玄文止觀之內，因緣事迹，荊谿亦有略而未申者。況復籤記及輔行等，法相之互指，援引之訛賺，性相之異同，古今之得失，自章安、荊谿以來，星紀綿遠，而弘通之士，孰能精究，得無壅滯乎？由是不量淺末，摘出大部之文，仍博采群籍，補其闕略，注而顯之，勒成一部，分為一十四卷，自備講道臨文，既省撿尋，又免迷謬耳。儻於先聖之文，粗有所益者，亦可以流行于世，翼助一家之道矣。如曰不然，以俟來哲。No. 586
Our Buddha appeared in this world and, although he broadly taught various scriptures, his true intention was fully realized only in the Lotus Sutra. After Ananda compiled the sutras in the Western Regions, it was only the Bodhisattva Vasubandhu who wrote a commentary to elucidate it. Yet this merely explained the text, outlined its meaning, and sketched its general scope—while the great purpose of this sutra and the complete process of spiritual transformation remained obscure and unclear. Since Kumarajiva translated it in Eastern Xia, commentaries and interpretations have proliferated everywhere, with many conflicting views. Only the great master Zhiyi, teacher of the two emperors Chen and Sui, who once personally attended the Buddha’s assembly on Vulture Peak and later realized awakening at the Dasu practice ground, brought forth the subtle meaning and profoundly praised the Supreme Vehicle. Thus he explained the title through five principles, organized the text into four categories, and preached for ninety days to illuminate the clear and tranquil Dharma-gate—integrating both understanding and practice, principle and contemplation. Truly, this serves as a mirror for practitioners and a bright lamp in the deep night. Even the great treatises of India cannot compare to it, let alone the Chinese teachers who might hope to match it. Therefore, Master Zhang'an exclaimed: “If these texts were lost, how pitiful it would be for future generations!” Accordingly, he reverently followed the sacred canon, recording all the excellent teachings—the Profound Meaning, the Textual Commentary, and the Calming and Contemplation—in thirty fascicles. What people of that time called the “Three Great Works” refers to these. Their literary import is lofty, their philosophical depth boundless. Unless one is a near-sage, one must delve deeply through layers, unravel the complexities, and analyze the principles to penetrate the profound meaning of these three works. Only Master Jingxi, worthy heir of this tradition, extended and expanded these teachings—hence the “Sutra Commentary” and “Practitioner’s Guide.” His language values substance and precise expression, not trivial ornamentation. His intention is that in the ten thousand ages to come, everyone may awaken to the Thus Come One’s knowledge and vision, and all beings may realize the secret treasury of the Buddha-nature. The Tang Dynasty scholar Liang Jingzhi praised him, saying: “Is it not true that the broad meaning of the first truth can be explained through language, and liberation can be expounded through words?” Therefore, scholars of Buddhism throughout the ages, those who delve deep and seek the hidden, have all venerated and esteemed these texts as great teachings.
Now, let us consider: the three works and their commentaries as transmitted by our tradition not only encompass the complete teachings of the sage’s threefold training (discipline, concentration, wisdom) but also contain both the nature and appearance schools and the teachings of a hundred philosophers. Unless one has accumulated profound learning, investigated subtle meaning, heard extensively, and possessed far-reaching insight, one cannot casually teach them in a superficial way or transmit them to others. I, though of limited capacity, have presumptuously studied these teachings. Rolling and unrolling, delving and contemplating, I have spent many years. As for the origin of the sage’s transformation and the root of the Dharma, the patriarchs’ compositions and the textual meaning are already detailed. What more could I add? Yet, within the subtle sutra, there remain Sanskrit and Chinese terms and explanations that the great master sometimes omitted or left unexplained. Within the Profound Meaning and Calming and Contemplation, there are causes, conditions, and stories that Master Jingxi also summarized but did not elaborate further. Moreover, in the “Sutra Commentary” and “Practitioner’s Guide,” there are references to mutual indications among Dharma characteristics, misquotations, differences between nature and appearance schools, and gains and losses between past and present. Since the time of Zhang'an and Jingxi, many ages have passed. Can those who propagate these teachings truly study them meticulously without encountering obstacles or confusion? Therefore, despite my shallow knowledge, I have selected passages from these major works, extensively consulted various texts, supplemented what was missing or brief, added annotations to clarify, and compiled a single work divided into fourteen fascicles. This I have prepared for my own teaching and lecturing—sparing myself the trouble of searching and avoiding errors and misunderstandings. If this work can offer even some small benefit to the writings of the ancient sages, it can also circulate in the world and aid the tradition. Should anyone disagree, let them await future wise ones. No. 586.