No. 245-A大方廣圓覺經大鈔序。
Preface to the Extensive Commentary on the Great Perfect Enlightenment Sutra.
茲鈔自唐至今，固有年矣。異域雖模方板，中國未甞印行，副本爭傳三寫。烏馬因獲高麗印本，與寫本參校，竊見互有得失，遂根其所出經論祖文，三復對詳，一成楷定，方事刀筆。苟無證據，多從印本。如序中晉偉廬峯次下，疑有脫落，則不敢妄加。或用字不同，俱有出處，亦不敢擅改。如解識，如患夢，患字與略記幻字有異，則準成唯識論及原人論，與印本既同，故今循之。或繕寫筆誤，如云先釋名題，錯題為顯，又云有字有義，訛字為宗，此皆據寫本而正之。其餘未安，留俟鎔裁矣。
This copy has been passed down from the Tang Dynasty to the present day, spanning many years. While foreign lands have used printing blocks, in China it has never been printed, and handwritten copies have been repeatedly transcribed, each version differing from the others. Thanks to obtaining a printed edition from Goryeo, I was able to compare it with handwritten copies. In doing so, I discovered that each version had its own strengths and weaknesses. I then traced the source texts, commentaries, and ancestral writings, carefully cross-referencing them multiple times to establish a definitive version before proceeding with the engraving. Where there was no clear evidence, I generally followed the printed edition. For instance, in the preface, where there seemed to be a missing passage after "Jinwei Lufeng," I did not dare to add anything arbitrarily. In cases where different characters were used, each with its own basis, I also refrained from making changes without authority. For example, in the phrase "解識" (understanding consciousness), the character "患" (affliction) in "患夢" (afflicted dream) differs from the character "幻" (illusion) in the abbreviated record. However, since both the *Cheng Weishi Lun* and *Yuanren Lun* align with the printed edition, I followed it. As for scribal errors, such as "先釋名題" (first explaining the title) being mistakenly written as "先釋顯題" (first explaining the apparent title), or "有字有義" (having characters and meaning) being erroneously written as "有宗有義" (having doctrine and meaning), these were corrected based on the handwritten copies. Any remaining uncertainties have been left for further refinement.
旹紹興戊午歲孟春初六日平江府崑山能仁院沙門義和穎脫軒校定。門人 元譿。
In the first month of the sixth day of the Shaoxing era, in the year Wu Wu, the monk Yihe of the Nengren Monastery in Kunshan, Pingjiang Prefecture, collated this work at the Yingtuo Pavilion. Disciple Yuan Hui.
夫大道圓通，大千無體。六情既作，六合成形。妄惑盈而真智虧，虗相現而實性隱。遂使衣藏至寶，全有而全無；手執金鐵，本得而本失。繇是如實覺者，啟運垂方。雖四心等觀，而三根各異。故設漸頓之教，仍開權實之詮。豈夜月生心，偏落於清沼；朝陽有意，先照於高山者哉？此圓覺經者，頓示真源。故婆伽婆居淨土說，備彰疏序，無煩此云。然桐參散木，驥渾駑駘。非伯喈則長匿五音，非伯樂則永群千里。緬昔穿鑿，方今剸犀。徒有多家，曾無少當。我和尚維缶之靈，杲日之明。默承一印，懸通眾經。至如四人同化，七眾歸誠。半偈而息心猿，一句而調意馬。辭榮落䰂，摧慢投針。慕義承聲者，風馳丈室；搆疑畜思者，霧廓晴天。此吾師於度人有方也。至如逃名而反著於名，晦德而却招其德。晉偉廬峯蹔辭法主，人王目擊而知道。紫衣三讓而重賜，白法再陳而樂聞。心燈點於紫宸，法鏡懸於黃屋。六宮欽德，聞所未聞；三仕伏膺，得所未得。禪心自靜，不惑浮華。永言無覊，其誰若是？此吾師於名位不住也。至如理窮一味，教善三宗。及門者過千，陞堂者盈百。各收髻寶，共啜醍醐。分無盡燈，星布華夏。大師以善附屬，却憶舊山。樂在一峯，坐遺萬事。屢表聞於北闕，請歸隱於南山。明詔下而允依，朝臣就而禮送。此吾師於二利不偏也。昔仲尼曰：吾志在春秋。今大師云：余心宗圓覺。但以競辨屈於妙義，龍藏𤷄於靈文。顯性之教沉埋，名相之宗皷舞。由是革舊風規，成新教化。挫權抑小，立頓張圓。使第一義天，星辰羅列。大圓鏡智，影像昭彰。況復偏宗此卷，誓廣弘宣。二十餘年，三復玄致。輪王髻寶，大雲心傳。長者家財，清涼手授。所以內依智觀，外託誠文。冥己身心，隨應解釋。疏成三卷，條貫一經。錯綜異同，編連始末。文則簡略，理則周圓。欲言其少，義無闕遺。欲言其多，詞無剩長。有玄之又玄之致，損之又損之方。豈真義修三宗，文含五色而已。若乃教起因緣，申當經之由致。藏乘分攝，通諸教之所歸。權實對彰，三宗開合。競執則朱藍定別，會攝則水乳倐同。分齊幽深，詮至一心之法。所被根器，通收五類之機。忘詮修心，須明契證之說。依文演讚，要敘飜傳之由。然後先釋名題，理越群詮之目。後解句偈，義彰一軸之文。釋佛身則法報不分，明淨土則自他無別，說時則心境雙泯，聽眾則主伴互融。答本起因，三重展轉；提究竟果，一理圓明。使千朵義華，頓生翰苑；百川法水，全會天池。實謂窮此經之宗骨也。若乃二空八識，斷惑緣生；四智菩提，六波羅蜜。罄法相宗之源流也。若乃寂光土義，如來藏章，盡無明根，究貪愛本，十心成佛，五教證如。暢法性宗之本末也。若乃解文殊章，未心境雙亡；釋真空觀，初根塵普淨。藉澄神而相泯，因尋伺而我空。兼般若宗之玄致也。若乃分折四大，防禁六根八定；厭折四果，伏斷五重十善。大小安居，該調伏藏之規模也。分三重於法界，華嚴之旨現焉；開二門於一心，起信之意著矣。事兼二教，暢孔李之玄樞；禪會兩宗，申秀能之祕旨。夫舜若多神，日出身現；素怛覽藏，疏成理昭。使尋文者離文，住相者融相。自非心真心海，師法師安，鍊智鍊神，精理精教。就能豪鋒纔舉，義海不窮；談柄一揮，懸河無滯。據此文也，三根備收，覽之習之，無不霑益。但恐闕百遍之功，須憑轉釋；乏三乘之學，要引明文。大悲不倦於曲成，探集又修於義鈔，成一十八軸，編五卷，別行文一千餘紙，初中後善。且自古出鈔，多是後人，致使學流，未免諍論。今既自釋，何所疑焉？又諸家集鈔之儀，多引別文別義，後習者但依舊語，致使或謬或訛。今則雖引他文，意成自義，以之為丹青粉飾，不在其類例繁多。又諸鈔引文為證，為證者是義，引朱者是文。義則或任相當，文必不應一種，不解相當之義，但出各別之文。後學初心，機智漸劣，就能於文象之外，解甚深之義，以古對今，此例多矣。今大師意謂宗通佛心，理須實證；說通文教，貴在適時。機分勝劣之殊，則張以淺深之教；理有分圓之別，則論以半滿之文。依之則無塞不通，弘之則無機不被。寔謂班倕之巧，曲直皆材；偏鵲之醫，草木皆藥。苟得其用，莫匪誠言。元譿叨承宿幸，忝會此生，躬獲聽聞，親蒙印決。鷲峯宿世，難忘繫珠之恩；衡嶽此生，信慶賜車之遇。不蒙示教，長懷下劣之心；既得指南，誓決終焉之志。或恐百千年後，世異人凋，訛弊逾增，玄旨斯墜。所冀淳源不離，宗習有憑。且以厥由，敘於鈔序，務出其實，朴而不文，仍多闕遺，將俟來哲。No. 245
The Great Way is perfectly interconnected, and the vast cosmos has no fixed form. When the six senses arise, the six elements combine to take shape. Delusion and confusion increase while true wisdom diminishes; illusory appearances manifest while the true nature remains hidden. Thus, it is as if one hides a precious jewel within one's clothes—it is fully present yet seems absent; or as if one holds gold in one's hand—it is already obtained yet feels lost. Therefore, the truly awakened ones, responding to the needs of the world, teach according to circumstances. Although the four immeasurable minds are equally observed, the three capacities of beings differ. Hence, gradual and sudden teachings are established, and provisional and ultimate truths are expounded. Is it not like the moonlight, which does not intentionally shine only on clear ponds, or the morning sun, which does not purposely illuminate the mountains first? This *Sutra of Perfect Enlightenment* directly reveals the true source. Thus, the Bhagavan taught it in the Pure Land, and its profound meaning has been fully elucidated in commentaries and prefaces, leaving no need for further elaboration here.
However, just as a paulownia tree may be mistaken for ordinary wood, and a fine steed may be mixed among ordinary horses, without the discerning ear of a Cai Yong, the five tones remain hidden; without the eye of a Bo Le, a thousand-mile steed remains unrecognized. Reflecting on past interpretations, which were often forced or fragmented, and comparing them to the present, where insights cut through like a rhinoceros horn, many explanations have been offered, yet few have captured the true essence.
Our master, with the spirit of a vessel and the brightness of the sun, silently received the seal of transmission and profoundly understood all sutras. For instance, when four individuals were transformed together, and the seven assemblies returned to sincerity, a half-verse could calm the restless mind, and a single phrase could tame the wild thoughts. Renouncing worldly honors and shaving one's head, breaking pride and taking up the needle—those who sought righteousness and heeded the teachings flocked like the wind to the master's room; those who harbored doubts and pondered deeply found their confusion dispelled like mist clearing under a bright sky. This is how our master skillfully guides beings.
Moreover, though he sought to escape fame, fame found him; though he concealed his virtue, his virtue became renowned. When he briefly declined the role of Dharma master at Mount Lu, the king himself witnessed and understood the truth. The purple robe was offered three times and graciously accepted; the pure teachings were presented again and joyfully received. The lamp of mind was lit in the imperial palace; the mirror of Dharma was hung in the royal hall. The six palaces revered his virtue, hearing what they had never heard before; officials bowed in admiration, gaining what they had never gained. His meditative mind remained tranquil, unswayed by superficial glamour. Who else could remain so free and unbound? This is how our master remains unattached to fame and position.
Furthermore, he exhaustively explored the single flavor of truth and skillfully taught the three schools. Over a thousand came to his gate, and hundreds ascended his hall. Each received the jewel of wisdom and drank the nectar of Dharma. The lamp of the boundless Dharma was divided and spread like stars across the land. Yet, our master, with skillful guidance, remembered his old mountain. Content on a single peak, he sat, leaving all worldly affairs behind. Repeatedly, he petitioned the court, requesting to retire to the southern mountains. The imperial decree granted his wish, and court officials came to bid him farewell. This is how our master balanced benefit for self and others.
In the past, Confucius said, "My aspiration lies in the *Spring and Autumn Annals*." Today, our master says, "My heart belongs to the *Sutra of Perfect Enlightenment*." However, debates often obscure the profound meaning, and the dragon treasury of scriptures remains hidden. Teachings that reveal true nature are buried, while schools attached to names and forms flourish. Therefore, he reformed old conventions and established new teachings, subduing provisional and lesser views, establishing the sudden and perfect. He made the first meaning of truth shine like stars in the sky, and the great mirror wisdom manifest clearly like reflections. Moreover, he particularly revered this sutra, vowing to widely propagate it. For over twenty years, he repeatedly contemplated its profound meaning. Like the jewel in the wheel-turning king's crown, it was transmitted through the great cloud of mind; like the wealth of a great elder, it was handed down by Qingliang. Thus, inwardly relying on wisdom and contemplation, outwardly relying on sincere texts, he immersed himself in body and mind, explaining according to the needs. The commentary, compiled into three volumes, systematically organizes the sutra, interweaving similarities and differences, connecting the beginning and end. The text is concise, yet the principles are comprehensive. If one says it is brief, no meaning is omitted; if one says it is extensive, no word is superfluous. It possesses the depth of the profound and the method of gradual refinement—far more than just three schools of meaning or five colors of rhetoric.
As for the causes and conditions of the teaching, they clarify the sutra's purpose. The classification within the canon connects it to all teachings. Provisional and ultimate truths are contrasted, and the three schools are opened and integrated. When debated, distinctions are as clear as red and blue; when harmonized, they blend like milk and water. The divisions are profound, yet they point to the one-mind Dharma. The teachings accommodate all capacities, embracing the five types of beings. To forget words and cultivate the mind, one must understand the methods of realization. To expound based on the text, one must narrate the reasons for translation. First, the title is explained, surpassing all other interpretations. Then, the verses and phrases are elucidated, revealing the meaning of the entire scroll. Explaining the Buddha's body, Dharma and reward are not separate; clarifying the Pure Land, self and others are not different; discussing time, mind and object both vanish; describing the audience, host and companions merge. Answering the root cause, three layers unfold; pointing to the ultimate result, one principle shines perfectly. Thus, a thousand blossoms of meaning suddenly bloom in the garden of letters, and a hundred streams of Dharma water fully converge in the heavenly pond. This truly exhausts the essence of this sutra.
As for the two emptinesses and eight consciousnesses, cutting off afflictions and dependent arising; the four wisdoms of enlightenment and the six perfections—these exhaust the source of the Dharma-character school. As for the meaning of the land of eternal tranquility, the chapter on the Tathagata-garbha, uprooting ignorance, exhausting the source of craving, the ten minds attaining Buddhahood, and the five teachings verifying thusness—these fully express the fundamentals of the Dharma-nature school. As for explaining the Manjushri chapter, where mind and object both vanish; interpreting the contemplation of true emptiness, where sense faculties and objects are universally purified—through calming the spirit, appearances dissolve; through investigation, the self is empty. This also includes the profound meaning of the Prajna school. As for analyzing the four great elements, guarding the six sense faculties, the eight meditations; renouncing the four fruits, subduing and cutting off the five heavy ten good deeds; the great and small retreats—these encompass the framework of the Vinaya treasury. Dividing the three realms within the Dharma-realm, the intent of the *Flower Garland Sutra* appears; opening the two gates within one mind, the meaning of the *Awakening of Faith* becomes clear. Matters include both Confucian and Daoist teachings, expressing the profound principles of Confucius and Laozi; Chan unites the two schools, revealing the secret intent of Shenxiu and Huineng.
The sun-like deity appears when the sun rises; the sutra treasury becomes clear when the commentary is completed. Thus, those who seek the words are freed from words; those attached to appearances melt the appearances. Unless one's mind is the true mind-ocean, and one's teacher is the true teacher of peace, refining wisdom and spirit, mastering principles and teachings, who could raise the brush-tip and exhaust the ocean of meaning, or wield the staff of discourse and flow like an unceasing river? Based on this text, the three capacities are fully accommodated. Those who study and practice it will all receive benefit. However, fearing that some may lack the effort of a hundred readings, further explanations are provided; lacking the learning of the three vehicles, clear texts are cited. Great compassion never tires of accommodating all; further compilation and refinement of the meaning notes resulted in eighteen scrolls, compiled into five volumes, with over a thousand additional pages, excellent from beginning to end. Since ancient times, commentaries have often been written by later generations, leading to disputes among learners. Now, since our master himself explains it, what doubts can remain? Moreover, many commentaries cite external texts and meanings, causing later learners to repeat old phrases, leading to errors. Here, although other texts are cited, the intent is to form one's own meaning, using them as pigments for decoration, not for the sake of numerous categories. Also, many commentaries cite texts as proof—the proof is the meaning, the citation is the text. The meaning may match, but the text need not be identical. Without understanding the matching meaning, only disparate texts are presented. Later learners, with beginner minds and gradually declining faculties, who can grasp the profound meaning beyond the words? Comparing ancient and modern, such cases are many.
Our master's intent is that understanding the school means penetrating the Buddha's mind, which requires actual realization; explaining the teachings means skillfully adapting to the times. Since capacities differ in superiority and inferiority, shallow and deep teachings are presented; since principles vary in partial and complete, half and full texts are discussed. Following this, nothing is obstructed; propagating this, no capacity is left unreached. Truly, it is like the skill of Ban and Chui, where both straight and curved wood become material; or like Bian Que's medicine, where every plant and tree becomes a remedy. If used appropriately, none fail to be sincere words.
I, Yuanfu, have been fortunate to receive this legacy, humbly meeting in this life, personally hearing the teachings, and directly receiving the seal of approval. In past lives at Vulture Peak, the kindness of stringing pearls is unforgettable; in this life at Mount Heng, the joy of receiving the chariot is truly celebrated. Without this guidance, I would long harbor an inferior mind; having obtained this direction, I vow to resolve my final aspiration. Fearing that after hundreds or thousands of years, the world may change and people decline, errors may increase, and the profound meaning may be lost, I hope the pure source remains unseparated, and the study has something to rely on. Thus, I narrate the reasons in the commentary's preface, striving for authenticity, plain and unadorned, yet with many omissions, leaving them for future wise ones.