No. 250-A圓覺疏鈔隨文要解序。
Preface to the Essential Commentary on the Sutra of Perfect Enlightenment
圓覺修多羅了義經者，乃是稱性之顯訣，一乘之要軌也。詮旨淵玄，非言象所測；文義隱奧，絕二乘思議。大哉覺性，圓裹十方，因果鎔融，真妄交徹。然而眾生不覺不知，跌踢迷康，宛受貧苦。縱然發意欣求者，四病紛擾，三觀眩惑，繇是不能如實證圓覺。唯有如來全得其大用，乘時啟運，利見天下。雖四心等觀，而由三根各殊，故頓漸悟修之所以別也。此經如來入寂光土，現受用身，與曼殊、剛藏等登真。諸大士頓顯如來因地法行，及眾生淨覺心源，說聽冥符，理事究盡，實知大乘了義之經焉。圭峰定慧禪師稟南宗之心印，預清涼之親聞，每翫茲典，以為棲神之宅，且著疏鈔數萬言，廣略竝行。其見法也，明玄心獨悟；其敘理也，圓儁神絕待。力事弘宣，發揮真要，是以聲溢九州，譽飛四海，負笈爭趨，懷鉛來遠者，由水之就下。於戲！盛哉至矣，不可得而稱焉。宋有清遠法師，祖述圭峰，用力疏鈔，楷定眾師之邪正，甄別百氏之是非，搜索華嚴廣部之說，感悟賢首清涼之旨，贊揚圓覺，就即折衷，凡成十有二卷，號曰隨文要解。義豐辭約，舉至要而無遺，解至玅而已盡，所謂耀滄海之驪珠，朗碧天之桂輪者，其惟隨文要解乎？要解之為書，未行于世，余幸韞櫝，有年于茲。屬日龍寶寺實養闍棃來請曰：為世之涉獵于圓覺者授梓。欲廣其傳，嘉其志，而遂許諾之，并加訓點以附焉。庶幾學者由要解以達疏，由疏以通經，直契佛意，故為之序。
The Sutra of Perfect Enlightenment, a definitive teaching of the Mahayana, is the direct revelation of our true nature and the essential path of the One Vehicle. Its meaning is profound and subtle, beyond the grasp of words and images; its text is deep and mysterious, surpassing the comprehension of those of lesser vehicles. Great is the nature of Enlightenment, perfectly encompassing the ten directions, where cause and effect merge, and truth and illusion interpenetrate. Yet, sentient beings, unaware and unknowing, stumble and lose their way on the path of confusion, enduring suffering and poverty as a result. Even when they aspire to seek Enlightenment, they are disturbed by four kinds of maladies and confused by the three contemplations, and thus cannot truly realize Perfect Enlightenment. Only the Tathāgata fully attains its great function, seizing the opportunity to guide and benefit the world. Although the four minds are equally regarded, because the capacities of the three types of beings differ, there are distinctions between sudden and gradual awakening and cultivation. In this Sutra, the Tathāgata enters the Land of Tranquil Light, manifests the Reward Body, and, together with Mañjuśrī, Vajragarbha, and other great beings, directly reveals the Tathāgata’s causal practice and the pure source of the enlightening mind of sentient beings. The teaching and listening perfectly correspond, principle and phenomena are fully exhausted; this is truly known as the definitive Mahayana Sutra.
The Chan Master Guifeng Dinghui inherited the mind-seal of the Southern School and received the direct teaching of Qingliang. He constantly delighted in this scripture, making it the abode of his spirit, and authored tens of thousands of words in commentary and sub-commentary, both extensive and concise. In his perception of the Dharma, he illumined the profound mind with solitary insight; in his exposition of principle, he perfectly expressed the unique and supreme. He devoted himself to propagating and revealing its essential truth, so that his fame spread throughout the land and his reputation flew across the seas. Students carrying bamboo slips flocked to him from afar, like water flowing downhill. Oh! How magnificent and perfect! Beyond description. In the Song Dynasty, the Dharma Master Qingyuan followed Guifeng’s tradition, using his efforts in commentary and sub-commentary to distinguish right from wrong among various teachers and to discriminate truth from falsehood among hundreds of schools. He explored the extensive doctrines of the Avataṃsaka, awakened to the meanings of Xianshou and Qingliang, praised the Perfect Enlightenment Sutra, and in all things sought the middle way. Thus, he produced a work in twelve volumes, titled *Essential Explanation Following the Text*. Its meaning is rich while its words are concise; it captures the essential points without omission and explains the subtlest points exhaustively. It is as if one were to shine the precious pearl from the vast ocean or illuminate the moon in the clear sky—such is the *Essential Explanation Following the Text*! This book had not yet been circulated in the world. I have been fortunate to keep it stored in a chest for many years. Now, the Elder Shiyō of Ryūhōji Temple came and requested: "Let it be printed for those who skim through the Perfect Enlightenment Sutra." Wanting to spread its teachings and appreciating his aspiration, I granted his request, adding punctuation and annotations to assist. It is my hope that students will, through the *Essential Explanation*, reach the commentary, and through the commentary, penetrate the Sutra, directly awakening to the Buddha’s intention. For this reason, I have written this preface.
元祿十一龍集戊寅四月佛誕日，東大寺華嚴宗長吏室羅筏那沙門道恕書於靈鷲峰下
In the fourth month of the year 1698, on the day of the Buddha's birth, the monk Daoshu, a senior administrator of the Kegon school at Tōdai-ji, wrote this beneath Vulture Peak.