金剛般若經贊述 1.10

1.10

我曹眾生，從無始際，汩溺於生死海中，頭出頭沒，靡有出期。大聖世尊憫之，宣暢摩訶衍法，於中演說，破有之教者。摩訶般若經，四處十六會說；而此金剛般若者，其第二處第九會說，實是覺海之要津，入道之寶戶也。是以支那、日本諸大德疏此經者，僧肇、淨影等，無慮數十家；本朝鏤梓行世者，亦頗多矣。唯大唐慈恩窺基法師，有疏二卷，東域錄中稱贊述者，傳本邦以來，蓋千有餘年，而未梓行于世。學者憾之，豈非缺乎？

We sentient beings, from the beginningless boundary, have been submerged in the ocean of birth and death, bobbing up and down without any time of escape. The Great Sage, the Bhagavat, pitied them and proclaimed the Mahāyāna teaching, and within it expounded the teaching that refutes existence. The Mahāprajñāpāramitā Sūtra was spoken in four places and sixteen assemblies; and this Vajracchedikā Prajñā[pāramitā] was spoken in the second place, the ninth assembly, and is truly the essential ford across the ocean of awakening, the precious portal for entering the Path. For this reason, the great worthies of China and Japan who commented upon this scripture—such as Sengzhao and [Huiyuan of] Jingying—number no fewer than several tens of masters; those engraved on printing blocks and circulated in the world in our realm are also quite numerous. Only Dharma Master Kuiji of Ci'en of the Great Tang has a commentary in two fascicles, titled Zanshu in the Eastern Catalogues; since its transmission to our realm, more than a thousand years have passed, yet it has never been printed and circulated in the world. Scholars have lamented this; how could this not be a deficiency?