妙法蓮華經文句 1.5

1.5

及其滅後一百餘載，至唐天寶中歲在戊子，有東陽郡清泰寺朗和尚，法門之眉壽、涼池之目足，乘戒俱急、內外兼包，獲滿慈之寶器、坐空生之石室，必於講授之次默然歎曰：「觀其義趣，深契佛乘，尋其文勢，時有不次。或文續義斷，或文後義前，或長行前開其章，或從後直述其義，或偈中先舉其數，或後不次其名。然聖意難測，但仰信而已。」今因諸聽徒頻勸請曰：「上根易悟，探賾不迷；中下之流，尋文失旨。儻更垂次比此，則弘益巨多。」和上再三籌量，事不獲已，乃專念大師，求加可否。因夢所感，方始條倫。蓋亦隨情便宜誠諒，非苟求同異輒有增減於其間矣。冀後諸學者，曉其元意，尋領索裳，擔金棄礫，說真實法，非虛妄人。助玄風之廣扇，備丹丘之添削，則百界千如宛同府契，化城寶所盡親津橋。賴彌勒之慇懃，迴文殊之靳固，輔《發智》之六足，褒《春秋》之一言。

More than a hundred years after his passing, in the wuzi year of the Tianbao era of the Tang dynasty, there was the Upādhyāya Lang of Qingtai Monastery in Dongyang Commandery, the long-lived elder of the Dharma Gate and the eyes and feet of the Cool Pond. Strict in both the vehicle and the precepts, encompassing both the inner and outer [learning], he received the treasure vessel of Pūrṇa and sat in the stone chamber of Subhūti. Whenever he was lecturing, he would silently sigh, saying: 'Looking at its doctrinal import, it accords deeply with the Buddha Vehicle; examining the flow of its text, at times it lacks proper sequence. Sometimes the text continues while the meaning is broken; sometimes the text is placed later while the meaning comes before; sometimes in the prose section the outline is presented first, or following it the meaning is directly expounded; sometimes in the verses the numbers are given first, or subsequent to them the names are out of order. Yet the sacred intention is difficult to fathom; one must simply revere and have faith in it.' Now, because of his assembly of listeners repeatedly entreating him, saying: 'Those of superior capacity easily awaken, exploring the subtle without delusion; those of middle and lower caliber search the text and lose the purport. If you would deign to rearrange this in proper order, the benefit would be immense.' The Upādhyāya deliberated repeatedly and, finding no alternative, single-mindedly concentrated on the Great Master, praying for confirmation. Moved by an auspicious dream, he finally began to arrange it into orderly lines. It was done merely according to what was fitting and sincere, not out of any willful pursuit of differences or arbitrary addition and deletion. It is hoped that later scholars will comprehend the original intention, grasping the hem to trace the robe, carrying the gold and discarding the gravel, expounding the true Dharma and not being deceitful persons. Aiding the profound wind to fan widely and completing the additions and corrections at Danqiu, the hundred realms and thousand suchnesses will match like tally and receipt, and the conjured city and the treasure place will all draw near to the ferry and the bridge. One relies on the diligence of Maitreya to overturn the reluctance of Mañjuśrī, supporting the six feet of the Jñānaprasthāna and praising the single phrase of the Spring and Autumn Annals.