花嚴經文義綱目 1.2

1.2

按凝然師述法界義鏡曰：「天平八年，大唐道璿律師齎此宗疏章而來。」又審祥大德者，新羅國人也，嘗入唐謁賢首受學華嚴宗，而來此國住大安寺，應良辨等請講《華嚴經》。然則初傳章疏，璿師有功；最初開講，祥公為尊也。此章之傳雖未見實據，璿、祥兩師之間焉？又我弘法大師釋華嚴教，往往取則是章，疑璿公等將來之本，故大師亦有所受歟。且《請來錄》不載此章，則受學于本邦者，居然可見矣。且餘諸師亦能繹此章以綜文義之綱目，況本宗古德等據此論理翼成教觀、辨駁通議，以作一家之學，好古之徒豈可不研覈耶？雖然，本邦中世以來，賢首宗教沈貝葉，而振者鮮矣。其疏章亦寢散失，末學者寧不慨然乎。予亦嚮發願欲搜羅墜編，未有所得。今獲是章，無異窮子見衣中之珠也。嗚呼！亦時節因緣使然耶？抑護法善神所授耶？喜躍之餘，輒加點校以付剞劂，以布遐邇。庶幾華藏之佛日再矚幽途，圓融之法水永回狂瀾耳。是為序。

According to Master Gyōnen's Mirror of the Meaning of the Dharmadhātu: "In the eighth year of Tenpyō, Vinaya Master Daoxuan of the Great Tang came carrying the commentaries and subcommentaries of this school." Moreover, the Venerable Sim-sang, a native of Silla, had once entered the Tang to visit Xianshou and study the Huayan school; subsequently, he came to this country and resided at Da'an-ji, where he expounded the Avataṃsaka Sūtra at the request of Ryōben and others. Thus, Vinaya Master Xuan was meritorious in first transmitting the commentaries and subcommentaries, while the Venerable Sang was honored for initiating its lectures. Although authentic documentation of the transmission of this text has not yet been found, does it not lie between these two masters, Xuan and Sang? Furthermore, when our Great Master Kōbō interpreted the Huayan teachings, he frequently drew upon this text. It is suspected to be the exemplar brought by Master Xuan and others, which the Great Master also received. Moreover, since this text is not listed in the Catalog of Items Brought Back, it is readily apparent that he received and studied it within this land. Furthermore, other masters have also been able to unpack this text to synthesize the outline of the text and meaning. How much more so the ancient worthies of our own school, who relied upon its discourse on principle to support their formation of doctrine and contemplation, or who evaluated objections and debates to construct the scholarship of their school! How could those who cherish antiquity fail to examine it closely? Even so, since the middle ages of this country, the palm leaves of the Xianshou school have sunken away, and few have revitalized them. Its commentaries and treatises have also gradually been dispersed and lost—how could later scholars not lament this? Formerly, I also made a vow wishing to gather the fallen volumes, but had not yet found them. Now, having obtained this text, it is no different from the impoverished son finding the jewel in his garment. Alas! Was it brought about by the ripening of conditions in their due season, or was it conferred by the benevolent guardian spirits of the Dharma? In the excess of my joy, I immediately collated and punctuated it, committing it to the printing blocks to circulate far and wide. I hope that the Buddha-sun of the Padmagarbha will once more illuminate the dark paths, and the waters of the perfectly interpenetrating Dharma will forever turn back the turbulent waves. This is the preface.