維摩經略疏垂裕記 1.2

1.2

吾祖智者著疏申經其文彌廣，而荊溪撰記解疏其文彌略者何（疏三十四卷，記三卷）？蓋於疏文有意乎刪削，故不暇詳悉也。自時厥後《略疏》成而盛行于代，後世童蒙執記尋疏，而文義迴互難以措懷。又其間所談理事，記有不釋者，往往聞其率情謬說多矣。至若依正相在之義、心外無境之談，布在斯文明猶指掌，而翻謂無情無成佛義，其謬一也。通相三觀，既昧階位、莫定其人，其謬二也。三種羯磨不本律部，妄為之說，其謬三也。周時佛興，星隕如雨，大師正指佛生二莊之世，而競以昭王二十四年解之，其謬四也。其間方伯連師之名、講武治兵之說，罔測所自故多穿鑿，其謬五也。略數之凡五不韙。且古人有言曰：子既生，不免水火，母之罪也；成童不就師傅，父之罪也；就師學問無方、心志不通，師之罪也。以吾志圖訓誘，安得不辭而闢之、引而伸之，晦者使之明、窒者使之通，俾吾智者、荊溪之道昭昭然若仰天庭而覩白日，且不為昏情所隱也。屬講訓多，故莫諧執筆。大中祥符八年青龍在乙卯秋九月，自錢唐汎舟西邁，訪故人奉蟾於吳興武康之龍山蘭若，得上方而居焉。其堂閣蹇產、林泉岑寂，左顧疊嶂接法瑤之小山（高僧法瑤，宋元嘉中尚書沈演之請住武康小山寺，撰述涅槃等疏），下瞰平波浸防風之故邑（地有封禺二山，昔吳王夫差問仲尼：防風何守？曰：𭯺芒氏之君守封禺山者），既饒勝概且遠囂俗，香火有暇宜事筆削，乃尋繹略疏別為解釋，其荊溪舊記或與略疏符合者則隨段引用。又有道暹法師者，乃荊溪之門人，亦甞撰記，雖解義無取而援據；或當今擇善而從之，例皆標指名目，貴分今古，彼類康成之注傳盡與服虔，此非郭象之竊名不言向秀。於十月十二日染翰，十二月十三日絕筆，凡為十卷，號垂裕記，蓋垂優裕之道以示子孫，俾無嚮者之五謬耳。若呈諸達人，則吾豈敢。或曰：明敏之徒尋荊溪記自得微旨，豈待子之詳載然後離謬乎？則子之功無所施也。對曰：夫警昏睡也，輕者則怡聲、重者則大呼，及其覺之，一也。噫！荊溪既怡聲於前，今吾也大呼於後，及其擊蒙發覆，自見其異不異也。

Our ancestor Zhizhe composed a commentary to explicate the sūtra, and his text was extremely expansive; why then did Jingxi compose a record explaining the commentary, yet his text was extremely brief (the commentary being thirty-four fascicles, while the record is three fascicles)? It was because he intended to abridge the text of the commentary, and therefore had no leisure to be thorough and detailed. Ever since that time, the Abridged Commentary was completed and became widely circulated in the world. Later novices held to the record in searching through the commentary, but the texts and meanings conflicted and were difficult to accommodate in mind. Moreover, among the principles and phenomena discussed therein, there were some that the record did not explain; I have frequently heard many who spoke recklessly according to their personal whims and erred. As for the meaning of the mutual inclusion of circumstantial and direct [rewards] and the discourse that there are no objects outside the mind, which are laid out in this text as clearly as pointing to one's palm, they conversely claimed that insentient beings have no meaning of achieving Buddhahood; this is their first error. Regarding the threefold contemplation in its common aspect, they were benighted about the stages and could not determine the persons; this is their second error. Concerning the three kinds of karman, they did not base them on the Vinaya treatises and fabricated explanations at will; this is their third error. Regarding the arising of the Buddha in the Zhou dynasty when stars fell like rain, the Great Master precisely pointed to the Buddha being born in the era of the two Zhuangs, yet they vied to explain it using the twenty-fourth year of King Zhao; this is their fourth error. In between, concerning the names of regional chiefs and joint leaders, and the discussions of practicing martial arts and training troops, they did not know where these originated and thus made many forced interpretations; this is their fifth error. Briefly enumerating them, there are altogether five improprieties. Furthermore, the ancients had a saying: 'When a child is born, if he does not escape water and fire, it is the fault of the mother; when he grows up, if he does not approach a teacher, it is the fault of the father; when he approaches a teacher, if his learning lacks method and his mind cannot comprehend, it is the fault of the teacher.' Since my aim is to instruct and guide, how could I not speak out to refute them, cite [evidence] to extend [the meaning], make what is obscure clear, and unblock what is obstructed, so that the way of our Zhizhe and Jingxi may be brilliant as if gazing up at the celestial court to behold the bright sun, and no longer be concealed by deluded sentiments? Because my duties of lecturing and instructing were many, I could not manage to take up the brush. In the eighth year of the Dazhong Xiangfu era, the Azure Dragon being in the Yimao year, in the ninth month of autumn, I travelled west by boat from Qiantang to visit my old friend Fengchan at the Longshan Hermitage in Wukang of Wuxing, and obtained the upper quarters to dwell there. Its halls and pavilions were towering and lofty, its forests and springs secluded and still. Looking left, the folded peaks joined the Little Mountain of Fa Yao (the eminent monk Fa Yao, during the Yuanjia era of the Song, was invited by Minister Shen Yanzhi to dwell at the Xiaoshan Monastery in Wukang, where he composed commentaries on the Nirvāṇa and other texts); looking down, the flat waves soaked the ancient town of Fangfeng (the land has the two mountains Feng and Yu; formerly King Fuchai of Wu asked Confucius, 'What did Fangfeng defend?' Confucius replied, 'The lord of the Wangmang clan, who defended the Feng and Yu mountains'). Possessing an abundance of superb scenery and far removed from worldly clamour, having leisure between incense and fire, it was fitting to engage in writing and editing. I then traced the threads of the Abridged Commentary to compose a separate exposition. Where Jingxi's old record coincided with the Abridged Commentary, I cited it along with the passages. Furthermore, there was Dharma Master Daoxian, a disciple of Jingxi, who also once composed a record; although his doctrinal interpretations were not worthy of adoption, his citations of sources were sometimes apt. Today, choosing the good and following it, as a rule I have noted and indicated the sources and headings, valuing the distinction between past and present—just as Zheng Kangcheng's commentary on the Zuo Zhuan fully credited Fu Qian, unlike Guo Xiang who appropriated the name without mentioning Xiang Xiu. On the twelfth day of the tenth month, I dipped my brush in ink; on the thirteenth day of the twelfth month, I laid down my brush. In all it comprises ten fascicles, titled the Chuiyu Record (Record of Bequeathing Abundance), meaning to bequeath an abundant and generous way to instruct descendants, so that they may be free from the five former errors. As for presenting it to eminent masters, how would I dare? Someone might say: 'Disciples of clear acumen who seek out Jingxi's record will naturally grasp the subtle purport; why must they wait for your detailed accounts to be free from error? Thus your effort has no use.' I reply: 'To awaken someone from deep slumber, if they are light sleepers, one speaks in a gentle voice; if they are heavy sleepers, one shouts loudly. When it comes to waking them, it is one and the same. Alas! Jingxi previously spoke in a gentle voice; now I shout loudly thereafter. When it comes to dispelling ignorance and unveiling what is covered, one will naturally see whether they differ or do not differ.'