楞伽阿跋多羅寶經註解 4.287

4.287

惟《楞伽》一經，具藏、通、別、圓四教大旨，所以斥小乘之偏，破邪見之惑，無非欲顯圓宗自覺正智而已。第其文辭古奧，讀者殊未易曉。東都沙門寶臣甞為之訓詁，援據雖若該博，而於經意多邈然不相入。胥臺雷菴受公，徒襲寶臣之緒論，自不能伸一啄。二者咸無取焉。惟柏庭法師善月，依天台教旨著為《通義》，敻然絕出常倫，苟以經文顯白者證之，亦未免有遺憾，他尚何望哉！（如玘）以辯博無礙之智，遊戲毘盧藏海，台衡之書無不融攝，故其論著雖有徵於柏庭，反復參驗，務不失如來說經本意。（宗泐）又能裁度旨趣，約繁辭而歸精當，遂使數百載疑文奧義煥然明暢，誠可謂靈承皇上嘉惠烝民之意，弘昭大覺立教度人之方者矣！嗚呼！佛之大法惟帝王能興之，宗師能傳之。今一旦遭逢如此之盛，讀是經者，小則思遠惡而遷善，大則思明心而見性，庶不負聖天子之大德哉！

Indeed, this single sūtra of the Laṅkā contains the overarching purports of the four teachings—Piṭaka, Common, Distinct, and Perfect; its purpose in reproving the bias of the Hīnayāna and crushing the delusions of heterodox views is nothing other than wishing to reveal the self-realised correct wisdom of the Perfect School. However, its wording is archaic and abstruse, so that it is not at all easy for readers to understand. The monk Baochen of the Eastern Capital once glossed it; although his citations seem extensive and broad, they are for the most part distant and out of touch with the sūtra's meaning. Venerable Shou of Leian at Xutai merely followed Baochen's inherited views, being incapable of offering a single word of his own. Neither of the two is worthy of acceptance. Only the Dharma Master Boting Shanyue, relying on the doctrinal tenets of Tiantai, composed the Comprehensive Meaning, which far surpassed the ordinary ranks; yet if verified against the clear statements of the sūtra text, it still could not avoid having shortcomings; what more could one expect from others! Ruqi, with his eloquent, extensive, and unhindered wisdom, disports in the treasure-ocean of Vairocana, completely integrating the writings of Mount Tiantai; hence, although his discussions draw verification from Boting, he repeatedly cross-checks them, striving not to lose the original intent of the Tathāgata in expounding the sūtra. Zongle was also able to judge the essentials, pruning redundant phrases to arrive at what is precise and fitting, thereby causing the doubtful texts and abstruse meanings of several centuries to become radiant, clear, and unhindered. This can truly be called spiritually carrying out His Majesty's intent to bestow blessings upon the multitude, and vastly manifesting the Great Awakened One's method of establishing teachings to deliver beings! Alas! The great Dharma of the Buddha can only be made to flourish by sovereigns and kings, and transmitted by ancestral masters. Now, suddenly encountering such a glorious occasion, may those who read this sūtra, in small measure, resolve to keep distant from evil and turn toward good, and in large measure, resolve to illuminate the mind and see their nature, so as not to fall short of the great virtue of the Sage Son of Heaven!