首楞嚴義疏注經 10.389

10.389

七徵八辯之文，實如來直指眾生立地成佛之要。佛世比丘已自望洋，況後來淺智者乎。長水尊者以無師自然智發明幽翳，剖裂玄微而疏釋之。朗然猶披雲霧而覩青天，何其昭晢明白如此。鋟梓流傳，歲久散失，每為賢首學者之恨。居士沈君見而憫之，旁搜善本，續成金書，遂使摩尼寶珠碎而復圓，可謂知所施矣。經不云乎「若有一人發真歸源，十方虛空悉皆消殞。」其為利益，豈淺淺哉！

The texts of the seven interrogations and eightfold discriminations are indeed the Tathāgata's essential instructions pointing directly to sentient beings becoming Buddhas on the spot. If the monks in the Buddha's time already felt lost at sea, how much more so for those of shallow wisdom in later generations! The Venerable of Changshui, by means of natural wisdom without a teacher, brought to light what was obscure and dark, dissecting the profound and subtle to annotate and explain it. Brilliant as parting the clouds and mist to gaze upon the blue sky—how could it be so clear and luminous as this! Cut onto woodblocks and circulated, with the passage of years it was scattered and lost, which was ever a sorrow to scholars of the Xianshou tradition. Layman Shen, seeing this and taking pity, searched far and wide for good copies and restored this golden text, thereby making the shattered mani jewel whole again; he may truly be said to have known where to direct his generosity. Does not the sūtra say: "If even a single person brings forth reality and returns to the origin, the space of the ten directions will all completely dissolve"? How could the benefit of this be considered shallow!