菩薩戒本疏 1.2

1.2

梵網經菩薩戒本者，蓋三世出興之鴻規，七眾入位之要門也。以故註疏節分，殆十有餘家。今之存者，唯法藏、天台、明曠、太賢也已，餘皆成廢典。於戲！可惜矣。四家之述作，蘭菊擅美，即世戒子，多附賢師也。然彼疏中，往往引法藏、義寂兩疏，證義解文不倦。周覽之學士，不往窺之者蓋鮮矣。但恨藏疏雖存，寂疏已亡也。予嘗就洛東禪林經藏，偶拜遺帙，世淹蠹滅不少，傳數寫脫亦夥焉。訪全本於遐邇，無敢報之者，歎息星霜于此。城北有宏源法師者，久傳此疏，祕為家寶。一時讀予之蠹本，為補遺文，於茲肇得全本矣。他日剞劂氏袖彼蠹本來曰：子幸補之，我其壽梓。予喜廣厥傳，遂加修補也。密嚴辨律師尋播旁訓，參訂諸本，以與剞劂氏，書成乞序。予隨喜之餘，忘揣鄙陋，輒爾記其始末，以贅疏首矣。庶幾流通無壅，遠傳龍華云爾。

The Bodhisattva-prātimokṣa of the Brahmajāla-sūtra is indeed the grand model for the manifestation [of Buddhas] throughout the three times, and the essential gateway for the seven assemblies to enter the stages. For this reason, those who have written commentaries and partitioned its sections number more than ten masters. Among those that survive today, there are only Fazang, Tiantai, Mingkuang, and Taehyeon; the rest have all become lost works. Alas, how lamentable! The compositions of these four masters each possess their own distinct excellence, like orchids and chrysanthemums; and the disciples of the precepts in this world mostly adhere to Master Taehyeon. Yet in his commentary he frequently cites the two commentaries of Fazang and Uijeok, indefatigably adducing them to verify meanings and explain the text. Among widely read scholars, few indeed have not turned to look into them. It was only to be regretted that while Fazang's commentary survived, Uijeok's commentary had already perished. I once visited the sūtra repository of Chanlin in Luodong, where I chanced to pay homage to a surviving volume; having suffered long from the passage of time, it was considerably moth-eaten and damaged, and through repeated copying many omissions had also accumulated. I searched far and wide for a complete edition, but no one dared report one, and so I sighed over this for many a winter and summer. To the north of the city was Dharma Master Hongyuan, who had long preserved this commentary and kept it secretly as a family treasure. Once, upon reading my moth-eaten volume, he supplemented the lost passages, and from this a complete edition was first obtained. On another day, a carver of printing blocks came with that moth-eaten volume in his sleeve, saying: 'If you would kindly mend it, I will commit it to print.' Delighted to broaden its transmission, I thereupon undertook its revision and repair. Vinaya Master Bian of Mi'yan then promptly added the phonetic glosses and collated the various editions to give them to the carver, and when the book was finished, he requested a preface. In the midst of my rejoicing, forgetting my own unworthiness, I forthwith recorded the circumstances from beginning to end to serve as a prefix to the head of the commentary. May its circulation be unimpeded, and may it be transmitted far to the time of the Dragon Flower!