佛遺教經論疏節要 1.5

1.5

夫化制互陳、戒定齊舉，莫大乎《遺教經》焉。推徵解釋、開誘行業，莫深於馬鳴論矣。然則論主發揮《遺教》，亦猶龍樹啟明《大品》歟。彼則融有而即空，此乃扶律以詮定。是故中夜三唱，圓戒珠以嚴身；上士七科，滋法乳而延命。既而寡尤寡悔，二乘由是而功成；即事即心，三賢於斯而果滿。非夫至聖最後垂範者，則安能至於茲乎？在昔羅什法師既翻於經，而真諦三藏續譯於論，故得有唐太宗降乎勅命，永懷聖教用思弘闡，而詞林載之。昭昭然若懸日月於太清，令萬物之咸覩也。至若昔賢通經雖具章門，而綿歷歲時罕有傳者。近世孤山尊者仰經述疏，多遵台教，遂使輿宗思而不學。抑又真悟律師以論注經，雖不忘本，而皆存梵語闕譯華言。淨源久慨斯文流芳未備，於是翻經論之格訓、集諸家之奧辭，庶乎後裔皆受賜耳。

Now, as for expounding both transforming and regulating teachings side by side, and setting forth both precepts and concentration together, nothing surpasses the Fo yijiao jing. As for probing investigations and explanations, and inspiring and guiding practice, nothing is deeper than Aśvaghoṣa's treatise. Thus the treatise master's illumination of the Fo yijiao jing is also just like Nāgārjuna's elucidating the Pañcaviṃśatisāhasrikā Prajñāpāramitā. The latter harmonises existence so that it is identical with emptiness; the former supports the vinaya in order to expound meditative concentration. Therefore, proclaimed thrice at midnight, the jewel of perfect precepts adorns the body; the seven divisions for superior practitioners nourish the Dharma-milk to prolong life. Whereupon, with few faults and few regrets, the two vehicles thereby achieve success; with phenomena being identical with mind, the three grades of worthies herein fulfill their fruits. Were it not for the supreme sage leaving down his final model, how could it have reached this point? In the past, after Master Kumārajīva translated the sūtra, Tripiṭaka Master Paramārtha sequentially translated the treatise. Thus Emperor Taizong of the Tang issued an imperial decree, cherishing the sacred teaching forever and contemplating its widespread propagation, which is recorded in the literary collections. Bright and clear, like hanging the sun and moon in the azure heavens, it caused all things to behold it. As for the ancient worthies who elucidated the sūtra, although they provided chapter headings, few have been transmitted through the passing of years. In recent times, the Venerable of Gushan reverently looked to the sūtra and authored a commentary, but mostly followed the Tiantai teachings, thereby causing followers of other lineages to think without learning. Furthermore, Vinaya Master Zhenwu annotated the sūtra using the treatise; although he did not forget the source, he retained the Sanskrit words and lacked Chinese translations. Jingyuan has long lamented that the lasting fragrance of this text was not complete; thereupon, examining the normative teachings of the sūtras and treatises and assembling the profound statements of various masters, he hopes that later generations will all receive its benefit.