俱舍論頌疏論本 1.3

1.3

昔釋迦去代，過九百年，天親菩薩纂論千部，弘宣蓋遠、發起良多，至於標揭義門、訓剖名相，文約事廣、詞微理明，則此對法藏論尤稱工也。雖源出《婆娑》，本詮論藏，若能究根界之旨、窮世聖之源，辨因果於真俗、祛執滯於人我，乃十二部經思已過半、八萬法門由而可知，豈唯但趣小乘，專攻說有而已。大唐三藏玄奘法師，躬得梵本，再譯真文。其徒大乘光法師，親承密誨、初傳正釋，既盡善矣，又何加焉？然論岐則說繁、義富則辭黷，學徒始習，難以兼功。有圓暉上人者，慧炬熾然、戒珠融朗，後來之美、先達所印，幼好斯文，長而獨得，甞因暇日，見為討論。余時迫俗塵，倦於周覽，乃求略釋，先辨頌文。良願不違，欣然默受。舊德聞已，深相激讚。居諸未幾，刪削遽成，以簡則易知，有功則可久。雖允在家之請，乃為有學之資，賢人之業其不泯矣。上人自陳作意，已題別序。以余本緣所起，欲重宣揚，嘉旨再三，故疏此記。俾夫後身廣慧，遙證通方，過去眾賢，永慚偏識。云爾。

In the past, more than nine hundred years after Śākya[muni] departed the world, the Bodhisattva Vasubandhu compiled a thousand treatises. His propagation was exceptionally far-reaching and his inspiration truly profound; yet when it comes to setting forth doctrinal approaches and analyzing technical terms—concise in expression yet vast in scope, subtle in language yet lucid in principle—this Abhidharmakośaśāstra is acclaimed as particularly masterful. Although rooted in the Vibhāṣā and primarily interpreting the Abhidharmapiṭaka, if one can fathom the imports of the faculties and realms, exhaust the origins of worldly beings and sages, discern causes and conditions across the ultimate and conventional [truths], and dispel attachments to the personal and phenomenal self, then more than half of the twelve divisions of the canon will have been pondered, and the eighty thousand Dharma gates may thereby be known. How could it merely direct one toward the Small Vehicle and exclusively specialize in teaching existence? The Great Tang Tripiṭaka Dharma Master Xuanzang personally obtained the Sanskrit text and retranslated the true scriptures. His disciple, Dharma Master Dacheng Guang, received his intimate instruction in person and first transmitted the orthodox commentary; having achieved utmost perfection, what more could be added? Nevertheless, when a treatise branches, its expositions become verbose, and when its meanings are rich, its expressions can grow burdensome; beginners setting out to study it find it difficult to accomplish both [brevity and depth]. There was the Worthy Yuanhui, whose torch of wisdom burned bright and whose pearl of precepts was clear and luminous; an exemplar for later generations, acknowledged by earlier masters. In youth he was fond of this text, and grown to adulthood he attained a singular mastery of it. Once during an interval of leisure, he came to discuss it with me. Beset at the time by mundane dust, I was weary of reading through [such extensive works], and thus requested a brief commentary, first clarifying the verse text. Gracious to fulfill my wish, he joyfully consented in silence. The venerable elders of former days, upon hearing of it, praised it profoundly. Before long, his abridgment was swiftly completed; through conciseness it is easily understood, and through its merits it can endure. Though consenting to a layman’s petition, it serves as a resource for those in training (śaikṣa); the work of a virtuous man will surely not perish. The Venerable has already stated his intent in a separate preface. Because I was the original cause of its undertaking, and wishing to proclaim it once more in recurrent appreciation of his fine intent, I have written this record. May it enable those of expansive wisdom in future rebirths to remotely realize universal discernment, and cause the assembly of past sages to feel perpetual shame at partial understanding. So it is said.