俱舍論頌疏論本 1.7

1.7

在圓暉多幸，遭茲像化，咀以真詮、狎以蘭室，喜朝聞於夕殞、荷嚴命以斯臨，課以庸虛，聊為頌釋，刪其枝葉，採以精華。文於廣本有繁，略敘關節；義於經律有要，必盡根源；頌則再牒而方釋，論乃有引而具注。木石以銷，質而不文也。冀味道君子、義學精人，披之而不惑、尋之而易悟，其猶執鸞鏡而鑒像、持龍泉以斷物，蓋述之志矣。愚見不敏，何必當乎？庶通鑑之士詳而正焉。

As for myself, Yuanhui, how fortunate I am to have encountered this semblance age of transformation, savoring the true teachings and frequenting fragrant chambers! Gladly would I hear [the truth] in the morning even if I were to perish in the evening; bearing his solemn charge as it arrived, I taxed my humble mediocrity to compose a verse-by-verse commentary for the time being, cutting away the superfluous branches and gathering the essential core. Where the text was verbose in the comprehensive versions, I have briefly outlined the pivotal junctures; where the meaning was essential in the sūtras and vinaya, I have thoroughly traced its origin. The verses are first cited again before being interpreted, and the prose is supported by citations accompanied by thorough commentary. Wood and stone have been pared away, rendering it plain rather than ornate. I hope that gentlemen who savor the Way and refined scholars of doctrinal study will open it without confusion and search it to readily comprehend, as if holding a phoenix mirror to examine reflections or wielding a Longquan blade to cut through things—such was my intent in writing. Given my dim understanding and lack of wit, how could it be fully adequate? I hope that scholars of discerning judgment will scrutinize and correct it.