起信論疏 1.2

1.2

釋於《大乘起信論》之疏，振古凡有三品：曰法藏、曰慧遠、曰元曉，世謂之本論三師。就中先二疏行于世年已尚矣，是機緣方熟也。今斯疏唯聞有其本，更不閱之者，歲亦深焉，惟時宜未合也。所謂僧傳，清涼觀公於淮南法藏受海東起信疏義云：「個書高出于諸師上者，以應知也。我之論章中往往引用，而未見其全釋，所以慵研覈其釋之始末，因茲同門負帙者，各不能無遺憾矣。」近來印氏某語余言：「或人呪這錦本，乃許於刻梓而流行，願垂考點。」其言至切，余復想遇時根適至，喜此疏入手，而點頭肯受，便捧讀訂校。雖然，天稟駑駘，不獲罄力，奚敢覃思，俯祈達人幸為政諸。

Of commentaries explaining the Awakening of Faith in the Mahāyāna, since antiquity there have generally been three kinds: that by Fazang, that by Huiyuan, and that by Wonhyo. The world calls them the three masters of this śāstra. Among these, the first two commentaries have circulated in the world for a long time now; their conditions and opportunities matured early. As for this present commentary, one only heard of its text, but no one read it any longer; many years have passed, solely because the time had not yet been ripe. In the Biographies of Monks, it is recorded that Master Chengguan of Qingliang received the meaning of the Haedong Commentary on the Awakening of Faith from Fazang of Huainan, stating: "This work is far superior to those of the other masters, as should be known. In my own treatises and chapters I have often quoted it, yet have not seen its complete exposition; hence I was indolent in thoroughly investigating the beginning and end of its exposition. Because of this, those of our school who carried book satchels could each not be without regret." Recently, a certain Mr. Yin said to me: "Someone treasured this fine text and has now consented to carve it onto printing blocks to circulate it; I hope you will deign to examine and collate it." His words were most earnest. Reflecting that the time and capacity had just arrived, I rejoiced that this commentary had come to hand; nodding, I assented to undertake it, and then reverently read and collated it. Although by natural endowment I am a sluggish nag, unable to exhaust its depths, how would I dare to ponder it deeply? Bowing down, I pray that persons of discernment will kindly correct it.