四明尊者教行錄 6.158

6.158

類集之興，蓋備學者看讀得其要。始者，自仁首座聽法智之講，聞援引之多，遂錄其文以成五類。續霅川岳公，居法智輪下，博學強記，足成其七。後得仙都聰師鈔，以為十。又佛慧才公重新增葺，復有吉公再加銓次，於《玄句》、《止觀》，參以三大部記，洎《淨名》、《光明》等疏，並益以記鈔，其繁者削之、略者補之。首尾五師修治，方為善本。昔廣智法師甞示眾曰：類集之行，得失相半。得在學人探尋，知其要意；失在忘其本文義勢起盡，文外當更推之，不可但謂秖此耳。矧今之日，四方教肆多尚點讀斯文，豈不失於元本、唯求枝葉者乎。但教典不有之處，或得於是，庶可朝暮溫故知新，不唐學問也。果由此而識大輅，固不當以椎輪為貴矣（此文即古板類集序，今附此行，欲使學者知所因也）。

The rise of categorised compilations was originally intended to equip students so that they might grasp the essentials in their reading. At first, the Senior Monastic Ren, hearing the lectures of Fazhi and listening to his numerous citations, recorded his texts to form five categories. Next, Venerable Yue of Shechuan, dwelling beneath Fazhi's chariot wheel, learned and of powerful memory, augmented them to seven. Later, the notes of Master Cong of Xiandu were obtained, bringing them to ten. Furthermore, Venerable Cai of Fohui renovated and expanded them, and Venerable Ji once again arranged them in order. For the *Xuanju* and *Zhiguan*, he compared them with the commentaries on the three major works, and with the commentaries on the *Vimalakīrti-nirdeśa* and *Suvarṇaprabhāsa*, supplementing them with subcommentaries and notes, pruning what was redundant and supplementing what was omitted. Only after five masters, from beginning to end, edited and polished them did they become an excellent edition. In the past, Master Guangzhi once instructed the assembly, saying: "The circulation of categorised compilations has an equal measure of gain and loss. The gain lies in students' seeking and knowing the essential meaning; the loss lies in forgetting the beginning and end of the original text's drift of meaning. Beyond the text, one must further infer; one must not simply say it is merely this. How much more so nowadays, when teaching halls everywhere mostly esteem the punctuated reading of this text—does this not miss the original root and only seek the branches and leaves? Yet where doctrinal scriptures are absent, if one happens to obtain this, it may allow one day and night to review the old and learn the new, so that one's learning is not in vain. If by this one indeed comes to recognize the grand carriage, one certainly ought not to esteem the wainwright's rough wheel as the ultimate." (This text is the preface to the ancient block print of the categorised compilations; it is appended here so that students may know its origins.)