佛祖歷代通載 15.34

15.34

（二十六　戊戌）　元和十三年禪師元浩卒。浩弘台教。翰林梁肅甞請撰涅槃經疏。浩許之。是夕感異夢。喜以為瑞應。即下筆自述所證。其略曰。予聞先覺云。大寶流輝之不變曰常在。宥布和之盛典曰教。率土知化之歸宗曰行。交感人心之至極曰證。然則以道行御其時。以法性合其運。當應物之際。與顯晦同其光。恢揚至化自他昭著者。實播厥鴻名。欽恭文思協和至極。四德克彰者。實存乎妙體。格變群家歷觀諸行。至典克修庶績有成者。實賴乎本宗。信以授人大。明宗極。厥旨厥幾有補于將來者。實存乎妙用。綜博群玄以立成訓。風行十方率用歸順者。實存乎妙教矣。議者以浩疏比王輔嗣易。而與清涼華嚴疏抗衡焉。

(XXVI - wuxu) In the thirteenth year of the Yuanhe era, Chan Master Yuanhao passed away. Hao propagated the Tiantai teachings. Hanlin Academician Liang Su had once requested him to compose a commentary on the Mahāparinirvāṇa Sūtra, and Hao agreed. That night he experienced an extraordinary dream, and rejoicing in it as an auspicious response, he immediately set brush to paper to narrate what he had realized. Its outline stated: 'I have heard the earlier enlightened ones say: the unchanging radiance of the great jewel is called the constantly abiding; the grand ritual of pardoning and spreading harmony is called the teaching; the fundamental destination where the whole land understands transformation is called practice; the utmost point where the minds of humans mutually resonate is called realization. Thus, by practicing the Way one directs the times, and through Dharmatā one accords with destiny. When responding to beings, one shares one's light with both the manifest and the hidden. To broadly propagate the utmost transformation so that oneself and others are made illustrious—this indeed broadcasts one's great name. To reverently attend to cultured thought, harmonizing with the utmost perfection, so that the four virtues are fully manifested—this indeed resides in the wondrous substance. To rectify and alter the various houses, inspecting all the practices, so that the supreme canon is cultivated and the myriad works achieved—this indeed relies on the fundamental lineage. To establish trust so as to instruct great people, illuminating the supreme tenet, so that its principles and subtle points benefit future times—this indeed resides in the wondrous function. To comprehensively synthesize the various mysteries so as to establish standard instructions, moving like the wind through the ten directions so that all follow and submit—this indeed resides in the wondrous teaching.' Commentators compared Hao's commentary to Wang Fusi's [Commentary on the] Changes, and regarded it as rivaling Qingliang's Avataṃsaka Commentary.