出三藏記集 11.23

11.23

尋夫數論之為作也。雖製興於晚集。非出乎一音。然其所以開家命部。莫不各有弘統。皆足以該領名數隆替方等。契闊顯益不可訾言。至如成實論者。總三乘之祕數。窮心色之微闡。摽因位果解惑相馳。凡聖心樞罔不畢見乎其中矣。又其設書之本位論為家。抑揚含吐咸有憲則。優柔𨶳探動關獎利。自發聚之初首。至道聚之末章。其中二百二品鱗綵相綜。莫不言出於奧典。義溺於邪門。故必曠引條繩碎陳規墨。料同洗異峻植明塗。裨濟之功寔此為著者也。既効宣於正經。無染乎異學。雖則近派小流實乃有變方教。是以今之學眾。皆云。志存大典。而發跡之日。無不寄濟此塗。乘津驚水本期長路。其書言精理贍思味易耽。頃遂赴蹈爭流重趼相躡。又卷廣義繁致功難盡。故敻往不旋終妨正務。頃泥洹法華雖或時講。維摩勝鬘頗參餘席。至於大品精義師匠蓋疎。十住淵弘世學將殄。皆由寢處於論家求均于弱喪。是使大典榛蕪義種行輟。興言悵悼側寐忘安。成實既有功於正篆。事不可闕。學者又遂流於所赴。此患宜裁。今欲內全成實之功。外蠲學士之慮。故銓引論才備詳切緩。刊文在約降為九卷。刪賒探要取効本根。則方等之助無虧。學者之煩半遣。得使功歸至典其道彌傳。波若諸經無墜於地矣。業在心源。庶無裁削之累。全典故全。豈有妨於好學。相得意於道心可不謀而隨喜也。

When we examine the composition of treatises on the numbers (abhidharma), although their production arose during later compilations and did not issue from a single voice, nevertheless, in opening schools and naming divisions, each without exception had an extensive lineage, all being sufficient to encompass names and numbers and the rise and fall of the Vaipulya teachings; their toilsome labor and manifest benefits cannot be measured in words. As for the Tattvasiddhi-śāstra, it gathers the secret numbers of the three vehicles and plumbs the subtle elucidation of mind and matter; indicating causes and determining fruits, understanding and delusion run alongside one another, so that the pivots of the minds of ordinary persons and sages are completely revealed within it. Moreover, in its design as a text, it takes treatises on established positions as its basis; its restraint and release, concealment and expression, all possess standard rules. Gentle yet penetrating, its every move touches on encouragement and benefit. From the very beginning of the "Section on the Inception" to the final chapter of the "Section on the Path", its two hundred and two chapters are interwoven like fish scales and glistening colors: there are none whose words do not issue from the profound scriptures, yet whose meanings are not mired in heterodox gates. Therefore, it necessarily adduces line and compass from afar, and sets out regulations in minute detail, distinguishing the similar, cleansing the divergent, and firmly planting a clear path; its efficacious aid is truly conspicuous in this regard. Since its efficacy is proclaimed in the correct sūtras, it is untainted by heterodox learning; though it is a recent offshoot and small stream, it actually brings change to the square teachings. Therefore, the contemporary students all say that their aspiration resides in the great scriptures, yet on the day they set out, there are none who do not rely on crossing by this path. Boarding the ford and braving the waters, they originally anticipated a long journey; yet the words of this book are refined and its principles abundant, so that its flavor of thought is easily indulged in. Recently they have vied to plunge into its rushing stream, treading one upon the other's heels. Furthermore, its fascicles being vast and its principles complicated, it is difficult to exhaust one's efforts on it; thus, journeying far and not returning, they ultimately hinder their proper task. Recently, although the Nirvāṇa and Lotus Sūtras are occasionally lectured upon, and the Vimalakīrti and Śrīmālā are somewhat attended to in spare sessions, as for the refined principles of the Pañcaviṃśati-sāhasrikā-prajñāpāramitā, teachers are rather sparse, and the profound vastness of the Daśabhūmika is about to perish from worldly study. This is all due to reposing within the treatise masters and seeking equality among those who have lost their bearings from infancy. This has caused the great scriptures to become overgrown with weeds and the lineage of principle to be suspended in practice. Speaking of this brings lament and sorrow; tossing in bed, one forgets to rest. Since the Tattvasiddhi has merit for the orthodox seal, the matter cannot be dispensed with; yet students have followed the flow into where they plunge, so this affliction should be trimmed. Now, wishing internally to preserve the merit of the Tattvasiddhi and externally to relieve the anxiety of scholars, we have weighed and selected talents of the treatise, thoroughly investigating the urgent and the relaxed, cutting the text to brevity and reducing it to nine fascicles. By deleting the prolix and selecting the essentials to obtain efficacy for the fundamental root, assistance to the Vaipulya will not be lacking, and half the troubles of students will be dispersed. Thus merit will return to the utmost scriptures and their Way will spread ever wider, so that the various Prajñā sūtras do not fall to the ground. The practice lies in the source of the mind, so we hope it avoids the fault of curtailment. The complete scripture remains complete; how could it hinder those fond of learning? Those who mutually grasp the meaning in the mind of the Way may rejoice in accordance without prior consultation.