出三藏記集 9.78

9.78

無量義經者。取其無相一法廣生眾教含義不貲。故曰無量。夫三界群生隨義而轉。一極正覺任機而通。流轉起滅者。必在苦而希樂。此叩聖之感也。順通示現者。亦施悲而用慈。即救世之應也。根異教殊其階成七。先為波利等說五戒。所謂人天善根一也。次為拘隣等轉四諦。所謂授聲聞乘二也。次為中根演十二因緣。所謂授緣覺乘三也。次為上根舉六波羅蜜。所謂授以大乘四也。眾教宜融群疑須導。次說無量義經。既稱得道差品。復云未顯真實。使發求實之冥機。用開一極之由序五也。故法華接唱顯一除三。順彼求實之心。去此施權之名六也。雖權開而實現猶掩常住之正義。在雙樹而臨崖。乃暢我淨之玄音七也。過斯以往。法門雖多撮其大歸。數盡於此。亦由眾聲不出五音之表。百氏並在六家之內。其無量義經。雖法華首戴其目。而中夏未覩其說。每臨講肆未嘗不廢談而歎。想見斯文。忽有武當山比丘慧表。生自羗胄。偽帝姚略從子。國破之日為晉軍何澹之所得。數歲聰黠。澹之字曰螟蛉。養為假子。俄放出家。便勤苦求道。南北遊尋不擇夷險。以齊建元三年。復訪奇搜祕遠至嶺南。於廣州朝亭寺。遇中天竺沙門曇摩伽陀耶舍。手能隷書口解齊言。欲傳此經未知所授。表便慇懃致請心形俱至。淹歷旬朔僅得一本。仍還嶠北齎入武當。以今永明三年九月十八日。頂戴出山見投弘通。奉覿真文欣敬兼誠。詠歌不足手舞莫宣。輒虔訪宿解抽刷庸思。謹立序注云。

The Wuliangyi jing (Sūtra of Immeasurable Meanings) takes the single markless dharma that broadly generates all teachings and encompasses inestimable meanings; hence it is called "immeasurable meanings". Now, the multitude of living beings in the triple realm revolve according to different doctrines, while the One Ultimate Right Awakening connects freely in response to capacities. Those who transmigrate through arising and ceasing necessarily long for joy amidst suffering—this is the resonance that knocks upon the Sage. That which accords, connects, and manifests also applies compassion and employs benevolence—this is the response that saves the world. As capacities differ and teachings vary, their levels comprise seven stages. First, for Trapuṣa and others, he preached the five precepts, which is the first stage: the good roots of humans and devas. Next, for Kauṇḍinya and others, he turned the four truths, which is the second stage: conferring the Śrāvaka Vehicle. Next, for those of middling capacities, he expounded the twelve links of dependent origination, which is the third stage: conferring the Pratyekabuddha Vehicle. Next, for those of superior capacities, he brought forth the six pāramitās, which is the fourth stage: conferring the Great Vehicle. When the various teachings were to be harmonised and the myriad doubts needed guidance, he next spoke the Wuliangyi jing: stating both the differences in attaining the Way and that the ultimate truth was not yet revealed, he caused the hidden capacity seeking the real to be aroused, serving as the prologue that opened the One Ultimate, which is the fifth stage. Therefore the Lotus Sūtra continued the proclamation, revealing the One and eliminating the Three, according with their minds seeking the real and discarding the designation of having set forth expedients, which is the sixth stage. Although expedients were opened and the real appeared, the correct doctrine of eternal abiding was still concealed; so between the twin trees and facing the precipice, he then gave voice to the profound melody of purity and self, which is the seventh stage. Beyond these, although the gates of the Dharma are numerous, if one summarizes their ultimate drift, their count is exhausted in these [seven], just as the multitude of sounds does not exceed the five tones and the hundred schools are all contained within the six philosophies. As for this Wuliangyi jing, although the Lotus Sūtra bears its title at the head, the central lands had not yet seen its text. Whenever presiding at the lecture hall, I never failed to suspend speech with a sigh, longing to see this text. Suddenly there was the monk Huibiao of Mount Wudang, of Qiang descent and a nephew of the illegitimate emperor Yao Lüe. On the day the state fell, he was captured by He Danzhi of the Jin army. He was clever at a few years of age; Danzhi gave him the courtesy name Mingling and adopted him as a foster son. Soon after, he was released to leave the household, whereupon he pursued the Way with diligence and toil, wandering north and south without shunning danger or difficulty. In the third year of the Jianyuan reign era of the Qi, he again searched for rare texts and sought out hidden treasures, traveling as far as Lingnan. At Chaoting Monastery in Guangzhou, he met the Central Indian śramaṇa Dharmagatayaśas, whose hand could write clerical script and whose mouth understood the speech of the Qi. He wished to transmit this sūtra but did not know to whom to bestow it. Huibiao then earnestly made his request with utmost devotion of mind and body; after a month had passed, he barely managed to obtain a single copy. He then returned north of the mountains and took it into Wudang. Now, on the eighteenth day of the ninth month of the third year of the Yongming reign era, carrying it upon his head, he came out of the mountains and presented it to me to propagate. Beholding the true text, I was filled with joy and respect; singing was not enough, and dancing with hands and feet could not express it. Thereupon, respectfully inquiring into previous interpretations and clarifying my mediocre thoughts, I reverently compose this preface and commentary.