English
English version From this point, the second part formally begins to expound and explain. It is divided into three sections. First, there are humble expressions; second, the recording of reign titles; and third, the manifestation of merits and benefits. ‘液’ (the author referring to himself) knows that his talent and knowledge are mediocre and shallow, so he hopes to supplement and expand the annotations of the ‘净名经’ (Vimalakirti Sutra), because Master Zhao's annotations have already been completed, and he relies on his unfamiliar understanding of the ‘法华经’ (Lotus Sutra) as a basis. ‘揆’ means to measure or estimate. ‘庸’ (mediocre), as stated in ‘家语’ (Family Sayings), ‘One's body lacks plans for a careful end, and one's mouth lacks words of instruction,’ which refers to mediocrity. ‘浅’ (shallow) refers to shallow knowledge. These are all humble expressions. To supplement with precision and to expand with concise language, hence the term ‘裨广’ (supplement and expand). Expounding on the ‘净名经’ is to supplement Master Sengzhao's annotations, and explaining the ‘法华经’ is to expand Master Daosheng's sentences, hoping to completely eliminate past long-standing confusion and comprehend the magnificent traces of Sengzhao and Daosheng, which are recorded in detail in the manuscript. Then, extensively seeking various explanations to integrate and connect their subtle meanings. Compiling the annotations of the Tiantai school, collecting the subtle words of the Guanzhong region, deeply studying their essence, and striving for relevance. Although it is expounding rather than creating, as the ‘论语’ (Analects) says: ‘To transmit rather than to invent, trusting in and loving antiquity.’ It means that creating the way and laws of the sages, I am merely expounding according to the sayings of the predecessors. In the end, I will still be ashamed of myself, like losing a sheep (unable to find the right direction). Because the more I explain, the more deeply I am ashamed that I might deviate from the truth. Just like ‘三年者，跋路怀疑’ (The one who lost the sheep after three years, doubted the path), which is the story of Yang Zhu. Also, like the story of Zhuangzi, Zang and Gu both lost their sheep while grazing together. When asked what they were doing, one was playing with books, and the other was playing the game of Bo Sai. Although the things they were doing were different, the result of losing the sheep was the same. Although there are many explanations, I am afraid that I will violate the will of the sages. In the first year of Shangyuan, the year being Kundun (the year of Zi), this is the method of using Zi to record the year as recorded in the ‘尔雅’ (Erya). In the early years of Yongtai, I revised it again in the summer at the Bodhi Dojo (the place under the Bodhi tree). At that time, it was the first year of Yongtai, so it is called ‘初记’ (first record). ‘记’ (record) is another name for the reign title, which the Yin Dynasty called ‘祀’ (sacrifice). I revised and edited it in the summer at the Bodhi Temple, presenting the exquisite melody again and eliminating personal prejudices. This is like using the Longquan sword to cut off objects and using the Luan bird mirror to reflect images, so that all learners' doubts and confusions can be eliminated. Hoping that the mirror of the Dharma can become brighter and the lamp of wisdom can shine more brightly. ‘庶’ (hope) means to hope. The Dharma has the ability to illuminate everything, so it is compared to a mirror. The teachings have the meaning of being passed down, so they are compared to a lamp. Therefore, the sutra says: ‘For example, one lamp can light hundreds of thousands of lamps, and all those in darkness will be illuminated, and the light will never end.’ This is the so-called practice and preaching, spreading everywhere over a long period of time. The teachings have the ability to save the world, and sentient beings have the opportunity to return to their origin. In the second year of Yongtai, during my spare time from transmitting the sutras at Zisheng Temple, I personally wrote the preface in regular script. -------------------------------------------------------------------------------- 补其阙遗。岂敢传诸母事。 释肇断序抄义
Chinese
释此序大文分为四。初通明本迹。二别辨教兴。三明重译之由。四彰注解所以。初中所以通明本迹者。良以本迹之义贯通众经故先明也。就中分二。初明本迹难思。三辨惑情妄计。初中又三。初标名总叹。二历法别明。三总彰功益。初中又二。初标名。二总叹。 言维摩诘不思议经者。初标人法二名也。标人虽局此经。举经乃通群典。大乘所显文异理同。故不思议不局一教也。然不思议大略有二。一本。二迹。广如下辨。此标假名以显实相也 盖穷微尽化妙绝之称者此释也。盖者发之诸端也。穷者极也。微者妙也。谓显此经穷法身之微妙尽应迹之神化。如见阿閦佛品。前观如来明本。后取妙喜为迹。不二法门本。香积品及不思议品明迹。余品可知。妙绝之称者。妙者微妙。绝者超绝。称者名称也。谓微妙之理超绝常境。体既即相无相。名亦即名无名。故云妙绝之称也 其旨渊玄者。下总叹也。旨意也。渊深也。玄者远也。为明此经意取深远也 非言像所测者。无像故不可以像测。无名故不可以言诠。故云法无名字法无形相也。此云名绝相故非言像所测也。理既无名为物故。名即无定于一名故不可以言求。法身无像为物故。像则无定于一像。故不可以像测 现代汉语译本：补全其中的缺失遗漏。哪里敢于传授那些琐碎的事情呢？ 《释肇断序抄义》 解释这篇序文，大体分为四个部分。第一，总括地阐明本和迹。第二，分别辨析教义的兴起。第三，说明重新翻译的缘由。第四，彰显注解的原因。第一部分中，之所以总括地阐明本和迹，是因为本和迹的意义贯穿于众多经典，所以首先阐明。其中又分为两部分。第一，阐明本迹难以思议。第二，辨析迷惑的情感和虚妄的计较。第一部分中又分为三部分。第一，标明名称，总括地赞叹。第二，历数法则，分别阐明。第三，总括地彰显功德利益。第一部分中又分为两部分。第一，标明名称。第二，总括地赞叹。 说到《维摩诘不思议经》（Vimalakirti-nirdesa Sutra），首先标明了人和法两种名称。标明人虽然局限于这部经，但举出这部经就能通达众多经典。大乘（Mahayana）所显示的，文字不同而道理相同。所以不思议不仅仅局限于一种教义。然而不思议大略有两种：一是本，二是迹。详细的阐述在后面。这里标明假名是为了显示实相（Reality）。大概是穷尽精微，穷尽变化的绝妙称谓，这是对此的解释。盖，是发端的语助词。穷，是穷尽。微，是精妙。意思是说，显现这部经穷尽法身（Dharmakaya）的微妙，穷尽应迹的神化。例如在《阿閦佛品》（Akshobhya-buddha-kshetra）中，前面观察如来（Tathagata）是阐明本，后面取妙喜世界（Abhirati）作为迹。《不二法门品》（Entering the Gate of Non-duality）是阐明本，《香积品》（Fragrance Accumulation）和《不思议品》（Inconceivable）是阐明迹，其余各品可以类推得知。绝妙的称谓，妙是微妙，绝是超绝，称是名称。意思是说，微妙的道理超绝于寻常境界。本体既然就是相即无相，名称也就是名即无名，所以说是绝妙的称谓。它的旨意深远玄妙，下面是总括地赞叹。旨，是旨意。渊，是深。玄，是远。是说阐明这部经的意旨深远。不是言语形象所能测度的，没有形象所以不可以用形象来测度，没有名称所以不可以用言语来诠释。所以说，法没有名字，法没有形象。这里说名称断绝了形象，所以不是言语形象所能测度的。道理既然没有名称作为事物，所以名称也就没有固定在一个名称上，所以不可以用言语来寻求。法身没有形象作为事物，所以形象也就没有固定在一个形象上，所以不可以用形象来测度。
English
English version: To supplement its deficiencies and omissions. How dare I transmit such trivial matters? Annotations on Master Shi Zhao's Preface Excerpts Explaining this preface is broadly divided into four parts. First, to generally elucidate the root (本, ben) and traces (迹, ji). Second, to separately distinguish the arising of the teachings. Third, to explain the reasons for retranslation. Fourth, to highlight the reasons for annotation. In the first part, the reason for generally elucidating the root and traces is that the meaning of root and traces permeates many sutras, so it is explained first. Within this, it is further divided into two parts. First, to elucidate the root and traces as inconceivable. Second, to distinguish deluded emotions and false calculations. The first part is further divided into three parts. First, to label the name and generally praise. Second, to enumerate the dharmas and separately elucidate. Third, to generally highlight the merits and benefits. The first part is further divided into two parts. First, to label the name. Second, to generally praise. Speaking of the Vimalakirti-nirdesa Sutra (维摩诘不思议经, Wei Mo Jie Bu Si Yi Jing), it first labels the two names of person and dharma. Labeling the person is limited to this sutra, but citing this sutra can lead to understanding many sutras. What is revealed by Mahayana (大乘, Da cheng) is that the words are different but the principles are the same. Therefore, inconceivable is not limited to one teaching. However, inconceivable roughly has two aspects: one is the root, and the other is the traces. Detailed explanations are below. Here, labeling provisional names is to reveal the Real Appearance (实相, shi xiang). It is probably the ultimate subtlety and the ultimate transformation, a wonderful appellation, this is the explanation of it. 'Gai' (盖) is an auxiliary word to start a sentence. 'Qiong' (穷) means to exhaust. 'Wei' (微) means subtle. It means to reveal that this sutra exhausts the subtlety of the Dharmakaya (法身, Fa shen) and exhausts the divine transformations of the manifested traces. For example, in the Akshobhya-buddha-kshetra Chapter (阿閦佛品, A Chu Fo Pin), observing the Tathagata (如来, Ru lai) in the front is to elucidate the root, and taking the Abhirati World (妙喜, Miao Xi) in the back as the traces. The Entering the Gate of Non-duality Chapter (不二法门品, Bu Er Fa Men Pin) elucidates the root, the Fragrance Accumulation Chapter (香积品, Xiang Ji Pin) and the Inconceivable Chapter (不思议品, Bu Si Yi Pin) elucidate the traces, and the other chapters can be inferred accordingly. The wonderful appellation, 'miao' (妙) means subtle, 'jue' (绝) means surpassing, 'cheng' (称) means appellation. It means that the subtle principle surpasses ordinary realms. Since the substance is the same as the form, which is no-form, the name is also the name, which is no-name, so it is called a wonderful appellation. Its meaning is profound and mysterious, the following is a general praise. 'Zhi' (旨) means meaning. 'Yuan' (渊) means deep. 'Xuan' (玄) means distant. It means that the meaning of elucidating this sutra is profound and far-reaching. It cannot be measured by words and images, because there is no image, so it cannot be measured by image, and there is no name, so it cannot be interpreted by words. Therefore, it is said that dharma has no name and dharma has no form. Here it says that the name has cut off the image, so it cannot be measured by words and images. Since the principle has no name as a thing, the name is not fixed on one name, so it cannot be sought by words. The Dharmakaya has no image as a thing, so the image is not fixed on one image, so it cannot be measured by image. --------------------------------------------------------------------------------
Chinese
。此即好名立相而不可测。此明理事俱不可思议也 道越三空非二乘之所议者。道者实理也。诸佛菩萨必由此理以道佛果。故云道也。越者超也。三空者小乘三解脱门非大乘也。谓依四谛十六行相为三解脱门也。则以苦谛下四行相中取空无我二行相。为空解脱门也。以灭谛下四行相谓灭静妙离为无相解脱门。以苦谛下苦无常及集谛下因集缘生四行相及道谛下道如行出等共十行为无作解脱门也。小乘谛异故三脱门殊。大乘理同故三空不异。是故大乘一相之理越二乘三空之境。故二乘不能议也 超群数之表者。群数者三科四相等也。表者外也。以法相虚玄离相无相故三科所摄不四相所不迁也 绝有心之境者。心所缘者相。法无相故心缘自绝。故肇师云。口欲言而辞丧。心欲缘而虑亡也 眇莽无为而无不为者。眇莽者盖取无涯之义也。无为之理遍周法界。感而遂通故无不为也。无为即本也。无不为即迹也。故肇公云。道远乎哉。触事而真。圣远乎哉。体之则神也。 从此第二历法别明。上虽总叹理妙难知。今此别明事彰易见。就中分四。谓智身教摧也 初言然则圣智无知万品俱照者。此明圣心也。然则者微起之言也。圣智谓圣人之心。无分别之智也。凡夫心取相分别故名知。圣智观真谛无相故无知。又凡夫心取相则唯 现代汉语译本：这就是执着于好名声而建立表象，深不可测。这说明了理和事都是不可思议的。‘道’超越了三空，不是二乘（声闻乘和缘觉乘）所能议论的。‘道’指的是真实的道理。诸佛菩萨必定依循此理以证得佛果，所以称为‘道’。‘越’是超越的意思。‘三空’指的是小乘的三解脱门，而非大乘。也就是依据四谛十六行相作为三解脱门。在苦谛下的四行相中，选取空和无我这两个行相，作为空解脱门。以灭谛下的四行相，即灭、静、妙、离，作为无相解脱门。以苦谛下的苦、无常，以及集谛下的因、集、缘、生这四行相，以及道谛下的道、如、行、出等共十个行相，作为无作解脱门。小乘的谛理不同，所以三解脱门也不同。大乘的道理相同，所以三空没有差别。因此，大乘一相的道理超越了二乘三空的境界，所以二乘不能议论。‘超群数之表’，‘群数’指的是三科四相等。‘表’指的是外。因为法相虚玄，离相无相，所以不被三科所摄，也不被四相所迁变。‘绝有心之境’，心所缘的是相，法没有相，所以心的攀缘自然断绝。所以肇法师说：‘口想说却找不到言辞，心想攀缘却思虑全无。’‘眇莽无为而无不为’，‘眇莽’大概是取其无边无际的意思。无为的道理遍布整个法界，感应而通达，所以无所不为。无为是根本，无所不为是迹象。所以肇公说：‘道远吗？接触事物就能体会到真理。圣人远吗？体会到他的本体就是神奇。’ 从此第二部分，历法不同，分别阐明。上面总的赞叹了理的精妙难以理解，现在这里分别阐明事迹的彰显容易看见。其中分为四个方面，即智、身、教、摧。首先说‘然则圣智无知万品俱照’，这是说明圣人的心。‘然则’是稍微提起话题的用语。圣智指的是圣人的心，没有分别的智慧。凡夫的心执着于相而分别，所以称为‘知’。圣智观察真谛，没有相，所以没有知。而且凡夫的心执着于相，就只能