勝鬘寶窟 1.5

1.5

嘉祥藏大師者，胄遐方而誕秀、協川嶽而稟神，襲龍樹之芳猷、探鷲峰之祕旨。論鋒共迦旃爭銳、亮軼秋蟬，智囊與舍利競儲、麗譬春鳥，蓋是滅後荃宰、法門英規者也。於是歎微言之已絕、傷頹風之不振，抗言動論、朱紫教理，發意吐語、涇渭指歸，乃造疏若干卷，顯此真詮以洞明；立言十萬餘，發茲玄旨而煥炳。未論深之者便開金藏，即亦繙之者真窺寶窟，庸非驚曉醉狂、指眎寶輅者耶！然夫請流吾邦固過萬重之濤瀾、傳至今日亦經千餘之星霜，華夏既已歸烏有之家、桑域未曾入回祿之手，雖然書寫襲祕，未澤學教之乾吭；精藍寶藏，寧息慕古之延領。矧且蒸濕恒慮、蟫蝕詎防。茲某夙奉此經、心庶湛邃，曾獲斯記、懷渙層氷。乃意既噵或里或田，何廢書肆；亦聞若樹若石，豈擇棗梨。於是躳自不量，竊企廣布，屢事讎正，猶恐剩魯魚之塵；仍命剞劂，且喜免潦鶴之瑾。所冀者，披奉男女，同共締乎來緣；攝受仁賢，與俱駕乎一乘。云爾。

the Great Master Jiaxiang Jizang, who was born of distinguished descent in a distant land, endowed with divine spirit in accord with the rivers and peaks, inheriting the fragrant model of Nāgārjuna and fathoming the secret import of Vulture Peak. The sharpness of his debate rivaled Kātyāyana, his clarity surpassing the autumn cicada; his store of wisdom vied with Śāriputra, his beauty compared to the spring bird. He was truly an eminent guide and brilliant standard of the Dharma gate after the Buddha's demise. Thereupon, lamenting that the subtle words had ceased and grieving that the decadent trends remained unrevived, he raised his voice in lively discourse, distinguishing the genuine from the specious in doctrinal teachings; he expressed ideas and uttered words, separating the clear from the muddy regarding their purport. He then composed a commentary in several fascicles, revealing this true explanation to make it thoroughly illuminated, and set down over a hundred thousand words, unfolding this profound meaning with radiant brilliance. Without yet speaking of those who delve deeply into it and thereupon open the golden treasury, even those who merely browse it truly catch a glimpse into the treasure cave—is this not waking up the drunken and showing them the jeweled chariot? Now, its transmission to our realm certainly crossed ten thousand folds of surging waves, and reaching the present day it has also traversed over a thousand years. While in China it has already ended up lost to oblivion, in the Land of the Mulberry it never fell into the hands of fire. Nevertheless, preserved in secret manuscript copies, it did not moisten the parched throats of students; stored in the treasuries of monastaries, how could it satisfy the longing of those who admire antiquity? Moreover, dampness and mold were a constant concern, and how could one guard against silverfish damage? I have long venerated this sūtra, my mind yearning for its profound depth; once having obtained this commentary, my chest thawed like layered ice. Considering that the way is found in village or field, why neglect the bookshops? And hearing that it is carved on tree or stone, why should one be selective about jujube or pear wood? Thereupon, regardless of my own limitations, I humbly sought to propagate it widely. Repeatedly proofreading and collating, I still feared lingering errors like the confusion between lu and yu; I nevertheless commanded the carvers, and was pleased to avoid the blunders of mistaking liao for he. What is hoped is that the men and women who open and revere it will together form a bond for the future, and that the benevolent and wise who are embraced will together ride the ekayāna. So it is said.