注大乘入楞伽經 1.7

1.7

原此經文，來自西國，至若元嘉建號，跋陀之譯未弘（劉宋初譯四卷本）；延昌紀年，流支之義多舛（後魏次譯十卷本）。朕虔思付囑，情切紹隆，以久視元年歲次庚子，林鍾紀律炎帝司辰，于時避暑箕峯，觀風穎水，三陽宮內，重出斯經，討三本之要詮，成七卷之了教。三藏沙門于闐國僧實叉難陀大德，大福先寺僧復禮等，並名追安、遠，德契騰、蘭，襲龍樹之芳猷、探馬鳴之祕府，戒香與覺花齊馥、意珠共性月同圓，故能了達冲微、發揮奧賾，以長安四年正月十五日繕寫云畢。自惟菲薄、言謝珪璋，顧四辨而多慚、瞻一乘而罔測，難違緇俗之請，強申翰墨之文，詞拙理乖，彌增愧恧。伏以此經微妙，最為希有，破重昏之暗，傳燈之句不窮；演流注之功，湧泉之義無盡。題目品次列于後云。

Tracing this sūtra text back, it came from the western lands. When the Yuanjia reign title was established, the translation by [Guṇa]bhadra was not widely propagated (the four-fascicle text first translated under the Liu Song); when the Yanchang reign was recorded, the meanings in [Bodhi]ruci's [text] contained many discrepancies (the ten-fascicle text translated next under the Later Wei). We reverently reflect upon the entrusted transmission, with an earnest feeling to inherit and magnify it. In the first year of the Jiushi era, the cyclical year gengzi, when the sixth month attuned the pitch-pipes and the Fire Emperor governed the season, at that time avoiding the heat at Mount Ji and observing the local customs by the Ying River, within the Sanyang Palace, this sūtra was produced anew: examining the essential expositions of the three editions, it was completed as a definitive teaching in seven fascicles. The Tripiṭaka Śramaṇa, the Venerable Monk Śikṣānanda of Khotan, the Monk Fuli of Da Fuxian Monastery, and others—their fame rivaled [Dao]an and [Hui]yuan, their virtue matched [Kāśyapa] Mātaṅga and Dharmaratna; inheriting the fragrant precedents of Nāgārjuna, probing the secret treasury of Aśvaghoṣa; the fragrance of their precepts and the flowers of their awakening were equally fragrant, the jewel of their mind and the moon of their nature were together complete. Hence they were able to penetrate the subtle and profound, unfolding the esoteric and abstruse; on the fifteenth day of the first month in the fourth year of Chang'an, the transcription was completed. Reflecting on Our own shallowness, Our words fall short of jade and scepter; looking upon the four unobstructed knowledges We feel much shame, and gazing toward the ekayāna We find it unfathomable. Yet unable to refuse the requests of monastics and laity, We have reluctantly applied brush and ink; the phrasing is clumsy and the principle flawed, which only increases Our embarrassment. Humbly considering this sūtra to be wondrous and profound, most exceedingly rare, it shatters the darkness of deep confusion, its verses of passing the lamp are inexhaustible; it unfolds the function of the flowing stream, its meanings of a surging spring are boundless. The title and the sequence of chapters are set forth below.