廣弘明集 22.73

22.73

夫以。觀鳥垂文。振宏規於八體。泣麟敷典。渙洪波於九流。循其轍者不踰乎寰域。涉其源者僅歸乎仁義。孰若至聖乘時能仁昭法。剖秋毫於十地。總沙界而詮道。釋春氷於一乘。冠塵劫而流化。若迺是相非相。是空非空。窅乎不測廓焉無象。假名言以立體。包權實而為用。窮不照之照。引重昏於夢境。運無知之知。導群迷於朽宅。究其實相則般若為之宗矣。自真容西謝像教東流。香城徙築於綿區。寶臺移構於中壤鱗萃羽集者。咸徇其法。雲褰霧廓者已悟其真。至矣哉。無得而稱也。然此梵本至秦弘始。有羅什三藏。於長安城創譯一本。名舍衛國。暨於後魏宣武之世。有流支三藏。於洛陽城重翻一本。名舍婆提。江南梁末有真諦三藏。又翻一本名祇樹林。隋初開皇。有佛陀耶舍三藏。又翻一本名祇陀林。大唐有玄奘三藏。又翻一本名誓多林。雖分軫揚鑣。同歸至極。而筌詞析義頗亦殊途。然流支翻者兼帶天親釋論三卷。又翻金剛仙論十卷。隋初耶舍又翻無著釋論兩卷。比校三論。文義大同。然新則理隱而文略。舊則工顯而義周。兼有秦世羅什晉室謝靈運隋代曇琛皇朝慧淨法師等。並器業韶茂博雅洽聞。耽味茲典俱為注釋。研考祕賾咸騁異義。時有長安西明寺釋道世法師字玄惲。德鏡玄流道資素蓄。伏膺聖教雅好斯文。以解詁多門尋覈勞止。未若參綜厥美一以貫之。爰掇諸家而為集註。開題科簡同銘斯部。勒成三卷號為集註般若。兼出義疏三卷玄義兩卷。現行要用文理周悉。庶使靈山積壤干天之峻彌高。巨海納川浴日之波逾廣。披文者畢窮其理。講導者洞盡其性。學侶無疲於倍功。談客有同於兼採。金口妙義。掩二曜以長懸。玉軸微言。貫三才而靡絕。豈止聲芬鷲嶺字韞龍宮而已哉。

Now, observing birds inspired the creation of writing, establishing a grand model in the eight script styles; weeping for the qilin resulted in the spreading of the classics, unleashing a great wave across the nine philosophical schools. Those who follow their tracks do not transcend the mortal realm; those who wade into their source merely culminate in benevolence and righteousness. How could this compare to the Supreme Sage riding the opportune time, the Capable and Benevolent One (Śākyamuni) illuminating the Dharma? He splits an autumn hair across the ten grounds, encompasses sands of worlds to explain the Way, melts spring ice in the One Vehicle, and stands foremost throughout dust-mote kalpas to spread his transformation. As for whether it is a mark or not a mark, whether it is emptiness or not emptiness, it is profoundly unfathomable and spaciously devoid of forms. Borrowing names and words to establish its essence, it embraces the provisional and the real as its function. Exhausting the illumination that does not illuminate, it leads layered darkness out of the realm of dreams; employing the knowing that does not know, it guides the deluded multitude from the decaying house. Investigating its true mark, Prajñā is its source. Since the true countenance departed in the west and the semblance teaching flowed into the east, the Fragrant City was rebuilt in distant regions, and the jeweled terrace was relocated to the central realm. Those who gathered like fish scales and flocked like feathers all complied with his Dharma; those for whom the clouds cleared and mists parted have already awakened to its truth. Utmost indeed! It cannot be adequately praised. Now, when this Sanskrit text reached the Hongshi reign of the Qin, there was the Tripiṭaka Master Kumārajīva, who first translated one version in the city of Chang'an, titled 'The Country of Śrāvastī'. Arriving at the era of Emperor Xuanwu of the Later Wei, there was the Tripiṭaka Master Bodhiruci, who retranslated one version in the city of Luoyang, titled 'Śarvatī'. In the south at the end of the Liang, there was the Tripiṭaka Master Paramārtha, who again translated one version titled 'Jeta Grove'. In the early Kaihuang era of the Sui, there was the Tripiṭaka Master Dharmagupta, who again translated one version titled 'Jetavana'. In the Great Tang, there is the Tripiṭaka Master Xuanzang, who again translated one version titled 'Jeta's Grove'. Although they drove along different tracks and raised their whips along different paths, they all returned to the ultimate, yet their choice of words and analysis of meaning differed considerably. However, the version translated by Bodhiruci was accompanied by Vasubandhu's explanatory commentary in three fascicles, and he also translated the commentary of the Diamond Sage in ten fascicles. In the early Sui, Dharmagupta also translated Asaṅga's explanatory treatise in two fascicles. Comparing these three treatises, their texts and meanings are largely identical. Yet the newer is hidden in principle and terse in phrasing, while the older is clear in craft and complete in meaning. In addition, there were Kumārajīva of the Qin dynasty, Xie Lingyun of the Jin dynasty, Tanchen of the Sui dynasty, and Dharma Master Huijing of our august dynasty, all of whom had flourishing vessels and attainments, broad elegance and extensive learning; savoring this scripture, they all composed commentaries on it, investigating its secret subtleties and each displaying distinct meanings. At that time, there was Dharma Master Shi Daoshi of Ximing Temple in Chang'an, styled Xuanyun, whose virtue was a mirror to the dark stream, and whose practice was enriched by lifelong cultivation. Submitting his heart to the holy teaching, he had an elegant fondness for these texts. Considering that explanations were manifold, making research laborious, he thought nothing better than to assemble their beauties and integrate them into one. Thereupon he gathered the various masters to make a collected commentary, providing titles and sections to be inscribed together in this work, compiling it into three fascicles entitled 'Collected Commentaries on the Prajñā', along with an exegetical subcommentary in three fascicles and profound meanings in two fascicles. As currently used essentials, their text and principles are comprehensive and thorough. May they cause the heaped earth of the Spirit Mountain to rise ever higher in its heaven-piercing steepness, and the sun-bathing waves of the vast ocean receiving the rivers to spread ever wider. May those who unroll the text fully plumb its principles, and those who expound and guide thoroughly penetrate its nature. May fellow students not weary of doubling their efforts, and may conversationalists share in gathering broadly. May the wondrous meaning from the Golden Mouth outshine the two luminaries to hang eternally; may the subtle words on jade rollers pierce through the three realms never to be severed. How could it merely be that its fame perfumes Vulture Peak and its words are stored in the dragon palace?