廣弘明集 22.73

22.73

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?