出三藏記集 10.18

10.18

阿毘曇秦言無比法。出自八音。亞聖所述。作之雖簡成命曲備重微曠濟神要莫比。真祇洹之微風。反流之宏趣。然佛後闇昧競執異津。或有我有法。或無我有法。乖忤純風虧矇聖道。有舍利弗。玄哲高悟神貫翼從。德備左面智參照來。其人以為。是非之越。大猷將隱。既曰像法。任之益滯。是以敢於佛前所聞經法。親承即集先巡堤防。謙抑邪流助宣法化故其為經也。先立章以崇本。後廣演以明義之體四焉。問分也。非問分也。攝相應分也。厚分也。問者。寄言扣擊明夫應會。非問分者。假韻默通惟宣法相。攝相應分者。總括自他釋非相無。厚分者。遠述因緣以彰性空。性空彰則反迷至矣。非相無則相與用矣。法相宣則邪觀息矣。應會明則極無遺矣。四體圓足二諦義備。故稱無比法也。此經於先出阿毘曇。雖文言融通而旨格各異。又載自空以明宗極。故能取貴於當時。而垂軌於千載。明典振於遠維。四眾率爾同仰。是使殉有者祛妄見之惑。向化者起即隆之動苕苕焉。故冥宗之貴緒也。亹亹焉。故歸輪之所契也。此經標明曩代靈液西畛。純教彌於閬風。玄問扇於東嶺。惟秦天王冲資叡聖。冥根樹於既往。實相結於皇極。王德應符闡揚三寶。聞茲典誥夢想思攬。雖曰悠邈感之愈勤。會天竺沙門曇摩崛多曇摩耶舍等。義學來遊。秦王既契宿心相與辯明經理。起清言於名教之域。散眾微於自無之境。超超然誠韻外之致。愔愔然覆美稱之實。於是詔令傳譯。然承華天哲道嗣聖躬。玄味遠流妙度淵極。特體明旨遂讚其事。經師本雖闇誦誠宜謹備。以秦弘始九年命書梵文。至十年尋應令出。但以經趣微遠。非徒關言所契。苟彼此不相悟直委之譯人者。恐津梁之要未盡於善。停至十六年。經師漸閑秦語。令自宣譯。皇儲親管理味言意兼了復所向盡。然後筆受。即復內逆止討其煩重領其指歸。故令文之者修飾。義之者掇潤。并挍至十七年訖。若乃文外之功勝契之妙。誠非所階未之能詳。並求之眾經。考之諸論。新異之美自宣之於文。惟法住之實如有表裏。然原其大體有無兼用。微文淵富義旨顯灼。斯誠有部之永塗。大乘之靡趣。先達之所宗。後進之可仰。標以近質綜不及遠。情未能已猥參斯典。悕感之誠脫復微序。謶望賢哲以知其鄙。

"Abhidharma" in the language of Qin means "incomparable dharma." It issued from the Eight Tones and was composed by the Second Sage. Though its composition is concise, its ultimate precepts are thoroughly comprehensive; deeply subtle and broadly salvific, its spiritual essence is without match. It is truly the subtle breeze of the Jetavana and the grand current flowing against the stream [of saṃsāra]. However, in the darkness following the Buddha's passing, scholars vied in holding to divergent paths: some asserted the self and phenomena, while others asserted phenomena without a self. This contravened the pure tradition and obscured the noble path. There was Śāriputra—profoundly wise and deeply awakened, his spirit permeated and aided the entourage; his virtue matched the left flank, and his wisdom joined in illuminating the future. He considered that the transience of right and wrong would cause the Great Way to fade into obscurity; and since it was already the Semblance Dharma, leaving it to take its course would only cause further stagnation. Therefore, he dared to assemble what he had heard of the sūtra-teachings directly before the Buddha, personal receiving and compiling them to patrol the embankments in advance, so as to restrain aberrant currents and assist in propagating the Dharma's transformation. Hence, as a scripture, it first establishes headings to elevate the root, and later expounds broadly to clarify the substance of its meanings, which are fourfold: the Question Section, the Non-Question Section, the Section on Inclusive Correspondence, and the Thick Section. The Question Section relies on words to strike and examine, clarifying responsive encounter. The Non-Question Section employs silent communication through rhythmic phrasing, solely declaring the characteristics of phenomena. The Section on Inclusive Correspondence synthesizes self and other, explaining that characteristics are not non-existent. The Thick Section recounts conditions from afar to reveal the emptiness of intrinsic nature. When the emptiness of intrinsic nature is revealed, returning from delusion is attained; when characteristics are not non-existent, then characteristics and function operate together; when the characteristics of phenomena are proclaimed, wrong views cease; when responsive encounters are clarified, nothing of the ultimate is omitted. The four divisions are completely rounded, and the meanings of the two truths are fully provided; therefore it is called "incomparable dharma." Compared with the previously translated Abhidharmas, though its words and style are well-blended and fluent, its principles and structure are distinct. Moreover, it records intrinsic emptiness to clarify the ultimate purport; thus it was prized in its own day and handed down as a model for a thousand years. Its luminous canon stirred the distant borders, and the fourfold assembly at once looked up to it together. This enables those clinging to existence to dispel the confusion of false views, and causes those turning toward transformation to arouse an immediate, soaring impulse. Thus it is the noble lineage of the mysterious truth, towering and grand; thus it is that with which the turning of the wheel accords, ceaseless and untiring. This scripture shone forth in former eras, its spiritual nectar flowing to the western borders; its pure teaching filled Mount Langfeng, and its profound inquiries fanned the eastern ranges. The Heavenly King of Qin, endowed with a modest nature and sage wisdom, had his obscure roots planted in past ages, and reality was forged at the imperial pinnacle. His royal virtue answered the auspicious omens as he expounded the Three Treasures; upon hearing of this canon, he dreamed of and yearned to gather it. Though it was said to be far and remote, his devotion only grew more earnest. It happened that the Indian śramaṇas Dharmagupta, Dharmayaśas, and others, scholars of doctrinal learning, came on travels. The King of Qin, having harmonized with his longstanding aspiration, joined them in debating and clarifying the principles of the scripture. They initiated pure discourse in the realm of moral education, and dispersed the subtle phenomena into the realm of spontaneous non-being. Transcendent indeed was the import beyond all expression; calm and serene, it truly answered its fine reputation. Thereupon he issued an edict ordering its translation. Then the Crown Prince, an innate sage in the palace who carried on the sage's person through the Way, let the profound flavor flow afar and reached the profound extremes of wondrous crossing. Specially apprehending the luminous purport, he assisted in this enterprise. Although the master of the text originally recited it from memory, it was truly proper to be prudent and prepared. In the ninth year of the Hongshi era of the Qin, it was ordered to be written down in Fan script. In the tenth year, he was promptly commanded to produce it. Yet because the purport of the scripture is subtle and profound, not something easily met by mere passing words, if the two sides did not comprehend each other and it were directly entrusted to translators, it was feared that the essentials of the bridge would not reach perfection. It was suspended until the sixteenth year, when the master of the text had gradually grown familiar with the language of Qin and was ordered to translate it himself. The heir apparent personally oversaw the flavor of the doctrine, ensuring both words and meanings were understood and everything pursued was exhaustively clarified, after which it was recorded with the brush. Furthermore, redundancies were internally restrained and eliminated, its verbose repetitions examined, and its overarching aim grasped. Thus those attending to the style polished it, and those attending to the meaning selected and refined it, checking and collation continuing until completion in the seventeenth year. As for the efficacy beyond the text and the marvels of supreme accordance, they are truly beyond what I can attain, and I cannot describe them in full. Gathering from various sūtras and examining across the treatises, the beauty of the newly presented marvels was spontaneously declared in the text. Verily, the reality of the Dharma's enduring presence is like the outer and inner aspects of a garment. Its general outline employs both existence and non-existence; its subtle text is profound and rich, and its purports are bright and clear. This is truly the enduring pathway of the Sarvāstivāda, the sublime destination of the Mahāyāna, what early masters took as their source and later students can look up to. In marking it with nearby substance, my synthesis fails to reach far. Yet unable to restrain my feelings, I have presumptuously taken part in this scripture; with sincere yearning and gratitude, I have casually set forth this humble preface, looking up in humility to wise sages so that they may recognize my shortcomings.