出三藏記集 10.39

10.39

三法度經者。蓋出四阿含。四阿含則三藏之契經。十二部之淵府也。以三法為統。以覺法為道。開而當名變而彌廣。法雖三焉。而類無不盡。覺雖一焉。而智無不周。觀諸法而會其要。辯眾流而同其原。斯乃始涉之鴻漸。舊學之華苑也。有應真大人。厥號山賢。恬思閑宇智周變通。感達識之先覺。愍後矇之未悟。故撰此三法。因而名云。自德品暨于所依。凡三章九真度。斯其所作也。其後有大乘居士。字僧伽。先以為山賢所集雖辭旨高簡。然其文猶隱。故仍前人章句為之訓傳演散本文以廣其義顯發事類以弘其美。幽讚之功於斯乃盡。自茲而後道光于世其教行焉。於是振錫取足者。仰玄風而高。蹈禪思入微者。挹清流而洗心。高座談對之士。擬之而後言。博識淵有之賓。由之而贍聞也。有遊方沙門。出自罽賓。姓瞿曇氏。字僧伽提婆。昔在本國豫聞斯道。雅翫神趣懷佩以遊。其人雖不親承二賢之音旨。而諷味三藏之遺言。志在分德誨人不惓。每至講論嗟詠有餘。遠與同集勸令宣譯。提婆於是自執胡經。轉為晉言。雖音不曲盡而文不害意。依實去華務存其本。自昔漢興逮及有晉。道俗名賢並參懷聖典。其中弘通佛教者。傳譯甚眾。或文過其意。或理勝其辭。以此考彼殆兼先典。後來賢哲若能參通晉胡善譯方言。幸復詳其大歸以裁厥中焉。

The Tridharmaka-sūtra originates from the Four Āgamas. The Four Āgamas are the sūtras of the tripiṭaka, the profound treasury of the twelve divisions. Taking the three dharmas as its thread and the awakened dharma as the Way, it unfolds to match the names and varies to become ever broader. Although the dharmas are three, no category is unexhausted; although awakening is one, no wisdom is incomplete. It observes all dharmas to gather their essentials, and distinguishes the manifold streams to unite their source. This is the gradual advance of the beginner, and the flourishing garden of former scholars. There was an arhat mahāsattva named Giribhadra. His serene thoughts lingered in tranquil domains, and his wisdom encompassed all transformations. Moved by the foreknowledge of the discerning, and pitying the lack of awakening among the unenlightened who followed, he compiled these three dharmas, naming it accordingly. From the Chapter on Virtue down to What Is Relied Upon, there are altogether three chapters and nine true passages (dharmas); this was his creation. Afterward, there was a Mahāyāna upāsaka named Saṅghasenā. Believing that although the words and principles compiled by Giribhadra were lofty and concise, the text remained obscure, he followed the predecessor's chapters and verses to provide an explanatory transmission, expanding upon the original text to broaden its meaning and illustrating categories of events to propagate its beauty. With this, the merit of obscure praise was fully realized. From that time forth, the Way shone upon the world and its teachings were practiced. Thereupon, those who shook the staff to seek contentment looked up to this profound breeze and walked tall; those whose dhyāna contemplation penetrated the subtle scooped from this pure stream to cleanse their minds. Gentlemen conversing on the high seat made reference to it before speaking; visitors of broad knowledge and profound learning relied on it to enrich their learning. There was an itinerant śramaṇa originating from Kapiśa, of the Gautama clan, named Saṅghadeva. Formerly in his home country, he had heard this Way beforehand; elegantly enjoying its spiritual import, he carried it with him as he traveled. Although that man did not personally receive the oral instruction of the two worthies, he chanted and savoured the bequeathed words of the tripiṭaka. His aspiration was to share virtue, teaching others without fatigue; whenever he reached lecture and debate, his praise and chanting lingered. I, Yuan, together with the assembly, urged him to proclaim and translate it. Saṅghadeva then held the Hu scripture himself and converted it into the Jin language. Although the pronunciations were not completely exhaustive, the phrasing did not harm the meaning; relying on substance and discarding ornament, he strove to preserve its original. From the rise of the Han down to the Jin, both renunciants and laymen of reknown have engaged the sacred scriptures. Among those who broadly propagated the Buddhist teachings, those who transmitted and translated were very numerous; some let style exceed meaning, while others let principle surpass language. Comparing this translation to those, it virtually combines the merits of earlier scriptures. If future worthy scholars can bridge Jin and Hu and be skilled in translating regional dialects, we hope they will once again examine its overarching purport to judge what is balanced.