出三藏記集 7.14

7.14

放光光讚。同本異譯耳。其本俱出于闐國持來。其年相去無幾。光讚于闐沙門祇多羅以泰康七年齎來。護公以其年十一月二十五日出之。放光分如檀以泰康三年于闐為師送至洛陽。到元康元年五月。乃得出耳。先光讚來四年後光讚出九年也。放光于闐沙門無叉羅執胡竺。叔蘭為譯言。少事約𭃒削復重事。事顯炳煥然易觀也而從約必有所遺。於天竺辭及騰每本蘭焉。光讚護公執胡本。聶承遠筆受。言准天竺事不加飾。悉則悉矣。而辭質勝文也。每至事首輒多不使。諸反覆相明又不顯灼。考其所出。事事周密耳。互相補益所悟實多。恨其寢逸涼。土九十一年。幾至泯滅。乃達此邦也。斯經既殘不具。並放光尋出。大行華京。息心居士翕然傳。焉中山支和上遣人於倉垣。斷絹寫之。持還中山。中山王及眾僧。城南四十里幢幡迎經。其行世如是。是故光讚人無知者。昔在趙魏迸得其第一品。知有茲經而求之不得。至此會慧常進行慧辯等持如天竺。路經涼州。寫而困焉。展轉秦雍。以晉泰元元年五月二十四日乃達襄陽。尋之玩之。欣有所益。輒記其所長為略解如左。般若波羅蜜者。無上正真道之根也。正者等也。不二入也。等道有三義焉。法身也。知也。真際也。故其為經也。以如為始。以法身為宗也。如者爾也。本末等爾。無能令不爾也。佛之興滅。綿綿常存。悠然無寄。故曰如也。法身者一也。常淨也。有無均淨未始有名。故於戒則無戒無犯。在定則無定無亂。處智則無智無愚。泯爾都忘二三盡息。皎然不緇。故曰淨也。常道也。真際者。無所著也。泊然不動湛爾玄齊。無為也無不為也。萬法有為而此法淵默。故曰。無所有者是法之真也。由是其經萬行兩廢。觸章輒無也。何者。癡則無往而非徼。終日言盡物也。故為八萬四千塵垢門也。慧則無往而非妙。終日言盡道也。故為八萬四千度無極也。所謂執大淨而萬行正。正而不害妙乎大也。凡論般若推諸病之疆服者。理徹者也。尋眾藥之封域者。斷迹者也。高談其徹迹者。失其所以指南也。其所以指南者。若假號章之不住。五通品之不貢高。是其涉百辟而不失午者也。宜精理其徹迹。又思存其所指。則始可與言智已矣。何者。諸五陰至薩云若。則是菩薩來往所現法慧可道之道也。諸一相無相。則是菩薩來往所現真慧明乎常道也。可道故後章或曰世俗。或曰說己也。常道則或曰無為。或曰復說也。此兩者同謂之智。而不可相無也。斯乃轉法輪之目要。般若波羅蜜之常例也。

The *Fangguang* and the *Guangzan* are of the same original text, differing only in translation. Both of their original texts were obtained in the kingdom of Khotan and brought here, separated in years by only a little. The Khotanese śramaṇa Gidara brought the *Guangzan* in the seventh year of Taikang [286 CE]. Master Dharmarakṣa translated it on the twenty-fifth day of the eleventh month of that year. For the *Fangguang*, Zhu Fentu in the third year of Taikang [282 CE] sent it from Khotan to Luoyang on behalf of his master; it was only in the fifth month of the first year of Yuankang [291 CE] that it could be translated. It arrived four years before the *Guangzan*, but was translated nine years after the *Guangzan*. For the *Fangguang*, the Khotanese śramaṇa Mokṣala held the Hu manuscript, and Zhu Shulan translated the words. He was concise in narrative and restrained in phrase, paring down repetitious passages so that the subject matter is clearly and brightly displayed, easy to peruse. Yet following conciseness must inevitably leave things out; regarding the Indian phrasing and Teng's translation, Shulan was often lacking compared to the original. For the *Guangzan*, Master Dharmarakṣa held the Hu manuscript, and Nie Chengyuan was the scribal recorder. The language followed the Indian original, and the subject matter was not embellished. It is thoroughly detailed indeed, yet the wording favors plainness over refinement. Whenever it reaches the opening of a topic, it is often awkward; furthermore, its reciprocal elucidations are not distinct and luminous. Yet when one examines what it translated, each and every matter is comprehensive and meticulous. They complement and benefit each other, and what one realizes through them is truly abundant. It is regrettable that [the *Guangzan*] lay dormant in the land of Liang for ninety-one years, coming close to total loss before it finally reached this realm. After this sūtra suffered mutilation and became incomplete, the *Fangguang* was translated soon after and circulated widely in the Chinese capital. The mind-quelling upāsakas transmitted it together in harmony. The venerable Master Zhi of Zhongshan sent someone to Cangyuan to cut silk and copy it, carrying it back to Zhongshan. The Prince of Zhongshan and the sangha went forty *li* south of the city with banners and pennants to welcome the sūtra; such was its circulation in the world. For this reason, none knew of the *Guangzan*. Formerly, while in Zhao and Wei, I came upon its first chapter by chance; knowing that this sūtra existed, I sought it but could not find it. It was only when I met Huichang, Jinxing, Huibian, and others who were traveling to India: passing through Liangzhou on their way, they copied it despite hardship. Passing through Qin and Yong, it finally reached Xiangyang on the twenty-fourth day of the fifth month in the first year of Taiyuan of the Jin [376 CE]. Examining it and pondering it, I rejoiced in the benefit received; I have therefore recorded its merits to make an abridged commentary, as follows: Prajñāpāramitā is the root of the supreme, correct, and true Way. 'Correct' means equal; it is the non-dual entry. The equal Way has three meanings: the dharmakāya, knowing, and the limit of reality. Therefore, as a sūtra, it takes Suchness as its beginning and the dharmakāya as its primary theme. 'Suchness' means 'being so.' Root and branch are equally so; nothing can cause it not to be so. Through the arising and passing away of the Buddhas, it endures unbroken and constantly exists, unattached and resting upon nothing; hence it is called 'Suchness.' The dharmakāya is singular and constantly pure. Being and non-being are equally pure, having never possessed names. Thus in morality, there is neither precept nor violation; in concentration, there is neither samādhi nor distraction; in wisdom, there is neither wisdom nor foolishness. Silently, all is forgotten, and dualities and triplicities completely cease. Luminous and unsoiled, it is therefore called 'pure'; it is the constant Way. The limit of reality is non-attachment: serene, motionless, still, and mysteriously level. It is non-action, yet there is nothing it does not do. The ten thousand dharmas belong to the conditioned, yet this dharma is profoundly silent. Therefore it is said: 'That which has nothing is the true nature of dharmas.' For this reason, the ten thousand practices in this sūtra are doubly discarded; at every chapter, they are negated. Why is this? In ignorance, nowhere does one go that is not a boundary; speaking all day long, one is entirely bound by things. Hence there are the eighty-four thousand gates of dust and defilement. In wisdom, nowhere does one go that is not subtle; speaking all day long, one is entirely aligned with the Way. Hence there are the eighty-four thousand perfections that cross over the limitless. This is what is meant by 'holding fast to great purity so that the ten thousand practices become correct.' Being correct without impairing the subtle is greatness! Generally, when discussing prajñā, those who infer the conquered realms of all illnesses are those who penetrate the principle; those who track the territories of all medicines are those who sever traces. Those who talk loftily of penetrating traces lose that by which the direction is guided. What guides the direction are matters such as not abiding in the Chapter on Provisional Designations, and not being haughty in the Chapter on the Five Supernormal Powers; these are what allow one to tread among a hundred rulers without losing the meridian. One should closely scrutinize its penetration of traces and also contemplate that toward which it points; only then can one begin to speak of wisdom with such a person. Why is this? The various teachings from the five aggregates up to sarvajñatā are the teachings of wisdom manifested by the bodhisattva in coming and going, the 'Way that can be spoken of.' The various teachings of the single mark and the markless are the true wisdom manifested by the bodhisattva in coming and going, illuminating the 'constant Way.' Because it can be spoken of, subsequent chapters say 'the conventional' or 'expounding for oneself.' As for the constant Way, they say 'unconditioned' or 'speaking again.' Both of these are equally called 'wisdom,' and neither can be dispensed with. These are the vital essentials of turning the wheel of the Dharma, and the constant rule of Prajñāpāramitā.