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# 出三藏記集 8.38

出三藏記集 8.38

- **Language:** Classical Chinese

### [8.38](https://indike.org/pramana/in.bauddha.taisho.2145.8.38)

此經天竺正音。名毘絁沙真諦。是他方梵天殊特妙意菩薩之號也。詳聽什公傳譯其名幡覆展轉。意似未盡。良由未備秦言名實之變故也。察其語意會其名旨。當是持意。非思益也。直以未喻持義。遂用益耳。其言益者。超絕殊異妙拔之稱也。思者進業高勝自強不息之名也。舊名持心最得其實。又其義旨舊名等御諸法。梵天坦其津塗。世尊照其所明。普華獎其非心。文殊泯以無生。落落焉真可謂法輪再轉於閻浮。法鼓重聲於宇內。甘露流津於季末。靈液沾潤於遐裔者矣。而恭明前譯頗麗其辭迷其旨。是使宏標乖於謬文至味醈於華艶。雖復研尋彌稔而幽旨莫啟。幸遇究摩羅什法師於關右。既得更譯梵音。正文言於竹帛。又蒙披釋玄旨。曉大歸於句下。于時諮悟之僧二千餘人。大齊法集之眾。欣務難遭之慶。近是講肆之來。未有其比。于時予與道恒謬當傳寫之任。輒復疏其言記其事。以貽後來之賢。豈期必勝其辭必盡其意耶。庶以所錄之言。粗可髣髴其心耳。不同時事之賢。儻欲令見其高座所說之旨。故具載之于文。不自加其意也。

> The correct Indian sound of this scripture is named Pixisha Zhenti (Viśeṣacintā), which is the name of the bodhisattva of extraordinary and wondrous thought from a Brahmā heaven of another world. Listening carefully to Master Kumārajīva's translation of its name, as it turned back and forth, the meaning seemed not fully captured, truly because he was not yet fully versed in the nuances of name and reality in the Qin language. Examining the intent of the words and matching the purport of the name, it should be 'Holding the Mind' (Chiyi), not 'Thought Benefit' (Siyi). Simply because he had not understood the meaning of 'holding' (chi), he subsequently used 'benefit' (yi). 'Benefit' is a term for surpassing, distinct, wondrous, and outstanding excellence; 'thought' is a name for advancing in practice, high preeminence, and unceasing self-striving. The old name Chixin (Holding the Mind) best captures its reality. Furthermore, in its doctrinal purport, it was previously named Equal Control of All Dharmas. The Brahmā god leveled its ford; the World-Honoured One illuminated what it makes clear; Samantapuṣpa commended its non-mind; Mañjuśrī resolved it through non-arising. So eminent and lofty, it can truly be called the turning of the wheel of Dharma once again in Jambudvīpa, the sounding of the Dharma drum once again within the world, the flow of nectar in the decadent age, and the moistening of spiritual fluid in distant realms! However, the former translation by Gongming \[Zhu Fahu\] was quite ornate in diction yet obscured its purport, causing the grand aim to deviate through faulty phrasing, and the supreme taste to become cloying through florid elegance. Even though studied and searched for many years, its hidden purport could not be unlocked. Fortunately, we met Dharma Master Kumārajīva west of the pass; having obtained a retranslation of the Fan sounds, the text was corrected upon bamboo and silk, and we received his uncovering and explanation of the profound purport, understanding the grand culmination beneath each line. At that time, more than two thousand monks inquired and awakened, an assembly that greatly equaled the Dharma gathering of old, rejoicing in the rare celebration of such an encounter. Never has there been an equal since lectures began in recent times! At that time, Daoheng and I unworthily undertook the responsibility of scribal transmission; we immediately noted down his words and recorded these events to hand down to worthy people of later times. How could we expect our diction to surpass all, or our expression to fully exhaust the meaning? We merely hope that through the recorded words, one may roughly glimpse his mind. If worthy people of different times wish to see the purport expounded from the high seat, it has been fully recorded in writing without our adding our own opinions.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2145~en-mt.8.38) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2145.8.38](https://indike.org/pramana/in.bauddha.taisho.2145.8.38) · Pramāṇa
