出三藏記集 8.50

8.50

此經以菩薩名號為題者。蓋是思益無盡意密迹諸經之流也。以其圓用無方故名自在。勢無與等故稱為王。標准宏廓。固非思之所及。幽旨玄凝。尋者莫之髣髴。此土先出方等諸經。皆是菩薩道行之式也。般若指其靈標。勇伏明其必制。法華泯一眾流。大哀旍其拯濟雖各有其美。而未備此之所載。秦大將軍尚書令常山公姚顯。真懷簡到徹悟轉詣。聞其名而悅之。考其旨而靈衿。思弘斯化廣其流津。以為斯文既布。便若菩薩常住不去此世。奔誠發自大心。欣躍不能自替。遂請鳩摩羅法師譯而出之。得此二卷。於菩薩希蹤卓犖之事。朗然照列矣。是歲弘始九年歲次鶉首。

This sūtra takes the name of a bodhisattva as its title; it belongs to the class of sūtras like the Siyi (Viśeṣacintā), Wujin'yi (Akṣayamati), and Miji (Guhyakādhipati). Because his all-around functioning is boundless, he is named 'Self-sovereign' (Zizai); because his power has no equal, he is called 'King' (Wang). The standard is grand and vast, certainly beyond what thought can reach; the dark purport is deeply congealed, and those who seek it cannot even catch a glimpse. The various Vaipulya sūtras previously translated in this land are all models for the bodhisattva's practice of the path. The Prajñā indicates its spiritual hallmark; the Yongfu (Śūraṃgamasamādhi) clarifies its inevitable restraint; the Lotus unifies the myriad streams; the Great Compassion manifests their deliverance. Although each has its excellence, they do not completely possess what is contained herein. Yao Xian, General-in-Chief, Prefect of the Masters of Writing, and Duke of Changshan of the Qin, possessed genuine sentiments that were straightforward and thorough, with an awakening that was penetrating and refined. Hearing its name, he delighted in it; examining its purport, his spiritual mind was moved. Desiring to propagate this transformation and broaden its flow, he considered that once this text was spread, it would be as if the bodhisattva permanently abided and did not leave this world. His prompt sincerity arose from the great aspiration, and his joy could not be contained. He thereupon requested Dharma Master Kumārajīva to translate and issue it, obtaining these two fascicles. In these, the bodhisattva's rare and eminent traces are brightly displayed in order. This was the ninth year of Hongshi, the year-counter being in Chunshou.