出三藏記集 9.63

9.63

勝鬘經者。蓋方廣之要略。超昇之洪軌。欲其為教也。創基覆簣而雲峯已搆。冲想一興而淵悟載豁。言踰常訓旨越舊篇。故發心希聖而神儀曜靈。歸無別章而歎德斯備。誠感聲發而尊號響集。然後勒心切戒曠志僧那。善攝靡遺大乘斯御。馳輪幽𨅊長驅永路。期運剋終誕登玄極。玄極無二。故萬流歸一。故曰三乘皆入一乘。所謂究竟第一義乘。一誠無辯而義有區分。名由義生。故稱謂屢轉三五之興。蓋由此也。爾其奧也。窮無始之前以明解惑之本。究來際之末挹泥洹之妙。文寡義豐彌綸群籍。宇宙不足以擬其廣。太虛不能以議其量。淵兮其不可測也。廓兮其不可極也。將來本際之源。追反流之極者。必至於此焉。司徒彭城王。殖根遐劫龍現茲生。依跡上台協讚皇極。而神澄世表志光玄猷。聞斯幽典誠期愈曠。凡厥道俗莫不響悅。請外國沙門求那跋陀羅。手執正本口宣梵音。山居苦節通悟息心。釋寶雲譯為宋語。德行諸僧慧嚴等一百餘人。考音詳義以定厥文。大宋元嘉十三年歲次玄枵八月十四日。初轉梵輪。訖于月終。公乃廣寫雲布以澤未洽。將興後世同往高會道場。故略敘法要。以染同暮之懷云爾。

The *Śrīmālādevī-sūtra* is the essential summary of the Vaipulya scriptures, the great track for transcendent ascent. When it sets forth its teaching: laying the first basket of earth, the cloud-capped peak is already built; once transcendent contemplation arises, profound awakening opens wide. Its words surpass ordinary instructions; its purport transcends former texts. Therefore, resolving her mind to aspire to the sage, her spiritual bearing shone with divine brilliance; her taking of refuge had no distinct sections, yet her praising of virtues was fully complete. Sincerity touched [the Buddha] and her voice sounded, and the echoes of the Honoured One's titles assembled. Thereafter, restraining the mind through strict precepts and broadening her aspiration with the saṃnāha [armor], she gathered goodness without omission, steering this Great Vehicle. Galloping wheels across obscure tracks, she drove afar on the everlasting road, bound to reach the ultimate end and emerge onto the profound pinnacle. The profound pinnacle is non-dual; hence the ten thousand streams return to the one. Therefore it is said: 'The three vehicles all enter the one vehicle'—the so-called ultimate, supreme vehicle. The one sincerity has no distinctions, yet doctrines have divisions; names arise from doctrines, hence designations repeatedly shift—the rise of the three [vehicles] and the five [precepts] indeed stems from this. As for its obscurity: it exhausts what came before beginninglessness to clarify the roots of understanding and delusion, and fathoms the end of the future to draw from the wonder of nirvāṇa. Its text is spare yet its meaning is rich, encompassing all scriptures. The cosmos cannot match its breadth; the great void cannot measure its capacity. How deep it is—unfathomable! How vast it is—boundless! Those who would reach the source of the fundamental limit of the future and trace the ultimate of the returning stream must inevitably arrive here. The Minister over the Masses, the Prince of Pengcheng, planted roots in remote eons and appeared like a dragon in this life. Following the tracks of the supreme ministers, he assisted the imperial standard; yet his spirit was clear beyond the world, and his aspiration illuminated the profound way. Hearing of this obscure scripture, his sincere expectations became all the broader. Among all clergy and laity, none did not rejoice at the sound. He invited the foreign monk Guṇabhadra, who held the original text in his hands and chanted the Sanskrit sounds with his mouth. Practicing bitter austerity in mountain retreats, having penetrative awakening and a tranquil mind, Shi Baoyun translated it into the language of the Song. More than a hundred monks of virtuous conduct, such as Huiyan and others, verified the sounds and examined the meanings to settle the text. On the fourteenth day of the eighth month, in the year Xuanxiao, the thirteenth year of the Yuanjia reign of the Great Song [436 CE], the Sanskrit wheel was first turned, concluding at the end of the month. The Prince then had it widely copied and distributed like clouds, so that its moisture would reach where it was not yet received, intending that future generations might together attend the high assembly of the place of enlightenment. Therefore I have briefly set forth the essentials of the Dharma to express our shared evening aspirations.