出三藏記集 10.39

10.39

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.