出三藏記集 7.39

7.39

The Śūraṅgama-samādhi is indeed the dragon ferry of the divine Dao, the deep treasury of sage-like virtue. Subtle and imperceptible, it is not signified by forms and images; profoundly dark and deeply tranquil, how could it be discussed through sentiments and words? It crowns the nine stages to ascend into emptiness; it brings the myriad practices to fruition and complete fulfillment. It assesses the knowledge of all forms to exhaust [the levels of] sagacity; it cuts off peril and approximation to govern in serenity. Thus it can open the ten grounds of the spiritual terrace and bolt [the gates of] the Dharma cloud; like the Wangxiang, [it resides] in the center of the ring, while its spiritual designs lie beyond. Although the mind is clear and unified, its responses are everywhere comprehensive; although concentration is congealed and still, wherever there is resonance it arrives. Therefore, when illuminating the fundamental principle, the three masteries are equally quiet; when discussing skillful salvation, the six perfections are all encompassing. When distinguishing awe-inspiring efficacy, formidable māras are subdued and bound; when speaking of its diverse transformations, they are as numerous as stars by the billions. It goes so far as the faint designation of Longshang concealing its traces in the dust of the world, and phenomenal manifestations proclaiming to the various vehicles that there is exhaustion without annihilation. These are all the mysterious workings of entering into concentration, the manifest deeds of accomplished ability, the pivotal guide to salvation through expedient means, and the grand essential for courageous subjugation. Master Kumārajīva in his youth spoke of the Dao and his thoughts penetrated the Dharma gates. In the past, he directed his steps to the right of the Pass and translated this sūtra. Since it spread like clouds, it has been expounded with ever-increasing eagerness. The restoration has inaugurated a new era, and the secular way has flourished; the splendour of its proclamation and transmission has grown ever more brilliant with each passing day. The Grand Preceptor, Prince of Jiangxia, has comprehensively mastered the various texts and engages in deep and keen discussions. Whenever he reads this fascicle, he feels a particularly profound and far-reaching sentiment. I, Chong, being shallow and ignorant, have occasionally joined the abstruse forums; in the past I encountered the former master, who instructed me in the phonology and text, and I also listened to Confucian and apocryphal texts, faintly catching the meaning of the writings. In the second year of the Daming era of the imperial Song dynasty, with the year in yanmao (458 CE), I composed a brief commentary at the Fayan Hermitage, hoping to encourage transmission among those who have not studied it and daring to admire the sense of 'thus have I heard'. If there are errors, I await [correction by] the noble gentleman.