仁王護國般若波羅蜜多經 1.3

1.3

皇矣至覺，子于元元。截有海以般若之舟，剪稠林以智慧之劍。綿絡六合，羅罩十方。弘宣也深，志應也大。自權輿天竺，泳沫漢庭，行無緣之慈，納常樂之域。信其博施，傾芥城而逾遠；仰夫湛寂，超言象之又玄。五始不究其初，一得罔根其本。以彼取此，何其遼哉！朕忝嗣鴻休，丕承大寶，軫推溝以夕惕，方徹枕而假寐。夫其鎮乾坤、遏寇虐、和風雨、著星辰，與物無為、乂人艱止，不有般若，其能已乎？朕嘗澡身定泉、宅心道祕，緬尋龍宮之藏，稽合鷲峰之旨，懿夫護國，實在茲經。竊景行於波斯，庶闡揚於調御，至若高張五忍，足明側隱之深；永祛眾難，寔惟化清之本。名假法假、心空色空，推之於無則境智都寂，引之於有迺津梁不窮。思與黎蒸共臻實相，而緹油貝葉文字參差，東夏西天言音訛謬，致使古今翻譯清濁不同，前後參詳輕重匪一。其猶大輅，終繼事而增華；譬彼堅氷，始積水而非厲。先之所譯，語質未融，披讀之流臨文三覆，凡諸釋氏良用慨然。

Augund indeed is the Supremely Awakened One, treating the multitudes as his own children! He crosses the ocean of existence with the boat of prajñā, and cuts down the dense thicket [of afflictions] with the sword of wisdom. Encompassing the six directions, he spreads a canopy over the ten quarters. His vast propagation is profound, and the response to his aspirations is immense. Since its inception in India and its rippling reach to the Han court, [his teaching] has practiced unconditioned compassion and guided [beings] into the realm of eternal bliss. Truly, his broad bestowal extends further than emptying a city of mustard seeds; looking up to his serene stillness, it transcends what lies beyond the mystery of words and symbols. The five beginnings cannot trace its inception, and the primal unity cannot root its source. When comparing the mundane to that, how vast the distance is! I, unworthy as I am to succeed to this grand fortune and to inherit the great treasure [of the throne], am concerned like [King Tang of Shang] feeling responsibility for those who fall into ditches, watchful in the evening and only briefly resting my head on the pillow in sleep. Indeed, as for stabilizing heaven and earth, repelling invaders and tyranny, harmonizing wind and rain, clarifying the stars and constellations, abiding in non-action with all things, and relieving the hardships of the people—without prajñā, how could these be achieved? I have bathed my body in the spring of samādhi and housed my mind in the mysteries of the Way; looking back to seek the treasury of the Dragon Palace, and inquiring to accord with the purport of Gṛdhrakūṭa, how admirable it is that protecting the state truly resides in this sūtra! Secretly I admire the conduct of [King] Prasenajit, and hope to propagate the teachings of the Tamer. As for holding high the five kṣāntis, it fully clarifies the depth of compassion; permanently dispelling numerous calamities is truly the root of clear governance. The designation of names and the designation of dharmas, the emptiness of mind and the emptiness of form—when pushed to non-existence, realm and cognition are both tranquil; when guided to existence, the ferry and bridge are inexhaustible. Aspiring to reach dharmatā together with the black-haired people, yet the cinnabar silk and palm leaves present discrepancies in their text, and the phonology between the Eastern Xia and the Western Heavens contains errors. This has caused ancient and modern translations to vary in purity and turbidity, and prior and subsequent collations to differ in weight. It is like the grand carriage, which continually adds splendor through successive improvements; or like solid ice, which begins as accumulated water and is not initially firm. The previous translation had language that was crude and unharmonious, causing those who read it to examine the text thrice, and all disciples of Śākya truly felt lamentation over it.