T85n2775_維摩疏釋前小序抄
大正藏第 85 冊 No. 2775 維摩疏釋前小序抄
No. 2775 [cf. No. 2777]
維摩疏釋前小序抄
將釋序文分為二。初明教興次第。二明述釋所以。初中所以先明次第者。且教起西方既先三后一。法傳東夏亦自淺而深。入海之喻可明。微發之言斯在。然其次第文即為三。初四句敘教興源起。二爰及下明古譯未融。三自秦下顯慈經理詣。此初也。
昔漢明中法教始流於䓗左者。謂漢明帝永平年中。迦葉摩騰竺法蘭從月處國初將經像。自彼䓗嶺來傳此國。居䓗嶺之來故曰始流於䓗左 肇建塔像翻尚阻者。肇始也。建立也。塔者梵音塔婆。此云廟。白虎通云。廟貌也。謂安先祖之貌也。新云。窣堵波。此云高勝。像者似也。謂刻錭繪書像佛形儀。阻者隔也。蓋取未通之義。謂聖教初流凡情久昧。即傳奧旨取信誠難故先建塔像。及譯四十二章經。使知因果修崇有在為傳通漸也。塔像之始故云肇建。未廣翻傳故云尚阻。故周書異記云。世尊出現天竺中天也。生在迦維衛城。降誕之時地六振動江河泛漲井泉皆溢。五色光氣入貫太微遍於此土。當週照王即位至二十四年甲寅之歲有此瑞相。昭王曰。于天下如何蘇由。答曰。即今無他千戴之後聲教彼此。遂勒石為銘
【現代漢語翻譯】 現代漢語譯本
大正藏第 85 冊 No. 2775 《維摩疏釋前小序抄》
No. 2775 [cf. No. 2777]
《維摩疏釋前小序抄》
將解釋序文分為兩部分。首先闡明教義興起的次第，其次闡明撰寫疏釋的原因。在第一部分中，之所以先闡明次第，是因為教義在西方興起，先有三乘後有一乘；佛法傳入東土，也是由淺入深。可以用入海的比喻來說明，精微的闡發就在這裡。然而，這個次第在文中分為三點。首先四句敘述教義興起的源頭，其次從『爰及下』開始說明古代的翻譯不夠圓融，再次從『自秦下』開始彰顯慈愍的經營和精深。這是第一點。
『昔漢明中法教始流於䓗左者』，指的是漢明帝永平年間，迦葉摩騰（Kāśyapa Mātanga，古印度僧人）和竺法蘭（Dharmaratna，古印度僧人）從月氏國（Yuezhi，古代中亞國家）首次將佛經和佛像帶來。因為他們從蔥嶺（Pamir Mountains）而來，所以說『始流於䓗左』。『肇建塔像翻尚阻者』，『肇』是開始，『建』是建立。『塔』是梵語『塔婆』（stūpa）的音譯，這裡指廟宇。《白虎通》中說，廟宇是祖先的容貌。新譯為『窣堵波』（stūpa），意思是高勝。『像』是相似的意思，指雕刻、繪畫佛的形象和儀容。『阻』是阻隔，取未通達之義。意思是說，聖教初傳，凡人的情識還很愚昧，要傳達深奧的旨意，取得信任確實很難，所以先建立塔和佛像，以及翻譯《四十二章經》，使人們知道因果報應，修行有所依據，這是爲了逐漸傳播。因為塔和佛像是開始建立的，所以說『肇建』，因為沒有廣泛翻譯傳播，所以說『尚阻』。所以《周書異記》中說，世尊（Śākyamuni，釋迦牟尼佛）出現在天竺（India，古代印度）的中天，出生在迦維衛城（Kapilavastu，釋迦牟尼的故鄉）。降生之時，大地六種震動，江河氾濫，井泉都溢出。五色光氣貫入太微星，遍及此土。當週昭王即位至二十四年甲寅之歲，有此瑞相。昭王問：『對天下如何？』蘇由回答說：『現在沒有其他，千年之後聲教彼此。』於是勒石為銘。
【English Translation】 English version
T85 No. 2775 A Copy of the Small Preface to the Commentary on the Vimalakīrti Sutra
No. 2775 [cf. No. 2777]
A Copy of the Small Preface to the Commentary on the Vimalakīrti Sutra
The explanation of the preface will be divided into two parts. First, to clarify the order of the rise of the teachings; second, to clarify the reasons for writing the commentary. In the first part, the reason for clarifying the order first is that the teachings arose in the West, first the Three Vehicles and then the One Vehicle; the Dharma was transmitted to the East, also from shallow to deep. The analogy of entering the sea can be used to illustrate this, and the subtle explanations are here. However, this order is divided into three points in the text. First, the four sentences narrate the origin of the rise of the teachings; second, starting from '爰及下' (yuan ji xia), it explains that the ancient translations were not yet fully integrated; third, starting from '自秦下' (zi Qin xia), it highlights the compassionate management and profoundness. This is the first point.
'昔漢明中法教始流於䓗左者' (xi Han Ming zhong fa jiao shi liu yu Cong Zuo zhe) refers to the time of Emperor Ming of the Han Dynasty, during the Yongping era, when Kāśyapa Mātanga (迦葉摩騰, ancient Indian monk) and Dharmaratna (竺法蘭, ancient Indian monk) first brought scriptures and images from the Yuezhi (月氏, ancient Central Asian country). Because they came from the Pamir Mountains (蔥嶺), it is said that '始流於䓗左' (shi liu yu Cong Zuo) - 'it first flowed to Cong Zuo'. '肇建塔像翻尚阻者' (zhao jian ta xiang fan shang zu zhe), '肇' (zhao) means beginning, '建' (jian) means to establish. '塔' (ta) is the transliteration of the Sanskrit word 'stūpa' (塔婆), here referring to temples. The Baihutong (《白虎通》) says that temples are the appearances of ancestors. The new translation is 'stūpa' (窣堵波), meaning high and superior. '像' (xiang) means likeness, referring to carving and painting the images and appearances of the Buddha. '阻' (zu) means obstruction, taking the meaning of not yet being understood. It means that when the holy teachings were first transmitted, the emotions of ordinary people were still ignorant. To convey profound meanings and gain trust was indeed difficult, so first, pagodas and images were built, and the Sutra of Forty-two Chapters was translated, so that people would know about cause and effect, and have a basis for cultivation. This was for gradual propagation. Because the pagodas and images were first built, it is said '肇建' (zhao jian) - 'first built'. Because it was not widely translated and propagated, it is said '尚阻' (shang zu) - 'still obstructed'. Therefore, the Zhou Shu Yi Ji (《周書異記》) says that the World-Honored One (Śākyamuni, 釋迦牟尼佛) appeared in central India (天竺), born in Kapilavastu (迦維衛城, Śākyamuni's hometown). At the time of his birth, the earth shook in six ways, the rivers overflowed, and the wells all overflowed. Five-colored light penetrated the Taiwei star and spread throughout this land. When King Zhao of Zhou ascended the throne to the twenty-fourth year of Jia Yin, there was this auspicious sign. King Zhao asked, 'How will this affect the world?' Su You replied, 'There is nothing else now, but after a thousand years, the teachings will be mutually beneficial.' Therefore, an inscription was carved in stone.
埋于南郊天祠之前。又經二十七年。昭王崩。穆王立。即位五十二年壬申之歲。地六振動。諸河返流。黑雲四起。惡獸哮吼。西方有白。穆王怪異問。太吏官扈多答曰。此是西方聖人入滅相也。穆王曰。常恐此人吞併我國。今已滅矣。朕何憂哉。昭王二十七年穆王五十二年計七十九年世尊在世方般涅槃。大唐內典錄云。教流源起𥦽本姬周秦正殄之遺蹤。間出劉向校書。天閣往往見有佛經依此校量不至漢明之代。今敘中興之始起。於後漢孝明帝永平七年夜夢金人。殿庭集議。傅毅奉對。臣聞西方有聖。其名為佛。陛下所見將必是乎。遂乃遣使中郎秦景博士王道等一十一人。往適天竺。于月支國請迦葉摩騰竺法蘭。寫得經像載以白馬。至永平十年還達洛陽。立白馬寺。振旦佛法從此而興。則摩騰法蘭二人漢地僧之首。所將之像像之初。所譯四十二章經經之祖。立白馬寺寺之先。及僧會游吳折得舍利。因茲建塔。塔之始也。上來所敘教興源起竟。
從此第二明古譯未融 爰及魏晉創啟宣傳者。爰于也魏有四所。謂前後東西。前魏曹操之子曹丕睹都洛陽。後魏招拔圭等都平陽。東魏清河王旦之子等鄴。西魏宇文泰等都長安。金舉前魏也。晉有二。西晉司馬炎等都平陽。東晉王睿等都鄴。今言西晉也。創者初也。啟者開也
【現代漢語翻譯】 現代漢語譯本：埋葬在南郊天壇之前。又過了二十七年，昭王駕崩，穆王即位。穆王即位第五十二年壬申那一年，發生大地震動，各條河流倒流，黑色雲彩四起，兇惡的野獸吼叫。西方出現白光。穆王覺得奇怪，詢問太史官扈多，扈多回答說：『這是西方聖人涅槃的徵兆。』穆王說：『我常常擔心這個人會吞併我國，現在他已經圓寂了，我還有什麼可擔心的呢？』從昭王二十七年到穆王五十二年，總共七十九年，世尊（釋迦牟尼佛）在世併入涅槃。大唐內典錄記載說，佛教流傳的源頭可以追溯到姬周時期，秦朝時期佛教的遺蹟已經很少了。偶爾劉向在天祿閣校書時，還能看到一些佛經，依據這些佛經進行校對，可以知道佛教傳入中國不會晚於漢明帝時期。現在敘述佛教中興的開始，是從後漢孝明帝永平七年開始，明帝夜裡夢見金人，在朝廷上召集大臣商議。傅毅回答說：『臣聽說西方有聖人，他的名字叫佛，陛下所見到的，大概就是他吧。』於是派遣使者中郎秦景、博士王道等十一人，前往天竺（古印度）。在月支國（古國名）請來了迦葉摩騰（Kāśyapa Mātanga，古印度僧人）和竺法蘭（Dharmaratna，古印度僧人），抄寫了經書和佛像，用白馬馱著，到永平十年返回洛陽，建立了白馬寺。中國的佛法從此興盛。那麼，迦葉摩騰和竺法蘭二人，是漢地僧人的開端；他們帶來的佛像，是佛像的開端；他們翻譯的《四十二章經》，是經書的開端；建立的白馬寺，是寺廟的開端。後來僧會（Kang Senghui，康僧會）遊歷吳地，得到佛舍利，因此建造佛塔，這是佛塔的開端。以上所敘述的是佛教興起的源頭。 從此第二，說明古代翻譯不夠完善。從魏晉時期開始，才開始有人進行佛教的宣傳。這裡說的魏有四處，指的是前魏、後魏、東魏、西魏。前魏曹操的兒子曹丕定都洛陽。後魏拓跋珪等定都平陽。東魏清河王亶的兒子等定都鄴城。西魏宇文泰等定都長安。這裡指的是前魏。晉朝有兩處，西晉司馬炎等定都平陽，東晉王睿等定都鄴城。現在說的是西晉。『創』是開始的意思，『啟』是開啟的意思。
【English Translation】 English version: It was buried before the Heavenly Shrine in the southern suburbs. After another twenty-seven years, King Zhao passed away, and King Mu ascended the throne. In the fifty-second year of King Mu's reign, the year of Ren Shen, there was a great earthquake, and all the rivers flowed backward. Black clouds arose from all directions, and ferocious beasts roared. A white light appeared in the west. King Mu felt strange and asked the Grand Historian Hu Duo, who replied, 'This is a sign of the Parinirvana of a sage in the West.' King Mu said, 'I have always feared that this person would annex our country, but now that he has passed away, what do I have to worry about?' From the twenty-seventh year of King Zhao to the fifty-second year of King Mu, a total of seventy-nine years, the World Honored One (Shakyamuni Buddha) lived and entered Parinirvana. The Great Tang Inner Canon Records state that the origin of the spread of Buddhism can be traced back to the Ji Zhou period, and the traces of Buddhism during the Qin Dynasty were already scarce. Occasionally, when Liu Xiang was proofreading books in the Tianlu Pavilion, he could still see some Buddhist scriptures. Based on these scriptures, it can be known that the introduction of Buddhism into China would not be later than the reign of Emperor Ming of the Han Dynasty. Now, the beginning of the revival of Buddhism is described, starting from the seventh year of Yongping during the reign of Emperor Xiaoming of the Later Han Dynasty. Emperor Ming dreamed of a golden man at night and summoned ministers to discuss in the court. Fu Yi replied, 'I have heard that there is a sage in the West whose name is Buddha. What Your Majesty has seen is probably him.' Thereupon, he sent the envoy Qin Jing, the scholar Wang Dao, and eleven others to Tianzhu (ancient India). In the Yuezhi Kingdom (an ancient kingdom), they invited Kāśyapa Mātanga (迦葉摩騰, an ancient Indian monk) and Dharmaratna (竺法蘭, an ancient Indian monk), copied scriptures and Buddhist images, and carried them on white horses. In the tenth year of Yongping, they returned to Luoyang and established the White Horse Temple. Chinese Buddhism has flourished since then. So, Kāśyapa Mātanga and Dharmaratna were the pioneers of monks in the Han land; the Buddhist images they brought were the beginning of Buddhist images; the Forty-Two Chapter Sutra they translated was the beginning of scriptures; and the White Horse Temple they established was the beginning of temples. Later, Kang Senghui (康僧會) traveled to the Wu region and obtained Buddha's relics, and therefore built a pagoda, which was the beginning of pagodas. The above describes the origin of the rise of Buddhism. From here, secondly, it explains that the ancient translations were not perfect. It was not until the Wei and Jin Dynasties that people began to promote Buddhism. The Wei mentioned here refers to four places: the Former Wei, the Later Wei, the Eastern Wei, and the Western Wei. Cao Pi, the son of Cao Cao of the Former Wei, established his capital in Luoyang. Tuoba Gui and others of the Later Wei established their capital in Pingyang. The son of Prince Dan of Qinghe of the Eastern Wei and others established their capital in Ye City. Yuwen Tai and others of the Western Wei established their capital in Chang'an. This refers to the Former Wei. There were two Jin dynasties: Sima Yan and others of the Western Jin established their capital in Pingyang, and Wang Rui and others of the Eastern Jin established their capital in Ye City. Now we are talking about the Western Jin. 'Chuang' (創) means beginning, and 'Qi' (啟) means opening.
。宣謂宣說。傳謂傳通。所謂愿自我口暢之彼心為宣。流演圓通無繫於一人名傳通也 通而所出諸經猶詞疏理蹇者。疏謂疏遠。蹇難如譯法業云。人見天見人理。雖諸失於文此詞疏也。如譯此經云。不來相為辱來。不見相為相見。言雖文而失於理。此理建也。皆詞句疏野道理蹇澀。或文或質未契聖心故曰也 蓋習學者未融于大觀。蓋者發之端。亦云。不定之辭。融者會也。大觀者謂大乘正觀也。謂境亡心寂無相無名。無名故言語道斷。無相故心行處滅。故肇法師云。口欲言而詞喪。心欲緣而慮亡。此無常苦空為小。中道正觀為大。傳譯者闕通於方方言。梵僧創至未方言。致使經文詞疏理滯。此四句譯上疏蹇所以。由闕通方言故所以詞疏。未融大觀故所以理蹇。既為大法𣷽微未可量其得失 為者作也。作佛法之由漸如河源之濫觴。又為者以也大法者大乘法也。理極無上曰大。軌生初解為法明。此大法能軌物心生正解也。𣷽濫者𣷽𨳝也。微者微淺。此明魏晉之時教傳未久。其猶甘譯。初降𣷽𨳝猶微。所譯諸經言得未為得言失未為失。如美玉偏照。若明珠半瑕故曰未可量其得失。
從此第三顯經理詣 自秦弘始三年冬羅什入關者自從也。秦有四。一亡秦。即秦始皇等都雍。二前秦即苻堅等睹都長安。三後秦即姚興等都
【現代漢語翻譯】 現代漢語譯本：宣，意為宣說；傳，意為傳通。所謂『愿自我口暢之彼心』為宣，即希望通過我的口來暢達佛的心意。流佈演化，圓融通達，不侷限於一人，名為傳通。通達之後所出的諸經，仍然存在詞句疏遠、義理艱澀的情況。疏，意為疏遠；蹇，意為艱難。例如譯經的法則中說：『人見天見人理』，即使文字上沒有缺失，也屬於詞句疏遠。例如翻譯此經時說：『不來相為辱來，不見相為相見』，言語雖然華麗，但失去了義理，這就是義理艱澀。這些都屬於詞句疏野、道理艱澀，或者文辭或者內容未能契合佛的心意，所以這樣說。大概是學習的人未能融會貫通於大乘正觀。『蓋』是發語詞，也表示不確定的語氣。『融』是會通的意思。『大觀』指的是大乘正觀，即境亡心寂，無相無名。因為無名，所以言語道斷；因為無相，所以心行處滅。所以肇法師說：『口欲言而詞喪，心欲緣而慮亡。』認為無常、苦、空是小乘，中道正觀是大乘。傳譯的人缺少對各地語言的精通，梵僧初來乍到，不熟悉當地語言，導致經文詞句疏遠、義理滯澀。這四句解釋了翻譯上的疏遠和艱澀的原因，因為缺少對各地語言的精通，所以詞句疏遠；因為未能融會貫通大乘正觀，所以義理艱澀。既然是爲了弘揚大法，即使有細微的不足，也難以衡量其中的得失。『為』是作為的意思，佛法的興起如同河源的細流。『為』也可以解釋為『以』，大法指的是大乘佛法，義理至高無上稱為『大』，能引導眾生生起最初的理解稱為『法』，這種大法能夠引導眾生的心，生起正確的理解。『𣷽濫』是𣷽𨳝的意思，『微』是微小淺薄的意思。這說明魏晉時期佛法傳入不久，就像甘甜的泉水剛剛涌出，還很微弱。所翻譯的各種經典，言語上的得失難以衡量，就像美玉有瑕疵，明珠有污點，所以說難以衡量其中的得失。 從此第三部分，闡明了經文的義理和精妙之處。自從秦弘始三年冬天，鳩摩羅什（Kumarajiva）（譯經大師）進入關中地區開始。秦朝有四個：一是亡秦，即秦始皇（Qin Shi Huang）等定都雍地；二是前秦，即苻堅（Fu Jian）等定都長安；三是後秦，即姚興（Yao Xing）等定都
【English Translation】 English version: 'Xuan' means to proclaim; 'Chuan' means to transmit. What is meant by 'wishing to express their heart through my mouth' is 'Xuan,' which is the hope to articulate the Buddha's intention through my mouth. To spread and evolve, to be all-encompassing and unobstructed, not limited to one person, is called 'Chuan Tong' (transmission). Even after achieving understanding, the resulting scriptures may still have distant wording and difficult reasoning. 'Shu' means distant; 'Jian' means difficult. For example, the rules of translation say: 'People see, heaven sees, human reason.' Even if there are no missing words, it still belongs to distant wording. For example, when translating this scripture, it says: 'Not coming to see is an insult to coming; not seeing is seeing.' Although the language is ornate, it loses the reasoning, which is difficult reasoning. These all belong to distant wording and difficult reasoning, or the language or content fails to match the Buddha's intention, so it is said. It is probably because the learners have not integrated into the Mahayana (Great Vehicle) correct view. 'Gai' is an introductory word, also expressing an uncertain tone. 'Rong' means to integrate. 'Da Guan' refers to the Mahayana correct view, which is the extinction of the realm and the silence of the mind, without form or name. Because there is no name, language is cut off; because there is no form, the mind's activity is extinguished. Therefore, Dharma Master Zhao (僧肇) said: 'The mouth wants to speak but the words are lost; the mind wants to connect but the thoughts are gone.' Considering impermanence, suffering, and emptiness as the Small Vehicle, the Middle Way correct view is the Great Vehicle. The translators lacked proficiency in the languages of various regions. The newly arrived monks from India were not familiar with the local languages, resulting in distant wording and stagnant reasoning in the scriptures. These four sentences explain the reasons for the distance and difficulty in translation. Because of the lack of proficiency in the languages of various regions, the wording is distant; because of the failure to integrate into the Mahayana correct view, the reasoning is difficult. Since it is to promote the Great Dharma, even if there are minor shortcomings, it is difficult to measure the gains and losses. 'Wei' means to act. The rise of the Buddha-dharma is like a small stream at the source of a river. 'Wei' can also be interpreted as 'to use.' The Great Dharma refers to the Mahayana Dharma, the ultimate and unsurpassed reasoning is called 'Great,' and the ability to guide sentient beings to generate the initial understanding is called 'Dharma.' This Great Dharma can guide the minds of sentient beings to generate correct understanding. '𣷽濫' means 𣷽𨳝, 'Wei' means small and shallow. This shows that during the Wei and Jin Dynasties, the Buddha-dharma had not been introduced for long, like a sweet spring just emerging, still very weak. The gains and losses of the various translated scriptures are difficult to measure, like a flawed jade or a stained pearl, so it is said that the gains and losses are difficult to measure. From this third part, the meaning and subtlety of the scriptures are explained. It started from the winter of the third year of the Hongshi era of the Qin Dynasty when Kumarajiva (鳩摩羅什) (a great translator) entered the Guanzhong area. There were four Qin Dynasties: first, the perished Qin, namely Qin Shi Huang (秦始皇) and others who established their capital in Yong; second, the Former Qin, namely Fu Jian (苻堅) and others who established their capital in Chang'an; third, the Later Qin, namely Yao Xing (姚興) and others who established their capital in
長安。四西秦即乞與伏國人等都金城。此及後秦也。前秦苻堅立十六年。太史秦有德星現。外國分野當有聖人入輔中國得之者。王堅乃遣使苻丕攻襄陽取釋道安。呂光伐龜茲取羅什。后道安入秦。堅忻然謂僕射權翼曰。朕不以珠王為珍。但以賢哲為寶。不惜十萬之師攻襄陽獲一人半耳。翼曰誰。堅曰安公一人鑿齒半也。堅令呂光取羅什餞送于建章宮。謂光曰。朕聞西國有羅什。夫賢哲國之寶。朕甚思之。若克龜茲可馳驛送。后堅伐晉敗軍為姚長所戮。即姚長為後秦也。呂光回至。姑臧聞主既喪。遂僭號。關外稱為後涼。萇崩興立。弘始三年春有樹連李生於廟庭。逍遙一園蔥變為薤。咸稱嘉瑞。各羅什到雍。興加禮遇侍以國師崇敬甚重。大興法化。于草堂寺及逍遙。園三千碩德親自翻譯。至理之興其在茲矣。傳云。什父天竺輔相之子。名炎姓鳩摩羅。祖亡父當襲佐游之東遊至龜茲。龜茲王白純妹體有赤靨。法生智子。諸國娉之不受。王遂逼妻炎納生作什。七歲出家學小乘。十三從師須利耶摩受業。摩為說阿耨達經。聞陰界入空。怪而問曰。此經何故破壞諸法。師因為說諸法因成故無真實。什遂專務方等受誦三論。初得放光經。魔來蔽文。唯見空紙。發誓誦習字出如常。復聞空中聲曰。汝是智人。何故誦此。什遂訶叱令去
【現代漢語翻譯】 現代漢語譯本： 長安。當時的西秦，也就是乞伏國的人等，都聚集在金城。這裡指的是後秦。前秦苻堅在位第十六年，太史觀測到秦國有德星出現，認為外國的分野應當有聖人來輔佐中國，得到他的人將會興盛。於是苻堅派遣王堅攻打襄陽，奪取了釋道安。呂光攻打龜茲，奪取了鳩摩羅什。後來道安來到了秦國，苻堅高興地對僕射權翼說：『朕不把珍珠美玉當作珍寶，只把賢哲之士當作寶貝。不惜動用十萬大軍攻打襄陽，只是爲了得到這一人半人啊。』權翼問：『是誰呢？』苻堅說：『道安大師一人，鑿齒算半個。』苻堅命令呂光奪取鳩摩羅什后，在建章宮設宴餞行，對呂光說：『朕聽說西域有個鳩摩羅什，賢哲之士是國家的寶貝，朕非常思念他。如果攻克龜茲，可以快馬加鞭把他送來。』後來苻堅攻打晉朝失敗，被姚萇所殺，姚萇建立了後秦。呂光返回，到達姑臧，聽說苻堅已經去世，於是僭越稱帝，在關外被稱為後涼。姚萇去世后，姚興繼位。弘始三年春天，有樹連理生在廟庭，逍遙園中的蔥變成了薤，人們都稱之為吉祥的徵兆。鳩摩羅什到達雍，姚興對他非常禮遇，以國師之禮侍奉，非常崇敬。大力弘揚佛法，在草堂寺和逍遙園，與三千位有德之士親自翻譯佛經。至理的興盛就在於此啊。傳說，鳩摩羅什的父親是天竺的輔相之子，名叫鳩摩羅炎，祖先去世后，父親應當繼承相位，但他卻東遊到了龜茲。龜茲國王白純的妹妹身體上有紅色的痣，預示著會生出有智慧的兒子。各國都來求娶，但她都不答應。國王於是強迫她嫁給鳩摩羅炎，生下了鳩摩羅什。七歲出家學習小乘佛教，十三歲跟隨須利耶摩學習。須利耶摩為他講解《阿耨達經》，聽到陰界歸於空無，感到奇怪，問道：『這部經為什麼破壞諸法？』須利耶摩為他講解諸法因緣和合而成，所以沒有真實自性。鳩摩羅什於是專心研究大乘佛教，受持背誦三論。最初得到《放光經》，魔來遮蔽經文，只能看到空白的紙。他發誓誦習，字跡又像往常一樣顯現出來。又聽到空中有聲音說：『你是個聰明人，為什麼還要誦讀這部經？』鳩摩羅什於是呵斥它離開。
【English Translation】 English version: Chang'an. At that time, the Xiqin, that is, the people of the Qifu state, were all gathered in Jincheng. This refers to the Later Qin. In the sixteenth year of Fu Jian's reign in the Former Qin, the historian observed that a virtuous star appeared in Qin, believing that a sage from a foreign land should come to assist China, and whoever obtained him would prosper. Therefore, Fu Jian sent Wang Jian to attack Xiangyang and seize Shi Dao'an (釋道安, a prominent Buddhist monk). Lü Guang attacked Qiuci (龜茲, an ancient kingdom in the Tarim Basin) and seized Kumarajiva (鳩摩羅什, a famous Buddhist scholar and translator). Later, Dao'an came to Qin, and Fu Jian happily said to the servant Quan Yi: 'I do not regard pearls and jade as treasures, but only regard virtuous and wise men as treasures. I did not hesitate to send an army of 100,000 to attack Xiangyang, just to obtain this one and a half men.' Quan Yi asked: 'Who is it?' Fu Jian said: 'Master Dao'an is one person, and Zaochi (鑿齒, a mythical fierce man) is half.' Fu Jian ordered Lü Guang to seize Kumarajiva and hold a farewell banquet at Jianzhang Palace, saying to Lü Guang: 'I heard that there is a Kumarajiva in the Western Regions. Virtuous and wise men are the treasures of the country, and I miss him very much. If you conquer Qiuci, you can send him here quickly.' Later, Fu Jian attacked the Jin Dynasty and was defeated and killed by Yao Chang, who established the Later Qin. Lü Guang returned and arrived at Guzang, hearing that Fu Jian had passed away, so he usurped the throne and was called the Later Liang outside the pass. After Yao Chang passed away, Yao Xing succeeded him. In the spring of the third year of Hongshi, trees with connected branches grew in the temple courtyard, and the scallions in Xiaoyao Garden turned into chives, which people called auspicious omens. Kumarajiva arrived at Yong, and Yao Xing treated him with great courtesy, serving him with the etiquette of a national teacher, with great respect. He vigorously promoted Buddhism, and in the Caotang Temple and Xiaoyao Garden, he personally translated Buddhist scriptures with three thousand virtuous scholars. The prosperity of the ultimate truth lies in this. Legend has it that Kumarajiva's father was the son of a prime minister of Tianzhu (天竺, ancient name for India), named Kumarayana (鳩摩羅炎). After his ancestors passed away, his father should have inherited the position of prime minister, but he traveled east to Qiuci. The younger sister of King Bai Chun of Qiuci had a red mole on her body, which foretold that she would give birth to a wise son. Countries came to seek her hand in marriage, but she refused. The king then forced her to marry Kumarayana, and she gave birth to Kumarajiva. He became a monk at the age of seven and studied Hinayana Buddhism. At the age of thirteen, he studied with Suryasoma (須利耶摩, a Buddhist teacher). Suryasoma explained the Anavatapta Sutra (阿耨達經, a Buddhist scripture) to him. Hearing that the realm of yin returned to emptiness, he was surprised and asked: 'Why does this sutra destroy all dharmas?' Suryasoma explained to him that all dharmas are formed by the combination of causes and conditions, so they have no real self-nature. Kumarajiva then devoted himself to the study of Mahayana Buddhism, reciting the Three Treatises. Initially, he obtained the Prajnaparamita Sutra (放光經, a Mahayana Buddhist scripture). A demon came to obscure the text, and he could only see blank paper. He vowed to recite and study it, and the words appeared as usual. He also heard a voice in the air saying: 'You are a wise man, why do you still recite this sutra?' Kumarajiva then scolded it to leave.
。又龜茲北界有一外道。神辨英秀。手擊王鼓。論議勝者斬手謝之。什以二義相驗。即迷悶自失。又母將什至北天竺。有羅漢名達摩瞿沙。見而異之。謂誦其母曰。善守護之。若三十五不破戒。度人如優波鞠多。如其不然可才取絕代。蒼生猶藉此人津樑。什欲東遊。母謂什曰。方等深教大闡真丹。唯爾之力。伿于自身無蓋。其可如何。什曰。大士之道利彼亡軀若使大教流傳能洗𥆐朦俗。雖復身當[日/(?*斤)]罐苦而芒恨。奇蹟盛談廣如別傳。什公自此方至關中也 先譯大品智論爰及中觀門百者。中觀為中論也。門謂十二門論。百謂百論。意明翻傳次第 便陶染至理然後重譯茲經及法華等者。釋所以也。陶者合土曰陶。史記云。瓦器也。有釋云。陶者養也。染者習也。大教創傳人未信悟故。先譯大品中百。長養正惠染習至理。意令傳譯無昧宗由故曰也。重譯茲經者。此經前後凡有六。謂一後漢嚴佛調譯兩卷。名古維摩經。吳朝支謙譯三卷。名維摩詰所說不思議法門經。三西晉竺法護譯一卷。名維摩詰所說法門經。四西晉竺寂蘭譯三卷。名毗摩羅詰經。五秦朝羅什法師譯三卷。名維摩詰所說經。唐朝玄奘法師譯六卷。名無垢稱經。此即第五秦什本也。前經四譯什又再翻故云重譯也 所以文切理詣無間然矣者。謂文句
【現代漢語翻譯】 現代漢語譯本：此外，在龜茲（Kucha，古代西域國名）的北部邊境，有一位外道（非佛教的宗教派別）人士，他才智過人，英俊瀟灑。他以擊打王鼓的方式來挑戰辯論，如果辯論失敗，就要砍掉自己的手來謝罪。鳩摩羅什（Kumārajīva，佛教譯經大師）用兩種義理與他辯論，那外道立刻迷惑不解，不知所措。後來，鳩摩羅什的母親帶著他去了北天竺（Northern India，古代印度北部）。那裡有一位名叫達摩瞿沙（Dharmaghoṣa，一位阿羅漢）的羅漢，見到鳩摩羅什後感到非常驚異，並對他的母親說：『請好好守護他。如果他能在三十五歲之前不破戒，那麼他度化眾生的能力就會像優波鞠多（Upagupta，一位佛教阿羅漢）一樣。如果不是這樣，他的才華也將是舉世無雙的。蒼生百姓還需要藉助這個人來渡過苦海。』鳩摩羅什想要東遊（前往東方）。他的母親對他說：『方等（Vaipulya，大乘經典）甚深的教義將在真丹（China，古代對中國的稱呼）得到弘揚，這隻能靠你的力量。但對於你自身來說，這沒有任何好處，這該怎麼辦呢？』鳩摩羅什回答說：『菩薩的道義在於利益他人而犧牲自己。如果能使大乘佛教的教義流傳開來，能夠洗滌愚昧無知的世俗之人，即使讓我身處[日/(?*斤)]罐（地獄刑具）的痛苦之中，我也不會有絲毫怨恨。』關於鳩摩羅什的奇蹟和盛事，在其他傳記中有詳細的記載。鳩摩羅什就是從那時起到了關中（Guanzhong，古代地區名）。 他首先翻譯了《大品般若經》（Mahāprajñāpāramitā Sūtra）和《中觀論》（Mūlamadhyamakakārikā）。《中觀論》就是《中論》。『門』指的是《十二門論》（Dvādaśanikāya Śāstra）。『百』指的是《百論》（Śata Śāstra）。這裡的意思是說明翻譯的先後順序。 之所以先『陶染至理，然後重譯茲經及法華等』，是爲了解釋原因。『陶』的意思是用土混合製作陶器。史記中說，陶器是瓦器。也有解釋說，『陶』是培養的意思，『染』是習染的意思。因為大乘佛教剛剛開始傳播時，人們還沒有信服和領悟，所以先翻譯《大品般若經》、《中觀論》和《百論》，是爲了培養正見和智慧，習染至高的真理，目的是爲了使翻譯不違背佛教的宗旨和由來，所以說『也』。 『重譯茲經』指的是，這部經（《維摩詰所說經》）前後共有六個譯本，分別是：一、後漢時期嚴佛調翻譯的兩卷本，名為《古維摩經》；二、吳朝支謙翻譯的三卷本，名為《維摩詰所說不思議法門經》；三、西晉竺法護翻譯的一卷本，名為《維摩詰所說法門經》；四、西晉竺寂蘭翻譯的三卷本，名為《毗摩羅詰經》；五、秦朝羅什法師翻譯的三卷本，名為《維摩詰所說經》；六、唐朝玄奘法師翻譯的六卷本，名為《無垢稱經》。這裡指的是第五個譯本，即秦朝鳩摩羅什的譯本。因為之前的四個譯本，鳩摩羅什又重新翻譯了一遍，所以說是『重譯』。 『所以文切理詣無間然矣』，指的是文句
【English Translation】 English version: Furthermore, on the northern border of Kucha (an ancient kingdom in the Western Regions), there was a non-Buddhist (a religious sect other than Buddhism) who was exceptionally intelligent and handsome. He challenged others to debates by striking the royal drum, and if he lost, he would cut off his hand as an apology. Kumārajīva (a Buddhist translator) debated with him using two principles, and the non-Buddhist was immediately confused and lost. Later, Kumārajīva's mother took him to Northern India (ancient northern India). There, an Arhat named Dharmaghoṣa (an Arhat) saw Kumārajīva and was amazed. He said to his mother, 'Please take good care of him. If he does not break the precepts before the age of thirty-five, his ability to liberate beings will be like that of Upagupta (a Buddhist Arhat). If not, his talent will still be unparalleled. Sentient beings will still need to rely on this person to cross the sea of suffering.' Kumārajīva wanted to travel east (to the East). His mother said to him, 'The profound teachings of the Vaipulya (Mahayana scriptures) will be propagated in China (ancient name for China), and this can only be done through your efforts. But for yourself, there is no benefit, so what should we do?' Kumārajīva replied, 'The Bodhisattva's path is to benefit others and sacrifice oneself. If the teachings of Mahayana Buddhism can be spread and can cleanse the ignorant and foolish people, even if I am in the suffering of [日/(?*斤)]罐 (hellish torture), I will not have the slightest resentment.' Regarding Kumārajīva's miracles and great deeds, there are detailed records in other biographies. Kumārajīva went to Guanzhong (an ancient region) from that time on. He first translated the Mahāprajñāpāramitā Sūtra and the Mūlamadhyamakakārikā (Treatise on the Middle Way). The Mūlamadhyamakakārikā is the Middle Treatise. 'Gate' refers to the Dvādaśanikāya Śāstra (Twelve Gate Treatise). 'Hundred' refers to the Śata Śāstra (Hundred Treatise). The meaning here is to explain the order of translation. The reason for first 'cultivating and dyeing with the ultimate truth, and then re-translating this scripture and the Lotus Sutra, etc.' is to explain the reason. 'Cultivating' means mixing soil to make pottery. The Records of the Grand Historian says that pottery is earthenware. There is also an explanation that 'cultivating' means nurturing, and 'dyeing' means learning. Because when Mahayana Buddhism first began to spread, people had not yet believed and understood, so first translating the Mahāprajñāpāramitā Sūtra, the Middle Treatise, and the Hundred Treatise was to cultivate right view and wisdom, and to learn the supreme truth, with the aim of ensuring that the translation does not violate the Buddhist tenets and origins, hence the word 'etc.' 'Re-translating this scripture' refers to the fact that there are six translations of this scripture (the Vimalakīrti Nirdeśa Sūtra): 1. The two-volume version translated by Yan Fotiao during the Later Han Dynasty, named the Ancient Vimalakīrti Sūtra; 2. The three-volume version translated by Zhi Qian during the Wu Dynasty, named the Vimalakīrti Nirdeśa Sūtra; 3. The one-volume version translated by Zhu Fahu during the Western Jin Dynasty, named the Vimalakīrti Nirdeśa Sūtra; 4. The three-volume version translated by Zhu Jilan during the Western Jin Dynasty, named the Vimalakīrti Nirdeśa Sūtra; 5. The three-volume version translated by the Dharma Master Kumārajīva during the Qin Dynasty, named the Vimalakīrti Nirdeśa Sūtra; 6. The six-volume version translated by the Dharma Master Xuanzang during the Tang Dynasty, named the Vimalakīrti Nirdeśa Sūtra. This refers to the fifth translation, the Qin Dynasty version by Kumārajīva. Because Kumārajīva re-translated the previous four translations, it is called 're-translation'. 'Therefore, the text is precise and the meaning is profound without any gap', refers to the sentences
婉切理詣實相。康法師云。文生像外理在緣中。詣者至也。由先陶染至理妙游真宗。是以翻譯此經。詞精理詣。文同鉤鎖。義等連環。不為異文隔絕故云無間然矣。深經既演。大觀方傳。諷誦溢於寰區。感應盈于傳記。普賢居誦人之室。文殊入譯者之心。是使微言利濟多矣。
從此第二明述釋所以。文則為二。初明述釋之由。次正明。述釋前中復二。初復今失旨為遠由。次嘆古諸真為近由。此初也。日者傳習多疏道尚學以瞻異端者。道謂至理。學謂傳文。瞻者博也。端謂端緒義。不合理故云異端。意明今者傳經習聽之徒疏於道理尚于學問。深至理為真知。繁法相為博學。故曰以瞻異端。論語云。攻乎異端斯害也。已攻治也。謂善道有統故殊途而同歸。異端不同歸故治之也 致使大宗蕪蔓真極者。蕪蔓穢草也。真極者真如至極之理也。蕪蔓之草荒穢嘉苗。瑣語繁詞而翳真理也 二嘆古詣真為近由 而關中先制言約旨深將傳後進或憚略而難通者。什公門徒三千。升堂八百。入室唯四。生肇融睿。皆精奧真乘英聲振古。時居秦地故曰關中製作也。言詞簡約意旨深玄故曰言約旨深 蓋時移識昧豈先賢之闕歟者。近代學徒時澆見薄。忌憚古人語略而云釋義未周。蓋云聖時遙識性闇昧。豈先賢製作而有闕遣去哉。歟者語助也
【現代漢語翻譯】 現代漢語譯本： 『婉切理詣實相』，康法師解釋說：『文字生動于形象之外，真理蘊含于因緣之中。』 『詣』是到達的意思。因為事先受到至理的薰陶，才能巧妙地遊歷于真宗之中。因此翻譯這部經書，用詞精準，道理透徹，文字如同鉤鎖般緊密相連，意義如同連環般環環相扣，不會因為不同的文字而產生隔閡，所以說是沒有間隙的。深刻的經義得以闡揚，偉大的見解得以流傳，諷誦之聲遍佈天下，感應事蹟充滿史冊。普賢菩薩居住在誦經人的房間，文殊菩薩進入翻譯者的內心。這使得精微的語言能夠利益更多的人。
接下來第二部分說明闡釋的原因。內容分為兩部分。首先說明闡釋的緣由，然後正式進行闡釋。在說明闡釋緣由的部分又分為兩部分。首先說明現在失去宗旨是遙遠的原因，然後讚歎古代的各位聖賢是接近的原因。這裡是第一部分。現在的人傳習經典大多疏忽道理，崇尚學問，用來炫耀自己，認為與衆不同。『道』指的是至高的真理，『學』指的是傳授的文字。『瞻』是博的意思，『端』指的是端緒，意義不合道理，所以說是與衆不同。意思是說現在傳經學習的人疏忽了道理，崇尚學問，認為深刻的道理是真正的知識，繁瑣的法相是博學。所以說用它來炫耀自己，認為與衆不同。《論語》中說：『攻乎異端，斯害也。』 『攻』是攻治的意思。意思是說善道有一個統一的歸宿，所以即使道路不同也能達到同一個目標。異端不能達到同一個目標，所以要攻治它。導致偉大的宗旨被蕪雜的蔓草所覆蓋，真正的極理被遮蔽。蕪蔓是穢草，真極是真如至極的道理。蕪蔓的草荒廢了嘉苗，瑣碎的言語和繁雜的詞語遮蔽了真正的道理。
第二部分讚歎古代聖賢精通真理是接近的原因。關中的先賢們制定了言辭簡約、意旨深刻的經典，想要傳給後人，但有些人害怕過於簡略而難以理解。鳩摩羅什（Kumārajīva）(人名，意為童壽)的門徒有三千人，能登堂入室的有八百人，真正進入內室的只有四人：僧肇（Sengzhao），道生（Daosheng），僧融（Sengrong），道睿（Daorui）。他們都精通深奧的真乘佛法，英名遠揚，震動古今。當時居住在秦地，所以說是關中製作。言辭簡約，意旨深玄，所以說是言約旨深。大概是因為時代變遷，見識淺薄，所以才會忌憚古人語言簡略，認為解釋的意義不夠周全。大概是說聖人的時代遙遠，認識的本性闇昧，難道是先賢的製作有什麼缺失遺漏嗎？ 『歟』是語氣助詞。
【English Translation】 English version: 'The subtle and thorough understanding reaches the true reality.' Dharma Master Kang explained, 'The words come alive beyond the image, and the truth lies within the conditions.' 'Reaching' means arriving. Because of prior cultivation in the ultimate truth, one can skillfully wander in the true essence. Therefore, in translating this scripture, the words are precise, and the reasoning is thorough. The words are as closely linked as hooks, and the meanings are as interconnected as rings. There is no separation due to different languages, hence it is said to be without gaps. The profound teachings are expounded, and the great views are transmitted. The chanting echoes throughout the world, and the responsive events fill the records. Bodhisattva Samantabhadra (普賢) resides in the room of the chanter, and Bodhisattva Manjusri (文殊) enters the heart of the translator. This enables the subtle words to benefit many.
Next, the second part explains the reasons for the commentary. The content is divided into two parts. First, it explains the reasons for the commentary, and then it formally proceeds with the commentary. The part explaining the reasons for the commentary is further divided into two parts. First, it explains that the current loss of the main purpose is a distant reason, and then it praises the ancient sages as a close reason. This is the first part. Nowadays, those who transmit and study the scriptures mostly neglect the principles, valuing learning to show off and considering themselves different. 'Principle' refers to the supreme truth, and 'learning' refers to the transmitted words. 'Showing off' means being broad, and 'different' refers to the beginnings, the meaning not aligning with the principle, hence it is said to be different. It means that those who transmit and study the scriptures nowadays neglect the principles, valuing learning, considering profound principles as true knowledge, and complex Dharmas as broad learning. Therefore, it is said that they use it to show off and consider themselves different. The Analects say, 'Attacking different doctrines is harmful.' 'Attacking' means governing. It means that the good path has a unified destination, so even if the paths are different, they can reach the same goal. Different doctrines cannot reach the same goal, so they must be governed. This leads to the great purpose being covered by tangled weeds, and the true ultimate principle being obscured. Tangled weeds are foul grass, and true ultimate refers to the ultimate principle of true suchness. The weeds waste the good seedlings, and trivial words and complex terms obscure the true principle.
The second part praises the ancient sages' mastery of the truth as a close reason. The ancient sages of Guanzhong (關中) formulated scriptures with concise words and profound meanings, wanting to transmit them to future generations, but some people feared that they were too brief and difficult to understand. Kumārajīva's (鳩摩羅什) disciples numbered three thousand, eight hundred could enter the hall, and only four truly entered the inner chamber: Sengzhao (僧肇), Daosheng (道生), Sengrong (僧融), and Daorui (道睿). They were all proficient in the profound Mahayana Buddhism, and their fame spread far and wide, shaking ancient and modern times. At that time, they lived in the Qin region, so it is said to be the production of Guanzhong. The words are concise, and the meaning is profound, so it is said to be concise in words and profound in meaning. Perhaps it is because times have changed and knowledge is shallow, so they are afraid of the ancient people's brief language and think that the explained meaning is not comprehensive enough. It probably means that the age of the sages is distant, and the nature of knowledge is obscure. Could it be that there are any omissions in the works of the ancient sages? 'Yu' (歟) is a modal particle.
。
從此第二正明述釋。文三。初述謙辭。二記年號。三彰功益 液不揆庸淺趣加裨廣凈名以肇注作本法華以生疏為憑者。揆謂揆度。庸者家語云。身無慎終之規口無訓格之語。故言也。淺從識淺。皆謙辭也。裨以精巧廣以略言。故云裨廣。述凈名增肇公之注。釋法華廣生公之文。庶宿昔之迷一決悟生肇盛跡。具如抄中 然後傍求諸解共通妙旨者。纂天臺之註釋。集關中之微言。深以精華務存切當也 雖述而不作者。論語云。述而不作信而好古。意云。作聖作法余但依數述諸而已 終愧亡羊者哉。解釋既多深慚失理。如三年者。跋路懷疑即陽朱之事也。又莊子之藏與谷牧羊俱失問咸奚事挾榮讀書問博塞以游事葉有異。而亡羊不殊。申釋雖多恐乖聖旨也。上元元年歲次困賴者。爾雅雲子年號也 永泰初記又于菩提道場夏再治定。時居元年故曰初記。記者年之異稱。殷曰祀也。于菩提寺夏中刪定。再呈妙曲私者絕音。其猶龍劍斷物。鸞鏡鑑像。凡諸學者疑網皆除 庶法鏡轉明惠燈益照者矣。庶者望也。法有應照之能。故況之以鏡。教有可傳之義。故喻之於燈。故經云。譬如一燈然百千燈。暝者皆明。明終不盡。所謂修持演說曠劫傳通。教典有濟物之能。蒼生有返流之分 余永泰二年時居資聖傳經之暇。命筆真書自為
【現代漢語翻譯】 現代漢語譯本 從此第二部分正式開始闡述解釋。分為三個部分。首先是謙虛的措辭，其次是記錄年號，最後是彰顯功德和益處。『液』（作者自稱）自知才識平庸淺薄，所以希望能增補和擴充套件《凈名經》（《維摩詰所說經》）的註釋，因為肇法師的註釋已經完成，而以對《法華經》（《妙法蓮華經》）的生疏理解作為依據。『揆』是衡量、估量的意思。『庸』，《家語》中說，『身無慎終之規，口無訓格之語』，就是指平庸。『淺』指見識淺薄。這些都是謙辭。用精巧來增補，用簡略的語言來擴充套件，所以說是『裨廣』。闡述《凈名經》是爲了增補僧肇法師的註釋，解釋《法華經》是爲了擴充套件道生法師的文句，希望能夠徹底消除過去長久的迷惑，領悟僧肇和道生的盛德遺蹟，這些都詳細地記載在抄本中。 然後廣泛尋求各種解釋，融會貫通其中的精妙旨意。編纂天臺宗的註釋，收集關中地區的精微言論，深入研究其中的精華，務求切合實際。雖然是闡述而不是創作，正如《論語》所說：『述而不作，信而好古』。意思是說，創作聖人之道和法則，我只是依照前人的說法來闡述而已。最終還是會慚愧自己像丟失了羊一樣（找不到正確的方向）。因為解釋得越多，越是深深地慚愧自己可能會偏離真理。就像『三年者，跋路懷疑』，就是楊朱的故事。又如莊子的故事，藏和谷兩個人一起放羊都把羊丟了，問他們都在做什麼，一個挾著書本遊玩，一個玩博塞遊戲，雖然事情不同，但丟失羊的結果卻是一樣的。申述解釋雖然很多，但恐怕會違背聖人的旨意。上元元年，歲在困敦（子年），這是《爾雅》中記載的用子來紀年的方法。永泰初年，又在菩提道場（菩提樹下的道場）的夏天再次進行修訂。當時是永泰元年，所以說是『初記』。『記』是年號的另一種稱謂，殷朝稱之為『祀』。在菩提寺的夏天進行刪改修訂，再次呈現精妙的曲調，消除個人的偏見。這就像用龍泉劍斬斷物體，用鸞鳥鏡照鑒影像一樣，所有學習者的疑惑和迷網都能夠消除。 希望佛法之鏡能夠更加明亮，智慧之燈能夠更加照耀。『庶』是希望的意思。佛法具有能夠照亮一切的能力，所以用鏡子來比喻。教義具有可以傳承的意義，所以用燈來比喻。所以經中說：『譬如一燈，然百千燈，暝者皆明，明終不盡。』這就是所謂的修持演說，經過漫長的時間傳遍各地。教典具有濟世救人的能力，眾生具有返本歸源的機緣。我在永泰二年，在資聖寺傳經的空閑時間，親筆用真書寫下序言。
【English Translation】 English version From this point, the second part formally begins to expound and explain. It is divided into three sections. First, there are humble expressions; second, the recording of reign titles; and third, the manifestation of merits and benefits. 『液』 (the author referring to himself) knows that his talent and knowledge are mediocre and shallow, so he hopes to supplement and expand the annotations of the 『凈名經』 (Vimalakirti Sutra), because Master Zhao's annotations have already been completed, and he relies on his unfamiliar understanding of the 『法華經』 (Lotus Sutra) as a basis. 『揆』 means to measure or estimate. 『庸』 (mediocre), as stated in 『家語』 (Family Sayings), 『One's body lacks plans for a careful end, and one's mouth lacks words of instruction,』 which refers to mediocrity. 『淺』 (shallow) refers to shallow knowledge. These are all humble expressions. To supplement with precision and to expand with concise language, hence the term 『裨廣』 (supplement and expand). Expounding on the 『凈名經』 is to supplement Master Sengzhao's annotations, and explaining the 『法華經』 is to expand Master Daosheng's sentences, hoping to completely eliminate past long-standing confusion and comprehend the magnificent traces of Sengzhao and Daosheng, which are recorded in detail in the manuscript. Then, extensively seeking various explanations to integrate and connect their subtle meanings. Compiling the annotations of the Tiantai school, collecting the subtle words of the Guanzhong region, deeply studying their essence, and striving for relevance. Although it is expounding rather than creating, as the 『論語』 (Analects) says: 『To transmit rather than to invent, trusting in and loving antiquity.』 It means that creating the way and laws of the sages, I am merely expounding according to the sayings of the predecessors. In the end, I will still be ashamed of myself, like losing a sheep (unable to find the right direction). Because the more I explain, the more deeply I am ashamed that I might deviate from the truth. Just like 『三年者，跋路懷疑』 (The one who lost the sheep after three years, doubted the path), which is the story of Yang Zhu. Also, like the story of Zhuangzi, Zang and Gu both lost their sheep while grazing together. When asked what they were doing, one was playing with books, and the other was playing the game of Bo Sai. Although the things they were doing were different, the result of losing the sheep was the same. Although there are many explanations, I am afraid that I will violate the will of the sages. In the first year of Shangyuan, the year being Kundun (the year of Zi), this is the method of using Zi to record the year as recorded in the 『爾雅』 (Erya). In the early years of Yongtai, I revised it again in the summer at the Bodhi Dojo (the place under the Bodhi tree). At that time, it was the first year of Yongtai, so it is called 『初記』 (first record). 『記』 (record) is another name for the reign title, which the Yin Dynasty called 『祀』 (sacrifice). I revised and edited it in the summer at the Bodhi Temple, presenting the exquisite melody again and eliminating personal prejudices. This is like using the Longquan sword to cut off objects and using the Luan bird mirror to reflect images, so that all learners' doubts and confusions can be eliminated. Hoping that the mirror of the Dharma can become brighter and the lamp of wisdom can shine more brightly. 『庶』 (hope) means to hope. The Dharma has the ability to illuminate everything, so it is compared to a mirror. The teachings have the meaning of being passed down, so they are compared to a lamp. Therefore, the sutra says: 『For example, one lamp can light hundreds of thousands of lamps, and all those in darkness will be illuminated, and the light will never end.』 This is the so-called practice and preaching, spreading everywhere over a long period of time. The teachings have the ability to save the world, and sentient beings have the opportunity to return to their origin. In the second year of Yongtai, during my spare time from transmitting the sutras at Zisheng Temple, I personally wrote the preface in regular script.
補其闕遺。豈敢傳諸母事。
釋肇斷序抄義
釋此序大文分為四。初通明本跡。二別辨教興。三明重譯之由。四彰註解所以。初中所以通明本跡者。良以本跡之義貫通眾經故先明也。就中分二。初明本跡難思。三辨惑情妄計。初中又三。初標名總嘆。二曆法別明。三總彰功益。初中又二。初標名。二總嘆。
言維摩詰不思議經者。初標人法二名也。標人雖局此經。舉經乃通群典。大乘所顯文異理同。故不思議不局一教也。然不思議大略有二。一本。二跡。廣如下辨。此標假名以顯實相也 蓋窮微盡化妙絕之稱者此釋也。蓋者發之諸端也。窮者極也。微者妙也。謂顯此經窮法身之微妙盡應跡之神化。如見阿閦佛品。前觀如來明本。后取妙喜為跡。不二法門本。香積品及不思議品明跡。余品可知。妙絕之稱者。妙者微妙。絕者超絕。稱者名稱也。謂微妙之理超絕常境。體既即相無相。名亦即名無名。故云妙絕之稱也 其旨淵玄者。下總嘆也。旨意也。淵深也。玄者遠也。為明此經意取深遠也 非言像所測者。無像故不可以像測。無名故不可以言詮。故云法無名字法無形相也。此云名絕相故非言像所測也。理既無名為物故。名即無定於一名故不可以言求。法身無像為物故。像則無定於一像。故不可以像測
【現代漢語翻譯】 現代漢語譯本：補全其中的缺失遺漏。哪裡敢於傳授那些瑣碎的事情呢？
《釋肇斷序抄義》
解釋這篇序文，大體分為四個部分。第一，總括地闡明本和跡。第二，分別辨析教義的興起。第三，說明重新翻譯的緣由。第四，彰顯註解的原因。第一部分中，之所以總括地闡明本和跡，是因為本和跡的意義貫穿于眾多經典，所以首先闡明。其中又分為兩部分。第一，闡明本跡難以思議。第二，辨析迷惑的情感和虛妄的計較。第一部分中又分為三部分。第一，標明名稱，總括地讚歎。第二，歷數法則，分別闡明。第三，總括地彰顯功德利益。第一部分中又分為兩部分。第一，標明名稱。第二，總括地讚歎。
說到《維摩詰不思議經》（Vimalakirti-nirdesa Sutra），首先標明了人和法兩種名稱。標明人雖然侷限於這部經，但舉出這部經就能通達眾多經典。大乘（Mahayana）所顯示的，文字不同而道理相同。所以不思議不僅僅侷限於一種教義。然而不思議大略有兩種：一是本，二是跡。詳細的闡述在後面。這裡標明假名是爲了顯示實相（Reality）。大概是窮盡精微，窮盡變化的絕妙稱謂，這是對此的解釋。蓋，是發端的語助詞。窮，是窮盡。微，是精妙。意思是說，顯現這部經窮盡法身（Dharmakaya）的微妙，窮盡應跡的神化。例如在《阿閦佛品》（Akshobhya-buddha-kshetra）中，前面觀察如來（Tathagata）是闡明本，後面取妙喜世界（Abhirati）作為跡。《不二法門品》（Entering the Gate of Non-duality）是闡明本，《香積品》（Fragrance Accumulation）和《不思議品》（Inconceivable）是闡明跡，其餘各品可以類推得知。絕妙的稱謂，妙是微妙，絕是超絕，稱是名稱。意思是說，微妙的道理超絕於尋常境界。本體既然就是相即無相，名稱也就是名即無名，所以說是絕妙的稱謂。它的旨意深遠玄妙，下面是總括地讚歎。旨，是旨意。淵，是深。玄，是遠。是說闡明這部經的意旨深遠。不是言語形象所能測度的，沒有形象所以不可以用形象來測度，沒有名稱所以不可以用言語來詮釋。所以說，法沒有名字，法沒有形象。這裡說名稱斷絕了形象，所以不是言語形象所能測度的。道理既然沒有名稱作為事物，所以名稱也就沒有固定在一個名稱上，所以不可以用言語來尋求。法身沒有形象作為事物，所以形象也就沒有固定在一個形象上，所以不可以用形象來測度。
【English Translation】 English version: To supplement its deficiencies and omissions. How dare I transmit such trivial matters?
Annotations on Master Shi Zhao's Preface Excerpts
Explaining this preface is broadly divided into four parts. First, to generally elucidate the root (本, ben) and traces (跡, ji). Second, to separately distinguish the arising of the teachings. Third, to explain the reasons for retranslation. Fourth, to highlight the reasons for annotation. In the first part, the reason for generally elucidating the root and traces is that the meaning of root and traces permeates many sutras, so it is explained first. Within this, it is further divided into two parts. First, to elucidate the root and traces as inconceivable. Second, to distinguish deluded emotions and false calculations. The first part is further divided into three parts. First, to label the name and generally praise. Second, to enumerate the dharmas and separately elucidate. Third, to generally highlight the merits and benefits. The first part is further divided into two parts. First, to label the name. Second, to generally praise.
Speaking of the Vimalakirti-nirdesa Sutra (維摩詰不思議經, Wei Mo Jie Bu Si Yi Jing), it first labels the two names of person and dharma. Labeling the person is limited to this sutra, but citing this sutra can lead to understanding many sutras. What is revealed by Mahayana (大乘, Da cheng) is that the words are different but the principles are the same. Therefore, inconceivable is not limited to one teaching. However, inconceivable roughly has two aspects: one is the root, and the other is the traces. Detailed explanations are below. Here, labeling provisional names is to reveal the Real Appearance (實相, shi xiang). It is probably the ultimate subtlety and the ultimate transformation, a wonderful appellation, this is the explanation of it. 'Gai' (蓋) is an auxiliary word to start a sentence. 'Qiong' (窮) means to exhaust. 'Wei' (微) means subtle. It means to reveal that this sutra exhausts the subtlety of the Dharmakaya (法身, Fa shen) and exhausts the divine transformations of the manifested traces. For example, in the Akshobhya-buddha-kshetra Chapter (阿閦佛品, A Chu Fo Pin), observing the Tathagata (如來, Ru lai) in the front is to elucidate the root, and taking the Abhirati World (妙喜, Miao Xi) in the back as the traces. The Entering the Gate of Non-duality Chapter (不二法門品, Bu Er Fa Men Pin) elucidates the root, the Fragrance Accumulation Chapter (香積品, Xiang Ji Pin) and the Inconceivable Chapter (不思議品, Bu Si Yi Pin) elucidate the traces, and the other chapters can be inferred accordingly. The wonderful appellation, 'miao' (妙) means subtle, 'jue' (絕) means surpassing, 'cheng' (稱) means appellation. It means that the subtle principle surpasses ordinary realms. Since the substance is the same as the form, which is no-form, the name is also the name, which is no-name, so it is called a wonderful appellation. Its meaning is profound and mysterious, the following is a general praise. 'Zhi' (旨) means meaning. 'Yuan' (淵) means deep. 'Xuan' (玄) means distant. It means that the meaning of elucidating this sutra is profound and far-reaching. It cannot be measured by words and images, because there is no image, so it cannot be measured by image, and there is no name, so it cannot be interpreted by words. Therefore, it is said that dharma has no name and dharma has no form. Here it says that the name has cut off the image, so it cannot be measured by words and images. Since the principle has no name as a thing, the name is not fixed on one name, so it cannot be sought by words. The Dharmakaya has no image as a thing, so the image is not fixed on one image, so it cannot be measured by image.
。此即好名立相而不可測。此明理事俱不可思議也 道越三空非二乘之所議者。道者實理也。諸佛菩薩必由此理以道佛果。故云道也。越者超也。三空者小乘三解脫門非大乘也。謂依四諦十六行相為三解脫門也。則以苦諦下四行相中取空無我二行相。為空解脫門也。以滅諦下四行相謂滅靜妙離為無相解脫門。以苦諦下苦無常及集諦下因集緣生四行相及道諦下道如行出等共十行為無作解脫門也。小乘諦異故三脫門殊。大乘理同故三空不異。是故大乘一相之理越二乘三空之境。故二乘不能議也 超群數之表者。群數者三科四相等也。表者外也。以法相虛玄離相無相故三科所攝不四相所不遷也 絕有心之境者。心所緣者相。法無相故心緣自絕。故肇師云。口欲言而辭喪。心欲緣而慮亡也 眇莽無為而無不為者。眇莽者蓋取無涯之義也。無為之理遍周法界。感而遂通故無不為也。無為即本也。無不為即跡也。故肇公云。道遠乎哉。觸事而真。聖遠乎哉。體之則神也。
從此第二曆法別明。上雖總嘆理妙難知。今此別明事彰易見。就中分四。謂智身教摧也 初言然則聖智無知萬品俱照者。此明聖心也。然則者微起之言也。聖智謂聖人之心。無分別之智也。凡夫心取相分別故名知。聖智觀真諦無相故無知。又凡夫心取相則唯
【現代漢語翻譯】 現代漢語譯本：這就是執著於好名聲而建立表象，深不可測。這說明了理和事都是不可思議的。『道』超越了三空，不是二乘（聲聞乘和緣覺乘）所能議論的。『道』指的是真實的道理。諸佛菩薩必定依循此理以證得佛果，所以稱為『道』。『越』是超越的意思。『三空』指的是小乘的三解脫門，而非大乘。也就是依據四諦十六行相作為三解脫門。在苦諦下的四行相中，選取空和無我這兩個行相，作為空解脫門。以滅諦下的四行相，即滅、靜、妙、離，作為無相解脫門。以苦諦下的苦、無常，以及集諦下的因、集、緣、生這四行相，以及道諦下的道、如、行、出等共十個行相，作為無作解脫門。小乘的諦理不同，所以三解脫門也不同。大乘的道理相同，所以三空沒有差別。因此，大乘一相的道理超越了二乘三空的境界，所以二乘不能議論。『超群數之表』，『群數』指的是三科四相等。『表』指的是外。因為法相虛玄，離相無相，所以不被三科所攝，也不被四相所遷變。『絕有心之境』，心所緣的是相，法沒有相，所以心的攀緣自然斷絕。所以肇法師說：『口想說卻找不到言辭，心想攀緣卻思慮全無。』『眇莽無為而無不為』，『眇莽』大概是取其無邊無際的意思。無為的道理遍佈整個法界，感應而通達，所以無所不為。無為是根本，無所不為是跡象。所以肇公說：『道遠嗎？接觸事物就能體會到真理。聖人遠嗎？體會到他的本體就是神奇。』 從此第二部分，曆法不同，分別闡明。上面總的讚歎了理的精妙難以理解，現在這裡分別闡明事蹟的彰顯容易看見。其中分為四個方面，即智、身、教、摧。首先說『然則聖智無知萬品俱照』，這是說明聖人的心。『然則』是稍微提起話題的用語。聖智指的是聖人的心，沒有分別的智慧。凡夫的心執著于相而分別，所以稱為『知』。聖智觀察真諦，沒有相，所以沒有知。而且凡夫的心執著于相，就只能
【English Translation】 English version: This is clinging to good names and establishing appearances, which is unfathomable. This clarifies that both principle and phenomena are inconceivable. 'The Tao' transcends the three emptinesses, which is not something that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can discuss. 'The Tao' refers to the true principle. All Buddhas and Bodhisattvas must follow this principle to attain Buddhahood, hence it is called 'the Tao'. 'Transcends' means surpasses. 'The three emptinesses' refers to the three doors of liberation of the Lesser Vehicle, not the Greater Vehicle. That is, relying on the sixteen aspects of the Four Noble Truths as the three doors of liberation. Among the four aspects under the Truth of Suffering, the aspects of emptiness and no-self are taken as the door of liberation of emptiness. The four aspects under the Truth of Cessation, namely cessation, tranquility, subtlety, and departure, are taken as the door of liberation of no-sign. The aspects of suffering and impermanence under the Truth of Suffering, and the four aspects of cause, aggregation, condition, and arising under the Truth of Accumulation, and the ten aspects of the path, such as the path, suchness, practice, and exit under the Truth of the Path, are taken as the door of liberation of non-action. The truths of the Lesser Vehicle are different, so the three doors of liberation are also different. The principles of the Greater Vehicle are the same, so the three emptinesses are not different. Therefore, the principle of one sign of the Greater Vehicle transcends the realm of the three emptinesses of the Two Vehicles, so the Two Vehicles cannot discuss it. 'Transcends the surface of the multitude of numbers', 'the multitude of numbers' refers to the three categories and four aspects, etc. 'Surface' refers to the outside. Because the Dharma characteristics are empty and mysterious, and are apart from signs and without signs, they are not included by the three categories, nor are they changed by the four aspects. 'Cuts off the realm of the intentional mind', what the mind clings to is the sign, the Dharma has no sign, so the mind's clinging naturally ceases. Therefore, Master Zhao said: 'The mouth wants to speak but loses words, the mind wants to cling but thoughts vanish.' 'Subtle and vast, non-acting yet non-not-acting', 'subtle and vast' probably takes the meaning of boundless. The principle of non-action pervades the entire Dharma realm, responding and penetrating, so there is nothing that is not done. Non-action is the root, non-not-acting is the trace. Therefore, Duke Zhao said: 'Is the Tao far away? Touching things, one can realize the truth. Is the sage far away? Realizing his essence is miraculous.' From this second part, the calendars are different, and they are explained separately. The above generally praised the subtlety of the principle as difficult to understand, but now this separately clarifies that the manifestation of events is easy to see. It is divided into four aspects, namely wisdom, body, teaching, and destruction. First, it says 'Therefore, the sage's wisdom is without knowledge, yet it illuminates all things', this explains the mind of the sage. 'Therefore' is a phrase to slightly raise the topic. Sage's wisdom refers to the mind of the sage, the wisdom without discrimination. The mind of ordinary people clings to signs and discriminates, so it is called 'knowledge'. Sage's wisdom observes the true reality, without signs, so it is without knowledge. Moreover, the mind of ordinary people clings to signs, so it can only
主一境不能並慮。聖心無染而幽鑒逾明故。雖無知而萬品照也。故肇師云。真諦自無相聖智何由知。此顯無知明然也。又云。真諦無兔馬之遺。般若無不窮之鑑。此則無所不知明用也 法身無像而殊形並應者。此明聖身。無像者謂法身本也。即十方諸佛同一法身也。殊形並應者應物跡也。則異域如來形儀各異。故金光明經云。佛真法身猶若虛空。應物現形如水月。譬猶一月昇天萬江俱現。故下偈云。各見世尊在其前斯則神力不共法。又下偈云。無數億眾生俱來請菩薩一時到其舍化令向佛道 至韻無言而玄藉彌布者。韻者音韻即教也。玄者妙也。藉者經藉也彌者大也。布者流佈也。至教無言為物故言根緣既殊。教亦隨別。八萬法藏從此而興故云彌布。此無名相中假名相說。故終日名而無名。終日說而無說。無名而名。謂之陀羅尼。即名無名。謂之實相。即以此化物名曰悉檀。斯可謂大乘教矣。上句明理本。下句明教跡。置機無諆而動與事會者。潛機默應故曰置機。雖應而亡心故云無諆也。其猶明鏡雖無心形至必能鑒。聖心雖無慮應物不失宜也。上句明真。下句明應。
從此第三總彰功益。故能統濟群方開物成務利現天下於我無為者。統者通也。群者眾也。方者方所也。即通濟十方也。開物成務者即開導眾生令知修
【現代漢語翻譯】 現代漢語譯本 『主一境不能並慮』。聖人的心境沒有污染，所以能明察一切。因此，即使『無知』，也能照見萬物。所以僧肇大師說：『真諦本身沒有形象，聖智又怎麼能認識它呢？』 這就顯明瞭『無知』的明澈。他又說：『真諦沒有兔馬的痕跡，般若具有無窮無盡的鑑察能力。』 這就是無所不知的妙用。 法身沒有固定的形象，卻能同時應現各種不同的形體，這是在說明聖人的應化之身。『無像』是指法身的本體，也就是十方諸佛所共有的同一個法身。『殊形並應』是指應物而現的種種事蹟，因此不同地域的如來，其形貌儀態各有差異。所以《金光明經》說：『佛的真法身猶如虛空，應物而現的形像如同水中的月亮。』 就像一輪明月升上天空，無數江河都能顯現出它的倒影。所以下面的偈頌說：『（眾生）各自看見世尊就在自己面前，這就是不可思議的神力。』 又下面的偈頌說：『無數億的眾生同時前來邀請菩薩，菩薩能同時到達他們的住所，教化他們走向成佛之道。』 至高的音韻（教法）雖然沒有言語，但玄妙的經籍卻廣泛流佈。『韻』指的是音韻，也就是教法。『玄』指的是玄妙。『藉』指的是經籍。『彌』指的是廣大。『布』指的是流佈。至高的教法雖然沒有言語，但爲了度化眾生而施設言語，因為眾生的根器和因緣各不相同，所以教法也隨之而有所區別。八萬四千法藏由此而興起，所以說是『彌布』。這是在沒有名相之中假立名相來說法。所以說是『終日名而無名，終日說而無說』。沒有名相而施設名相，這叫做『陀羅尼』（Dharani，總持）。即名即無名，這叫做『實相』（Reality）。即用這個（實相）來教化眾生，叫做『悉檀』（Siddhanta，成就）。這可以說是大乘的教義了。上句說明理體的根本，下句說明教化的事蹟。設定機巧而不留下痕跡，行動與事物自然契合。潛移默化地應機施教，所以說是『置機』。雖然應機施教，但心中沒有執著，所以說是『無諆』。這就像明鏡雖然沒有心，但當形體來到時，必然能夠照鑒。聖人的心境雖然沒有思慮，但應物接物卻不會失去適宜。上句說明真如，下句說明應化。 從此第三部分總括地彰顯功德利益。所以能夠普遍救濟十方，開導眾生，成就修行，利益當今世上的所有人，而對於我來說，一切都是『無為』。『統』是通達的意思。『群』是眾多的意思。『方』是方所的意思。也就是通達救濟十方。『開物成務』就是開導眾生，使他們知道修行。
【English Translation】 English version 'Focusing on one thing prevents simultaneous consideration of others.' The mind of a sage is free from defilement, hence its profound discernment surpasses clarity. Therefore, even in 'non-knowing,' it illuminates all things. Thus, Master Zhao (僧肇大師) said: 'True reality itself has no form; how can sacred wisdom know it?' This reveals the clarity of 'non-knowing.' He also said: 'True reality leaves no traces of rabbits or horses; Prajna (般若, wisdom) possesses inexhaustible discernment.' This is the wondrous function of knowing everything. The Dharmakaya (法身, body of the Dharma) has no fixed form, yet it simultaneously manifests in various forms. This explains the sacred body. 'No form' refers to the essence of the Dharmakaya, which is the same Dharmakaya shared by all Buddhas in the ten directions. 'Various forms simultaneously manifested' refers to the traces of responding to beings. Therefore, the Tathagatas (如來, Thus Come Ones) in different realms have different forms and appearances. Thus, the Golden Light Sutra (金光明經) says: 'The true Dharmakaya of the Buddha is like empty space, manifesting forms in response to beings, like the moon in water.' Just as one moon rises in the sky, and myriad rivers reflect its image. Therefore, the following verse says: 'Each sees the World-Honored One before them; this is inconceivable spiritual power.' And the following verse says: 'Countless billions of beings simultaneously invite the Bodhisattva (菩薩, enlightenment being); the Bodhisattva arrives at their dwellings at the same time, transforming them to turn towards the path of Buddhahood.' The supreme sound (teaching) is without words, yet the profound scriptures are widely disseminated. 'Sound' refers to the sound, which is the teaching. 'Profound' refers to the mysterious. 'Scriptures' refers to the scriptures. 'Widely' refers to vastness. 'Disseminated' refers to spreading. The supreme teaching is without words, but it uses words for the sake of beings. Because the faculties and conditions of beings are different, the teachings also vary accordingly. The eighty-four thousand Dharma gates arise from this, hence it is said to be 'widely disseminated.' This is speaking of provisional names within the absence of names and forms. Therefore, it is said: 'All day long naming, yet no naming; all day long speaking, yet no speaking.' Establishing names without names is called 'Dharani' (陀羅尼, total retention). That which is both name and no-name is called 'Reality' (實相). Using this (Reality) to transform beings is called 'Siddhanta' (悉檀, accomplishment). This can be said to be the teaching of the Mahayana (大乘, Great Vehicle). The first sentence explains the root of principle, and the second sentence explains the traces of teaching. Setting up mechanisms without leaving traces, actions naturally accord with events. Subtly and silently responding to opportunities is called 'setting up mechanisms.' Although responding to opportunities, there is no attachment in the mind, hence it is said to be 'without traces.' This is like a clear mirror, which, although without a mind, can reflect any form that appears before it. The mind of a sage, although without deliberation, does not lose appropriateness in responding to beings. The first sentence explains the true nature, and the second sentence explains the manifestation. From this, the third part comprehensively reveals the merits and benefits. Therefore, it is able to universally save all directions, enlighten beings, accomplish practice, and benefit all in the present world. And for me, everything is 'non-action' (無為, Wu-Wei). 'Universally' means to be thorough. 'Crowd' means numerous. 'Direction' means location. That is, to thoroughly save all directions. 'Enlighten beings and accomplish practice' means to enlighten beings and enable them to know how to cultivate.
行之務。即如內凡八忍八智度萬行隨機設教普使受行獲其勝利。故經云。普使受行獲其利也。又可開導群坐以或已務故法花云。常演說法曾無他事。又肇云。弘道是務也 利現天下於我無為者。利物而現故云利現也。感而後應故於我無為也。
從次第二明惑情妄計。就中文二。初別明妄計。二總結彰非。初中言而惑者總舉惑人也。謂二乘凡夫不達真應之理故執跡迷本對累彌增。故於此門廣明非相。文即為四。即前智身教。