T85n2776_釋肇序
大正藏第 85 冊 No. 2776 釋肇序
No. 2776 [cf. No. 1775]
釋肇序
本深也。啟者開也。如世開深非王印不□□□□□□□□□□□□□喻也。故法華經云。是法華經藏深固幽遠無人能到。□□□□□□□言詞相寂滅。此經云。法相如是豈可說等。此則但可智悟。難□□□□□聖應不同者。應跡殊也。眾生感異。法佛應殊。佛身既隨感□□□□□遂緣千異故曰不同也。總標本跡不思議也 非本無以垂跡非跡無以顯本者。此則聖人若不住不二之宗本。無以垂千異之殊跡。群生不親千異之殊跡。無以悟不二之宗本。故肇師云。因未以示本。托粗以表微。即其事也。天臺辨本跡略有五重。一真俗。二理教。三理行。四體用。五權實。皆為因本垂跡尋跡得本 本跡雖殊不思議一也。以本跡相由故合明耳。故詩云。南有樛木葛藟縲之。下盤曰樛。上盤曰句。若吹高松擢質于雲霄之上。葛藟延蔓于荊蓁之下。則葛蘿雖有攀緣之功而不離蓬蒿之下。若樛木不接葛蘿仰攀。則雖千尋之檊亦可因依而達矣。法合亦同。便如來棲神於九居之上蒼生淪沒於三涂之下交感不會。則雖群生有本覺之智。不免淪回之苦。若使蒼生深信仰之誠。諸佛垂大悲之跡。則雖十力位尊三祇
【現代漢語翻譯】 現代漢語譯本： 《釋肇序》
本，是深奧的意思。啟，是開啟的意思。就像世俗開啟深藏之物，非帝王的印璽不能開啟一樣，這是一種比喻。所以《法華經》說：『這部《法華經》的寶藏，深固幽遠，沒有人能夠到達。』言語道斷，言詞相寂滅。這部經說：『法相就是這樣，怎麼可以用言語來說呢？』這隻能用智慧去領悟，難以言說。聖人的應化不同，是因為應跡不同。眾生的感受不同，法佛的應化也不同。佛身既然隨著眾生的感受而不同，就隨著因緣而千差萬別，所以說不同。總的來說，本和跡都是不可思議的。
沒有本，就無法垂示跡；沒有跡，就無法彰顯本。這就是說，聖人如果不安住于不二的宗本，就無法垂示千差萬別的殊勝之跡。眾生如果不親近千差萬別的殊勝之跡，就無法領悟不二的宗本。所以肇法師說：『憑藉末節來顯示根本，依託粗顯來表達精微。』就是這個道理。天臺宗辨別本跡，略有五重：一、真俗；二、理教；三、理行；四、體用；五、權實。都是爲了因本垂跡，尋跡得本。
本和跡雖然不同，但不可思議地是一體的。因為本和跡相互依存，所以合在一起說明。所以《詩經》說：『南方有樛木，葛藤纏繞它。』下面盤旋的叫做『樛』，上面盤旋的叫做『句』。如果吹拂高聳的松樹，使它的樹幹挺拔于雲霄之上，葛藤卻在荊棘叢中蔓延，那麼葛藤雖然有攀緣的功勞，卻不能離開蓬蒿之下。如果樛木不接納葛藤讓它向上攀援，那麼即使是千尋的樹幹，也可以憑藉它而到達頂端。佛法也是同樣的道理。如果如來安住於九居之上，眾生沉淪於三塗之下，彼此交感不通，那麼即使眾生有本覺的智慧，也免不了輪迴的痛苦。如果使眾生有深厚的信仰之誠，諸佛垂示大悲的應跡，那麼即使十力位尊，經歷了三大阿僧祇劫。
【English Translation】 English version: Śākyamuni's Preface
『Root』 (本, běn) means profound. 『Initiation』 (啟, qǐ) means to open. Just as opening something deeply hidden requires the king's seal, this is a metaphor. Therefore, the Lotus Sutra says: 『This treasure of the Lotus Sutra is deeply hidden and far away, and no one can reach it.』 Verbal expression ceases, and words become silent. This sutra says: 『The nature of Dharma is like this, how can it be described?』 This can only be understood through wisdom and is difficult to express. The different responses of sages are due to different traces (應跡, yìngjì). Because sentient beings' perceptions differ, the responses of the Dharma-Buddha also differ. Since the Buddha's body varies according to the perceptions of sentient beings, it varies infinitely according to conditions, hence the saying 『different.』 In summary, both the root and the traces are inconceivable.
Without the root, there is no way to manifest traces; without traces, there is no way to reveal the root. This means that if a sage does not abide in the non-dual source, there is no way to manifest the diverse traces. If sentient beings do not approach the diverse traces, there is no way to realize the non-dual source. Therefore, Master Zhao said: 『Using the branches to show the root, relying on the coarse to express the subtle.』 This is the principle. The Tiantai school distinguishes the root and traces in roughly five aspects: 1. Truth and convention; 2. Principle and teaching; 3. Principle and practice; 4. Essence and function; 5. Provisional and real. All are for the sake of manifesting traces based on the root, and attaining the root by seeking the traces.
Although the root and traces are different, they are inconceivably one. Because the root and traces depend on each other, they are explained together. Therefore, the Book of Poetry says: 『In the south, there is a tangled tree, with kudzu vines entwining it.』 The part that coils below is called 『tangled』 (樛, jiū), and the part that coils above is called 『hook』 (句, gōu). If a tall pine tree is blown, causing its trunk to stand tall above the clouds, while kudzu vines spread among the thorns, then although the kudzu vines have the merit of climbing, they cannot leave the base of the weeds. If the tangled tree does not allow the kudzu vines to climb upwards, then even a thousand-fathom trunk can be reached by relying on it. The Dharma is the same. If the Tathāgata dwells in the nine abodes (九居, jiǔjū) and sentient beings are submerged in the three evil paths (三塗, sāntú), and there is no mutual interaction, then even if sentient beings have the wisdom of original enlightenment, they cannot avoid the suffering of reincarnation. If sentient beings have deep faith and sincerity, and the Buddhas manifest traces of great compassion, then even if one's position is as high as the ten powers (十力, shílì) and one has gone through three great asaṃkhyeya kalpas (三祇, sānqí).
劫遠。自強不息咸可成矣。本跡之義于茲顯然。從此第三明釋題目也 故命侍者。標以名焉。囑累品中。佛告阿難此經名維摩詰所說亦名不可思議解脫法門。即命阿難為侍者。此以本跡俱不思議故。令不思議為名也。
三明重譯之由。由前翻譯失旨故重譯也。文四。初明譯經主。即秦主姚興也。二明譯經時。即弘始八年也。三明能譯人。什法師也。四明所譯法。即此經也。前文有二。初舉人嘆德也。二明重譯之本意。初中大秦天王者舉人也。㑺神等者嘆德也。大秦嘆其國大王。王顯其人尊。聖德普覆謂之天。黎人仰歸往謂之王。此孝治之德也(故孝經云。昔者明王之以孝治天下。不敢遺小國之民臣。而況于公侯伯子男呼故得萬國之歡之等)又可為民所載謂之天。於人自在謂之王。斯則至尊之稱也。㑺神者㑺英亦㑺杰也。有釋。才過十人曰豪。百人曰英。千人曰俊。萬人曰杰。神謂神思也。謂㑺杰之心世英之等。故云超世。此嘆治國之智 玄心獨悟者。游心玄鏡故曰玄心。幽鑒不群故名獨悟。此嘆悟理心也 弘至理于萬機之上者。弘者大敕及萬方故云大也。至者極也。治化萬機者。萬事之機微也。尚書云。兢兢業業一日二日萬機。此爰秦王善治國政垂衣端拱而物自歸。雖處萬機之務而不失天運之化 揚道化于千載
【現代漢語翻譯】 現代漢語譯本： 劫數久遠，只要自強不息，一切都可以成功。本地和垂跡的意義在這裡顯現出來。從此以下第三部分解釋經題。所以命令侍者，用這個來命名。在《囑累品》中，佛告訴阿難，這部經名為《維摩詰所說》，也名《不可思議解脫法門》。於是命令阿難作為侍者。這是因為本地和垂跡都不可思議，所以用『不可思議』來命名。
第三部分說明重新翻譯的原因。因為之前的翻譯失去了宗旨，所以重新翻譯。分為四個部分。首先說明翻譯經典的主持者，就是秦王姚興（人名）。第二說明翻譯經典的時間，就是弘始八年（時間）。第三說明能夠翻譯的人，是什法師（鳩摩羅什的尊稱）。第四說明所翻譯的法，就是這部經。前文分為兩部分。首先是舉薦人才並讚歎其德行。第二說明重新翻譯的本意。首先，『大秦天王』是舉薦人才。『㑺神等』是讚歎德行。『大秦』讚歎他的國家大，『天王』彰顯他的尊貴。用聖德普遍覆蓋百姓，稱為『天』。百姓仰慕歸往，稱為『王』。這是用孝道治理的德行（所以《孝經》說：『從前英明的君王用孝道治理天下，不敢遺漏小國的百姓和臣子，更何況是公侯伯子男呢？』所以得到萬國的擁戴）。又可以被百姓所擁戴，稱為『天』。對於百姓能夠自在施為，稱為『王』。這就是最尊貴的稱呼。『㑺神』，『㑺』是英，也是杰。有人解釋說，才能超過十人稱為『豪』，超過百人稱為『英』，超過千人稱為『俊』，超過萬人稱為『杰』。『神』是指神思。意思是說，具有㑺杰之心，是世間英才等等。所以說『超世』。這是讚歎治理國家的智慧。『玄心獨悟』，是指心遊于玄妙的境界，所以說『玄心』。幽深地領悟，不與眾人相同，所以名為『獨悟』。這是讚歎領悟真理的心。『弘至理于萬機之上』，『弘』是廣大的敕令以及四面八方，所以說是『大』。『至』是極點。治理和教化萬機，『機』是指萬事的細微之處。《尚書》說：『兢兢業業，一天兩天處理萬機。』這是說秦王善於治理國家政事，垂衣拱手而天下萬物自然歸順。雖然身處處理萬機的事務之中，卻不失去順應天道變化的教化。『揚道化于千載』
【English Translation】 English version: Kalpas are distant, but with self-improvement, everything can be achieved. The meaning of the original and manifested traces is clearly revealed here. From this point onwards, the third section explains the title of the scripture. Therefore, the attendant is instructed to use this as the name. In the 『Entrustment Chapter,』 the Buddha tells Ananda that this scripture is named 『Vimalakirti-nirdesa (Vimalakirti's Discourse),』 and also 『The Inconceivable Liberation Dharma Door.』 Thus, Ananda is appointed as the attendant. This is because both the original and manifested traces are inconceivable, so it is named 『Inconceivable.』
The third section explains the reason for retranslation. Because the previous translation lost its essence, it is retranslated. It is divided into four parts. First, it explains the sponsor of the scripture translation, which is King Yao Xing (a personal name) of Qin. Second, it explains the time of the scripture translation, which is the eighth year of Hongshi (a time period). Third, it explains the person capable of translating, who is Dharma Master Kumarajiva (a respectful title for Kumarajiva). Fourth, it explains the Dharma being translated, which is this scripture. The preceding text is divided into two parts. First, it recommends talents and praises their virtues. Second, it explains the original intention of the retranslation. First, 『Great Qin Heavenly King』 is the recommendation of talent. 『㑺神 etc.』 is the praise of virtue. 『Great Qin』 praises his great country, 『Heavenly King』 highlights his nobility. Using saintly virtue to universally cover the people is called 『Heaven.』 The people admire and return to him, which is called 『King.』 This is the virtue of governing with filial piety (therefore, the 『Classic of Filial Piety』 says: 『In the past, the enlightened kings governed the world with filial piety, not daring to neglect the people and subjects of small countries, let alone dukes, marquises, earls, viscounts, and barons?』 Therefore, they gained the support of all nations). Also, being supported by the people is called 『Heaven.』 Being able to act freely for the people is called 『King.』 This is the most honorable title. 『㑺神,』 『㑺』 is 『ying (英, outstanding),』 and also 『jie (杰, exceptional).』 Some explain that talent exceeding ten people is called 『hao (豪, heroic),』 exceeding a hundred people is called 『ying (英, outstanding),』 exceeding a thousand people is called 『jun (俊, talented),』 and exceeding ten thousand people is called 『jie (杰, exceptional).』 『神 (shen)』 refers to divine thought. It means having the heart of 㑺杰, being worldly talents, and so on. Therefore, it is said to be 『transcending the world.』 This is praising the wisdom of governing the country. 『玄心獨悟 (Xuan Xin Du Wu)』 refers to the mind wandering in a mysterious realm, so it is called 『玄心 (Xuan Xin, Mysterious Mind).』 Profoundly understanding, not the same as the masses, so it is named 『獨悟 (Du Wu, Unique Understanding).』 This is praising the mind that understands the truth. 『弘至理于萬機之上 (Hong Zhi Li Yu Wan Ji Zhi Shang),』 『弘 (Hong)』 is a vast edict and all directions, so it is said to be 『great.』 『至 (Zhi)』 is the extreme. Governing and teaching myriad affairs, 『機 (ji)』 refers to the subtleties of all things. The 『Book of Documents』 says: 『Be conscientious and diligent, handling myriad affairs in a day or two.』 This means that King Qin is good at governing the affairs of the country, folding his hands and the world naturally submits. Although he is in the midst of handling myriad affairs, he does not lose the transformation of following the way of heaven. 『揚道化于千載 (Yang Dao Hua Yu Qian Zai)』
之下者。揚謂宣揚。化者法化也。千載者載年也。如來滅后一千三百餘年。大乘至教方傳此土。秦主應茲住運故得廣崇法化也。則由㑺神越世故能弘至理于萬機。由玄心獨悟故能揚道化于千載。萬機之先故云上。千年之後故云下也。從此第二明重譯之意。每尋玩茲典以為棲神之宅□□□□□尋玩習者此也。典者經典也。以者用也。為者作也。棲者止息也。神□□□□□處也。下云畢竟空寂舍義因也。此明秦主得古譯經常披尋□□□□□□之所也。而攝支竺所出理滯于文者。支譯支謙。竺謂法護也。理滯于□□□□□經支謙所出以不來相而來為辱來。不見相而見為相見等。此則大乘之理滯于譯者之文。何者如什所譯。經云不來相而來不見相而見。此則精於至理而應會之義不失。言辱來相見乃涉于浮俗。而理悟之道都捐如世人云不面。在昔辱來相見。豈法身大士同俗執相見邪 常恐玄宗墜于譯人者。翻譯既乖經旨故。恐玄妙之宗墜于譯人之筆也。北天之運運通有在者。北天者北天竺國也。運者動也轉也。如大品經云。明佛記此經我滅度後傳于南天。次至西天。后至北天。當沒于地。據運數南天五百年西天五百年。方至北天。此國即北天焉。國之東隅故。千年之後大教合傳於此國。果佛言故曰通有在也。第二明譯時 以弘始
八年歲次鶉火者。太歲在午應曰敦𦍕。月在午方云鶉火。此以月號命年故也。此出爾雅 命大將軍常山公者。姚嵩也 安城侯者。姚顯也。常山安城即所封之邑也。公之與侯伯子男五等諸侯也。此即舉所封之號也 于常安大寺者。秦主諱長。以是姚萇之子故曰常。此則譯經處也。大寺別處也。即草堂寺以草覆堂故云草堂。群僧所集謂之大寺。皆當時之號非本名也 與義學沙門者。取善理之人簡余學也。即生肇融睿憑影嚴觀等千二百人皆一時之杰。各旨盛跡及西。請什公譯經等事廣如抄及傳述。從此第三明能譯人。分二。初舉人嘆德后明譯經之意。初什公之一字舉人 以高世之量等者。嘆德也。即智量高遠出過於世故云也 冥心真境者。心與理冥也 既盡環中者。智窮實相。即莊子云。摳始得其環中以應乎無窮。彼以是非為循環。此絕是非處為環中。今借彼言以明實相也 又善方言者。善解梵漢二國方言也。從此第二譯經意 於時手執胡文口自宣譯。胡文者梵夾也。謂承梵天之餘訓言文者謬也。故南山尊宿云。猶是昆之一礫耳。什法師既閑兩國之言。故口自翻譯也 道俗虔虔者。道謂義學沙門。俗謂儒宗詞伯也。皆是因證義人也。虔虔者。虔者敬也 再言者表誠敬之志 一言三複者。謂再審定其義也。故論語南客三複白
【現代漢語翻譯】 現代漢語譯本 八年，當太歲在鶉火（星次名，十二星次之一）的位置時，歲星在午位，應驗了『敦牂』（太歲在午的名稱）。月亮在午位時，叫做鶉火。這是用星次來命名年份的緣故。這些出自《爾雅》。 被任命為大將軍常山公的人，是姚嵩（人名）。安城侯是姚顯（人名）。常山和安城就是他們所封的邑地。公和侯是伯、子、男五等諸侯中的兩種。這裡是舉出他們所封的爵號。 在常安大寺（寺廟名）里，秦主因為避諱『長』字，因為他是姚萇（人名）的兒子，所以稱『常』。這裡指的是翻譯佛經的地方。大寺是另外的地方。也就是草堂寺，因為用草覆蓋屋頂，所以叫做草堂。眾多僧人聚集的地方叫做大寺。這些都是當時的稱呼，不是本來的名字。 與義學沙門（精通義理的僧人）一起，選取通曉善理的人，簡拔其餘學習者。也就是生肇（僧人名）、融（僧人名）、睿（僧人名）、憑（僧人名）、影（僧人名）、嚴觀（僧人名）等一千二百人，都是一時俊傑。各自闡揚盛大的事蹟以及西域的情況，迎請鳩摩羅什（譯經大師，後文簡稱什公）翻譯佛經等等事情，詳細情況記載在抄本和傳記中。從這裡開始，第三部分說明能夠翻譯的人。分為兩部分。首先是列舉人物讚歎他們的德行，然後說明翻譯佛經的意義。首先是什公的名字。 『以高世之量』等，是讚歎他們的德行。也就是智慧和器量高遠，超出世俗，所以這樣說。 『冥心真境』，是說心與真理相合。 『既盡環中』，是說智慧窮盡了實相。就像《莊子》所說：『探究事物的開端，就能得到它的環中，從而應對無窮的變化。』莊子以是非作為循環，而這裡則是斷絕是非之處作為環中。現在借用他的話來闡明實相。 『又善方言』，是說擅長理解梵語和漢語兩種語言。 從這裡開始，第二部分說明翻譯佛經的意義。 『於時手執胡文口自宣譯』，胡文指的是梵文經書。說是繼承梵天的遺訓，文字有謬誤。所以南山律宗的尊宿說：『只不過是崑崙山的一塊石頭罷了。』什法師精通兩種語言，所以親自口譯。 『道俗虔虔』，道指的是義學沙門，俗指的是儒家學者。都是參與考證義理的人。『虔虔』是恭敬的意思。 『再言』，表示誠懇恭敬的心意。 『一言三複』，是說再三審定其中的含義。所以《論語》中說，南客三次重複『白』字。
【English Translation】 English version In the eighth year, when the Taisui (Jupiter) was in the position of Chunhuo (one of the twelve zodiacal divisions), the year star was in the Wu position, corresponding to 'Dunjiang' (the name of Taisui in Wu). When the moon is in the Wu position, it is called Chunhuo. This is because the year is named after the zodiacal division. These are from the 'Erya'. The person appointed as General Changshan Duke was Yao Song (personal name). The Ancheng Marquis was Yao Xian (personal name). Changshan and Ancheng were the fiefs they were granted. Duke and Marquis are two of the five ranks of nobility: Duke, Marquis, Earl, Viscount, and Baron. Here, their conferred titles are mentioned. At the Changan Great Temple (temple name), the Qin ruler avoided the character 'Chang' because he was the son of Yao Chang (personal name), so it was called 'Chang'. This refers to the place where Buddhist scriptures were translated. The Great Temple is another place. That is, the Caotang Temple, because the roof was covered with grass, it is called Caotang. The place where many monks gathered is called the Great Temple. These were all contemporary names, not the original names. Together with the Yixue Shamen (monks proficient in Buddhist doctrines), select those who understand good principles, and choose from the rest of the learners. That is, Sheng Zhao (monk's name), Rong (monk's name), Rui (monk's name), Ping (monk's name), Ying (monk's name), Yan Guan (monk's name), and others, a total of one thousand two hundred people, were all outstanding figures of the time. Each of them expounded great deeds and the situation in the Western Regions, inviting Kumarajiva (a great translator of scriptures, referred to as Master Shi later) to translate Buddhist scriptures, and so on. Detailed information is recorded in copies and biographies. From here, the third part explains those who are capable of translating. It is divided into two parts. First, listing the people and praising their virtues, and then explaining the significance of translating Buddhist scriptures. First is Master Shi's name. 'With the measure of surpassing the world', etc., is to praise their virtues. That is, their wisdom and capacity are high and far-reaching, surpassing the world, so it is said. 'Meditating on the realm of truth' means that the mind is in harmony with the truth. 'Having exhausted the ring' means that wisdom has exhausted the true nature of reality. Just as Zhuangzi said: 'Investigating the beginning of things, one can obtain its ring, thereby responding to infinite changes.' Zhuangzi takes right and wrong as a cycle, while here, the place where right and wrong are cut off is taken as the ring. Now, his words are borrowed to clarify the true nature of reality. 'Also good at dialects' means that they are good at understanding both Sanskrit and Chinese. From here, the second part explains the significance of translating Buddhist scriptures. 'At that time, holding the Hu text in hand, he proclaimed and translated it himself.' Hu text refers to Sanskrit scriptures. Saying that it inherits the teachings of Brahma, the text has errors. Therefore, the venerable of the Nanshan Vinaya School said: 'It is only a stone from Mount Kunlun.' Master Shi was proficient in both languages, so he personally translated orally. 'The Daoists and laity were reverent', Daoists refers to the Yixue Shamen, and laity refers to Confucian scholars. They are all people who participated in verifying the meaning. 'Qianqian' means reverence. 'Repeating the words' expresses a sincere and respectful heart. 'Repeating one word three times' means to repeatedly examine its meaning. Therefore, the 'Analects' says that the southern guest repeated the word 'white' three times.
圭故云白圭之點尚可磨。斯言之點不可為。故讀詩至此皆三複也。今取彼言耳。謂文詮正理用軌物。心得意則道果由成。失旨則諸見從起。故須三複也 陶冶精求粉存聖意者。合土日陶。镕金名冶。此喻也。如陶師之埏填簡除沙鹵。若金師之镕鑄直取精純。故能成其器用也。今亦如是簡去繁言直詮聖旨以成無上法寶也。此明譯經之意也。從此第四所譯法 其文約而詣其旨婉而彰者。約謂省約。詣謂至也。此明文雖省約而理詣實相。旨婉而彰者意也。婉順也。彰明也。即如智度菩薩母等偈。意則婉順理。又彰明前序。明古人未融大觀故理蹇闕。通方言故詞疏。今以什公盡環中故旨婉而彰。善方言故文約而詣故 微遠之言于茲顯然。微謂幽微也。老子云。搏之不得名曰微也。遠謂深遠。顯然者明也。此明實相之理。雖深固幽遠。然由翻譯得旨遂使顯然。此爰翻傳之得意也。從此第四彰註解所以。翻譯既明理雖易見。傳之未悟猶恐難通。故須註解以開後學。文二。初述謙辭。二明注意 初中余以闇短者余我也。以為也。闇謂愚闇。短謂短淺也 時預聽次者。謂參預也。什法師譯經之時。隨講肇公親承德音。故云時預聽次也 雖思乏參玄者。思者智思也。乏者少也。參者涉也。玄者實相理也。謂心不悟理故云也 然粗得文意者
【現代漢語翻譯】 現代漢語譯本： 圭璧的污點尚且可以磨去，但這些話語中的精髓是不可磨滅的。所以讀到這些詩句時，都要反覆研讀。現在我只是借用他們的話語，意思是說，用文字來詮釋正理，用正理來規範事物，心中領悟了，就能成就道果；如果失去了宗旨，各種錯誤的見解就會產生，所以必須反覆研讀。這是說要像陶匠和冶金匠一樣，精益求精，只留下聖人的真意。陶匠和泥，去除沙土雜質；冶金匠熔鍊金屬，只取精華。這都是比喻。就像陶匠揉泥，去除沙土；金匠熔金，只取精純，這樣才能製成器物。現在也是這樣，刪繁就簡，直接詮釋聖人的旨意，以成就無上的法寶。這是說明翻譯佛經的意義。從這裡開始是第四部分，說明翻譯的方法。 其文辭簡約而意義精到，其旨意委婉而明白。『約』是簡約，『詣』是精到。這是說明文字雖然簡約，但道理卻精到真實。『旨意委婉而明白』，是說意義委婉順暢而又明白顯著。例如《智度論》、《菩薩母經》等偈頌，意義委婉順暢，道理又明白顯著。前序說明古人未能融會貫通，所以道理有所缺失；因為不精通方言，所以文辭疏漏。現在因為鳩摩羅什（Kumarajiva）大師完全領悟了佛理，所以旨意委婉而明白；因為精通方言，所以文辭簡約而精到。 幽微深遠的道理在這裡變得顯而易見。『微』是幽微，老子說：『探尋它卻不可得，就叫做微。』『遠』是深遠，『顯然』是明白。這是說明實相的道理，雖然深奧幽遠，但通過正確的翻譯，就能使它變得顯而易見。這是讚揚翻譯的成功。 從這裡開始是第四部分，說明註解的原因。翻譯已經明白，道理雖然容易理解，但對於沒有領悟的人，仍然恐怕難以通達，所以需要註解來啓發後來的學習者。分為兩部分，首先是謙辭，然後是說明注意事項。 在第一部分中，『我以愚昧淺薄』，『余』就是『我』，『以』是『認為』，『闇』是愚昧，『短』是淺薄。 『當時參與聽講』，是說參與。在鳩摩羅什（Kumarajiva）法師翻譯佛經的時候，我跟隨僧肇（Sengzhao）大師親自聆聽教誨，所以說『當時參與聽講』。 『雖然思慮不足以參悟玄理』，『思』是智思，『乏』是缺少，『參』是涉獵，『玄』是實相的道理。這是說我心沒有領悟真理。 『然而大致理解了文意』。
【English Translation】 English version: The flaws in a jade tablet can still be polished away, but the essence of these words is indelible. Therefore, one must repeatedly study these verses. Now, I am merely borrowing their words, meaning that using words to interpret the correct principles, and using the correct principles to regulate things, if one comprehends in the heart, one can achieve the fruit of the Dao; if one loses the purpose, various erroneous views will arise, so one must repeatedly study them. This is saying that one should be like a potter and a metallurgist, striving for perfection and only retaining the true meaning of the sages. The potter mixes clay and removes sand and impurities; the metallurgist melts metal and only takes the essence. These are all metaphors. Just like a potter kneading clay, removing sand; a goldsmith melting gold, only taking the pure, so that they can make utensils. Now it is also like this, simplifying the complex and directly interpreting the meaning of the sages to achieve the supreme Dharma treasure. This explains the meaning of translating scriptures. From here begins the fourth part, explaining the method of translation. Its wording is concise and its meaning is precise, its purpose is tactful and clear. 'Concise' means simplified, 'precise' means accurate. This explains that although the words are concise, the principles are precise and true. 'The purpose is tactful and clear' means that the meaning is tactful and smooth and also clear and obvious. For example, the verses in the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) and the Bodhisattva-matrika (Mother of Bodhisattvas Sutra), the meaning is tactful and smooth, and the principles are clear and obvious. The preface explains that the ancients failed to integrate and understand, so the principles were lacking; because they were not proficient in dialects, the wording was flawed. Now, because Master Kumarajiva (Kumarajiva) has fully understood the Buddhist principles, the purpose is tactful and clear; because he is proficient in dialects, the wording is concise and precise. The subtle and profound principles become obvious here. 'Subtle' means profound, Lao Tzu said: 'Searching for it but not finding it is called subtle.' 'Profound' means deep, 'obvious' means clear. This explains that although the principles of reality are deep and profound, through correct translation, they can be made obvious. This is praising the success of the translation. From here begins the fourth part, explaining the reason for annotation. The translation is already clear, and although the principles are easy to understand, for those who have not understood, it is still feared that it will be difficult to comprehend, so annotation is needed to enlighten later learners. Divided into two parts, first is a humble statement, then is an explanation of the points to note. In the first part, 'I am foolish and shallow', 'I' is 'I', 'to consider' is 'to think', 'foolish' is ignorant, 'shallow' is superficial. 『At that time, I participated in listening to the lectures』, means to participate. When Dharma Master Kumarajiva (Kumarajiva) was translating the scriptures, I followed Master Sengzhao (Sengzhao) to personally listen to the teachings, so I said 'At that time, I participated in listening to the lectures'. 『Although my thoughts are insufficient to comprehend the profound principles』, 『thought』 is intellectual thought, 『lacking』 is lacking, 『to participate』 is to dabble, 『profound』 is the principle of reality. This is saying that my heart has not understood the truth. 『However, I roughly understand the meaning of the text』.
。言雖非精詣而粗知指歸耳 輒順所聞為之註解者。輒謂自專也。為者作也。略記成言述而不作者。記謂記錄。誠言有二。或作成字。成立此經。經之言或作誠字。成者實也當也。記什公誠當之言以解此經也 述而無作者。論語云。述而無作信而好古。意明唯聖作法余但述古人之言。非敢自作也。二明註解所意 庶將來君子異世同焉者。庶望也。將來謂當來也。君子簡異小人。老子云。上士聞道勤而行之。中士聞道若存若亡。下士聞道而大笑之。小人既不能奉行。故但言君子。此言不必簡棄意。欲勸勉令自強耳。異世同聞者雖現世未來時後俗易聞經證悟獲益不殊故云也。余以大曆二年春正月于資聖寺傳經之次記其所聞以補多忘。庶來悟義伯無誚斐然矣。
崇福寺沙門體請記
釋肇序略分四初通本跡分二初標名總嘆初標名總嘆二曆法別明三總彰功益二曆法別明初明妄計二總結彰非二別辨教興分三初集同弘人二明所弘教分三初明本不思議二明跡不思議三明本跡合不思議三明經題目三明重譯之由分四初明譯經主分二初舉人嘆德二明重譯之意二明譯經時三明能譯人分二初舉人嘆德二譯經之意四明所譯法四彰註解所以分二初述謙辭二明注意
【現代漢語翻譯】 現代漢語譯本：我所說的雖然不夠精深，但也大致瞭解了要旨。我之所以敢於根據所聽聞的來做註解，是因為我自認為只是在記錄前人的話語，而不是自己創作。『記』是記錄的意思。『誠言』有兩種含義：一是作成文字，成立這部經；二是經文中的『誠』字，是真實、恰當的意思。我記錄鳩摩羅什（Kumārajīva）的真實恰當之言來解釋這部經。『述而不作』出自《論語》，意思是隻闡述前人的思想，不自己創作，相信並愛好古代的文化。這表明我只是闡述古人的話語，不敢自己創作。第二點表明我註解的目的，希望後來的君子在不同的時代也能有相同的理解。『庶』是希望的意思。『將來』是指未來。『君子』區別于小人。《老子》說：『上士聞道，勤而行之；中士聞道，若存若亡；下士聞道，大笑之。』小人不能奉行，所以只說君子。這裡並不是要拋棄小人的意思，而是要勸勉他們自強。『異世同聞』是指即使在不同的時代，未來或後世，人們聽聞此經，證悟和獲得的利益也不會有差別。我在大曆二年春正月，在資聖寺傳經的時候，記錄下所聽聞的內容，以彌補自己容易遺忘的缺點，希望後來的有識之士不要嘲笑我的淺薄。
崇福寺沙門體請 記
釋肇序 略分為四個部分：一是總說本跡，分為兩個部分：一是標明名稱，總的讚歎；二是歷數方法，分別說明；三是總的彰顯功德利益。二是歷數方法，分別說明，分為兩個部分：一是說明虛妄的計度；二是總結彰顯非真。二是分別辨明教法的興起，分為三個部分：一是聚集共同弘揚佛法的人；二是說明所弘揚的教法，分為三個部分：一是說明本體不可思議；二是說明事蹟不可思議；三是說明本體和事蹟合在一起不可思議。三是說明經的題目。四是說明重新翻譯的原因，分為四個部分：一是說明翻譯經書的主持者，分為兩個部分：一是舉出其人，讚歎其德行；二是說明重新翻譯的意義。二是說明翻譯經書的時間。三是說明能夠翻譯的人，分為兩個部分：一是舉出其人，讚歎其德行；二是說明翻譯經書的意義。四是說明所翻譯的佛法。四是彰顯註解的原因，分為兩個部分：一是陳述謙虛的言辭；二是說明注意事項。
【English Translation】 English version: My words, though not profound, roughly grasp the essence. I dare to annotate based on what I have heard, believing I am merely recording the words of predecessors, not creating my own. 'Record' means to write down. 'Sincere words' have two meanings: one is to create written words, establishing this scripture; the other is that the word 'sincere' in the scripture means true and appropriate. I record Kumārajīva's (鳩摩羅什) true and appropriate words to explain this scripture. 'To narrate without creating' comes from the Analects, meaning only to expound the thoughts of predecessors, not to create oneself, believing in and loving ancient culture. This shows that I am only expounding the words of the ancients, not daring to create myself. The second point shows the purpose of my annotation, hoping that later gentlemen will have the same understanding in different eras. 'Hope' is the meaning of 'shù' (庶). 'Future' refers to the future. 'Gentleman' is distinguished from petty people. Laozi says: 'When the superior man hears of the Tao, he diligently practices it; when the average man hears of the Tao, he seems to heed it and seems not to heed it; when the inferior man hears of the Tao, he laughs greatly at it.' Petty people cannot practice it, so only gentlemen are mentioned. This is not to abandon petty people, but to encourage them to strengthen themselves. 'Hearing the same in different eras' means that even in different eras, future or later generations, people who hear this scripture will have the same enlightenment and benefits.
Recorded by Shramana Tiqing of Chongfu Temple
Preface by Shi Zhao: Roughly divided into four parts: First, a general discussion of the root and traces, divided into two parts: First, stating the name and general praise; second, enumerating the methods and explaining them separately; third, generally highlighting the merits and benefits. Second, enumerating the methods and explaining them separately, divided into two parts: First, explaining false calculations; second, summarizing and highlighting what is not true. Second, distinguishing and clarifying the rise of the teachings, divided into three parts: First, gathering people who jointly promote the Dharma; second, explaining the teachings being promoted, divided into three parts: First, explaining that the essence is inconceivable; second, explaining that the traces are inconceivable; third, explaining that the essence and traces combined are inconceivable. Third, explaining the title of the scripture. Fourth, explaining the reasons for retranslation, divided into four parts: First, explaining the person in charge of translating the scriptures, divided into two parts: First, mentioning the person and praising their virtue; second, explaining the meaning of retranslation. Second, explaining the time of translating the scriptures. Third, explaining the person capable of translating, divided into two parts: First, mentioning the person and praising their virtue; second, explaining the meaning of translating the scriptures. Fourth, explaining the Dharma being translated. Fourth, highlighting the reasons for annotation, divided into two parts: First, stating humble words; second, explaining the points to note.