長阿含經序
Preface to the Longer Āgama Sutra
長安釋僧肇述
Composed by Shi Sengzhao of Chang'an
夫宗極絕於稱謂，賢聖以之沖默；玄旨非言不傳，釋迦所以致教。是以如來出世，大教有三：約身口，則防之以禁律；明善惡，則導之以契經；演幽微，則辨之以法相。然則三藏之作也，本於殊應，會之有宗，則異途同趣矣。
The ultimate truth lies beyond words and names; thus, sages and saints are silent and still. Yet profound meaning cannot be transmitted without language—that is why Shakyamuni established his teachings. Therefore, when the Thus-Come One appeared in the world, he set forth three great teachings: To regulate body and speech, he provided precepts and rules; to clarify good and evil, he guided people with sutras; to explain the subtle and profound, he analyzed it through the characteristics of phenomena. Thus, the three collections of scriptures were created in response to different needs, yet they all converge on one principle—different paths leading to the same goal.
禁律，律藏也，四分十誦。法相，阿毗曇藏也，四分五誦。契經，四阿含藏也：《增一阿含》四分八誦，《中阿含》四分五誦，《雜阿含》四分十誦，此《長阿含》四分四誦，合三十經以為一部。
The category of monastic rules is the Vinaya Pitaka, which includes the Four-Part Vinaya and the Ten Recitations. The category of doctrinal analysis is the Abhidharma Pitaka, which includes the Four-Part Abhidharma and the Five Recitations. The category of scriptures is the Sutra Pitaka, which comprises the Four Agamas: the *Ekottara Agama* has four sections and eight recitations, the *Madhyama Agama* has four sections and five recitations, the *Samyukta Agama* has four sections and ten recitations, and this *Digha Agama* has four sections and four recitations— together, these thirty sutras form one complete collection.
阿含，秦言法歸。法歸者，蓋是萬善之淵府，總持之林苑。其為典也，淵博弘富，韞而彌廣；明宣禍福賢愚之迹，剖判真偽異齊之原，歷記古今成敗之數，墟域二儀品物之倫。道無不由，法無不在，譬彼巨海，百川所歸，故以法歸為名。開析修途，所記長遠，故以長為目。翫茲典者，長迷頓曉。邪正難辨，顯如晝夜；報應冥昧，照若影響；劫數雖遼，近猶朝夕；六合雖曠，現若目前。斯可謂朗大明於幽室，惠五目於眾瞽，不闚戶牖，而智無不周矣。
The Agamas, which in the Qin language means "the Return to the Dharma." The Return to the Dharma is like a vast ocean, the ultimate source of all virtues and the garden where all teachings are held. This sacred text is profound, vast, and rich, storing boundless wisdom. It clearly reveals the traces of fortune and misfortune, wisdom and ignorance, and distinguishes the origins of truth and falsehood, unity and difference. It records the patterns of success and failure throughout history, and maps out the realms of heaven and earth and all beings. There is no path that does not come from it, and no truth that is not contained within it—like the great ocean, where all rivers converge. Hence, it is called the "Return to the Dharma." It opens and explains the long path of cultivation, recording matters that extend far into the distance, so it is also called the "Long Discourses." Those who study this text will have their long-held confusions suddenly cleared. What is difficult to distinguish between right and wrong becomes as clear as day and night. The mysterious results of actions, though hidden, shine forth like shadows and echoes. Though the eons are vast, they seem as near as morning and evening; though the universe is boundless, it appears before us as if in the palm of our hand. This text can be said to shine a great light in a dark room, bestowing the five eyes upon the blind. Without even peeking through a window, one’s wisdom becomes all-encompassing.
大秦天王，滌除玄覽，高韻獨邁，恬智交養，道世俱濟，每懼微言翳於殊俗。以右將軍使者司隸校尉晉公姚爽，質直清柔，玄心超詣，尊尚大法，妙悟自然，上特留懷，每任以法事。以弘始十二年歲次上章閹茂，請罽賓三藏沙門佛陀耶舍出律藏一分四十五卷，十四年訖。十五年歲次昭陽赤奮若，出此《長阿含》訖。涼州沙門佛念為譯，秦國道士道含筆受。時，集京夏名勝沙門，於第校定，恭承法言，敬受無差，蠲華崇朴，務存聖旨。余以嘉遇猥參聽次，雖無翼善之功，而預親承之末，故略記時事，以示來賢焉。
King Yao Xing of Great Qin, having purified his mind and transcended worldly views, stood alone with his lofty spirit. He cultivated both tranquility and wisdom, and was adept at serving both the Way and worldly affairs. He was always concerned that the subtle teachings might become obscured due to differences in customs. He appointed General of the Right, Imperial Envoy, Colonel of the Capital, and Duke of Jin, Yao Shuang, who was honest, pure, gentle, deeply insightful in spiritual matters, and venerated the Great Dharma. Yao Shuang had a profound understanding of the natural truth, and the King placed special trust in him, often entrusting him with matters of the Dharma. In the twelfth year of the Hongshi era (410 CE), in the year corresponding to the cyclical designation *Shangzhang Yanmao*, the King invited the Kashmiri Tripiṭaka Master, the Śramaṇa Buddha Yaśas, to produce one section of the Vinaya Piṭaka, comprising forty-five volumes. This was completed in the fourteenth year (412 CE). In the fifteenth year (413 CE), in the year corresponding to the cyclical designation *Zhaoyang Chifenruo*, the translation of this *Dīrgha Āgama* (Long Discourses) was completed. The Śramaṇa Buddha-nian from Liangzhou served as translator, and the Daoist adept Daohan of the Qin state recorded the translation. At that time, eminent Śramaṇas from the capital and the region gathered to collate and revise the text at the residence. They respectfully received the Dharma words, accepted them without error, eliminated embellishments, and preserved simplicity, striving to maintain the holy intent. I, having encountered this auspicious opportunity, was humbly able to attend the sessions. Though I lacked the merit to aid in the good work, I had the privilege of being present toward the end. Thus, I have briefly recorded these events and circumstances, to be shown to future worthy ones.