大乘大集地藏十輪經序
Mahayana Great Assembly Sutra of the Ten Wheels of Kshitigarbha: Preface
昔者旭照高山，天宮御一乘之駕，流暉原隰，鹿苑轉四諦之輪，雖復發軫分逵而塗無亂轍，一雲普洽而卉木各茂。自鵠林變色、慧日寢光，達學電謝以息肩，真人長往而寂慮，且前賢述聖，難令各解，後進孤陋，更異親承。況乎正法既往、久當像末，定慧與福德異時，醇化與澆風殊運，然則一乘三乘之駕，安可以同其轍哉？若識時來在數藥性勿違，然後可以清沈痼之宿疾、體權實之同歸矣。
In the past, the sun rose high over the mountains, and the celestial palace rode the carriage of the One Vehicle. Its light flowed across the plains and lowlands, and in the Deer Park, the Wheel of the Four Noble Truths turned. Although the carriage set out on different paths, its tracks never strayed into chaos; the single cloud spread universally, and each plant and tree thrived in its own way.
But since the grove of herons changed color and the sun of wisdom dimmed, the great scholars have passed away like lightning, resting from their labors, and the sages have departed into silent contemplation. The wise ones of old expounded the teachings of the saints, yet it was difficult for each person to fully understand them. Those who came later, isolated and ignorant, could no longer receive the teachings directly. Moreover, the true Dharma has already passed, and for a long time we have been in the age of semblance and decline. Concentration and wisdom arise in different times from merit and virtue, and pure transformation moves in a different orbit from the winds of decadence.
In such circumstances, how can we regard the carriage of the One Vehicle and that of the Three Vehicles as following the same track? But if we recognize the season and adapt our medicine accordingly—without violating the nature of the remedies—then we can clear away the stubborn sickness of long-standing attachments and embody the truth that the expedient and the ultimate return to the same source.
十輪經者，則此土末法之教也。何以明之？佛以末法惡時、去聖浸遠，敗根比之坏器，空見借喻生盲，沈醉五欲類石田之不苗，放肆十惡似臭身之垢穢。故此經能濯臭身、開盲目、陶坏器、沃石田，是以菩薩示聲聞之形，象王敬出家之服，以此幢相化彼無慚，顯二事之護持，成三乘之道果。故經曰：「為令此土三寶種姓威德熾盛久住世故。」又曰：「摧滅一切諸眾生類猶如金剛堅固煩惱。」然則三寶久住，顯教傳於末法，金剛煩惱，驗障異乎一乘。尋舊經之來，年代蓋久，但譜第遺目，傳人失記。翻譯之主既往，來茲之日罕聞，同我者失魄於真彩，異我者大笑於淡味，謬以千里，能勿悲乎？夫極曜文天，或蔽虧於薄霧，至言軌物，時淪滯於廣辯。鍼石一違，有死生之巨痛。纖毫錯學，有升墜之異塗。其可易乎？
The Sutra of the Ten Wheels is a teaching for the Final Dharma Age. How do we know this? The Buddha taught that in this degenerate era, as we drift further from the Sage, corrupt roots are like shattered vessels, empty views are like the blind from birth, intoxication with the five desires is like a barren field that cannot yield sprouts, and unchecked indulgence in the ten evils is like a foul, dirty body. This sutra can cleanse that foul body, open the eyes of the blind, mend those shattered vessels, and water that barren field. Thus, Bodhisattvas manifest in the form of Hearers, the King of Elephants reveres the monastic robe, and through these symbols they transform the shameless. This reveals two kinds of protection, enabling the fruits of the three vehicles. The sutra says: "So that the Three Jewels may dwell long in this world with majesty and blazing virtue." And it also says: "It destroys all beings’ adamantine-like afflictions." So it is: the long dwelling of the Three Jewels propagates the teaching in the Final Dharma Age, and the diamond-hard afflictions confirm obstacles distinct from the One Vehicle. This sutra came long ago, but its transmission and history have been lost. The translators are gone, and in recent times we rarely hear of it. Those who agree lose the true essence; those who disagree laugh at its blandness. A thousand miles of error—how can one not grieve? The blazing sun in the sky can be obscured by thin clouds; the ultimate truth that sets the standard can be mired in verbose arguments. A needle or stone applied incorrectly brings the great pain of life or death. A hair’s breadth of mistaken learning leads to the different paths of ascent or descent. How could this be taken lightly?
屬有三藏玄奘法師者，始則學架東朝，末乃訪道西域，輕一生之性命，涉數萬之艱難。果能竭溟渤以索亡珠，蹈龍宮而窮祕藏，吞法流於智海，瓶寫無遺，受道氣於檀林，香風更馥。至於因明三量、聲論八音，莫不究立破之源，窮字轉之本。如來所說、菩薩所傳，已來未來一朝備集。昉以薄業不偶真應，幸達聖制亂於未肇，後賢傳燈於既夕，遂使定死餘命冀反魂於法藥，昏野迷方期還轅於覺道。於是染翰操紙杜絕外慮，務詳至教釋彼紛執，疇諮法主重啟梵文。粵以永徽二年歲次辛亥正月乙未，盡其年十二月甲寅翻譯始畢，凡八品十卷。以今所翻比諸舊本，舊本已有今更詳明，舊本所無斯文具載。於是處座伉談者，響法雷而吐辯，靜慮通微者，鏡玄波而照心；頂火暴腹之徒，戢螢暉於慧日，喜足謙懷之侶，騰高節於清風矣。前佛既往，後佛未興，庶此教長懸永濟來者。弘道之士，如何勿思！大乘大集地藏十輪經卷十
There once was a Dharma Master Xuanzang of the Three Baskets. At first, he studied in the eastern capital, and later sought the Dharma in the Western Regions. He valued his life lightly, traversed countless dangers over tens of thousands of miles. Truly, he exhausted the vast oceans to retrieve lost pearls, tread the Dragon Palace to uncover hidden treasures. He absorbed the stream of Dharma into the ocean of wisdom, pouring it forth without any left behind; he received the breath of the Way from the grove of sandalwood, and the wind of its fragrance grew even sweeter. As for the three measures of logical reasoning and the eight notes of sound theory, he delved into the source of establishing and refuting, and mastered the basis of word formation. What the Tathagata taught, what the Bodhisattvas transmitted—all past and future were gathered in one moment.
I, Fang, am of shallow karmic roots and have not met true realization. Fortunately, the sacred scriptures reached me before confusion arose, and later sages pass on the lamp in the deepening twilight. Thus, I hope to revive my dying life with the medicine of Dharma, and redirect my lost steps from the dark wilderness toward the path of awakening. So I took up brush and paper, cutting off outside distractions, resolved to analyze the sacred teachings and clarify perplexing disputes. I consulted the master of Dharma and reopened the Sanskrit texts.
Translation began in the year Yonghui's second year, the year Xinhai, on the first month's day of Yimao, and was completed on the twelfth month's day of Jiayin. The work contains eight chapters in ten volumes. Comparing this translation with older versions: what the old versions had, this one refines; what they lacked, this one fully includes. Thus, those seated and preaching resound with the thunder of Dharma as they debate; those in quiet contemplation mirror the deep waves and illuminate their minds; those with blazing stomachs and fiery hearts quench their glow in the sun of wisdom; those content and humble ride high virtue on the pure breeze.
The former Buddha has already passed away; the future Buddha has not yet arisen. May this teaching remain forever, tirelessly saving those to come. You who spread the Way, how can you not reflect on this?
The Great Vehicle's Great Assembly Sutra of the Ten Wheels of Earth-Treasure, Scroll Ten