大寶積經述
Maharatnakuta Sutra Preface
唐朝議郎行河南府告成縣主簿徐鍔撰
Written by Xu E, Gentleman of the Tang Dynasty and Registrar of Gaocheng County, Henan Prefecture
夫日月出矣，而輝耀十方；時雨降矣，而澡灑萬物。況我身常樂，湛虗空之相；妙覺圓明，融心行之本。唯噭唯昧，不生不滅者哉！是以闢無學之地，聿修迦蘭；啟息言之津，亶作羅柰。智勝菩薩，起方便之緣；淨居天人，發成就之力。稱謂所絕者，其第一義乎！自恆星夜掩，仙虹晝爍。青鉢傳其睟容，寶棺現其金臂。法山摧仞，拂魔箭於危屏；直水橫流，繫慈航於彼岸。烏虖！妙藏不可以常祕，戒輪不可以終盭。雖雙林下砉示於泥洹，逮一千年遹被於聲教。龍持貝葉，亟傳摩竭之城；象負蓮華，遂滿真丹之境。三十七品，慈悲於火宅；一十二經，引喻於沙界矣。大寶積經者，後漢迦葉摩騰、竺法蘭，及今朝玄奘法師、菩提流志等，咸自西天竺所致也。如來昔在鷲峯，利建平等。金口注海，酌之而不竭；寶言如綸，振之而有緒。烱茲瑞憲，久翳鴻都。原壑屢非，市朝多變。歷代侚齊之主，競興參譯；䟦陁授記之言，罕能丕就。洎我唐之有天下也，功橫鐵圍，化緜忉利。苑禦千界，提封萬剎。張四攝之扉，廣納諸有；騁六道之驥，冥濟羣惑。太上皇以澤深智海，掌耀禪珠；神皇帝以勛格梵空，𮌎懸法印。肅敷玄誥，照灑鴻波，歷選緇徒，明𫾻列𥦓，博考同異，聿興刊緝，勇振頺綱，嚴持絕紐。爰有沙門大德思忠、東天竺國婆羅門大首領臣伊舍羅等譯梵文者，求善住緣，悟無生忍，博聞強識，精而譯之。復有天竺沙門波若屈多、沙門達摩證梵義者，開忍辱場，破煩惱眾，弼諧神侶，明而辨之。復有沙門大德履方、宗一、普敬、慧覺等筆授者，令聞孔膠，威儀不忒，手握仙札，受而字之。復有沙門大德深亮、勝莊、塵外、無著、慧迪等證義者，國之大師，佛之右臂，探諸了義，演而證之。復有大德沙門承禮、雲觀、神暕、道本等次文者，庇影多林，息肩香窟，勤修精進，纂而次之。復有潤文官者，銀青光祿大夫邠王傅上柱國固安縣開國伯盧粲、銀青光祿大夫太子詹事崇文館學士兼修國史上柱國東海縣開國公徐堅、朝議大夫守中書舍人崇文館學士上柱國舒王縣開國男蘇晉、朝議郎給事中內供奉崔璩等，位列鳳墀，聲流雞圃，分別二諦，潤而色之。復有銀青光祿大夫守侍中兼太子左庶子兼修國史上柱國鉅鹿縣開國公魏知古、兵部尚書上柱國郭元振、銀青光祿大夫檢校中書令上柱國范陽縣開國男張說、銀青光祿大夫行中書侍郎同中書門下三品監修國史上柱國興平縣開國侯陸象先等，朝踐瑣闈，夕游珠域，護持四法，總而閱之。爾乃杖錫之士，端珪之俊，麻列定筵，林攢樂土。蔭祥雲而演譯，倐換炎涼；吸甘露而勤求，載淹衡晷。大乘章句，義不唐捐；小品精微，拯無遺溺。能事畢矣，佛何言哉！今所新翻經，凡有四十九會七十七品，合一十二帙，以類相從，撰寫咸畢。以先天二年六月三十日進太上皇，八月二十一日進皇帝。禁闈曉闢，真教上聞，仙宇克怡，宸襟允穆。竦鈞陣於白日，親御靈臺；落雲雨於彤霄，荐加殊尉。賢愚稽首，以為利見仁王；真俗歸心，以為潛登覺道。次有清信佛弟子前少府監丞李式顏等，皇朝金紫光祿大夫兵部尚書贈侍中隴西公逈秀子也。復有清信佛弟子前右拾遺徐鐈等，皇朝銀青光祿大夫太子賓客昭文館學士高平公字也。咸屬彼穹降禍，私門墜構，陟遙岵而崩心，瞻冥途而獻福。於是胠篋探笥，檀波羅蜜，廣疊簡牋，首崇書寫，不變槐火，遽盈苔帙。然後裝之鏤軸，綴以瓊籤，羅綵簟而霓舒，播珠函而錦縟。方使猛風吹嶽，長存拓路之文；劫火燒天，不壞多羅之典。
When the sun and moon arise, they illuminate all ten directions; when the timely rain falls, it bathes and refreshes all living things. How much more so is the eternal bliss of one’s own being, the serene essence akin to empty space, the perfect and radiant awakening that merges with the very foundation of mind and action? Such is the state that is neither grasped nor obscured, neither born nor destroyed. Therefore, the ground of no-learning is opened, and a place of cultivation is established; the path of wordless truth is revealed, and the teaching of silence is promulgated. The Bodhisattva of Supreme Wisdom sets in motion the means of skillful adaptation; the heavenly beings of the Pure Abode bring forth the power of accomplishment. That which transcends all names and descriptions—is this not the ultimate truth?
Since the stars veiled the night and the celestial rainbow blazed by day, the blue alms-bowl has transmitted the radiant countenance, and the golden casket has revealed the golden arm. The mountain of Dharma has crumbled, sweeping away the arrows of Mara from the precarious barrier; the direct water of truth flows across, carrying the compassionate boat to the other shore. Alas! The profound treasury cannot be forever hidden, nor the wheel of precepts eternally sealed. Though under the twin trees the final nirvana was proclaimed, yet even after a thousand years, the teachings of sound spread far and wide. Dragons held the palm-leaf scriptures, swiftly carrying them to the city of Magadha; elephants bore the lotus flowers, filling the land of China with their presence. The thirty-seven factors of enlightenment bestow compassion upon the burning house; the twelve divisions of scripture offer parables for the realm of dust.
The *Mahāratnakūṭa Sūtra* was brought from Western India by the Later Han translators Kāśyapa Mātaṅga and Dharmaratna, as well as by the Tang masters Xuanzang and Bodhiruci. The Tathāgata once on Vulture Peak established the teaching of equality. His golden mouth poured forth an ocean of Dharma, inexhaustible when drawn from; his precious words were like a thread, unbroken when unrolled. These radiant teachings lay hidden in the great capital for long ages. The landscape was often transformed, and the marketplaces changed with the times. Successive rulers, intent on harmony, vied to sponsor translations, but the prophecies of the great translator remained unfulfilled.
When our Tang dynasty came to rule the world, its merit spanned Mount Sumeru, and its influence reached the Heaven of the Thirty-Three. It governed a thousand realms and oversaw ten thousand monasteries. Spreading the gates of the four means of attraction, it broadly embraced all beings; galloping the steeds of the six perfections, it secretly guided the confused multitude. The Emperor Taishanghuang, with a depth of wisdom like a vast ocean, held the jewel of meditation; the Divine Emperor, with merit reaching the Brahma heavens, wore the seal of the Dharma in his heart. Solemnly proclaiming the profound decree, they shed forth a vast wave of light, carefully chose a group of monastics, and plainly honored the assembly. They comprehensively examined similarities and differences, then initiated the work of editing and publishing, vigorously reviving the declining guidelines and firmly grasping the severed thread.
Thus, the great Shramana Sizhong, and the Brahmin chief minister Iśara from Eastern India, translated the Sanskrit text. They sought the conditions for wholesome abiding, awakened to the patience of non-arising, and with extensive learning and great memory, translated it with precision. India’s Shramana Prajñāgupta and Shramana Dharma also verified the Sanskrit meaning. They opened the field of patience, broke through the host of afflictions, harmonized with spiritual companions, and clarified and distinguished it. Additionally, the great Shramanas Lüfang, Zongyi, Pujing, Huijue, and others recorded the text. Their reputation was like fine glue; their conduct was flawless. Holding celestial paper, they received and wrote down the words. Then, great Shramanas Shenliang, Shengzhuang, Chenwai, Wuzhuo, Huidi, and others verified the meaning. They were great masters of the nation, the right arm of the Buddha; they explored all the definitive meanings, elaborated on them, and confirmed them. And great Shramanas Chengli, Yunguan, Shenjian, Daoben, and others compiled the text. Sheltered in the grove of many trees, resting in the fragrant cave, they diligently engaged in diligent effort, assembled and arranged the text in order.
There were also civil officials who polished the text: Lu Can, Yin Qingguang Lufu Doctor, Prince Bin's Preceptor, Supreme Pillar of State, Founding Count of the Guo'an District; Xu Jian, Yin Qingguang Lufu Doctor, Chief of the Crown Prince's Household, Scholar of the Chongwen Institute, and Historian of the State, Supreme Pillar of State, Founding Duke of the Donghai District; Su Jin, Grand Master for Court Discussion, Acting Imperial Secretary of the Central Secretariat, Scholar of the Chongwen Institute, Supreme Pillar of State, Founding Baron of the Shuwang District; and Cui Qu, Grand Master for Court Audience, Matters of the Chancellery, Attendant Within. They stood at the phoenix steps; their voices flowed through the chicken garden. Distinguishing the two truths, they polished and adorned the text. Further, there were officials who oversaw the entire work: Wei Zhigu, Yin Qingguang Lufu Doctor, Acting Attendant-in-Chief and Crown Prince's Left Mentor, Historian of the State, Supreme Pillar of State, Founding Duke of the Juxia District; Guo Yuanzhen, Minister of War, Supreme Pillar of State; Zhang Yue, Yin Qingguang Lufu Doctor, Acting Head of the Central Secretariat, Supreme Pillar of State, Founding Baron of the Fanyang District; and Lu Xiangxian, Yin Qingguang Lufu Doctor, Acting Vice Director of the Central Secretariat, with the rank of Same Commission for Chancellery Affairs, Supervisor of National History, Supreme Pillar of State, Founding Marquis of the Xingping District. By day they trod the jade-trimmed palace gates; by night they roamed the jeweled realms. Guarding the four methods, they oversaw and reviewed the entire text.
Thus, those who carried the staff and those who wore the jade scepter assembled in the meditation hall, like a forest gathered in the happy land. Shaded by auspicious clouds, they translated the words as the seasons changed; drinking sweet dew, they diligently sought understanding, pausing only for the changing of balancers and dividing rods. The Mahayana texts were rendered in full meaning, never in vain; the profound subtleties of the smaller teachings rescued all who were drowning. The work was complete—what more could the Buddha say? The new translation comprises forty-nine assemblies and seventy-seven chapters, bound in twelve volumes, organized by category. All writing was finished.
On the thirtieth day of the sixth month of the Xiantian era (712 CE), the text was presented to the Emperor Taishanghuang; on the twenty-first day of the eighth month, it was presented to the reigning emperor. At dawn the palace gates opened, the true teaching reached the sovereign. The celestial dwelling rejoiced; the imperial mind was truly placid. The sovereign, like a great drum, descended to the terrace of light; clouds and rain swept the crimson sky, and an extra measure of grace was bestowed. The wise and the foolish bowed their heads, beholding a benevolent king; the worldly and the transcendent turned their hearts, quietly entering the path of awakening.
Next came the lay disciples Li Shiyan, junior director of the Imperial Household Office, the son of Li Huixiu, the Golden Purple Grand Master, Minister of War, and posthumously titled Attendant-in-Chief, Duke of Longxi Commandary of the Tang imperial clan. And also Li Yue, a former Left Reminder, whose father was the Golden Purple Grand Master, Advisor to the Crown Prince, Scholar of the Zhaowen Institute, Duke of Gaoping. Both suffered great misfortune—their families had collapsed. Ascending the distant peaks in grief, their hearts shattered; gazing into the dark paths, they sought to offer blessings. So they opened their chests, exploring their coffers, making offerings of generosity (dana paramita). They piled up countless sheets of paper, first reverently copying the sutras. The fire did not consume them; soon, the moss-covered scrolls were filled. Then they bound them in engraved rolls, adorned them with jade labels, spread them on colorful mats that shone like rainbow clouds, and placed them in jeweled cases adorned with brocade. Thus, even when a stormy wind overturns mountains, the teaching that clears the path will long remain; even when the fire at the end of the kalpa burns the sky, the scriptures on palm leaves will not be destroyed.