正法念處經敘
Preface to the Sutra of the Right Mindfulness of the Dharma
夫域中之名四等，道之所生萬殊，名蓋眾名之假，生非有生之實。然則修促共盡，小大同期，而金字絲編、緗交素篆，分途列道、門張戶設，既昧斷惑之境，未接息言之路，詎能探神測妙，苞總無邊？有聖將應，靈因曠遠，志遺髮膚，施單城國。及繁星駐彩，夕馬騰空，出四門以結念，處三夜而圓果，十力在己、八解俱照，智兼一切、慈洽萬方，既而法吼傍震，甘露降灑：鷲山、祗樹之下，鹿苑、連河之地。眾出恒沙，徒繁林竹，反窮迷于升極，啟重昏于鐙炬。雖鵠林興慕，檀薪已然，教義不忘，風聲逾被。壽陵仰丹素之工，清臺寫金玉之質，水骨流暉，園閭加等，遺契餘旨，薄傳前載，幽宗絕唱，方備茲辰。使持節大將軍領中書監攝吏部尚書京畿大都督渤海王世子高公，道風虛邁，神衿峻遠，負日月于中衢，擊雷霆于上路，德表生民，作舟梁于夷夏，器含群物，制天淵于廟堂，殊流共委，酌而不竭，異軫同騖，仰以知歸。黃扉南闢，鈴閤東啟，則有高士通才、幽人偉器，懱其漢爵之重，鄙其南岳之游，曳裾高步，自得門下，俱申前趣之禮，竝應却行之眷。蓋以書奏多方，術呈異等，或披卷而止，或一貫獨得，每留神釋典、洞叩玄門，以夫照壁瀉瓶，遺文必舉，非徒九部，寧止十二。逷矣西方，路超百宿，精力苦心，不憚重繭，故能法藏流行，異聞俱湊。爰有舍城妙說時將感通，法螺良藥響授斯在。從善業之本，極身念之際，標品有七、明義者五，至如違俗絕世，託想菩提，眷彼天人，深嗟鬼畜，鑒茲因果，冥心是緣，篤誠修行，又悟前旨，載懷依仰，形殊理一，大覺下臨，昭然獨曉，四攝六通，網羅群智，贊揚妙德，事屬斯文。直以風殊俗舛，詞翰乖絕，傾耳注目，隔若山河，將恐靈教有虧，玄旨多墜。有婆羅門人瞿曇流支，比丘曇林、僧昉等，竝鉤深索隱，言通理接，延居第館，四事無違，乃譯明茲典，名「正法念處」。起自興和歲陽玄默，終于武定淵獻之季，條流積廣，合七十卷。微言不昧，弘之在我，大崇覺典，尅宣靈迹。此乃濟四部于法橋，刷六塵于定水，心殷業重，無德而言。雖龍樹不追、馬鳴日遠，申法尊道，夫豈異昔？所以緇素擊節，雅俗傾首，義有存焉，永法三界。云爾。
Within the world, there are four levels of names, and the Way gives rise to ten thousand distinctions. Names are but provisional labels for the multitude of things, and birth is not the true reality of existence. Yet whether life is long or short, all must come to an end; whether things are great or small, they share the same fate. With golden scripts on silk scrolls and ink on plain paper, paths are divided and gates are opened wide. Yet if one remains confused about the realm beyond delusion and has not yet entered the path of silent understanding, how can one fathom the divine and measure the profound, embracing the boundless?
A sage is about to appear, his spiritual cause vast and far-reaching. He renounces even his own body and skin, offering himself for the sake of cities and kingdoms. When stars pause their brilliance and celestial steeds soar through the night, he departs from the four gates with focused mind, and after three nights attains perfect fruition. The ten powers reside within him, the eight liberations shine forth. His wisdom encompasses all, his compassion embraces the ten thousand directions. Then the lion’s roar of Dharma resounds, and sweet dew descends: beneath Vulture Peak and the Jeta Grove, in the Deer Park and along the Nairañjanā River. Beings emerge like the sands of the Ganges, disciples filling groves and bamboo groves, turning back from confusion toward the highest awakening, illuminating deep darkness with the lamp of wisdom.
Though the grove of sāl trees mourns and sandalwood pyres are lit, the teachings are not forgotten—their influence spreads even wider. At Shouling, they gaze upon crimson and white artistry; on Qing Terrace, they inscribe the essence of gold and jade. Light flows from the water-bone, gardens and gates are elevated. The remaining covenants and subtle meanings are faintly transmitted in earlier records, but the profound teachings and ultimate chants are fully present in this age.
The Honorable Gao, son of the Prince of Bohai, Commander-in-Chief, Supervisor of the Secretariat, Acting Minister of Personnel, and Governor of the Capital Region, embodies the Way with ethereal grace and a spirit lofty and far-reaching. He bears the sun and moon upon the central path, wields thunder and lightning along the high road. His virtue shines as a model for the people, a bridge between barbarian and civilized lands. His capacity contains the myriad things, establishing heaven’s depths within the court. Diverse streams converge upon him, yet he is never exhausted; different chariots race together, yet all look up to him for guidance.
When the yellow gates open to the south and the bell towers unfold to the east, there gather noble scholars of profound talent and recluses of great ability. They disregard the weight of Han titles and disdain wandering the southern peaks. With robes trailing and steps lofty, they find their place within his gates, all extending the courtesy of former pursuits and receiving the care of retreating conduct.
For writings and petitions are many, methods and presentations varied. Some pause over scrolls, others grasp the essence in a single stroke. Ever attentive to the Buddhist canon, they delve deeply into the mysterious gate. Like light shining on a wall or water poured from a vase, the transmitted texts are invariably raised—not merely the nine divisions, nor only the twelvefold teachings. Distant is the Western Land, a journey beyond a hundred lodgings. With diligent effort and earnest heart, undaunted by repeated hardships, thus the Dharma treasury flows forth, and extraordinary accounts gather together.
Herein lies the wonderful discourse of Śrāvastī, timely and resonant. The conch of Dharma, the good medicine—its sound and bestowal are present here. From the root of wholesome action to the limit of mindfulness of the body, there are seven categories and five clarities of meaning. As for rejecting worldly customs and transcending ordinary life, turning one’s thoughts toward Bodhi, caring for devas and humans, deeply lamenting ghosts and animals, contemplating cause and effect, focusing the mind on conditions, practicing with sincere devotion, and awakening to the former intent—all these are embraced with reverence. Forms differ, but the principle is one. The Great Awakening descends, shining clearly for those who understand alone.
The four means of attraction and the six superknowledges encompass all wisdom. Praising sublime virtue belongs to this text. Yet because customs differ and languages diverge, words and writings are cut off. Ears strain and eyes gaze, yet it is as if separated by mountains and rivers. Fearing the spiritual teaching may be diminished and the profound meaning may be lost, there are the Brahmin Gautama Liu-zhi, the bhikṣus Tanlin and Sengfang, who delve into the deep and search out the hidden, connecting words with principle. Invited to reside in the mansion, provided with the four necessities without lack, they thus translated this scripture, named the “Saddharmasmṛtyupasthāna.”
Beginning in the Xinghe year, under the sign of Xuánmò, and concluding in the Wuding year, under the sign of Yuānxiàn, the sections accumulated broadly, totaling seventy scrolls. The subtle words are not obscured; it is up to us to propagate them. Greatly revering the scriptures of awakening, they manifest the spiritual traces. This is to ferry the four assemblies across the bridge of Dharma, to cleanse the six dusts in the water of concentration. Though the heart is earnest and the task weighty, I have no virtue to speak of. Even if Nāgārjuna cannot be followed and Aśvaghoṣa grows more distant, expounding the Dharma and honoring the Way—how could it differ from the past?
Therefore, monastics and laypeople alike beat the rhythm, the refined and the common bow their heads. The meaning resides herein, eternally serving the three realms. Thus it is.
正法念處經卷第一
Sutra of the Right Mindfulness of the Law, Volume 1
元魏婆羅門瞿曇般若流支譯
Translated by Gautama Prajñāruci of the Northern Wei Dynasty