新譯大乘入楞伽經序
Preface to the New Translation of the Laṅkāvatāra Sūtra
御 製
Imperial Composition
蓋聞：摩羅山頂，既最崇而最嚴，楞伽城中，實難往而難入；先佛弘宣之地，曩聖修行之所。爰有城主，號羅婆那，乘宮殿以謁尊顏；奏樂音而祈妙法，因鬘峯以表興，指藏海以明宗。所言《入楞伽經》者：斯乃諸佛心量之玄樞，群經理窟之妙鍵，廣喻幽旨，洞明深義，不生不滅，非有非無，絕去來之二途，離斷常之雙執，以第一義諦，得最上妙珍。體諸法之皆虛，知前境之如幻，混假名之分別，等生死與涅槃。大慧之問初陳，法王之旨斯發，一百八義，應實相而離世間；三十九門，破邪見而宣政法，曉名相之並假，祛妄想之迷衿，依正智以會真如，悟緣起而歸妙理。境風既息，識浪方澄，三自性皆空，二無我俱泯，入如來之藏，遊解脫之門。
It is said: The summit of Mount Malaya is the highest and most majestic; the city of Lanka is truly difficult to reach and even harder to enter. This was a place where the Buddhas of old proclaimed the Dharma, where sages of the past cultivated their practice. There was a city ruler named Ravana, who came in his celestial palace to behold the honored countenance; with music he offered praise and sought the wondrous Dharma. Using the Garland Peak to signify the arising, pointing to the treasure ocean to clarify the essence—this is the *Laṅkāvatāra Sūtra*.
This scripture is the profound pivot of the Buddhas’ mind-measure, the wondrous key to the treasury of all teachings. It broadly illustrates the hidden principles, penetratingly clarifies the deep meanings: neither arising nor ceasing, neither existent nor non-existent. It cuts off the two paths of coming and going, leaves behind the dual attachments to annihilation and permanence. Through the supreme truth, one attains the most excellent, wondrous treasure. Realizing all phenomena as empty, knowing perceived objects as illusory; merging the distinctions of conventional designations, equalizing saṃsāra and nirvāṇa.
When Mahāmati first posed his questions, the Dharma King’s intent was revealed. The one hundred and eight topics correspond to reality yet transcend the worldly; the thirty-nine sections refute wrong views and proclaim the true Dharma. It clarifies that names and characteristics are both provisional, dispels the confusion of deluded thoughts. Relying on true wisdom to unite with suchness, awakening to dependent arising and returning to the wondrous principle.
When the winds of objects cease, the waves of consciousness become clear. The three natures are all empty; the two kinds of selflessness are both extinguished. Entering the treasury of the Tathāgata, roaming the gate of liberation.
原此經文，來自西國，至若，元嘉建號，跋陀之譯未弘；延昌紀年，流支之義多舛。朕虔思付囑，情切紹隆，以久視元年歲次庚子，林鍾紀律炎帝司辰，于時避暑箕峯，觀風頴水，三陽宮內，重出斯經，討三本之要詮，成七卷之了教。三藏沙門于闐國僧實叉難陀大德，大福先寺僧復禮等，並名追安、遠，德契騰、蘭，襲龍樹之芳猷，探馬鳴之秘府，戒香與覺花齊馥，意珠共性月同圓，故能了達沖微，發揮奧賾，以長安四年正月十五日繕寫云畢。自惟菲薄言謝珪璋，顧四辯而多慚，瞻一乘而罔測，難違緇俗之請，強申翰墨之文；詞拙理乖，彌增愧恧，伏以此經微妙，最為希有，所冀破重昏之暗，傳燈之句不窮，演流注之功，湧泉之義無盡。題目品次列於後云。
This scripture originally came from the Western Lands. During the Yuanjia era, the translation by Bhadra was not yet widespread; by the Yanchang period, the version by Bodhiruci contained many errors. With sincere devotion to the entrusted teachings and a deep desire to uphold and propagate them, in the first year of the Jiushi era, the cyclical year Gengzi, during the midsummer season, while seeking respite from the heat at Mount Ji and observing the customs along the Ying River, within the Sanyang Palace, this scripture was recompiled. By examining the essential meanings of three versions, a complete teaching in seven volumes was produced. The Tripitaka Master, the monk Śikṣānanda from Khotan, and the monk Fulǐ of the Dafuxian Temple, among others—their names recall Ān Shigao and Kumārajīva, their virtue matches that of Dharmarakṣa and Zhu Falan. They inherited the fine legacy of Nāgārjuna and explored the secret treasury of Aśvaghoṣa. The fragrance of their precepts blended with the blossoms of awakening; their wisdom-pearl shone together with the moon of true nature. Thus, they were able to penetrate the subtle depths and elucidate the profound mysteries. The transcription was completed on the fifteenth day of the first month in the fourth year of the Chang'an era.
Though I consider myself humble and unworthy, lacking the elegance of fine jade, and though I feel ashamed before the fourfold eloquence and am unable to fathom the One Vehicle, I could not refuse the earnest request of the monastic and lay community. Thus, I reluctantly set brush to paper. My words are clumsy, and my reasoning may stray—for this I feel even more ashamed. Yet, I reverently acknowledge that this scripture is subtle, wondrous, and most rare. It is hoped that it will shatter the darkness of deep delusion, that the lamp of the Dharma will never be extinguished, that its flowing teachings will work unceasingly, like an inexhaustible spring. The titles and sequence of chapters are listed below.
大乘入楞伽經卷第一
Mahayana Lankavatara Sutra, Volume 1
大周于闐國三藏法師實叉難陀奉 勅譯
Sūtra Translated by the Tripiṭaka Dharma Master Śikṣānanda of Khotan, Under Imperial Decree.