大般涅槃經序
Preface to the Mahāparinirvāṇa Sūtra
後秦釋道朗撰
Compiled by Shi Daolang of the Later Qin Dynasty
大般涅槃經者，蓋是法身之玄堂，正覺之實稱，眾經之淵鏡，萬流之宗極。其為體也，妙存有物之表、周流無窮之內，任運而動、見機而赴，任運而動，則乘虛照以御物，寄言蹄以通化；見機而赴，則應萬形而為像，即群情而設教。至乃形充十方而心不易慮，教彌天下而情不在已；廁流塵蟻而弗下，彌蓋群聖而不高；功濟萬化而不恃，明踰萬日而不居；渾然與太虛同量，泯然與法性為一。
The Great Nirvana Sutra is the profound hall of the Dharma Body, the true name of perfect enlightenment, the deep mirror of all scriptures, and the ultimate source of all teachings. Its essence wondrously exists beyond the realm of form, flowing endlessly within the boundless. It moves according to its own nature and responds to opportunity. Moving according to its own nature, it rides the light of emptiness to guide beings, using words and teachings to convey transformation. Responding to opportunity, it manifests in countless forms according to need, adapting its teachings to the minds of all.
Though its form fills the ten directions, its mind does not change. Though its teachings spread throughout the world, it holds no personal attachment. It dwells among the dust and ants yet does not lower itself; it encompasses all sages yet does not exalt itself. It benefits all transformations without claiming merit; its brightness surpasses ten thousand suns yet it seeks no abode. It merges completely with the vastness of space and becomes one with the nature of reality.
夫法性以至極為體，至極則歸於無變，所以生滅不能遷其常。生滅不能遷其常，故其常不動。非樂不能虧其樂，故其樂無窮。
The nature of reality is rooted in the ultimate. The ultimate is unchanging, so birth and death cannot alter its constancy. Since birth and death cannot alter its constancy, its constancy remains unmoved. Since suffering cannot diminish its bliss, its bliss is inexhaustible.
或我生於謬想，非我起於因假。因假存於名數，故至我越名數而非無。越名數而非無，故能居自在之聖位。而非我不能變，非淨生於虛，淨故真淨水鏡於萬法。水鏡於萬法，故非淨不能渝。
Perhaps I was born from deluded thoughts, but the "I" does not arise from conditional causes. Conditional causes exist within names and categories, yet the "I" transcends names and categories—but is not nothingness. Because it transcends names and categories yet is not nothingness, it can abide in the liberated state of the sage.
Yet the "I" cannot change, and purity does not arise from emptiness. Purity is true purity, like water reflecting all phenomena. Because it reflects all phenomena, purity cannot be defiled.
是以斯經𧢻章敘常樂我淨為宗義之林，開究玄致為涅槃之原用，能闡祕藏於未聞，啟靈管以通照，拯四重之癰疽，拔無間之疣贅。闡祕藏則暢群識之情，審妙我之在已；啟靈管則悟玄光之潛，映神珠之在體。然四重無間誹謗方等，斯乃眾患之𤴲痟，創疣之甚者。故大涅槃以無創疣為義名，斯經以大涅槃為宗目。宗目舉則明統攝於眾妙，言約而義備；義名立則照三乘之優劣，至極之有在。然冥化無朕、妙契無言，任之沖境則理不虛運。是以此經開誠言為教本，廣眾喻以會義，建護法以涉初，覩祕藏以窮原，暢千載之固滯，散靈鷲之餘疑。
This scripture, through its chapters and verses, takes the eternal, blissful, self, and pure as the forest of its core meaning. It opens the profound and subtle to serve as the source of Nirvana. It can reveal the secret treasury to those who have not yet heard, open the spiritual channel to allow the light of understanding to shine through, rescue from the four grave offenses, and uproot the tumors of the uninterrupted hells.
Revealing the secret treasury brings ease to the understanding of all beings, allowing them to discern the wondrous self within. Opening the spiritual channel enables the realization of the hidden profundity, reflecting the spiritual pearl within the body.
However, the four grave offenses and the uninterrupted hells arise from slandering the Mahayana teachings. These are the most severe of all afflictions, the gravest of spiritual tumors. Therefore, the Great Nirvana is named for being without tumors. This scripture takes the Great Nirvana as its guiding principle.
When the guiding principle is raised, it clearly encompasses all wonders; its words are concise yet its meaning is complete. When the meaning is established, it illuminates the relative strengths and weaknesses of the three vehicles, showing where the ultimate truth resides.
Yet, the silent transformation has no trace; wondrous accord is beyond words. Entrusting it to the realm of emptiness, the principle does not operate in vain. Therefore, this scripture opens sincere words as the foundation of its teaching, expands upon numerous parables to converge on the meaning, establishes the protection of the Dharma to guide beginners, gazes upon the secret treasury to exhaust the source, clears away the obstructions of a thousand years, and dispels the lingering doubts left at Vulture Peak.
至於理微幽蟠微於微者，則諸菩薩弘郢匠之功，曠舟船之濟，請難雲搆，飜覆周密，由使幽塗融坦，宗歸豁然。是故誦其文而不疲，語其義而不倦，甘其味而無足，餐其音而不厭。始可謂微言興詠於真丹，高韻初唱於赤縣，梵音震響於聾俗，真容巨曜於今日。而寡聞之士，偏執之流，不量愚見，敢評大聖無涯之典，遂使是非興於諍論，譏謗生於快心。先覺不能返其迷，眾聖莫能移其志，方將沈蔽八邪之網，長淪九流之淵，不亦哀哉，不亦哀哉。
As for the subtle and profound principles, hidden within the subtle, the bodhisattvas have expanded the skillful work of the master craftsman, broadened the salvation of the ferryboat, raising questions as dense as clouds, turning and examining with thorough care, thereby making the obscure path smooth and the ultimate truth clear and open. Thus, one can recite its words without fatigue, discuss its meaning without weariness, savor its flavor without satiation, and feast on its sounds without boredom. Only then can it be said that subtle teachings have flourished in the land of the true cinnabar, and lofty tones first resounded in the crimson realm; that the sound of the Dharma has shaken the deaf world, and the true visage shines brightly in this age.
Yet those of limited understanding, the biased and stubborn, without weighing their own foolish views, dare to criticize the boundless scriptures of the great sage, thus giving rise to disputes over right and wrong, and slander born from hasty judgment. Neither the awakened ones can turn back their delusion, nor can the multitude of sages shift their obstinacy. They are about to sink into the net of the eight wrong views, to drown forever in the depths of the nine currents. Is this not lamentable? Is this not lamentable indeed?
天竺沙門曇無讖者，中天竺人，婆羅門種，天懷秀拔，領鑒明邃，機辯清勝，內外兼綜，將乘運流化，先至燉煌，停止數載。大沮渠河西王者，至德潛著，建隆王業，雖形處萬機，每思弘大道，為法城塹，會開定西夏。斯經與讖自遠而至，自非至感先期，孰有若茲之遇哉！讖既達此，以玄始十年歲次大梁，十月二十三日，河西王勸請令譯，讖手執梵文，口宣秦言。其人神情既銳，而為法殷重，臨譯敬慎，殆無遺隱，搜研本正，務存經旨，唯恨梵本分離殘缺未備耳。
The Indian monk Dharmakṣema was a native of Central India, born into a Brahmin family. Endowed with exceptional intelligence and profound insight, he was eloquent in debate and well-versed in both Buddhist and non-Buddhist teachings. As he journeyed to spread the Dharma, he first arrived in Dunhuang, where he stayed for several years.
At that time, the King of Hexi, Juqu Mengxun, though deeply virtuous and quietly influential, had established a flourishing kingdom. Despite being occupied with myriad affairs of state, he constantly contemplated how to propagate the great path and serve as a fortress for the Dharma. When he pacified Western Xia, this sutra arrived together with Dharmakṣema from afar. If not for a profound karmic connection predestined from the past, how could such an encounter have taken place?
Upon Dharmakṣema's arrival, in the tenth year of the Xuan Shi era, on the twenty-third day of the tenth month, the King of Hexi urged him to undertake the translation. Dharmakṣema held the Sanskrit text in his hands and orally rendered it into the Qin language. His spirit was sharp, his reverence for the Dharma profound. He approached the translation with utmost care and respect, leaving almost nothing hidden or unclear. He diligently researched the original text, striving to preserve the essence of the sutra. His only regret was that the Sanskrit manuscript was incomplete and fragmented.
余以庸淺，豫遭斯運，夙夜感戢，欣遇良深；聊試標位，敘其宗格，豈謂必然闚其宏要者哉。
I, with my ordinary and shallow understanding, have been fortunate to encounter this profound teaching. Day and night, I am deeply moved and grateful, rejoicing in this rare opportunity. I have ventured to outline its structure and explain its principles, though I do not presume to have grasped its profound essence in full.
大般涅槃經卷第一
Mahaparinirvana Sutra, Volume 1
北涼天竺三藏曇無讖譯
Translated by Dharmarakṣa of the Northern Liang Dynasty