小品經序
Minor Sutra Preface
釋僧叡
般若波羅蜜經者，窮理盡性之格言，菩薩成佛之弘軌也。軌不弘，則不足以寮群異指其歸；性不盡，則物何以登道場成正覺。正覺之所以成，群異之所以一，何莫由斯道也。是以異教慇懃，三撫以之頻發；功德疊校，九增以之屢至。如〈問相〉摽玄而玄其玄，〈幻品〉忘寄而忘其忘，〈道行〉坦其津，〈難問〉窮其源，〈隨喜〉忘趣以要終，〈照明〉不化以即玄。章雖三十，貫之者道；言雖十萬，倍之者行。行凝然後無生，道足然後補處，及此而變一切智也。《法華》鏡本以凝照，《般若》冥末以解懸。解懸理趣，菩薩道也。凝照鏡本，告其終也。終而不泯，則歸途扶疎，有三實之跡；權應不夷，則亂緒紛綸，有惑趣之異。是以《法華》、《般若》相待以期終，方便、實化冥一以俟盡。論其窮理盡性，夷明萬行，則實不如照；取其大明真化，解本無三，則照不如實。是故歎深則《般若》之功重，美實則《法華》之用微。此經之尊，三撫三囑，未足惑也。
The Prajñāpāramitā Sutra is the ultimate discourse that exhausts all principles and fully reveals the true nature. It is the grand path by which bodhisattvas achieve Buddhahood. If the path is not grand, it cannot encompass the diverse teachings and point them to their ultimate destination. If the true nature is not fully revealed, how can beings ascend the seat of enlightenment and attain perfect awakening? The attainment of perfect awakening and the unification of all diverse teachings—how could they be achieved without this path? Therefore, with earnest devotion, the teachings repeatedly emphasize it; merits and virtues are repeatedly accumulated, and ninefold increases are frequently attained. The "Questioning on Signs" chapter points to the profound, yet transcends even the profound. The "Illusion" chapter lets go of attachments, yet transcends even the letting go. The "Practice of the Path" chapter smoothes the ford; the "Difficult Questions" chapter exhausts the source. The "Rejoicing in Merit" chapter forgets distinctions to reach the ultimate; the "Illumination" chapter remains unaltered to approach the profound. Though the chapters are thirty, they are unified by the Way. Though the words number a hundred thousand, they are multiplied by practice. Through concentrated practice, one attains the unborn; through fulfillment of the Way, one reaches the stage of succession. From this, one transforms into all-knowing wisdom. The Lotus Sutra reflects the origin with focused clarity; the Prajñāpāramitā illuminates the end to resolve all entanglements. Resolving entanglements and grasping the principles—this is the bodhisattva path. Reflecting the origin with clarity—this reveals the final goal. When the end is not extinguished, the return path flourishes, leaving traces of the Three Jewels. When provisional teachings are not leveled, tangled threads arise, leading to differences and confusion. Thus, the Lotus Sutra and the Prajñāpāramitā complement each other to reach the ultimate. Skillful means and true transformation merge into one, awaiting complete fulfillment. In exhausting principles and revealing the true nature, leveling distinctions and embracing all practices, the true is not as illuminating as the reflection. In attaining great illumination and true transformation, resolving the fundamental non-duality of the three vehicles, the reflection is not as true as the reality. Therefore, when praising depth, the merit of the Prajñāpāramitā is emphasized; when extolling reality, the function of the Lotus Sutra is subtle. The reverence for this sutra, repeatedly emphasized and entrusted, is beyond doubt.
有秦太子者，寓跡儲宮，擬韻區外，翫味斯經，夢想增至，准悟大品，深知譯者之失會。聞究摩羅法師，神授其文，真本猶存。以弘始十年二月六日，請令出之。至四月三十日校正都訖。考之舊譯，真若荒田之稼，芸過其半，未詎多也。斯經正文，凡有四種，是佛異時適化，廣略之說也。其多者云有十萬偈，少者六百偈。此之大品，乃是天竺之中品也。隨宜之言，復何必計其多少，議其煩簡耶！梵文雅質，案本譯之於麗巧不足，樸正有餘矣。幸冀文悟之賢，略其華而幾其實也。
There was a prince of the Qin state, residing in the Eastern Palace, whose mind reached beyond worldly concerns. He immersed himself in this scripture, and in his dreams, its meaning grew ever clearer. Comparing it with the Mahāprajñāpāramitā Sūtra, he deeply understood the errors in the previous translation. He heard that the Dharma Master Kumārajīva had received the text through spiritual transmission and that the true original was still preserved. In the second year of the Hongshi era, on the sixth day of the second month, he requested that it be translated. By the thirtieth day of the fourth month, the entire text had been proofread and completed. When compared with the old translation, it was like a barren field where half the crops had been weeded out—how could it not be greatly improved? This scripture exists in four versions, as the Buddha taught differently according to the time and the needs of his audience. The longest version is said to contain one hundred thousand verses, the shortest six hundred verses. This Mahāprajñāpāramitā Sūtra is the middle-length version from India. Since the teachings were adapted to suit the circumstances, why must we count the verses or debate their length and complexity? The Sanskrit original is elegant and plain; translating it faithfully may lack ornate beauty, but it retains a straightforward integrity. May those who seek wisdom through the text look beyond its embellishments and grasp its true essence.
摩訶般若波羅蜜經卷第一(丹本摩訶上有小品二字)
Mahāprajñāpāramitā Sūtra, Volume 1
後秦龜茲國三藏鳩摩羅什譯
Translated by Kumārajīva, Tripitaka Master of Kucha, Later Qin Dynasty