此經標明曩代、靈液西畛，純教彌於閬風、玄門扇於東嶺。唯秦天王，冲資叡聖，冥根樹於既往，實相結於皇極，王德應符，闡揚三寶。聞茲典誥，夢想思攬，雖曰悠邈，感之愈勤。會天竺沙門曇摩耶舍、曇摩掘多等義學來遊秦土，既契宿心，相與辯明經理，起清言於名教之域、散眾微於自無之境，超超然誠韻外之致，愔愔然覆美稱之實，於是詔令傳譯。然承華天哲、道嗣聖躬，玄味遠流、妙度淵極，持體明旨，遂讚其事。經師本雖闇誦，誠宜謹備。以秦弘始九年命書梵文，至十年尋應令出。但以經趣微遠，非徒開言所契。苟彼此不相領悟，直委之譯人者，恐津梁之要未盡於善。停至十六年，經師漸閑秦語，令自宣譯。皇儲親管理味言意兼了，復所向盡，然後筆受，即復內呈。上討其煩重，領其指歸，故令文之者修飾、義之者綴潤，并挍至十七年訖。若乃文外之功、勝契之妙，誠非所階，未之能詳。並求之眾經、考之諸論，新異之美自宣之於文。惟法住之實如有表裏，然原其大體有無兼用，微文淵富、義旨顯灼，斯誠有部之永塗、大乘之靡趣，先達之所宗、後進之可仰。標以近質，綜不及遠，情未能已，猥參斯典，悕感之誠，脫復微序。庶望賢哲，以恕其鄙。

This scripture marks an era when the sweet dew of truth flowed westward and eastward—its pure teachings reaching the distant Mount Langfeng, its profound gateway opening across the Eastern Peaks. The King of Qin, endowed with innate wisdom and a sacred nature, had planted the roots of insight in times past, and the marks of ultimate reality were already sealed in his royal destiny. With virtue matching heaven’s signs, he proclaimed and upheld the Three Jewels. When he first heard of this scripture, he dreamt of it and yearned to grasp it. Though it seemed far away, the more he felt its call, the more ardent his devotion became.

It happened that two Indian monks, Dharmayasas and Dharmagupta, arrived in the land of Qin as learned scholars of the Dharma. They were kindred spirits from the start, and together they clarified the scripture’s principles—raising pure discourse from the realm of names and teachings, and scattering the subtle dust of existence into the state of non-self. Their words soared beyond the ordinary and resonated with the quiet depth of true praise. Thus the king issued an order to have the text translated.

The crown prince, a heavenly sage and heir to the royal way, possessed a profound taste for the Dharma that flowed far into the subtle and deep wisdom of the ultimate. He embraced the essential meaning and sponsored the work. Although the original teacher had recited the text from memory, it was fitting to proceed with caution. In the ninth year of the Hongshi era, the Sanskrit text was written down. By the tenth year, it was scheduled to be produced. But because the scripture’s meaning was subtle and profound, it could not be conveyed through mere words. If the parties did not understand each other and the work was left entirely to the translators, the essential bridge might not be fully realized. So the project was paused.

In the sixteenth year, the teachers gradually grew familiar with the Qin language, and they were allowed to translate it themselves. The crown prince personally supervised, savoring both the meaning and the wording, making sure nothing was missed, and then had it written down. The text was then presented to the throne. His Majesty examined its redundant passages, grasped its core intent, and ordered the writers to polish the phrasing and the meaning to be refined with embellishments. This work continued until the seventeenth year, when it was completed.

Now, as for the merit beyond the words—the wondrous resonance of the perfect accord—that truly lies beyond the reach of description. We have compared it with many scriptures and examined it against various treatises; its fresh and extraordinary beauty speaks for itself in the text. The reality of the Dharma, as it abides, seems to have both an outer and an inner face. Yet, to grasp its main body, both being and non-being are at work. The subtle phrases are rich and deep, the meaning and purpose are clearly revealed. This is truly the eternal path of the Vaibhashika school and the unerring trajectory of the Mahayana—a source that earlier masters honored and that later students can look up to. As a humble marker of recent efforts, this survey cannot reach far, but my feelings would not rest. I have had the audacity to participate in this scripture, and in all sincerity, I have added this brief preface. I hope that wise and virtuous readers will forgive my shallowness.

Shariputra Abhidharma Treatise (舍利弗阿毘曇論)

Shariputra Abhidharma Treatise (舍利弗阿毘曇論)