阿毘曇者，秦言大法也。眾祐有以見道果之至賾，擬性形容，執乎真像，謂之大也；有以道慧之至齊，觀如司南，察乎一相，謂之法。故曰大法也。《中阿含》世尊責優陀耶曰：「汝詰阿毘曇乎？」夫然。佛以身子五法為大阿毘曇也(戒定慧名無漏也)。佛般涅槃後，迦旃延(義第一)以十部經浩博難究，撰其大法為一部八犍度四十四品也。其為經也，富莫上焉、邃莫加焉。要道無行而不由，可不謂之富乎。至德無妙而不出，可不謂之邃乎。富邃洽備故，故能微顯闡幽也。其說智也周、其說根也密、其說禪也悉、其說道也具，周則二八用各適時，密則二十迭為賓主，悉則味淨遍遊其門，具則利鈍各別其所以，故為高座者所咨嗟，三藏者所鼓舞也。其身毒來諸沙門，莫不祖述此經，憲章鞞婆沙，詠歌有餘味者也。然乃在大荒之外、葱嶺之表，雖欲從之，未由見也。以建元十九年罽賓沙門僧伽禘婆誦此經甚利，來詣長安，比丘釋法和請令出之，佛念譯傳，慧力、僧茂筆受，和理其指歸。自四月二十日出，至十月二十三日乃訖。其日撿挍譯人頗雜義辭，龍蛇同淵、金鍮共肆者，救救如也。和撫然恨之，余亦深謂不可，遂令更出。夙夜匪懈，四十六日而得盡定，損可損者四卷焉。至於事須懸解，起盡之處皆為細其下。梵本十五千七十二首盧(四十八萬二千五百四言)，秦語十九萬五千二百五十言。其人忘因緣一品，云言數可與十門等也。周覽斯經，有碩人所尚者三焉：以高座者尚其博、以盡漏者尚其要、以研機者尚其密。密者，龍象翹鼻鳴不造耳，非人中之至恬，其孰能與於此也。要者，八忍九斷巨細畢載，非人中之至練，其孰能致於此也。博者，眾微眾妙六八曲備，非人中之至懿，其孰能綜於此也。其將來諸學者遊槃於其中，何求而不得乎。

The Abhidharma, in the language of Qin, is called the Great Dharma. The World-Honored One, having insight into the profound truth of the path and its fruit, contemplated its nature and form, grasped its true appearance, and thus called it "Great." He also, with the utmost clarity of the wisdom of the path, observed it like a compass, discerning its singular reality, and thus called it "Dharma." Hence, it is named the Great Dharma.

In the *Madhyama Āgama*, the World-Honored One reproved Udāyin, saying, "Have you inquired into the Abhidharma?" Indeed, the Buddha regarded Śāriputra's five dharmas as the great Abhidharma(Precepts, meditation, and wisdom are called the undefiled dharmas). After the Buddha's parinirvāṇa, Kātyāyana(Foremost in meaning), finding the ten divisions of the scriptures vast and difficult to master, compiled their essential teachings into a single work of eight chapters and forty-four sections. As a scripture, its richness is unsurpassed, and its depth unequaled. All essential paths are encompassed within it—can this not be called richness? All supreme virtues and subtle truths emerge from it—can this not be called depth? Because it is both rich and profound, it can illuminate the subtle and reveal the hidden.

Its exposition of wisdom is comprehensive, its analysis of faculties thorough, its treatment of meditation complete, and its presentation of the path exhaustive. Comprehensive, it adapts the sixteen aspects to their appropriate occasions; thorough, it examines the twenty faculties in their interrelations; complete, it explores all aspects of meditative states; exhaustive, it distinguishes the paths for both sharp and dull practitioners. Therefore, it is praised by those on the high seat and celebrated by the masters of the Tripiṭaka. Monks coming from India all trace their teachings to this scripture, uphold the *Vibhāṣā* as their standard, and find its recitation endlessly meaningful.

Yet it remained beyond the great wilderness, across the Pamir Mountains. Though one might wish to seek it, there was no way to obtain it. In the nineteenth year of the Jianyuan era, the Kashmiri monk Saṅghadeva, who was highly skilled in reciting this scripture, came to Chang'an. The bhikṣu Shi Fahe requested that he transmit it. Buddhamitra translated it, while Huili and Sengmao recorded it, and Fahe organized its principles. The translation began on the twentieth day of the fourth month and was completed on the twenty-third day of the tenth month. At that time, upon reviewing the translation, it was found that the translators had mixed meanings and expressions, blending dragons with snakes and gold with brass, creating confusion. Fahe deeply regretted this, and I too considered it unacceptable, so we ordered a retranslation. Working diligently day and night, it took forty-six days to finalize the text, reducing it by four scrolls where possible. For matters requiring deeper explanation, annotations were added below.

The Sanskrit original consisted of 15,072 ślokas(482,500 words), while the Qin translation contains 195,250 words. One section on dependent origination was omitted, but the word count is comparable to the ten divisions. Surveying this scripture, there are three qualities esteemed by the wise: those on the high seat value its breadth, those who have ended defilements value its essence, and those who investigate subtleties value its precision.

Precision—like the raised trunk of an elephant or dragon, its roar does not reach ordinary ears. Unless one is supremely tranquil, who can grasp this? Essence—the eight patience-knowledges and nine cessations, both great and small, are fully recorded. Unless one is supremely refined, who can attain this? Breadth—all subtleties and wonders, the sixfold and eightfold aspects, are completely presented. Unless one is supremely virtuous, who can synthesize this? For future students who immerse themselves in this work, what could they seek and not find?

Abhidharma Aṣṭaskandha Treatise (阿毘曇八犍度論)

Abhidharma Aṣṭaskandha Treatise (阿毘曇八犍度論)