百論序
Hundred Treatise Preface
釋僧肇作
Composed by Monk Shi Sengzhao
《百論》者，蓋是通聖心之津塗、開真諦之要論也。佛泥曰後八百餘年，有出家大士厥名提婆，玄心獨悟俊氣高朗，道映當時神超世表，故能闢三藏之重關、坦十二之幽路，擅步迦夷、為法城塹。于時外道紛然、異端競起，邪辯逼真、殆亂正道；乃仰慨聖教之陵遲、俯悼群迷之縱惑，將遠拯沈淪故作斯論，所以防正閑邪大明於宗極者矣。是以正化以之而隆、邪道以之而替，非夫領括眾妙孰能若斯！論有百偈，故以百為名。理致淵玄，統群籍之要；文旨婉約，窮制作之美。然至趣幽簡，尠得其門。有婆藪開士者，明慧內融、妙思奇拔，遠契玄蹤為之訓釋，使沈隱之義彰於徽翰，風味宣流被於來葉，文藻煥然、宗塗易曉。其為論也，言而無當、破而無執，儻然靡據而事不失真、蕭焉無寄而理自玄會，返本之道著乎茲矣。有天竺沙門鳩摩羅什，器量淵弘、俊神超邈，鑽仰累年轉不可測，常味詠斯論以為心要。先雖親譯而方言未融，至令思尋者躊躇於謬文，摽位者乖迕於歸致。大秦司隷校尉安成侯姚嵩，風韻清舒沖心簡勝，博涉內外理思兼通，少好大道長而彌篤，雖復形羈時務而法言不輟，每撫茲文，所慨良多。以弘始六年歲次壽星，集理味沙門與什考挍正本，陶練覆疏務存論旨，使質而不野、簡而必詣，宗致盡爾無間然矣。論凡二十品，品各五偈。後十品，其人以為無益此土，故闕而不傳。冀明識君子詳而攬焉。
The *Treatise in One Hundred Verses* is a vital gateway to the wisdom of the sages and a key discourse that reveals the ultimate truth. Over eight hundred years after the Buddha's Parinirvana, there was a great renunciant master named Āryadeva. With a profound and awakened mind, a brilliant and lofty spirit, his virtue illuminated his time and his insight transcended the worldly. Thus, he was able to unlock the heavy gates of the Three Baskets of scripture and clear the profound path of the Twelve Links of Dependent Origination. He strode through the land of Kapilavastu, serving as a fortress for the Dharma.
At that time, non-Buddhist teachings were rampant and heterodox views competed fiercely. Deceptive arguments masqueraded as truth, nearly obscuring the correct path. Looking up, he lamented the decline of the sacred teachings; looking down, he grieved at the wayward confusion of the multitude. To rescue those sinking in delusion from afar, he composed this treatise. Its purpose is to guard the correct and restrain the erroneous, making the ultimate principle brilliantly clear. It is through this that the true teaching prospered and false paths declined. Who but one who comprehends all subtleties could achieve this?
The treatise contains one hundred verses, hence its name. Its principles are deep and profound, encompassing the essence of all scriptures. Its language is elegant and concise, achieving the utmost beauty of composition. Yet, its ultimate meaning is subtle and abstruse, and few could find its gateway.
There was a bodhisattva named Vasu, whose inner wisdom was bright and whose marvelous thoughts were uniquely penetrating. Remotely connecting with Āryadeva's profound intent, he composed a commentary. He made the hidden meanings shine forth in elegant writing, allowing its flavor to spread and flow, reaching future generations. His literary style is radiant, making the main path easy to understand.
The method of this treatise is to speak without fixation and to refute without attachment. It seems to have no ground to stand on, yet it does not lose the truth of the matter. It appears serene and unanchored, yet the principle naturally meets with the profound. The way of returning to the source is clearly manifested here.
There was an Indian monk named Kumārajīva, whose capacity was vast and deep, whose spirit was outstanding and transcendent. For years he studied and revered this text, yet its depths remained unfathomable. He often savored and recited this treatise, considering it essential to the mind. Although he had previously translated it personally, the local language was not fully harmonized, causing those who pondered it to hesitate over erroneous passages, and those who sought its meaning to stray from its intent.
The Grand Qin Commander of the Capital Guards and Marquis of Ancheng, Yao Song, possessed a pure and refined demeanor, a serene and superior mind. He studied extensively, both Buddhist and non-Buddhist teachings, with a penetrating understanding of principles. From youth he cherished the Great Way, and in adulthood his dedication only deepened. Although his form was bound by worldly duties, he never ceased discussing the Dharma. Each time he examined this text, his feelings of admiration were many.
In the sixth year of the Hongshi era, under the constellation of Longevity, he assembled monks well-versed in principle and flavor to examine and collate the correct text with Kumārajīva. They refined and reviewed the translation, striving to preserve the treatise's intent, making it substantial yet not crude, concise yet always reaching the mark. The fundamental meaning is thus fully presented, leaving no room for doubt.
The treatise consists of twenty chapters, each containing five verses. The latter ten chapters were deemed by the translator to be of no benefit to this land, and thus were omitted and not transmitted. It is hoped that wise and discerning gentlemen will examine and consider this work in detail.
百論卷上
The Hundred Treatise, Volume 1
提婆菩薩造 婆藪開士釋
Composed by Bodhisattva Deva, Explained by Upasaka Vasu
姚秦三藏鳩摩羅什譯
Translated by Kumārajīva of the Later Qin Dynasty