般若燈論釋序
Preface to the Lamp of Wisdom Commentary
釋慧賾述
Commentary by Shi Huize
《般若燈論》者，一名「中論」，本有五百偈，龍樹菩薩之所作也。借燈為名者，無分別智有寂照之功也。舉中標目者，鑑亡緣觀，等離二邊也。然則燈本無心、智也亡照，法性平等，中義在斯，故寄論以明之也。若夫尋詮滯旨、執俗迷真，顛沛斷常之間、造次有無之內，守名喪實、攀葉亡根者，豈欲爾哉？蓋有由矣！請試陳之。若乃搆分別之因、招虛妄之果，惑業熏其內識、惡友結其外緣，致令慢聳崇山、見深滄海、恚火難觸、詞鋒罕當，聞說有而快心、聽談空而起謗，六種偏執各謂非偏、五百論師爭興異論，或將邪亂正，或以偽齊真，識似悟而翻迷、教雖通而更壅，可謂捐珠翫石、棄寶負薪，觀畫怖龍、尋跡怯象。愛好如此，良可悲夫。龍樹菩薩救世挺生，呵嗜慾而發心、閱深經而自鄙，蒙獨尊之懸記、燃法炬於閻浮，且其地越初依、功超伏位，既窮一實、且究二能，佩兩印而定百家、混三空而齊萬物，點塵劫數歷試諸難，悼彼群迷故作斯論，文玄旨妙、破巧申工，被之鈍根多生怯退。
The *Prajñāpradīpa-śāstra*, also known as the *Mūlamadhyamaka-kārikā*, originally consists of five hundred verses, composed by the Bodhisattva Nāgārjuna. It is named "Lamp" to symbolize the illuminating and tranquil function of non-discriminative wisdom. The title "Middle" indicates the transcendence of dualistic extremes through the cessation of conceptual grasping and conditioned observation. The lamp, in its essence, is without intention, just as wisdom transcends deliberate illumination. The equality of the Dharma-nature lies precisely in this principle of the Middle, which this treatise aims to clarify.
If one clings to words and loses the meaning, or becomes entangled in conventional views while ignoring the truth—wavering between extremes of annihilation and permanence, caught within notions of existence and non-existence, holding onto names while losing the essence, clinging to leaves while forgetting the root—is this truly what one intends? Surely there is a reason for such confusion. Allow me to explain.
When one constructs causes based on discrimination and reaps the fruits of delusion, when defilements and karma taint the inner consciousness and harmful associations form external conditions, it leads to arrogance towering like mountains, views as deep as the sea, anger blazing like untouchable fire, and speech sharp as an unyielding blade. Hearing about existence brings delight, while listening to emptiness provokes slander. The six kinds of biased attachments each claim to be unbiased; five hundred disputing masters contend with divergent theories. Some confuse the wrong with the right, others equate the false with the true. What seems like understanding becomes deeper confusion; teachings that could liberate instead create further obstruction. This is like discarding pearls to play with stones, abandoning treasures to carry firewood, fearing a painted dragon, or trembling at the footprints of an elephant. Such misplaced devotion is truly lamentable.
The Bodhisattva Nāgārjuna arose as a savior of the world. He criticized desires and awakened the mind, studied profound scriptures and felt humility. Blessed by the Buddha's prophecy, he kindled the lamp of Dharma in this world. His realization surpassed the preliminary stages, his accomplishment exceeded ordinary mastery. He fully comprehended the one ultimate reality and explored the twofold capacities. Wielding the twin seals of truth, he settled a hundred schools of thought; harmonizing the three emptinesses, he equalized all phenomena. Through countless eons and trials, he endured every difficulty. Moved by compassion for the lost and confused, he composed this treatise. Its text is profound, its meaning subtle—skillfully dismantling error, elegantly presenting truth. Yet, for those of dull faculties, it often stirs fear and retreat.
有分別明菩薩者，大乘法將，體道居衷，遐覽真言，為其釋論，開祕密藏、賜如意珠，略廣相成、師資互顯。至若自乘異執欝起千端、外道殊計紛然萬緒，驢乘競馳於駕駟、螢火爭耀於龍燭，莫不標其品類、顯厥師宗。玉石既分，玄黃已判。西域染翰，乃有數家，考實析微，此為精詣。若含通本末，有六千偈。梵文如此，翻則減之。我
Among the bodhisattvas who discern and illuminate, there is one who serves as a great general of the Mahayana Dharma. He embodies the Way within his heart, gazes deeply into the true teachings, and composes commentaries to explain them. He opens the treasury of secrets and bestows the wish-fulfilling jewel, skillfully blending the concise and the extensive, illuminating both master and disciple alike.
When it comes to the various misguided views that arise from clinging to one's own vehicle, or the countless divergent theories of non-Buddhist schools—like a donkey cart racing against a team of thoroughbreds, or a firefly's glow competing with a dragon's candle—he clearly distinguishes each category and reveals their origins. He separates jade from stone, and distinguishes the profound from the ordinary.
In the Western Regions, several masters have taken up the brush to write on these matters. Yet, when examining the essence and analyzing the subtleties, his work stands out as the most refined and profound. If one were to include both the root text and its expansions, it would amount to six thousand verses. The Sanskrit original is of this length, but the translation has condensed it. I...
皇帝神道邁於羲農、陶鑄侔於造化，一六合而貫三才、攝四生而弘十善，崇本息末無為太平，守母存子不言而治，偏復留心釋典、遐想至真，以為聖教東流年淹數百，而億象所負闕者猶多，希聞未聞勞於寤寐。
The Emperor's divine virtue surpasses that of the ancient sages Fuxi and Shennong; his transformative influence rivals the power of creation itself. He unifies the six directions and connects the three realms; he embraces all four forms of life and promotes the ten virtuous deeds. By honoring the root and calming the branches, he achieves effortless peace; by preserving the source and nurturing its expressions, he governs without words. Moreover, he has turned his attention to the Buddhist scriptures, contemplating the ultimate truth. He believes that although the sacred teachings have flowed eastward for several hundred years, much of their profound meaning remains obscured and incomplete. What he has yet to hear and learn occupies his thoughts day and night.
中天竺國三藏法師波羅頗蜜多羅，唐言明友，學兼半滿、博綜群詮，喪我怡神、搜玄養性，遊方在念、利物為懷，故能附杙傳身、舉煙召伴，冐氷霜而越葱嶺，犯風熱而渡沙河。時積五年、塗經四萬，以大唐貞觀元年歲次娵觜十一月二十日，頂戴梵文至止京輦。昔秦徵童壽，苦用戎兵；漢請摩騰，遠勞蕃使。詎可方茲感應，道契冥符。家國休祥，德人爰降，有司奏見，殊悅帝心。其年有勅安置大興善寺，仍請譯出《寶星經》一部。四年六月移住勝光，乃召義學沙門慧乘、慧朗、法常、曇藏、智首、慧明、道岳、僧𮗿、僧珍、智解、文順、法琳、靈佳、慧賾、慧淨等傳譯，沙門玄謨、僧伽及三藏同學崛多律師等，同作證明，對翻此論。尚書左僕射邠國公房玄齡，太子詹事杜正倫，禮部尚書趙郡王李孝恭等，並是翊聖賢臣，佐時匡濟，盡忠貞而事主、外形骸以求法。自聖君肇慮，竟此弘宣，利深益厚，寔資開發。監譯
The Tripiṭaka Master Prabhākaramitra from Central India—his name in Chinese means "Friend of Clarity"—mastered both the partial and the complete teachings, and comprehensively understood all schools of interpretation. He abandoned self-clinging and brought peace to his spirit; he searched out the profound and cultivated his nature. His thoughts were set on wandering to other lands, and his heart embraced benefiting others. Thus he was able to cross distant borders and travel far, lighting beacon fires to summon companions. He braved ice and frost to cross the Pamir Mountains, and endured scorching winds to ford the desert rivers. Five years passed, and his journey covered forty thousand li. On the twentieth day of the eleventh month of the first year of the Zhenguan era of the Great Tang—a year marked by the Juzi constellation—he arrived at the capital, carrying the Sanskrit texts upon his head.
In former times, Qin sought out Kumārajīva and suffered greatly through military campaigns; Han invited Matanga and wearied envoys from distant lands. How could those compare to this karmic response, this profound accord with the unseen? Auspicious omens came to the nation and its people, and a virtuous one descended among us. When the officials reported his arrival, it greatly delighted the emperor's heart. That year, by imperial decree, he was settled at Daxingshan Temple, and was requested to translate the Baoxing Sutra in one fascicle.
In the sixth month of the fourth year, he moved to Shengguang Temple. Thereupon he summoned the learned monks Huicheng, Huilang, Fachang, Tanzang, Zhishou, Huiming, Daoyue, Sengjiao, Sengzhen, Zhijie, Wenshun, Falin, Lingjia, Huize, Huijing, and others to carry out the translation. The monks Xuanmo, Sangha, and the Tripiṭaka master's fellow student the Vinaya master Jueduo and others jointly served as witnesses, translating this treatise together.
The Minister of the Left, Duke of Bin, Fang Xuanling; the Crown Prince's Chief Administrator, Du Zhenglun; the Minister of Rites, Prince of Zhao Commandery, Li Xiaogong—all these were worthy ministers who assisted the sage ruler and brought order to the times. They served their lord with complete loyalty, and set aside bodily concerns in their pursuit of the Dharma. From the moment the sage ruler first conceived this plan until the completion of this great propagation, the benefit was deep and the gain abundant, truly supported and brought to fruition by their efforts.
Supervising the translation
勅使右光祿大夫太府卿蘭陵簫璟，信根篤始、慧力要終，寂慮尋真、虛心慕道，贊揚影響、勸助無輟。其諸德僧，夙興匪懈，研覈幽旨，去華存實，目擊則欣其會理、函丈則究其是非，文雖定而覆詳、義乃明而重審。歲次壽星十月十七日，撿勘畢了。
The imperial envoy, Right Grand Master of Splendor, Minister of the Imperial Treasury, and Duke of Lanling, Xiao Jing—his roots of faith were firm from the very beginning, and his power of wisdom essential to the end. He stilled his thoughts to seek the truth, humbled his mind to aspire to the Path. He praised and spread the teachings, and never ceased encouraging and supporting them. As for the virtuous monks, they rose early and never slackened, carefully examining the profound meaning, discarding ornamentation and keeping what was substantial. When they laid eyes on the text, they rejoiced that it matched the principle; when they sat together to discuss it, they investigated what was right and what was wrong. Though the text was already settled, they reviewed it again; though the meaning was already clear, they reexamined it once more. On the seventeenth day of the tenth month in the year of Shouxing, the collation was completed.
其為論也，觀明中道而存中失觀，空顯第一而得一乖空。然則司南之車本示迷者，照膽之鏡為鑑邪人。無邪則鏡無所施，不迷則車不為用。斯論破申，其由此矣。雖復斥內遮外、盡妄窮真，而存乎妙存、破如可破。蕩蕩焉，恢恢焉！迎之靡測其源、順之罔知其末，信是瑩心神之砥礪、越溟嶮之舟輿，駭昏識之雷霆、照幽塗之日月者矣。此土先有《中論》四卷，本偈大同，賓頭盧伽為其注解，晦其部執，學者昧焉。此論既興，可為明鏡。庶悟玄君子，詳而味之也。
This treatise, in its exposition, illuminates the Middle Way through insight, yet in preserving the Middle Way it loses sight of insight; it reveals the supreme truth through Emptiness, yet in grasping the one it strays from Emptiness. And so, the south-pointing chariot was originally meant to guide the lost, and the mirror that reflects one's innermost being was meant to reveal the wicked. Where there is no wickedness, the mirror has nothing to reflect; where there is no confusion, the chariot serves no purpose. This is why the treatise both refutes and affirms.
Though it repudiates the inner and blocks the outer, exhausting delusion and penetrating to the truth, it still rests in wondrous preservation and refutes what can be refuted. Vast and boundless! Immense and all-encompassing! Meet it head-on and none can fathom its source; follow it and none can know its end. Truly, it is a whetstone to polish the spirit and mind, a boat and carriage to cross the vast and perilous seas, a thunderbolt to startle the benighted consciousness, a sun and moon to light the darkened paths.
Previously in this land there were four fascicles of the Fundamental Verses on the Middle Way, with the root verses largely in agreement, and Piṇḍolabhāradvāja composed a commentary for it. But its sectarian attachments obscured it, and students were left in the dark. Now that this treatise has arisen, it can serve as a bright mirror. May those noble ones who awaken to the profound savor it in detail.