出曜經序
Preface to the Sutra of Utpala
《出曜經》者，婆須密舅法救菩薩之所撰也，集比一千章，立為三十三品，名曰法句，錄其本起，繫而為釋，名曰出曜。出曜之言，舊名譬喻，即十二部經第六部也。有罽賓沙門僧伽跋澄，以前秦建元十九年，陟葱嶺、涉流沙，不遠萬里來至長安。其所闇識富博絕倫，先師器之。既重其人，吐誠亦深，數四年中，上聞異要，奇雜盈耳。俄而三秦覆墜，避地東周。後秦皇初四年，還轅伊洛，將返舊鄉，佇駕京師，望路致慨，恨《法句》之不全、《出曜》之未具，緬邈長懷，蘊情盈抱。太尉姚旻，篤誠深樂，聞不俟駕，五年秋請令出之，六年春訖。澄執梵本，佛念宣譯，道嶷筆受，和碧二師師法括而正之。時不有怙，從本而已。舊有四卷，所益已多，得此具解，覽之畫然矣。予自武當，軒衿華領，諮詢觀化，預參檢校，聊復序之。弘始元年八月十二日僧叡造首。
The *Scripture of the Illuminating Examples (Chuyao Jing)* was compiled by the Bodhisattva Dharmatrāta, the maternal uncle of Vasumitra. He gathered a thousand verses into thirty-three chapters, naming it the *Dhammapada*. He then recorded the original causes and circumstances and connected them in explanatory passages, giving it the title *Illuminating Examples*. The term “Illuminating Examples” refers to what was formerly called “Parables”—the sixth division of the twelve categories of the scriptures.
There was a Kashmiri monk named Saṅghadeva who, in the nineteenth year of the Former Qin’s Jianyuan era (383 CE), crossed the Congling mountains and traversed the drifting sands, journeying a great distance to come to Chang’an. His profound knowledge was unmatched, and his previous teacher greatly esteemed him. Deeply respecting the man, the teacher shared his innermost thoughts with him. Over four years, the teacher transmitted many aspects of profound teachings, and the teachings of wondrous excellence and variety filled his ears and mind.
Soon afterward, three regions of Qin fell apart, and he sought refuge in Eastern Zhou. In the fourth year of the Later Qin’s Huangchu era (399 CE), he returned to the area of the Yi and Luo rivers, intending to return to his homeland. While passing through the capital, he paused, looked toward the distant road, and sighed with deep feeling. He lamented that the *Dhammapada* was incomplete and that the *Illuminating Examples* had not yet been fully compiled. With profound longing, feelings filled his heart.
The Grand Protector of the Kingdom, Yao Min—deeply sincere and profoundly devoted—heard of this and did not wait for a formal summons. In the autumn of the fifth year (400 CE), he requested that the work be produced, and it was completed in the spring of the sixth year (401 CE). Saṅghadeva held the Sanskrit original; Buddhabhadra translated it orally; Daoyi wrote down the text; and the two venerable masters He and Bi examined the teachings for line-by-line rectification. There was no reliance on anything but the original. The earlier version consisted of four fascicles, but much had been added. With this complete commentary in hand, comprehending the text became as clear as seeing it directly.
I myself, having come from Wudang and crossing the splendid Huayin Mountains, sought to observe the transformation brought by the teachings. I participated in the final collation and here make a brief preface. Written by Sengrui on the twelfth day of the eighth month in the first year of the Hongshi era (399 CE).
出曜經卷第一
Dharmapada, Volume 1
姚秦涼州沙門竺佛念譯
Translated by the Monk Zhu Fonian of Liangzhou during the Later Qin Dynasty