English
English version: 'Xuan' means to proclaim; 'Chuan' means to transmit. What is meant by 'wishing to express their heart through my mouth' is 'Xuan,' which is the hope to articulate the Buddha's intention through my mouth. To spread and evolve, to be all-encompassing and unobstructed, not limited to one person, is called 'Chuan Tong' (transmission). Even after achieving understanding, the resulting scriptures may still have distant wording and difficult reasoning. 'Shu' means distant; 'Jian' means difficult. For example, the rules of translation say: 'People see, heaven sees, human reason.' Even if there are no missing words, it still belongs to distant wording. For example, when translating this scripture, it says: 'Not coming to see is an insult to coming; not seeing is seeing.' Although the language is ornate, it loses the reasoning, which is difficult reasoning. These all belong to distant wording and difficult reasoning, or the language or content fails to match the Buddha's intention, so it is said. It is probably because the learners have not integrated into the Mahayana (Great Vehicle) correct view. 'Gai' is an introductory word, also expressing an uncertain tone. 'Rong' means to integrate. 'Da Guan' refers to the Mahayana correct view, which is the extinction of the realm and the silence of the mind, without form or name. Because there is no name, language is cut off; because there is no form, the mind's activity is extinguished. Therefore, Dharma Master Zhao (僧肇) said: 'The mouth wants to speak but the words are lost; the mind wants to connect but the thoughts are gone.' Considering impermanence, suffering, and emptiness as the Small Vehicle, the Middle Way correct view is the Great Vehicle. The translators lacked proficiency in the languages of various regions. The newly arrived monks from India were not familiar with the local languages, resulting in distant wording and stagnant reasoning in the scriptures. These four sentences explain the reasons for the distance and difficulty in translation. Because of the lack of proficiency in the languages of various regions, the wording is distant; because of the failure to integrate into the Mahayana correct view, the reasoning is difficult. Since it is to promote the Great Dharma, even if there are minor shortcomings, it is difficult to measure the gains and losses. 'Wei' means to act. The rise of the Buddha-dharma is like a small stream at the source of a river. 'Wei' can also be interpreted as 'to use.' The Great Dharma refers to the Mahayana Dharma, the ultimate and unsurpassed reasoning is called 'Great,' and the ability to guide sentient beings to generate the initial understanding is called 'Dharma.' This Great Dharma can guide the minds of sentient beings to generate correct understanding. '𣷽濫' means 𣷽𨳝, 'Wei' means small and shallow. This shows that during the Wei and Jin Dynasties, the Buddha-dharma had not been introduced for long, like a sweet spring just emerging, still very weak. The gains and losses of the various translated scriptures are difficult to measure, like a flawed jade or a stained pearl, so it is said that the gains and losses are difficult to measure. From this third part, the meaning and subtlety of the scriptures are explained. It started from the winter of the third year of the Hongshi era of the Qin Dynasty when Kumarajiva (鸠摩罗什) (a great translator) entered the Guanzhong area. There were four Qin Dynasties: first, the perished Qin, namely Qin Shi Huang (秦始皇) and others who established their capital in Yong; second, the Former Qin, namely Fu Jian (苻坚) and others who established their capital in Chang'an; third, the Later Qin, namely Yao Xing (姚兴) and others who established their capital in --------------------------------------------------------------------------------
Chinese
长安。四西秦即乞与伏国人等都金城。此及后秦也。前秦苻坚立十六年。太史秦有德星现。外国分野当有圣人入辅中国得之者。王坚乃遣使苻丕攻襄阳取释道安。吕光伐龟兹取罗什。后道安入秦。坚忻然谓仆射权翼曰。朕不以珠王为珍。但以贤哲为宝。不惜十万之师攻襄阳获一人半耳。翼曰谁。坚曰安公一人凿齿半也。坚令吕光取罗什饯送于建章宫。谓光曰。朕闻西国有罗什。夫贤哲国之宝。朕甚思之。若克龟兹可驰驿送。后坚伐晋败军为姚长所戮。即姚长为后秦也。吕光回至。姑臧闻主既丧。遂僭号。关外称为后凉。苌崩兴立。弘始三年春有树连李生于庙庭。逍遥一园葱变为薤。咸称嘉瑞。各罗什到雍。兴加礼遇侍以国师崇敬甚重。大兴法化。于草堂寺及逍遥。园三千硕德亲自翻译。至理之兴其在兹矣。传云。什父天竺辅相之子。名炎姓鸠摩罗。祖亡父当袭佐游之东游至龟兹。龟兹王白纯妹体有赤靥。法生智子。诸国娉之不受。王遂逼妻炎纳生作什。七岁出家学小乘。十三从师须利耶摩受业。摩为说阿耨达经。闻阴界入空。怪而问曰。此经何故破坏诸法。师因为说诸法因成故无真实。什遂专务方等受诵三论。初得放光经。魔来蔽文。唯见空纸。发誓诵习字出如常。复闻空中声曰。汝是智人。何故诵此。什遂诃叱令去 现代汉语译本： 长安。当时的西秦，也就是乞伏国的人等，都聚集在金城。这里指的是后秦。前秦苻坚在位第十六年，太史观测到秦国有德星出现，认为外国的分野应当有圣人来辅佐中国，得到他的人将会兴盛。于是苻坚派遣王坚攻打襄阳，夺取了释道安。吕光攻打龟兹，夺取了鸠摩罗什。后来道安来到了秦国，苻坚高兴地对仆射权翼说：‘朕不把珍珠美玉当作珍宝，只把贤哲之士当作宝贝。不惜动用十万大军攻打襄阳，只是为了得到这一人半人啊。’权翼问：‘是谁呢？’苻坚说：‘道安大师一人，凿齿算半个。’苻坚命令吕光夺取鸠摩罗什后，在建章宫设宴饯行，对吕光说：‘朕听说西域有个鸠摩罗什，贤哲之士是国家的宝贝，朕非常思念他。如果攻克龟兹，可以快马加鞭把他送来。’后来苻坚攻打晋朝失败，被姚苌所杀，姚苌建立了后秦。吕光返回，到达姑臧，听说苻坚已经去世，于是僭越称帝，在关外被称为后凉。姚苌去世后，姚兴继位。弘始三年春天，有树连理生在庙庭，逍遥园中的葱变成了薤，人们都称之为吉祥的征兆。鸠摩罗什到达雍，姚兴对他非常礼遇，以国师之礼侍奉，非常崇敬。大力弘扬佛法，在草堂寺和逍遥园，与三千位有德之士亲自翻译佛经。至理的兴盛就在于此啊。传说，鸠摩罗什的父亲是天竺的辅相之子，名叫鸠摩罗炎，祖先去世后，父亲应当继承相位，但他却东游到了龟兹。龟兹国王白纯的妹妹身体上有红色的痣，预示着会生出有智慧的儿子。各国都来求娶，但她都不答应。国王于是强迫她嫁给鸠摩罗炎，生下了鸠摩罗什。七岁出家学习小乘佛教，十三岁跟随须利耶摩学习。须利耶摩为他讲解《阿耨达经》，听到阴界归于空无，感到奇怪，问道：‘这部经为什么破坏诸法？’须利耶摩为他讲解诸法因缘和合而成，所以没有真实自性。鸠摩罗什于是专心研究大乘佛教，受持背诵三论。最初得到《放光经》，魔来遮蔽经文，只能看到空白的纸。他发誓诵习，字迹又像往常一样显现出来。又听到空中有声音说：‘你是个聪明人，为什么还要诵读这部经？’鸠摩罗什于是呵斥它离开。
English
English version: Chang'an. At that time, the Xiqin, that is, the people of the Qifu state, were all gathered in Jincheng. This refers to the Later Qin. In the sixteenth year of Fu Jian's reign in the Former Qin, the historian observed that a virtuous star appeared in Qin, believing that a sage from a foreign land should come to assist China, and whoever obtained him would prosper. Therefore, Fu Jian sent Wang Jian to attack Xiangyang and seize Shi Dao'an (释道安, a prominent Buddhist monk). Lü Guang attacked Qiuci (龟兹, an ancient kingdom in the Tarim Basin) and seized Kumarajiva (鸠摩罗什, a famous Buddhist scholar and translator). Later, Dao'an came to Qin, and Fu Jian happily said to the servant Quan Yi: 'I do not regard pearls and jade as treasures, but only regard virtuous and wise men as treasures. I did not hesitate to send an army of 100,000 to attack Xiangyang, just to obtain this one and a half men.' Quan Yi asked: 'Who is it?' Fu Jian said: 'Master Dao'an is one person, and Zaochi (凿齿, a mythical fierce man) is half.' Fu Jian ordered Lü Guang to seize Kumarajiva and hold a farewell banquet at Jianzhang Palace, saying to Lü Guang: 'I heard that there is a Kumarajiva in the Western Regions. Virtuous and wise men are the treasures of the country, and I miss him very much. If you conquer Qiuci, you can send him here quickly.' Later, Fu Jian attacked the Jin Dynasty and was defeated and killed by Yao Chang, who established the Later Qin. Lü Guang returned and arrived at Guzang, hearing that Fu Jian had passed away, so he usurped the throne and was called the Later Liang outside the pass. After Yao Chang passed away, Yao Xing succeeded him. In the spring of the third year of Hongshi, trees with connected branches grew in the temple courtyard, and the scallions in Xiaoyao Garden turned into chives, which people called auspicious omens. Kumarajiva arrived at Yong, and Yao Xing treated him with great courtesy, serving him with the etiquette of a national teacher, with great respect. He vigorously promoted Buddhism, and in the Caotang Temple and Xiaoyao Garden, he personally translated Buddhist scriptures with three thousand virtuous scholars. The prosperity of the ultimate truth lies in this. Legend has it that Kumarajiva's father was the son of a prime minister of Tianzhu (天竺, ancient name for India), named Kumarayana (鸠摩罗炎). After his ancestors passed away, his father should have inherited the position of prime minister, but he traveled east to Qiuci. The younger sister of King Bai Chun of Qiuci had a red mole on her body, which foretold that she would give birth to a wise son. Countries came to seek her hand in marriage, but she refused. The king then forced her to marry Kumarayana, and she gave birth to Kumarajiva. He became a monk at the age of seven and studied Hinayana Buddhism. At the age of thirteen, he studied with Suryasoma (须利耶摩, a Buddhist teacher). Suryasoma explained the Anavatapta Sutra (阿耨达经, a Buddhist scripture) to him. Hearing that the realm of yin returned to emptiness, he was surprised and asked: 'Why does this sutra destroy all dharmas?' Suryasoma explained to him that all dharmas are formed by the combination of causes and conditions, so they have no real self-nature. Kumarajiva then devoted himself to the study of Mahayana Buddhism, reciting the Three Treatises. Initially, he obtained the Prajnaparamita Sutra (放光经, a Mahayana Buddhist scripture). A demon came to obscure the text, and he could only see blank paper. He vowed to recite and study it, and the words appeared as usual. He also heard a voice in the air saying: 'You are a wise man, why do you still recite this sutra?' Kumarajiva then scolded it to leave. --------------------------------------------------------------------------------
Chinese
。又龟兹北界有一外道。神辨英秀。手击王鼓。论议胜者斩手谢之。什以二义相验。即迷闷自失。又母将什至北天竺。有罗汉名达摩瞿沙。见而异之。谓诵其母曰。善守护之。若三十五不破戒。度人如优波鞠多。如其不然可才取绝代。苍生犹藉此人津梁。什欲东游。母谓什曰。方等深教大阐真丹。唯尔之力。伿于自身无盖。其可如何。什曰。大士之道利彼亡躯若使大教流传能洗𥆐朦俗。虽复身当[日/(?*斤)]罐苦而芒恨。奇迹盛谈广如别传。什公自此方至关中也 先译大品智论爰及中观门百者。中观为中论也。门谓十二门论。百谓百论。意明翻传次第 便陶染至理然后重译兹经及法华等者。释所以也。陶者合土曰陶。史记云。瓦器也。有释云。陶者养也。染者习也。大教创传人未信悟故。先译大品中百。长养正惠染习至理。意令传译无昧宗由故曰也。重译兹经者。此经前后凡有六。谓一后汉严佛调译两卷。名古维摩经。吴朝支谦译三卷。名维摩诘所说不思议法门经。三西晋竺法护译一卷。名维摩诘所说法门经。四西晋竺寂兰译三卷。名毗摩罗诘经。五秦朝罗什法师译三卷。名维摩诘所说经。唐朝玄奘法师译六卷。名无垢称经。此即第五秦什本也。前经四译什又再翻故云重译也 所以文切理诣无间然矣者。谓文句 现代汉语译本：此外，在龟兹（Kucha，古代西域国名）的北部边境，有一位外道（非佛教的宗教派别）人士，他才智过人，英俊潇洒。他以击打王鼓的方式来挑战辩论，如果辩论失败，就要砍掉自己的手来谢罪。鸠摩罗什（Kumārajīva，佛教译经大师）用两种义理与他辩论，那外道立刻迷惑不解，不知所措。后来，鸠摩罗什的母亲带着他去了北天竺（Northern India，古代印度北部）。那里有一位名叫达摩瞿沙（Dharmaghoṣa，一位阿罗汉）的罗汉，见到鸠摩罗什后感到非常惊异，并对他的母亲说：‘请好好守护他。如果他能在三十五岁之前不破戒，那么他度化众生的能力就会像优波鞠多（Upagupta，一位佛教阿罗汉）一样。如果不是这样，他的才华也将是举世无双的。苍生百姓还需要借助这个人来渡过苦海。’鸠摩罗什想要东游（前往东方）。他的母亲对他说：‘方等（Vaipulya，大乘经典）甚深的教义将在真丹（China，古代对中国的称呼）得到弘扬，这只能靠你的力量。但对于你自身来说，这没有任何好处，这该怎么办呢？’鸠摩罗什回答说：‘菩萨的道义在于利益他人而牺牲自己。如果能使大乘佛教的教义流传开来，能够洗涤愚昧无知的世俗之人，即使让我身处[日/(?*斤)]罐（地狱刑具）的痛苦之中，我也不会有丝毫怨恨。’关于鸠摩罗什的奇迹和盛事，在其他传记中有详细的记载。鸠摩罗什就是从那时起到了关中（Guanzhong，古代地区名）。 他首先翻译了《大品般若经》（Mahāprajñāpāramitā Sūtra）和《中观论》（Mūlamadhyamakakārikā）。《中观论》就是《中论》。‘门’指的是《十二门论》（Dvādaśanikāya Śāstra）。‘百’指的是《百论》（Śata Śāstra）。这里的意思是说明翻译的先后顺序。 之所以先‘陶染至理，然后重译兹经及法华等’，是为了解释原因。‘陶’的意思是用土混合制作陶器。史记中说，陶器是瓦器。也有解释说，‘陶’是培养的意思，‘染’是习染的意思。因为大乘佛教刚刚开始传播时，人们还没有信服和领悟，所以先翻译《大品般若经》、《中观论》和《百论》，是为了培养正见和智慧，习染至高的真理，目的是为了使翻译不违背佛教的宗旨和由来，所以说‘也’。 ‘重译兹经’指的是，这部经（《维摩诘所说经》）前后共有六个译本，分别是：一、后汉时期严佛调翻译的两卷本，名为《古维摩经》；二、吴朝支谦翻译的三卷本，名为《维摩诘所说不思议法门经》；三、西晋竺法护翻译的一卷本，名为《维摩诘所说法门经》；四、西晋竺寂兰翻译的三卷本，名为《毗摩罗诘经》；五、秦朝罗什法师翻译的三卷本，名为《维摩诘所说经》；六、唐朝玄奘法师翻译的六卷本，名为《无垢称经》。这里指的是第五个译本，即秦朝鸠摩罗什的译本。因为之前的四个译本，鸠摩罗什又重新翻译了一遍，所以说是‘重译’。 ‘所以文切理诣无间然矣’，指的是文句