Chinese
大正藏第 85 册 No. 2776 释肇序 No. 2776 [cf. No. 1775] 释肇序 本深也。启者开也。如世开深非王印不□□□□□□□□□□□□□喻也。故法华经云。是法华经藏深固幽远无人能到。□□□□□□□言词相寂灭。此经云。法相如是岂可说等。此则但可智悟。难□□□□□圣应不同者。应迹殊也。众生感异。法佛应殊。佛身既随感□□□□□遂缘千异故曰不同也。总标本迹不思议也 非本无以垂迹非迹无以显本者。此则圣人若不住不二之宗本。无以垂千异之殊迹。群生不亲千异之殊迹。无以悟不二之宗本。故肇师云。因未以示本。托粗以表微。即其事也。天台辨本迹略有五重。一真俗。二理教。三理行。四体用。五权实。皆为因本垂迹寻迹得本 本迹虽殊不思议一也。以本迹相由故合明耳。故诗云。南有樛木葛藟缧之。下盘曰樛。上盘曰句。若吹高松擢质于云霄之上。葛藟延蔓于荆蓁之下。则葛萝虽有攀缘之功而不离蓬蒿之下。若樛木不接葛萝仰攀。则虽千寻之檊亦可因依而达矣。法合亦同。便如来栖神于九居之上苍生沦没于三涂之下交感不会。则虽群生有本觉之智。不免沦回之苦。若使苍生深信仰之诚。诸佛垂大悲之迹。则虽十力位尊三祇 现代汉语译本： 《释肇序》 本，是深奥的意思。启，是开启的意思。就像世俗开启深藏之物，非帝王的印玺不能开启一样，这是一种比喻。所以《法华经》说：‘这部《法华经》的宝藏，深固幽远，没有人能够到达。’言语道断，言词相寂灭。这部经说：‘法相就是这样，怎么可以用言语来说呢？’这只能用智慧去领悟，难以言说。圣人的应化不同，是因为应迹不同。众生的感受不同，法佛的应化也不同。佛身既然随着众生的感受而不同，就随着因缘而千差万别，所以说不同。总的来说，本和迹都是不可思议的。 没有本，就无法垂示迹；没有迹，就无法彰显本。这就是说，圣人如果不安住于不二的宗本，就无法垂示千差万别的殊胜之迹。众生如果不亲近千差万别的殊胜之迹，就无法领悟不二的宗本。所以肇法师说：‘凭借末节来显示根本，依托粗显来表达精微。’就是这个道理。天台宗辨别本迹，略有五重：一、真俗；二、理教；三、理行；四、体用；五、权实。都是为了因本垂迹，寻迹得本。 本和迹虽然不同，但不可思议地是一体的。因为本和迹相互依存，所以合在一起说明。所以《诗经》说：‘南方有樛木，葛藤缠绕它。’下面盘旋的叫做‘樛’，上面盘旋的叫做‘句’。如果吹拂高耸的松树，使它的树干挺拔于云霄之上，葛藤却在荆棘丛中蔓延，那么葛藤虽然有攀缘的功劳，却不能离开蓬蒿之下。如果樛木不接纳葛藤让它向上攀援，那么即使是千寻的树干，也可以凭借它而到达顶端。佛法也是同样的道理。如果如来安住于九居之上，众生沉沦于三涂之下，彼此交感不通，那么即使众生有本觉的智慧，也免不了轮回的痛苦。如果使众生有深厚的信仰之诚，诸佛垂示大悲的应迹，那么即使十力位尊，经历了三大阿僧祇劫。
English
English version: Śākyamuni's Preface ‘Root’ (本, běn) means profound. ‘Initiation’ (启, qǐ) means to open. Just as opening something deeply hidden requires the king's seal, this is a metaphor. Therefore, the *Lotus Sutra* says: ‘This treasure of the *Lotus Sutra* is deeply hidden and far away, and no one can reach it.’ Verbal expression ceases, and words become silent. This sutra says: ‘The nature of Dharma is like this, how can it be described?’ This can only be understood through wisdom and is difficult to express. The different responses of sages are due to different traces (应迹, yìngjì). Because sentient beings' perceptions differ, the responses of the Dharma-Buddha also differ. Since the Buddha's body varies according to the perceptions of sentient beings, it varies infinitely according to conditions, hence the saying ‘different.’ In summary, both the root and the traces are inconceivable. Without the root, there is no way to manifest traces; without traces, there is no way to reveal the root. This means that if a sage does not abide in the non-dual source, there is no way to manifest the diverse traces. If sentient beings do not approach the diverse traces, there is no way to realize the non-dual source. Therefore, Master Zhao said: ‘Using the branches to show the root, relying on the coarse to express the subtle.’ This is the principle. The Tiantai school distinguishes the root and traces in roughly five aspects: 1. Truth and convention; 2. Principle and teaching; 3. Principle and practice; 4. Essence and function; 5. Provisional and real. All are for the sake of manifesting traces based on the root, and attaining the root by seeking the traces. Although the root and traces are different, they are inconceivably one. Because the root and traces depend on each other, they are explained together. Therefore, the *Book of Poetry* says: ‘In the south, there is a tangled tree, with kudzu vines entwining it.’ The part that coils below is called ‘tangled’ (樛, jiū), and the part that coils above is called ‘hook’ (句, gōu). If a tall pine tree is blown, causing its trunk to stand tall above the clouds, while kudzu vines spread among the thorns, then although the kudzu vines have the merit of climbing, they cannot leave the base of the weeds. If the tangled tree does not allow the kudzu vines to climb upwards, then even a thousand-fathom trunk can be reached by relying on it. The Dharma is the same. If the Tathāgata dwells in the nine abodes (九居, jiǔjū) and sentient beings are submerged in the three evil paths (三涂, sāntú), and there is no mutual interaction, then even if sentient beings have the wisdom of original enlightenment, they cannot avoid the suffering of reincarnation. If sentient beings have deep faith and sincerity, and the Buddhas manifest traces of great compassion, then even if one's position is as high as the ten powers (十力, shílì) and one has gone through three great *asaṃkhyeya* kalpas (三祇, sānqí). --------------------------------------------------------------------------------
Chinese
劫远。自强不息咸可成矣。本迹之义于兹显然。从此第三明释题目也 故命侍者。标以名焉。嘱累品中。佛告阿难此经名维摩诘所说亦名不可思议解脱法门。即命阿难为侍者。此以本迹俱不思议故。令不思议为名也。 三明重译之由。由前翻译失旨故重译也。文四。初明译经主。即秦主姚兴也。二明译经时。即弘始八年也。三明能译人。什法师也。四明所译法。即此经也。前文有二。初举人叹德也。二明重译之本意。初中大秦天王者举人也。㑺神等者叹德也。大秦叹其国大王。王显其人尊。圣德普覆谓之天。黎人仰归往谓之王。此孝治之德也(故孝经云。昔者明王之以孝治天下。不敢遗小国之民臣。而况于公侯伯子男呼故得万国之欢之等)又可为民所载谓之天。于人自在谓之王。斯则至尊之称也。㑺神者㑺英亦㑺杰也。有释。才过十人曰豪。百人曰英。千人曰俊。万人曰杰。神谓神思也。谓㑺杰之心世英之等。故云超世。此叹治国之智 玄心独悟者。游心玄镜故曰玄心。幽鉴不群故名独悟。此叹悟理心也 弘至理于万机之上者。弘者大敕及万方故云大也。至者极也。治化万机者。万事之机微也。尚书云。兢兢业业一日二日万机。此爰秦王善治国政垂衣端拱而物自归。虽处万机之务而不失天运之化 扬道化于千载 现代汉语译本： 劫数久远，只要自强不息，一切都可以成功。本地和垂迹的意义在这里显现出来。从此以下第三部分解释经题。所以命令侍者，用这个来命名。在《嘱累品》中，佛告诉阿难，这部经名为《维摩诘所说》，也名《不可思议解脱法门》。于是命令阿难作为侍者。这是因为本地和垂迹都不可思议，所以用‘不可思议’来命名。 第三部分说明重新翻译的原因。因为之前的翻译失去了宗旨，所以重新翻译。分为四个部分。首先说明翻译经典的主持者，就是秦王姚兴（人名）。第二说明翻译经典的时间，就是弘始八年（时间）。第三说明能够翻译的人，是什法师（鸠摩罗什的尊称）。第四说明所翻译的法，就是这部经。前文分为两部分。首先是举荐人才并赞叹其德行。第二说明重新翻译的本意。首先，‘大秦天王’是举荐人才。‘㑺神等’是赞叹德行。‘大秦’赞叹他的国家大，‘天王’彰显他的尊贵。用圣德普遍覆盖百姓，称为‘天’。百姓仰慕归往，称为‘王’。这是用孝道治理的德行（所以《孝经》说：‘从前英明的君王用孝道治理天下，不敢遗漏小国的百姓和臣子，更何况是公侯伯子男呢？’所以得到万国的拥戴）。又可以被百姓所拥戴，称为‘天’。对于百姓能够自在施为，称为‘王’。这就是最尊贵的称呼。‘㑺神’，‘㑺’是英，也是杰。有人解释说，才能超过十人称为‘豪’，超过百人称为‘英’，超过千人称为‘俊’，超过万人称为‘杰’。‘神’是指神思。意思是说，具有㑺杰之心，是世间英才等等。所以说‘超世’。这是赞叹治理国家的智慧。‘玄心独悟’，是指心游于玄妙的境界，所以说‘玄心’。幽深地领悟，不与众人相同，所以名为‘独悟’。这是赞叹领悟真理的心。‘弘至理于万机之上’，‘弘’是广大的敕令以及四面八方，所以说是‘大’。‘至’是极点。治理和教化万机，‘机’是指万事的细微之处。《尚书》说：‘兢兢业业，一天两天处理万机。’这是说秦王善于治理国家政事，垂衣拱手而天下万物自然归顺。虽然身处处理万机的事务之中，却不失去顺应天道变化的教化。‘扬道化于千载’
English
English version: Kalpas are distant, but with self-improvement, everything can be achieved. The meaning of the original and manifested traces is clearly revealed here. From this point onwards, the third section explains the title of the scripture. Therefore, the attendant is instructed to use this as the name. In the ‘Entrustment Chapter,’ the Buddha tells Ananda that this scripture is named ‘Vimalakirti-nirdesa (Vimalakirti's Discourse),’ and also ‘The Inconceivable Liberation Dharma Door.’ Thus, Ananda is appointed as the attendant. This is because both the original and manifested traces are inconceivable, so it is named ‘Inconceivable.’ The third section explains the reason for retranslation. Because the previous translation lost its essence, it is retranslated. It is divided into four parts. First, it explains the sponsor of the scripture translation, which is King Yao Xing (a personal name) of Qin. Second, it explains the time of the scripture translation, which is the eighth year of Hongshi (a time period). Third, it explains the person capable of translating, who is Dharma Master Kumarajiva (a respectful title for Kumarajiva). Fourth, it explains the Dharma being translated, which is this scripture. The preceding text is divided into two parts. First, it recommends talents and praises their virtues. Second, it explains the original intention of the retranslation. First, ‘Great Qin Heavenly King’ is the recommendation of talent. ‘㑺神 etc.’ is the praise of virtue. ‘Great Qin’ praises his great country, ‘Heavenly King’ highlights his nobility. Using saintly virtue to universally cover the people is called ‘Heaven.’ The people admire and return to him, which is called ‘King.’ This is the virtue of governing with filial piety (therefore, the ‘Classic of Filial Piety’ says: ‘In the past, the enlightened kings governed the world with filial piety, not daring to neglect the people and subjects of small countries, let alone dukes, marquises, earls, viscounts, and barons?’ Therefore, they gained the support of all nations). Also, being supported by the people is called ‘Heaven.’ Being able to act freely for the people is called ‘King.’ This is the most honorable title. ‘㑺神,’ ‘㑺’ is ‘ying (英, outstanding),’ and also ‘jie (杰, exceptional).’ Some explain that talent exceeding ten people is called ‘hao (豪, heroic),’ exceeding a hundred people is called ‘ying (英, outstanding),’ exceeding a thousand people is called ‘jun (俊, talented),’ and exceeding ten thousand people is called ‘jie (杰, exceptional).’ ‘神 (shen)’ refers to divine thought. It means having the heart of 㑺杰, being worldly talents, and so on. Therefore, it is said to be ‘transcending the world.’ This is praising the wisdom of governing the country. ‘玄心独悟 (Xuan Xin Du Wu)’ refers to the mind wandering in a mysterious realm, so it is called ‘玄心 (Xuan Xin, Mysterious Mind).’ Profoundly understanding, not the same as the masses, so it is named ‘独悟 (Du Wu, Unique Understanding).’ This is praising the mind that understands the truth. ‘弘至理于万机之上 (Hong Zhi Li Yu Wan Ji Zhi Shang),’ ‘弘 (Hong)’ is a vast edict and all directions, so it is said to be ‘great.’ ‘至 (Zhi)’ is the extreme. Governing and teaching myriad affairs, ‘机 (ji)’ refers to the subtleties of all things. The ‘Book of Documents’ says: ‘Be conscientious and diligent, handling myriad affairs in a day or two.’ This means that King Qin is good at governing the affairs of the country, folding his hands and the world naturally submits. Although he is in the midst of handling myriad affairs, he does not lose the transformation of following the way of heaven. ‘扬道化于千载 (Yang Dao Hua Yu Qian Zai)’ --------------------------------------------------------------------------------
Chinese
之下者。扬谓宣扬。化者法化也。千载者载年也。如来灭后一千三百余年。大乘至教方传此土。秦主应兹住运故得广崇法化也。则由㑺神越世故能弘至理于万机。由玄心独悟故能扬道化于千载。万机之先故云上。千年之后故云下也。从此第二明重译之意。每寻玩兹典以为栖神之宅□□□□□寻玩习者此也。典者经典也。以者用也。为者作也。栖者止息也。神□□□□□处也。下云毕竟空寂舍义因也。此明秦主得古译经常披寻□□□□□□之所也。而摄支竺所出理滞于文者。支译支谦。竺谓法护也。理滞于□□□□□经支谦所出以不来相而来为辱来。不见相而见为相见等。此则大乘之理滞于译者之文。何者如什所译。经云不来相而来不见相而见。此则精于至理而应会之义不失。言辱来相见乃涉于浮俗。而理悟之道都捐如世人云不面。在昔辱来相见。岂法身大士同俗执相见邪 常恐玄宗坠于译人者。翻译既乖经旨故。恐玄妙之宗坠于译人之笔也。北天之运运通有在者。北天者北天竺国也。运者动也转也。如大品经云。明佛记此经我灭度后传于南天。次至西天。后至北天。当没于地。据运数南天五百年西天五百年。方至北天。此国即北天焉。国之东隅故。千年之后大教合传于此国。果佛言故曰通有在也。第二明译时 以弘始 八年岁次鹑火者。太岁在午应曰敦𦍕。月在午方云鹑火。此以月号命年故也。此出尔雅 命大将军常山公者。姚嵩也 安城侯者。姚显也。常山安城即所封之邑也。公之与侯伯子男五等诸侯也。此即举所封之号也 于常安大寺者。秦主讳长。以是姚苌之子故曰常。此则译经处也。大寺别处也。即草堂寺以草覆堂故云草堂。群僧所集谓之大寺。皆当时之号非本名也 与义学沙门者。取善理之人简余学也。即生肇融睿凭影严观等千二百人皆一时之杰。各旨盛迹及西。请什公译经等事广如抄及传述。从此第三明能译人。分二。初举人叹德后明译经之意。初什公之一字举人 以高世之量等者。叹德也。即智量高远出过于世故云也 冥心真境者。心与理冥也 既尽环中者。智穷实相。即庄子云。抠始得其环中以应乎无穷。彼以是非为循环。此绝是非处为环中。今借彼言以明实相也 又善方言者。善解梵汉二国方言也。从此第二译经意 于时手执胡文口自宣译。胡文者梵夹也。谓承梵天之余训言文者谬也。故南山尊宿云。犹是昆之一砾耳。什法师既闲两国之言。故口自翻译也 道俗虔虔者。道谓义学沙门。俗谓儒宗词伯也。皆是因证义人也。虔虔者。虔者敬也 再言者表诚敬之志 一言三复者。谓再审定其义也。故论语南客三复白 现代汉语译本 八年，当太岁在鹑火（星次名，十二星次之一）的位置时，岁星在午位，应验了‘敦牂’（太岁在午的名称）。月亮在午位时，叫做鹑火。这是用星次来命名年份的缘故。这些出自《尔雅》。 被任命为大将军常山公的人，是姚嵩（人名）。安城侯是姚显（人名）。常山和安城就是他们所封的邑地。公和侯是伯、子、男五等诸侯中的两种。这里是举出他们所封的爵号。 在常安大寺（寺庙名）里，秦主因为避讳‘长’字，因为他是姚苌（人名）的儿子，所以称‘常’。这里指的是翻译佛经的地方。大寺是另外的地方。也就是草堂寺，因为用草覆盖屋顶，所以叫做草堂。众多僧人聚集的地方叫做大寺。这些都是当时的称呼，不是本来的名字。 与义学沙门（精通义理的僧人）一起，选取通晓善理的人，简拔其余学习者。也就是生肇（僧人名）、融（僧人名）、睿（僧人名）、凭（僧人名）、影（僧人名）、严观（僧人名）等一千二百人，都是一时俊杰。各自阐扬盛大的事迹以及西域的情况，迎请鸠摩罗什（译经大师，后文简称什公）翻译佛经等等事情，详细情况记载在抄本和传记中。从这里开始，第三部分说明能够翻译的人。分为两部分。首先是列举人物赞叹他们的德行，然后说明翻译佛经的意义。首先是什公的名字。 ‘以高世之量’等，是赞叹他们的德行。也就是智慧和器量高远，超出世俗，所以这样说。 ‘冥心真境’，是说心与真理相合。 ‘既尽环中’，是说智慧穷尽了实相。就像《庄子》所说：‘探究事物的开端，就能得到它的环中，从而应对无穷的变化。’庄子以是非作为循环，而这里则是断绝是非之处作为环中。现在借用他的话来阐明实相。 ‘又善方言’，是说擅长理解梵语和汉语两种语言。 从这里开始，第二部分说明翻译佛经的意义。 ‘于时手执胡文口自宣译’，胡文指的是梵文经书。说是继承梵天的遗训，文字有谬误。所以南山律宗的尊宿说：‘只不过是昆仑山的一块石头罢了。’什法师精通两种语言，所以亲自口译。 ‘道俗虔虔’，道指的是义学沙门，俗指的是儒家学者。都是参与考证义理的人。‘虔虔’是恭敬的意思。 ‘再言’，表示诚恳恭敬的心意。 ‘一言三复’，是说再三审定其中的含义。所以《论语》中说，南客三次重复‘白’字。