金剛般若經贊述 1.31

1.31

經者，然此般若上代已來總有五譯，出其年代具如《玄記》。然三藏貞觀十九年初從西至，最初翻譯其論也，《對法》為先。至貞觀二十三年，三藏隨駕玉華，先帝乖和，頻崇功德，共藏譯論，遍度五人，更問良因，藏令弘讚，遂制般若之序，名《三藏聖教序》。其時太子亦製《顯揚論序》，當許雜翻經論，竝讚幽靈，既有違和，不暇廣製也。于時帝問藏云：「更有何善而可修耶？」藏報云：「可執筆以綴般若。」帝既許之，藏便譯出，其夜五更三點翻譯即了，帝索讀之，即遣所司寫一萬本，既不重綴，詞句遂疎，後欲重譯，無由改採前布也。當爾積代梵本文竝付三藏，藏討諸本龜資梵文即羅什譯，同崑崙之本與真諦翻等，然經文舛異，隨文乃知真謬，題名不同，三藏獨名《能斷》，即先所譯，無著論本亦名《能斷》，何意然也？

Regarding the scripture: from ancient times down to the present, there have been five translations in all of this Prajñā[pāramitā]; the statement of their dates is fully given in the Xuanji. When the Tripiṭaka Master [Xuanzang] first arrived from the West in the nineteenth year of Zhenguan [645], he initially translated treatises, with the Abhidharmasamuccaya coming first. In the twenty-third year of Zhenguan [649], the Tripiṭaka Master accompanied the imperial retinue to Yuhua. The late Emperor [Taizong] was in poor health and repeatedly performed meritorious deeds, translating treatises together with the Tripiṭaka Master and ordaining five persons everywhere. When he further asked about wholesome causes, the Tripiṭaka Master urged him to broadly praise [the teaching], whereupon he composed a preface to the Prajñā[pāramitā], entitled the Preface to the Holy Teachings of the Tripiṭaka Master. At that time, the Crown Prince also composed a preface to the Prakaraṇāryavācā. They agreed to translate miscellaneous sūtras and treatises and to praise the subtle and profound spirit; but since the Emperor was indisposed, there was no leisure to compose extensively. At that time, the Emperor asked the Tripiṭaka Master, saying, "What other good deeds can be cultivated?" The Tripiṭaka Master replied, "You may take up the brush to compile the Prajñā[pāramitā]." The Emperor having consented, the Tripiṭaka Master proceeded to translate it out; on that night at the third point of the fifth watch, the translation was finished. The Emperor asked to read it, and immediately dispatched the relevant office to copy ten thousand copies. Since it was not revised again, the phrasing and syntax were somewhat unpolished. Later, when he wished to re-translate it, there was no way to alter or select from what had previously been distributed. At that time, Sanskrit texts accumulated over successive generations were all delivered to the Tripiṭaka Master. The Tripiṭaka Master investigated the various editions: the Kucha Sanskrit text was Kumārajīva's translation, identical to the Kunlun edition and Paramārtha's translation, and so forth. However, the sūtra texts were discrepant; only following the text could one know the true and the erroneous. The titles were different: the Tripiṭaka Master alone called it "Vajracchedikā" (Able to Cut); and in what was previously translated, Asaṅga's root treatise was also called "Vajracchedikā." What is the meaning of this?