大方廣佛華嚴經疏 3.15

3.15

第八傳譯感通，分二：先明翻譯年代、後明傳通感徵。前中，此經前後通唯二譯，并其補闕，四本不同：一晉義熙十四年，北天竺三藏佛度跋陀羅，此云覺賢，於楊州謝司空寺翻梵本，三萬六千頌，成晉經五十卷、或六十卷，沙門法業筆受，慧嚴、慧觀潤色。謝司空寺者，即今潤州興嚴寺是，由興《華嚴》故。二大唐永隆元年中，天竺三藏地婆訶羅，此云日照，於西京大原寺，譯出〈入法界品〉，內兩處脫文：一從摩耶夫人後至彌勒菩薩前，中間天主光等十善知識；二從彌勒菩薩後至三千大千世尊微塵數善知識前，中間文殊申手過一百一十由旬按善財頂十五行經。大德道成律師、薄塵法師、大乘基法師等同譯，復禮法師潤文，依六十卷本為定。三證聖元年，于闐三藏實叉難陀，此云喜學，於東都佛授記寺再譯舊文，兼補諸闕，計益九千頌，通舊總四萬五千頌，合成唐本八十卷。大德義淨三藏、弘景禪師、圓測法師、神英法師、法寶法師、賢首法師等同譯，復禮法師綴文。四即於前第三本中雖益數處，却脫日照三藏所補文殊按善財頂之文，即賢首法師以新舊兩經勘以梵本，將日照補文，安喜學脫處，遂得文續義連。其文之要，至下當辯。今之所傳即第四本。其第三本先已流傳，故今世上之經猶多脫者，即第三本，願諸達識見闕而續之。

Eighth, the history of translation and spiritual resonances, divided into two: first, clarifying the translation periods; second, clarifying the signs of spiritual resonance in circulation and transmission. Under the first, this sūtra had altogether only two translations from beginning to end, and together with its supplements of missing portions, four different recensions: First, in the fourteenth year of Yixi of the Jin dynasty, the North Indian Tripiṭaka Master Buddhabhadra—here translated as 'Awakened Worthy'—translated a Sanskrit manuscript of thirty-six thousand verses at Xie Sikong Monastery in Yangzhou into the Jin sūtra in fifty or sixty fascicles; the śramaṇa Faye recorded it in writing, and Huiyan and Huiguan polished the style. Xie Sikong Monastery is the present Xingyan Monastery in Runzhou, so named because it brought about the flourishing of the Avataṃsaka. Second, during the first year of Yonglong of the Great Tang, the Indian Tripiṭaka Master Divākara—here translated as 'Sunlight'—translated at the Western Capital's Dayuan Monastery two omitted passages within the chapter 'Entering the Dharmadhātu': first, between Māyādevī and Bodhisattva Maitreya, the ten spiritual friends including Devatā-prabhā; second, between Bodhisattva Maitreya and the spiritual friends as numerous as the paramāṇus of a trichiliocosm of Bhagavats, the fifteen lines of scripture where Mañjuśrī extended his hand over one hundred and ten yojanas to pat Sudhana's crown. Virtuous ones such as Vinaya Master Daocheng, Dharma Master Baochen, and Dharma Master Dacheng Ji translated together, while Dharma Master Fuli polished the text, establishing it based on the sixty-fascicle version. Third, in the first year of Zhengsheng, the Khotanese Tripiṭaka Master Śikṣānanda—here translated as 'Delight in Learning'—retranslated the old text and supplemented all the omissions at the Eastern Capital's Foshouji Monastery, adding an estimated nine thousand verses, making forty-five thousand verses together with the old, forming the Tang recension of eighty fascicles. Virtuous ones such as Tripiṭaka Master Yijing, Chan Master Hongjing, Dharma Master Woncheuk, Dharma Master Shenying, Dharma Master Fabao, and Dharma Master Xianshou translated together, and Dharma Master Fuli edited the text. Fourth, although several passages were added in the aforementioned third recension, it omitted the passage where Mañjuśrī pats Sudhana's crown supplemented by Tripiṭaka Master Divākara; thereupon Dharma Master Xianshou compared the new and old sūtras with the Sanskrit manuscript and placed Divākara's supplemental passage where Śikṣānanda had omitted it, so that the text was continuous and the meaning linked. The significance of that text will be distinguished below. What is transmitted today is this fourth recension. Because the third recension had already circulated beforehand, many sūtras in the world today still have this omission; that is the third recension, and I hope discerning people will see the deficiency and continue it.