大方廣佛華嚴經隨疏演義鈔 7.33

7.33

疏「一、波頗三藏」者，據《般若燈論．序》云「中天竺三藏波頗蜜多，唐言朋友。學兼半滿、博綜群詮，喪我怡神、搜玄養性，遊方在念、利物為懷，故能附杙傳身、舉烟召侶，[曰/月]氷霜而越葱嶺、犯風雪而渡沙河，時積五年、途經四萬，以大唐貞觀元年歲次娵觜，十一月二十日，頂戴梵文至于京輦。昔秦徵童壽苦用兵戈、漢請摩騰遠勞蕃使，詎可方茲感應道契冥符、家國休祥德人爰降？有司奏見，殊悅帝心。其年有勅，安置大興善寺，仍請譯出《寶星陀羅尼經》、《般若燈論》、《莊嚴論》等。」疏「阿含」，具云阿爰摩，此云教也。

Regarding the commentary's phrase, 'First, Tripiṭaka Master Prabhākara,' according to the Preface to the Prajñāpradīpa-śāstra: 'Tripiṭaka Master Prabhākaramitra of Central India—translated in the Tang as Friends—his learning embraced both the partial and the complete, and he comprehensively synthesized the many teachings. Forgetting the self to gladden the spirit, probing the profound to nourish nature, traveling abroad was his thought, and benefiting beings was his concern. Thus he could cling to stakes to convey his body, and raise smoke to summon companions; treading on ice and frost he crossed the Congling Mountains, and braving wind and snow he crossed the sandy rivers. Accumulating a duration of five years and traversing forty thousand [li], on the twentieth day of the eleventh month in the year juzici, the first year of Zhenguan of the Great Tang, he arrived at the capital carrying Sanskrit texts on his head. In the past, the Qin summoned Tongshou through the hardships of military force, and the Han invited Mātanga through the distant toil of foreign envoys; how could that compare to this spiritual resonance and tacit accord with the Dao, an auspicious omen for family and state, when a virtuous man descended here? The officials petitioned for an audience, which greatly delighted the emperor's heart. In that year, an edict was issued to install him at Daxingshan Monastery, and further requested him to translate the Ratnolkā-dhāraṇī-sūtra, the Prajñāpradīpa-śāstra, the Mahāyānasūtrālaṃkāra, and so on.' Regarding the commentary's 'āgama,' fully pronounced āgama, this translates as 'teaching.'