[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大華嚴經略策](https://indike.org/pramana/in.bauddha.taisho.1737) › 1.15 # 大華嚴經略策 1.15 大華嚴經略策 1.15 - **Language:** Classical Chinese ### [1.15](https://indike.org/pramana/in.bauddha.taisho.1737.1.15) 第八、翻譯傳通。問：夫教自西天東流華夏，貝多梵字紙素翻傳，必承明詔之恩、要假群賢詳議。未知此典譯在何朝？譯主何人？而新舊同異，仰申旨的令識鴻源。答：自佛日沈輝西天結集，漢明之代教始東垂。此不思議經晉朝方有，前後傳異四本不同。一晉義熙十四年北天竺三藏佛度跋陀羅，唐言覺賢，於揚州謝司空寺即今上亢興嚴寺，翻梵本三萬六千偈成晉經六十卷。沙門法業筆受，慧嚴、慧觀潤色。二大唐永隆元年，中天竺三藏地婆訶羅，此云日照，於西京太原寺即今長安崇福寺，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界微塵數善知識前，中間文殊申手摩善財頂十五行經，即八十卷經之初。大德道成律師、薄塵法師、大乘法師等同譯，復禮法師潤文。三大周證聖元年，于闐三藏實叉難陀，此云喜學，於東都佛授記寺即今敬愛寺，再譯梵文兼補諸闕計九千頌，通舊總有四萬五千偈，合成唐本八十卷。其梵本即則天大聖皇后遣使于闐迎來此方，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，復禮法師潤文。四即於前第三本中，雖益數處却脫日照所補文殊菩薩案善財頂十五行經，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，今之所傳即第四本。若有八十卷，初無文殊案善財頂之經，即第三本也。然如來說教能隨類音結集成經，事準西域賢達傳譯必音善兩方，一言三詳兢兢誡慎，使上冥聖意下隨時機，故得傳通功深益遠。謹對。 > Eighth: translation, transmission, and dissemination. Question: The teaching came east to China from the Western Regions, with birch-bark and Sanskrit script translated onto paper and silk; it had to receive the grace of an imperial decree and required the deliberation of assembled worthies. In which dynasties was this scripture translated? Who were the chief translators? And as for the agreements and differences between the old and new, please state the exact points so that we may know the great source. Answer: From the time the sun of the Buddha set its light and the councils were held in India, the teaching first descended eastward during the reign of Emperor Ming of the Han. This inconceivable sūtra came to exist only in the Jin dynasty, and its transmission differed across four distinct versions over time: First, in the fourteenth year of the Yixi era of the Jin, Tripiṭaka Master Buddhabhadra of Northern India—in the Tang language, Juexian—translated a Sanskrit text of thirty-six thousand verses into the sixty-fascicle Jin sūtra at Xie Sikong Monastery in Yangzhou, which is now the Shangkang Xingyan Monastery. The śramaṇa Faye recorded it by brush, and Huiyan and Huiguan polished the style. Second, in the first year of the Yonglong era of the Great Tang, Tripiṭaka Master Divākara of Central India—called Rizhao here—translated the “Entering the Dharmadhātu Chapter” at Taiyuan Monastery in the Western Capital, which is now the Chongfu Monastery in Chang'an. Inside it two passages were missing: first, from after Lady Māyā to before Bodhisattva Maitreya, the ten spiritual friends in between, such as Deyānīyavanta; second, from after Bodhisattva Maitreya to before the spiritual friends as numerous as the atoms of a great trichiliocosm, the fifteen lines of scripture in between where Mañjuśrī extends his hand to rub Sudhana's crown, which is at the beginning of the eighty-fascicle sūtra. The virtuous Vinaya Master Daocheng, Dharma Master Baochen, Dharma Master Dacheng, and others translated it together, and Dharma Master Fuli polished the text. Third, in the first year of the Zhengsheng era of the Great Zhou, Tripiṭaka Master Śikṣānanda of Khotan—called Xixue here—translated the Sanskrit text again at Fo Shouji Monastery in the Eastern Capital, now Jing'ai Monastery, and supplemented various omissions amounting to nine thousand verses; together with the old, there were forty-five thousand verses in total, forming the eighty-fascicle Tang version. The Sanskrit text was brought to this land when Empress Zetian Dasheng sent an envoy to Khotan to welcome it; the virtuous Tripiṭaka Master Yijing, Chan Master Hongjing, Dharma Master Woncheuk, Dharma Master Shenying, Dharma Master Fabao, Dharma Master Xianshou, and others translated it together, and Dharma Master Fuli polished the text. Fourth, within the aforementioned third version, although several places were augmented, the fifteen lines of scripture supplemented by Rizhao, where Bodhisattva Mañjuśrī rubs Sudhana's crown, were on the contrary omitted; Dharma Master Xianshou collated the two sūtras, new and old, against the Sanskrit text, and inserted Rizhao's supplemented text into the place omitted by Xixue, so that the text ran continuously and the meaning was joined; what is transmitted today is this fourth version. If there is an eighty-fascicle version that lacks the scripture of Mañjuśrī rubbing Sudhana's crown at the beginning, that is the third version. The Tathāgata's preaching of the doctrine accords with the voices of various classes of beings, and when compiled into sūtras, according to the standard of the Western Regions, the wise and eminent who transmit and translate must be skilled in the languages of both sides; each word is examined thrice with trepidation and caution, so that above it tallies with the holy intention, and below it accords with the capacities of the time. Therefore its transmission and dissemination have had profound efficacy and far-reaching benefit. Respectfully answered. > — English (machine translation) (machine translation) - [Previous: 1.14](https://indike.org/pramana/in.bauddha.taisho.1737.1.14) - [Next: 1.16](https://indike.org/pramana/in.bauddha.taisho.1737.1.16) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1737.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1737~en-mt.1.15) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.3.15) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1737.1.15](https://indike.org/pramana/in.bauddha.taisho.1737.1.15) · Pramāṇa