維摩經略疏垂裕記 1.60

1.60

二、本文，二：初、開章；二、隨釋，五：初、經度不盡，二：初、正明不盡，二：初、簡示秦譯。「五譯」者，一、後漢清信士嚴佛調譯，一卷，名古維摩經。二、吳朝支謙譯，兩卷，名維摩詰說不思議法門經。三、西晉竺法護翻，一卷，名維摩詰所說法門經。四、西晉竺叔蘭翻，三卷，名毘摩羅詰經。五、姚秦鳩摩羅什翻，三卷，即今所解本也。至唐朝玄奘三藏又翻，六卷，名佛說無垢稱經。於今世則有六譯，智者在隋但見五譯。言「譯」者，〈王制〉曰「五方之民，言語不通、嗜欲不同，達其志、通其欲。東方曰寄、南方曰象、西方曰狄鞮、北方曰譯。」鄭玄注曰「皆俗間之名，依其事類耳。」鞮之言知也，今冀部有言狄鞮者，今通西言。而云譯者，蓋漢世多事北方，而譯官兼善西語，故摩騰始至而譯《四十二章經》焉。復加之以翻者，大宋《僧傳》曰「如翻錦綺，背面俱華，但其華有左右耳。」「今釋什本」者，即前五譯中一也。梵云鳩摩羅什婆，此翻童壽。本印度人，以姚秦弘始三年方入長安，勅八百沙門諮受什旨。秦主卑萬乘之心、尊三寶之教，於草堂寺共三千僧手執舊經而參定之，皆洞深旨。什以弘始四年至十一年，凡譯經九十八部，合四百二十一卷。僧叡、僧肇、道常等筆受，此經即弘始八年譯也。故僧肇《注維摩經．序》云「大秦天王每尋翫茲典，以為棲神之宅，而恨支竺所出理滯於文，常恐玄宗墜譯人。以弘始八年，命大將軍常山公右將軍安成侯，與義學沙門千二百人，於長安大寺請羅什法師重譯正本。」

Second, the main text has two parts: first, setting forth the headings; second, commenting on them accordingly. [The second has] five parts: first, that the translation of the scripture was incomplete. This has two parts: first, directly explaining that it was incomplete. This has two parts: first, differentiating and indicating the Qin translation. Regarding the "five translations": First, the translation by the Upāsaka Yan Fodiao of the Later Han in one fascicle, titled Ancient Vimalakīrti Sūtra. Second, the translation by Zhi Qian of the Wu dynasty in two fascicles, titled The Sūtra on the Inconceivable Teaching Expounded by Vimalakīrti. Third, the translation by Dharmarakṣa of the Western Jin in one fascicle, titled The Sūtra on the Teaching Expounded by Vimalakīrti. Fourth, the translation by Zhu Shulan of the Western Jin in three fascicles, titled The Sūtra of Vimalakīrti. Fifth, the translation by Kumārajīva of the Yao Qin in three fascicles, which is the version explained here today. In the Tang dynasty, the Tripiṭaka Master Xuanzang made another translation in six fascicles, titled The Sūtra on the Stainless Name Expounded by the Buddha. In the present world, there are thus six translations, but Zhizhe during the Sui dynasty saw only five translations. Regarding "translated" (yi): the "Royal Regulations" (Wangzhi) states: "The peoples of the five regions differ in their languages and diverse desires; to communicate their intentions and convey their desires: for the east, it was called ji; for the south, xiang; for the west, didi; for the north, yi." Zheng Xuan's commentary states: "These are all popular names based on their respective categories." Di means to know; nowadays in the Ji region there are those who say didi, which now communicates western speech. That it is called yi is because in the Han period relations were mostly with the north, and the translation officials were also skilled in western languages; hence, when Kāśyapa Mātaṅga first arrived, he translated the Sūtra of Forty-two Sections. Furthermore, "fan" (turn over) was added to it: the Great Song Biographies of Eminent Monks states: "It is like turning over embroidered brocade; the front and the back both have patterns, only the patterns face left and right." "Now explaining the Kumārajīva version" means one among the aforementioned five translations. In Sanskrit, Kumārajīva; translated here, it means Youthful Longevity. He was originally from India. Only in the third year of the Hongshi era of the Yao Qin did he enter Chang'an. [The ruler] commanded eight hundred śramaṇas to consult and receive Kumārajīva's teachings. The lord of Qin humbled his sovereign dignity of ten thousand chariots and revered the teaching of the Three Jewels, collating and finalizing [the texts] together with three thousand monks holding the old scriptures in their hands at Caotang Monastery, all penetrating the profound meanings. From the fourth to the eleventh year of the Hongshi era, Kumārajīva translated a total of ninety-eight works in four hundred and twenty-one fascicles. Sengrui, Sengzhao, Daochang, and others recorded them in writing; this scripture was translated in the eighth year of the Hongshi era. Therefore, Sengzhao's Preface to the Commentary on the Vimalakīrti Sūtra states: "The Heavenly King of the Great Qin continually examined and delighted in this scripture, regarding it as the abode where his spirit reposed. Yet he lamented that in the versions produced by Zhi and Zhu the principle was hindered by the phrasing, constantly fearing that the mysterious tenets would be degraded by the translators. In the eighth year of the Hongshi era, he commanded the Senior General the Duke of Changshan and the General of the Right the Marquis of Ancheng, together with one thousand two hundred śramaṇas devoted to doctrinal learning, to invite Dharma Master Kumārajīva at the Great Monastery of Chang'an to retranslate and correct the text."