大乘法界無差別論疏 1.23

1.23

第九、翻譯由致者，有于闐國三藏法師提雲般若，此云天慧。其人慧悟超倫、備窮三藏，在於本國獨步一人。後為觀化上京，遂齎梵本百有餘部，於垂拱年內屆至神都。有勅慰喻，入內供養，安置魏國東寺，令共大德十人翻譯經論，仍令先譯《華嚴》。余以不敏，猥蒙徵召。既預翻譯，得觀寶聚，遂翻得《華嚴不思議境界分》、《華嚴修慈分》、《大乘智炬陀羅尼經》、《諸佛集會陀羅尼經》，已上各一卷成。《造像功德經》二卷、《法界無差別論》一卷，沙門慧智等譯語，沙門法華筆授，沙門復禮綴文，沙門圓測、慧端、弘景等證義。其餘經論，並未及譯，三藏遂便遷化，瘞於龍門，與日照三藏同處。勅甚優禮，道俗欽慕，如喪考妣焉。

Ninth, on the circumstances of the translation: There was the Tripiṭaka Master Devaprajñā (translated here as Tianhui) of Khotan. This man's wisdom and understanding surpassed all peers, and he had completely mastered the Tripiṭaka, walking as an unmatched individual in his native land. Later, desiring to observe the transforming influence [of Buddhism] in the imperial capital, he carried more than a hundred Sanskrit texts and arrived at the Divine Capital during the Chuigong era (685–688). An imperial decree consoled and praised him, and he entered the palace to receive offerings. He was accommodated at the Eastern Temple of Weiguo, and [the Emperor] ordered that he translate scriptures and treatises together with ten venerable monks, instructing that the Avataṃsaka-sūtra be translated first. Because of my lack of cleverness, I undeservedly received the summons. Having thus participated in the translation, I was able to behold the treasury of jewels, and subsequently translated the Huayan bu siyi jingjie fen (Avataṃsaka Chapter on the Inconceivable Realm), the Huayan xiu ci fen (Avataṃsaka Chapter on Cultivating Benevolence), the Dacheng zhiju tuoluoni jing (Mahāyāna Dhāraṇī-sūtra on the Torch of Wisdom), and the Zhufu jihui tuoluoni jing (Dhāraṇī-sūtra on the Assembly of All Buddhas), each completed in one fascicle above; the Zaoxiang gongde jing (Sūtra on the Merit of Making Images) in two fascicles; and the Mahāyānadharmadhātvaviśeṣaśāstra in one fascicle. The śramaṇa Huizhi and others translated the speech; the śramaṇa Fahua recorded it with the brush; the śramaṇa Fuli refined the phrasing; and the śramaṇas Woncheuk, Huiduan, Hongjing, and others verified the meaning. The remaining scriptures and treatises had not yet been translated when the Tripiṭaka Master passed away. He was buried at Longmen, in the same place as the Tripiṭaka Master Divākara. The imperial decree extended exceedingly generous courtesies to him, and monastics and laity admired and mourned him as if they had lost their own parents.