[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) › [歷代三寶紀](https://indike.org/pramana/in.bauddha.taisho.2034) › 12.68 # 歷代三寶紀 12.68 歷代三寶紀 12.68 - **Language:** Classical Chinese ### [12.68](https://indike.org/pramana/in.bauddha.taisho.2034.12.68) 右三十一部合一百六十五卷。北天竺揵達國三藏法師闍那崛多。隋言至德譯。又云佛德。周明帝世武成年初。共同學耶舍崛多。隨厥師主摩伽陀國三藏禪師闍那耶舍。齎經入國。師徒同學悉習方言。二十餘年。崛多最善。同世在京及往蜀地。隨處並皆宣譯新經。或接先闕。文義咸允。時遭魔難世迫王威。建德三年逢毀二教。夏之七眾俱俗一衣。崛多師徒亦被誘逼。既無結契捐命遊方。弗憚苦辛弘化為務。值法陵滅遂爽本心。辭是梵人不從華服。秉固志節乞求反邦。國家依聽以禮放遣。我脂那者實是閻浮之陸海也。為諸遐裔殊服異形咸所奔湊。其非樂土。寧感致斯。慕化而來來者容納。思鄉欲去去者弗違。還向北天路逕突厥。遇值中面他鉢可汗。慇重請留因往復。曰周有成壞勞師去還。此無廢興幸安意住。資給供養當使稱心。遂爾併停十有餘載。師及同學悉彼先殂。唯多獨在時屬相州沙門寶暹（道邃智周僧威法寶僧曇智照僧律等十有一人以）齊武平六年相繼西遊。往還七載。凡得梵經二百六十部。迴到突厥聞周滅齊併毀佛法。退則不可進無所歸。遷延彼間遂逢志德。如渴值飲若暗遇明。仍共尋閱所得新經。請翻名題勘舊錄目。頗覺巧便有殊前人。暹等內誠各私慶幸。獲寶遇匠得不虛行。同誓焚香共契宣譯。大隋受禪佛法即興。暹等齎經先來應運。開皇元年季冬屆止。 > The above thirty-one works, comprising a total of one hundred sixty-five fascicles, were translated by the Tripiṭaka Dharma Master Jñānagupta from the state of Gandhāra in North Tianzhu—in the Sui language rendered as Zhide ("Utmost Virtue"), and also called Fode ("Buddha Virtue"). At the beginning of the Wucheng era during the reign of Emperor Ming of the Zhou dynasty, together with his fellow student Yaśogupta and accompanying their master, the Tripiṭaka Dhyāna Master Jñānayaśas of Magadha, he brought sūtras into the realm. Master, disciple, and fellow students all learned the regional languages. Over twenty-odd years, Gupta became the most proficient. Living at the capital during the same period and also traveling to the Shu region, he proclaimed and translated new scriptures wherever he went, or supplied earlier lacunae, his texts and their meanings all being apt. Then he encountered the demonic catastrophe: the secular ruler exerted royal force, and in the third year of Jiande both teachings met with destruction. The seven assemblies of the realm all had to wear the single secular garment. Gupta and his fellow disciples were also enticed and coerced. Having never bound himself by any pledge to surrender his life wandering in this land, and without dreading toil and suffering, he took extensive conversion as his mission. Meeting with the destruction and extinction of the Dharma, his original aspiration was thwarted. He declined on the grounds that he was a man of Brahmā \[origin\] and would not comply with Chinese dress; holding fast to his integrity, he begged to return to his native state. The court granted permission and dismissed him with due etiquette. Our Cīna is truly the continental ocean of Jambudvīpa, where all the remote border regions of strange garb and different appearance hasten and gather. Were it not a land of delight, how could it bring about such things? Those who come admiring our transforming influence are accommodated; those who yearn for their homelands and wish to leave are not opposed. As he turned back toward North Tianzhu, his path passed through the Turks. He encountered the Qaghan Taspar of the central region, who earnestly invited him to remain. In the course of their exchange, the Qaghan said: "The Zhou undergoes rise and fall; it wearies the Master to travel there and back. Here there is neither destruction nor resurgence; happily reside in peace of mind. Provisions and offerings will surely be made to your satisfaction." He therefore remained there together \[with the others\] for more than ten years. Both his master and his fellow student passed away there first; only Gupta remained alone. At that time, the śramaṇa Baoxian of Xiangzhou (along with Daosui, Zhizhou, Sengwei, Fabao, Sengtan, Zhizhao, Senglü, and others, eleven men in all), sequentially journeyed west in the sixth year of the Wuping era of the Qi dynasty. They traveled back and forth for seven years, and acquired in all two hundred sixty Sanskrit texts. Returning to the Turks, they heard that the Zhou had destroyed the Qi and had simultaneously annihilated the Buddhadharma. Retreat was impossible, and forward they had nowhere to turn. Lingering in that place, they then met Zhide. It was like finding drink when thirsty, or encountering light in darkness. Thereupon they jointly examined and read the newly acquired Sanskrit texts, requested him to translate the titles, and collated them against the old catalogues; they found him remarkably adept, far surpassing earlier men. Xian and the others inwardly rejoiced in secret: having obtained treasures and encountered the master craftsman, their journey had not been in vain. Together they vowed, burned incense, and pledged to proclaim and translate them. When the Great Sui received the abdication, the Buddhadharma immediately flourished. Xian and the others, bringing the scriptures, arrived first in response to this opportune era, reaching \[the capital\] in the final month of winter in the first year of Kaihuang. > — English (machine translation) (machine translation) - [Previous: 12.67](https://indike.org/pramana/in.bauddha.taisho.2034.12.67) - [Next: 12.69](https://indike.org/pramana/in.bauddha.taisho.2034.12.69) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.2034.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2034~en-mt.12.68) — English, machine translation ## Linked texts (1) - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.7.11.4) — 智昇, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2034.12.68](https://indike.org/pramana/in.bauddha.taisho.2034.12.68) · Pramāṇa