歷代三寶紀 12.84

12.84

右一部八卷。大興善寺沙門釋寶貴。開皇十七年合。貴即周世道安神足。翫閱群典見昔晉世沙門支敏度合兩支兩。竺一百五家首楞嚴五本。為一部作八卷。又合一支兩竺三家維摩三本。為一部作五卷。今沙門僧就又合二讖羅什耶舍四家大集四本。為一部作六十卷。諸此合經文義宛具。斯既先哲遺蹤。貴遂依承以為規矩。而金光明見有三本。初曇無讖譯四卷。其次崛多譯為五卷。又真諦譯復為七卷。其序果云。曇無讖法師稱金光明經。篇品闕漏。每尋文揣義。謂此說有徵。而讎校無指永懷寤寐。梁武皇帝愍三趣之輪迴。悼四生之漂沒。汎寶舟以救溺。秉慧炬以照迷。大同年中勅遣直後張記等送扶南獻使反國。仍請名僧及大乘諸論雜華經等。彼國乃屈西天竺優禪尼國三藏法師波羅末陀。梁言真諦。并齎經論恭膺帝旨。法師遊歷諸國故在扶南。風神爽悟悠然自遠。群藏淵部罔不研究。太清元年始至京邑引見殿內。武皇躬申頂禮於寶雲供養。欲翻經論寇羯憑陵。大法斯舛國難夷謐。沙門僧隱始得諮稟。法師譯經經目果闕。三身分別業障滅陀羅尼最淨地依空滿願等四品全別成為七卷。今新來經二百六十部內。其間復有銀主陀羅尼品及囑累品。更請崛多三藏出。沙門彥琮重覆校勘。故貴今分為八卷。品部究足始自乎斯。文號經王義稱深妙。願言幽顯頂戴護持。

The above one work is in eight fascicles. Combined in the seventeenth year of Kaihuang by Śramaṇa Shi Baogui of Daxingshan Temple. Baogui was an eminent disciple of Dao'an of the Northern Zhou. Perusing the various scriptures, he saw that in the past, under the Jin dynasty, Śramaṇa Zhi Mindu had combined five versions of the Śūraṅgamasamādhi Sūtra by two Zhis and two Zhus—altogether five houses—into one work in eight fascicles; and also combined three versions of the Vimalakīrtinirdeśa by one Zhi and two Zhus—altogether three houses—into one work in five fascicles. In recent times, Śramaṇa Sengjiu also combined four versions of the Mahāsaṃnipāta Sūtra by the two Chens, Kumārajīva, and Narendrayaśas—altogether four houses—into one work in sixty fascicles. The text and meaning of these various combined scriptures were fully complete. Since these were the surviving models of past sages, Baogui followed them as his standard. Now, there were three extant versions of the Suvarṇaprabhāsa Sūtra: first, that translated by Dharmakṣema in four fascicles; second, that translated by Guptaka in five fascicles; and third, that translated by Paramārtha in seven fascicles. Its preface indeed states: 'Dharma Master Dharmakṣema declared that the Suvarṇaprabhāsa Sūtra had missing chapters. Whenever I examined the text and weighed its meaning, I thought this statement was verified; yet lacking any means of collation, I brooded over it waking and sleeping. Emperor Wu of the Liang, pitying the cycle of transmigration in the three destinies and lamenting the drowning of the four kinds of born beings, launched the jeweled boat to rescue the drowning and held aloft the torch of wisdom to illumine the deluded. During the Datong reign era, an imperial decree dispatched Attendant Gentleman Zhang Ji and others to escort the Funan tribute envoys back to their country, and moreover to invite renowned monks and request Mahāyāna treatises, the Gaṇḍavyūha Sūtra, and so forth. That country then engaged Tripiṭaka Dharma Master Paramārtha—rendered Zhenzhen [or Zhendi] in Liang Chinese—of Ujjayinī in Western Tianzhu, who brought sūtras and treatises and respectfully complied with the imperial command. The Dharma Master had travelled through various countries, and was therefore in Funan. His spirit was keen and perceptive, serene and naturally aloof. Among the deep divisions of the various canons, there was none he did not investigate. In the first year of Taiqing, he first arrived at the capital, where he was granted an audience in the palace halls. Emperor Wu personally offered prostrations and made offerings to him at the Baoyun. Just as he was about to translate the sūtras and treatises, bandit invaders encroached; the great Dharma was disrupted and the state disaster was hard to pacify. Only later was Śramaṇa Sengyin able to consult and receive instruction from him. The Dharma Master translated the scripture, and its catalogue of chapters was indeed deficient. The four chapters—