宋高僧傳 17.6

17.6

釋復禮，京兆人也，俗姓皇甫氏。少出家，住興善寺。性虛靜，寡嗜欲。遊心內典，兼博玄儒，尤工賦詠，善於著述，俗流名士皆仰慕之。三藏地婆訶羅、實叉難陀等譯《大莊嚴》、《華嚴》等經，皆勅召禮令同翻譯，綴文裁義，實屬斯人。天皇永隆二年辛巳，因太子文學權無二述《釋典稽疑》十條，用以問禮，請令釋滯，遂為答之，撰成三卷，名曰《十門辯惑論》。賓主酬答，剖析稽疑，文出於智府，義在於心外，如斯答對，堅陣難摧。赤旛曳而魔黨降，天鼓鳴而脩羅退，權文學所舉《稽疑》數義也，於餘則難，在禮殊易。何邪？蓋不知教有弛張，文存權實，謂為矛盾，故行弔伐之師。如小偏裨須請軍門之命。無二既披來論，全釋舊疑，乃復書云：「續晨鳧之足，鑿混沌之竅，百年之疑，一朝頓盡。永遵覺路，長悟迷源，爇煩惱之薪，餐涅槃之飯，請事斯語，以卒餘年」云。此雖一時之解紛，實為萬代之龜鑑也。禮之義學，時少比儔，兼有文集行於代。加復深綜玄機，特明心契，作《真妄頌》問天下學士，擊和者數人。當草堂宗密師銓擇臻極，唯清涼澄觀得其旨趣，若盧郎之米粒矣。餘未體禮師之見。故唐之譯務，禮為宗匠，故惠立謂之「譯主」。「譯主」之名，起於禮矣。妙通五竺，融貫三乘，古今所推，世罕倫匹。其論二軸編入藏，酬外難之攻，但用此之戈盾也矣。

Śramaṇa Fuli was a native of Jingzhao; his secular surname was Huangfu. He left household life while young and resided at Xingshan Temple. By nature he was calm and tranquil, with few desires. He immersed his mind in the inner scriptures, and was concurrently well versed in the Dark Learning and Confucianism. He was especially skilled at rhapsodies and poetry, and excelled at writing compositions; secular eminent scholars all looked up to him. When Tripiṭaka Masters Divākara, Śikṣānanda, and others translated scriptures such as the Mahālaṃkāra and the Avataṃsaka, an imperial edict summoned Fuli to join the translation [assemblies]; compiling the text and polishing the meanings truly fell to this man. In the second year of the Yonglong reign era of Emperor Gaozong, a xinsi year, Quan Wuer, Literature Scholar of the Crown Prince's household, composed the Ten Inquiries Doubting Buddhist Scriptures and used them to question Fuli, requesting him to resolve the perplexities. Fuli consequently composed replies to them, compiling a work of three fascicles entitled Treatise Resolving Perplexities in Ten Sections. Host and guest exchanged questions and answers, dissecting the doubted points; the text emerged from the treasury of wisdom, and the meanings lay beyond mundane thought. With replies such as these, the firm battle lines were hard to breach: red banners fluttered and the host of Māra submitted; heavenly drums sounded and the asuras retreated. The several arguments raised in Literature Scholar Quan's Inquiries were difficult for others, but exceedingly easy for Fuli. Why was this? It was because [Quan] did not know that the teachings have slackening and tightening, and that the texts contain both the provisional and the real, mistaking them for contradictions and thus dispatching an army of punitive reprimand—like a minor sub-commander who must still seek orders at the military gate. Once Wuer opened the submitted treatise, his former doubts were completely dispelled. He then replied in a letter: "Extending the morning duck's legs and chiseling openings into Hundun: a century of doubts has in a single morning been completely vanished. I shall forever follow the path of enlightenment, eternally awaken to the source of delusion, burn the firewood of afflictions, and partake of the meal of nirvāṇa; I beg to serve these words to end my remaining years." Although this was a resolution of confusion for a single time, it is truly a tortoise-shell mirror for ten thousand generations. In Fuli's doctrinal learning, few in his time were his equal, and a collection of his writings circulated in his age. In addition, he profoundly synthesized mystical mechanism and was especially luminous in mental accord; he composed the Verse on the True and the Deluded to query the scholars under heaven, and several replied in harmony. When Master Zongmi of Caotang selected and critically examined them to the utmost, only Chengguan of Qingliang grasped its purport, like Lu Lang's grain of rice. The others did not realize Master Fuli's view. Thus in the translation affairs of the Tang, Fuli was the master artisan; hence Huili called him the "Translation Master." The title "Translation Master" began with Fuli. He wondrously penetrated the five regions of India and synthesized the three vehicles; praised from antiquity to the present, he rarely had a peer in the world. His treatise of two fascicles was included in the Tripiṭaka; to answer the assaults of external difficulties, one need only wield these weapons.