[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) › [宋高僧傳](https://indike.org/pramana/in.bauddha.taisho.2061) › 3.10 # 宋高僧傳 3.10 宋高僧傳 3.10 - **Language:** Classical Chinese ### [3.10](https://indike.org/pramana/in.bauddha.taisho.2061.3.10) 釋菩提流志，南天竺國人也，淨行婆羅門種，姓迦葉氏。年十二，就外道出家，事波羅奢羅，學聲明、僧佉等論。曆數、呪術、陰陽、讖緯，靡不該通。年逾耳順，方乃迴心，知外法之乖違，悟釋門之淵默，隱居山谷，積習頭陀。初依耶舍瞿沙三藏學諸經論，其後遊歷五天，遍親講肆。高宗大帝聞其遠譽，挹彼高風，永淳二年，遣使迎接。天后復加鄭重，令住東洛福先寺譯《佛境界》、《寶雨》、《華嚴》等經，凡十一部。中宗神龍二年，又住京兆崇福寺，譯《大寶積經》。屬孝和厭代，睿宗登極，勅於北苑白蓮池、甘露亭續其譯事，翻度云畢，御序冠諸其經，舊新凡四十九會，總一百二十卷。先天二年四月八日進內，此譯場中沙門思忠、天竺大首領伊舍羅等譯梵文。天竺沙門波若屈多、沙門達摩證梵義，沙門履方、宗一、慧覺筆受。沙門深亮、勝莊、塵外、無著、懷迪證義。沙門承禮、雲觀、神暕、道本次文。次有潤文官盧粲、學士徐堅、中書舍人蘇𤨁、給事中崔璩、中書門下三品陸象先、尚書郭元振、中書令張說、侍中魏知古，儒釋二家，構成全美。《寶積》用賢既廣，流志運功最多。所慊者：古今共譯一切陀羅尼末句云「莎嚩訶」，皆不竊考清濁，遂使命章有異。或云「薩婆訶」，或云「馺皤訶」等，九呼不倫，楷定梵音，悉無本旨。此非梵僧傳誦不的，自是執筆之誤。故剋取「莎（桑巴反）嚩（無可反）訶（呼箇反）」為正矣。志開元十二年，隨駕居洛京長壽寺。十五年十一月四日，囑誡弟子五日齋時，令侍人散去，右脅安臥，奄然而卒，春秋一百五十六。帝聞軫悼，勅試鴻臚卿，諡曰開元一切遍知三藏。遣內侍杜懷信監護喪事，出內庫物，務令優贍。用鹵簿羽儀，幡幢花蓋，闐塞衢路。十二月一日，遷窆于洛南龍門西北原，起塔，勒石誌之。 > Shi Bodhiruci was a native of South India, born of a pure-practicing Brahmin family surnamed Kāśyapa. At the age of twelve, he renounced home life among non-Buddhists to serve Parāśara, studying treatises on phonology, Sāṃkhya, and other systems. In calendrical calculations, incantations, yin and yang, and prognostication texts, there was nothing he had not mastered. Only after passing sixty did he change his mind; recognizing that non-Buddhist doctrines were flawed and perceiving the profound silence of the Buddhist gate, he withdrew to live in mountain valleys, practicing dhūta austerities. Initially relying on the Tripiṭaka master Yaśoghosa, he studied various sūtras and treatises, and subsequently journeyed through the Five Indias, attending lectures everywhere. Emperor Gaozong, hearing of his distant reputation and admiring his lofty character, dispatched an envoy in the second year of the Yongchun era \[683\] to welcome him. The Heavenly Empress treated him with even greater reverence, directing him to reside at the Fuxian Temple in eastern Luoyang to translate eleven works, including the Buddha-gocara, Ratnamegha, and Avataṃsaka sūtras. In the second year of the Shenlong era under Zhongzong \[706\], he also resided at the Chongfu Temple in Jingzhao to translate the Mahāratnakūṭa-sūtra. When Xiaohuade \[Zhongzong\] passed away and Ruizong ascended the throne, an imperial decree commanded that he continue the translation work at the White Lotus Pool and the Sweet Dew Pavilion in the Northern Park. When the translation was completed, an imperial preface was placed at the head of the scripture; combining old and new, it totaled forty-nine assemblies in one hundred and twenty fascicles. On the eighth day of the fourth month of the second year of the Xiantian era \[713\], it was submitted to the court. In this translation bureau, the śramaṇa Sichong, the Indian chieftain Iśvara, and others translated the Sanskrit text; the Indian śramaṇas Prajñāgupta and Dharma verified the Sanskrit meaning; the śramaṇas Lüfang, Zongyi, and Huijue recorded the text; the śramaṇas Shenliang, Shengzhuang, Chenwai, Wuhe, and Huaidi certified the meaning; and the śramaṇas Chengli, Yunguan, Shenjian, and Daoben arranged the text. Next, the embellishing officials Lu Can, Scholar Xu Jian, Secretariat Drafter Su Gui, Supervising Secretary Cui Qu, Chancellor Lu Xiangxian, Minister Guo Yuanzhen, Secretariat Director Zhang Yue, and Senior Grand Master Wei Zhigu brought the Buddhist and Confucian traditions together to create total perfection. In the translation of the Ratnakūṭa, the employment of worthy scholars was vast, and Bodhiruci exerted the greatest effort. One matter of regret was that, throughout past and present translations, the final phrase of all dhāraṇīs was rendered as ‘svāhā’ without subtly examining the clear and muddy \[tones\], thereby leading to discrepancies in the wording. Some wrote sapohe, others sapahe, and so forth, in nine irregular pronunciations; standardizing the Sanskrit phonology revealed that none matched the original intention. This was not because the Indian monks recited inaccurately, but rather resulted from errors made by the scribes. Therefore, sha (sounded like sang-ba) wa (sounded like wu-ke) he (sounded like hu-ge) was definitely established as the correct form. In the twelfth year of the Kaiyuan era \[724\], Ruci accompanied the imperial retinue to dwell at the Changshou Temple in the capital of Luoyang. On the fourth day of the eleventh month of the fifteenth year \[727\], he instructed his disciples that on the fifth day at noon, the attendants should be dismissed; lying peacefully on his right side, he suddenly passed away at the age of one hundred and fifty-six. Hearing this, the Emperor was grieved and mourned, conferring upon him the provisional title of Minister of State Ceremonial and the posthumous name ‘Kaiyuan Tripiṭaka of All-Pervading Omniscience’. He dispatched the Palace Attendant Du Huaixin to oversee the funeral arrangements and provided materials from the palace treasury, ensuring that they were abundant. The guard of honor, regalia, banners, streamers, and floral canopies filled the thoroughfares. On the first day of the twelfth month, his remains were interred on the northwestern plain of Mount Longmen south of Luoyang, where a stūpa was raised and an inscription carved in stone to commemorate him. > — English (machine translation) (machine translation) - [Previous: 3.9](https://indike.org/pramana/in.bauddha.taisho.2061.3.9) - [Next: 3.11](https://indike.org/pramana/in.bauddha.taisho.2061.3.11) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2061.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2061~en-mt.3.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2061.3.10](https://indike.org/pramana/in.bauddha.taisho.2061.3.10) · Pramāṇa