法華傳記 2.14

2.14

弘始八年夏。天竺沙門三藏法師耆婆鳩摩羅什。秦言童壽。於長安大寺草堂之中。與生肇融叡等八百餘人。四方義學英秀二千餘人。俱再譯斯經。與眾詳究。什自執梵本口譯秦語。姚興自執舊經。以相讎挍定新文。文義俱通。妙理再中矣。興諮什曰。君觀所譯二十八品。文義美明宗體自彰。乍觀護經。以序品稱為光瑞品。藥草喻品末益其半品。化城喻品題往古品。富樓那及法師初。增數紙文。闕略普門偈。囑累還結其終。未測旨歸。其事如何。什曰。善哉明主續法燈長炎。曉暗夜迷景。自非發疑。誰明深旨。勘舊梵文。宛若斯。予昔在天竺國。時遍遊五竺。尋討大乘。從大師須利耶蘇摩。飡稟理味。慇懃付囑梵本言。佛日西入。遺耀將及東北。茲典有緣於東北。汝慎傳弘。昔婆藪槃豆論師。製作優婆提舍。是其正本。莫取捨其句偈。莫取捨其真文。予怱怱忝飡受之。負笈來到。今所傳。良有所以。詮定宗旨。不同異途。呂恐聖旨。待冥可否。夢感遍吉稱可。深會佛旨。具為釋義。興主開朦。義學伏膺。捨舊本翫新文。覆勘再授。今講肆次略記由來。冀通方之後賢。不咎其差違。流行之處。必有感應矣。

In the summer of the eighth year of the Hongshi era, the Indian śramaṇa and Tripiṭaka master Jīva Kumārajīva (in the Qin tongue called Tongshou), together with Sengrui, Sengzhao, Daorong, Sengrui, and others, over eight hundred people, and more than two thousand eminent scholars of doctrine from all quarters, retranslated this scripture together in the Thatched Hut of the Great Monastery in Chang'an, examining and investigating it with the assembly. Kumārajīva personally held the Sanskrit text and orally translated it into the Qin language; Yao Xing personally held the old scripture to collate and determine the new text. Both text and meaning were fully lucid, and the wondrous principle once more hit the mark. Xing consulted Kumārajīva, saying: 'As you view the twenty-eight chapters now translated, their text and meaning are fine and clear, and the central principle reveals itself. Looking at Dharmarakṣa's scripture, the "Introductory Chapter" is named "Radiant Omens Chapter"; at the end of the "Parable of the Medicinal Herbs Chapter" he adds half a chapter; the "Parable of the Transformed City Chapter" is titled "Ancient Times Chapter"; at the beginnings of the "Pūrṇa" and "Dharma Teacher" [chapters], several sheets of text are added; the verses of the "Universal Gateway Chapter" are missing; and the "Entrustment" concludes at the very end. Not comprehending the intent, how does this matter stand?' Kumārajīva said: 'Excellent, enlightened sovereign! You prolong the flame of the Dharma lamp, dispelling the bewildered shadows of the dark night. Were it not for your raising doubts, who could clarify the profound purport? Checking the ancient Sanskrit texts, it is just like this. Formerly, when I was in the land of India, I traveled extensively across the five Indias inquiring into the Mahāyāna. From Master Sūryasoma I received the flavor of the principle. He earnestly entrusted the Sanskrit text to me, saying: "The sun of the Buddha has set in the west, and its remaining radiance will reach the northeast. This scripture has an affinity with the northeast; you must carefully transmit and propagate it. Formerly, the treatise master Vasubandhu composed an upadeśa on it; that is its authoritative text. Do not add or delete its phrases and verses, nor alter its authentic text." I hastily had the honor of receiving it, carried my book chests, and arrived here. What has now been transmitted truly has good reason. The settled purport does not follow divergent paths. Previously I feared the holy intention [might have been misunderstood], waiting for unseen approval or disapproval; in a dream I received Samantabhadra's affirmation that it deeply accords with the Buddha's intent, and fully explained its meaning. The sovereign Xing's mind was opened, and the scholars of doctrine submitted in their hearts, casting aside the old text to enjoy the new text, checking it repeatedly and transmitting it. Now, at the seat of the lectures, I briefly record its origin, hoping that future worthies of comprehensive understanding will not fault its differences. Wherever it circulates, there will surely be sympathetic resonance.'