華嚴經傳記 1.42

1.42

廣如本傳。至後魏。有北天竺三藏菩提留支。魏云希覺。來此翻譯。初譯之日。宣武皇帝親自筆受一日。又曰。中天竺三藏。勒那摩提。魏云寶意。來此共流支。於洛水南北。各譯一本。其後僧統慧光。請二賢。對詳挍同異。參成一本。又別傳云。天親造華嚴經論既未獲具本。此十地或是。隨得翻之。又云。無著菩薩往來都率。彌勒菩薩教以華嚴等經。自彼宣流。亦其力也。近問西來三藏梵僧。皆云。金剛軍菩薩。造十地釋論。有一萬二千頌。翻可成三十餘卷。又堅慧菩薩。亦造略釋。竝未傳此土。于闐國見有其本。實叉歸日。已附信索。如得亦擬翻出。又瑜伽菩薩地中住品內。廣寫此經十地品文。次第兼釋。良以此經三賢十聖位分最廣。既為諸部龜鏡。是以造釋者非一耳。

This is detailed in his own biography. Coming to the Later Wei, there was the North Indian Tripiṭaka Master Bodhiruci (in Wei called Xijue), who arrived here to translate. On the initial day of translation, Emperor Xuanwu personally served as the scribe for a day. It is also said that the Central Indian Tripiṭaka Master Ratnamati (in Wei called Baoyi) arrived here together with Bodhiruci, and to the north and south of the Luo River, each produced a translation. Thereafter, the Controller of Monks Huiguang requested the two worthy masters to compare the differences in detail and collate them into a single version. Furthermore, an alternate biography states that when Vasubandhu composed the commentary on the Avataṃsaka Sūtra, he had not yet obtained the complete text; this Daśabhūmika may have been it, and he translated it as he obtained it. It also says that the Bodhisattva Asaṅga traveled back and forth to Tuṣita, where the Bodhisattva Maitreya instructed him in such scriptures as the Avataṃsaka Sūtra, and that its dissemination from there was likewise through his efforts. Recently, upon asking Indian monks and Tripiṭaka masters who arrived from the West, they all said that the Bodhisattva Vajrasena composed an explanatory commentary on the Daśabhūmika consisting of twelve thousand verses, which if translated would amount to more than thirty fascicles. Moreover, the Bodhisattva Sthiramati also composed a concise commentary; neither has yet been transmitted to this land. Manuscripts of them are seen to exist in the Kingdom of Khotan. When Śikṣānanda returned, a letter was already sent with him requesting them; if obtained, it is planned to translate them as well. In addition, the chapter on abodes within the Bodhisattvabhūmi of the Yogācārabhūmi extensively transcribes the text of the "Ten Grounds" chapter of this sūtra and systematically interprets it. This is truly because the divisions of the ranks of the three sages and ten saints in this sūtra are the most extensive; since it serves as a mirror for all other branches, those who compose commentaries on it are indeed not few.