出三藏記集 10.24

10.24

大秦建元二十年十一月三十日。罽賓比丘僧伽跋澄。於長安石羊寺口誦此經。及毘婆沙佛圖羅剎翻譯。秦言未精。沙門釋道安朝賢趙文業。研覈理趣每存妙盡。遂至留連。至二十一年二月九日方訖。且婆須蜜經及曇摩難提口誦增一阿含并幻網經。使佛念為譯人。念迺學通內外才辯多奇。常疑西域言繁質謂此土好華。每存瑩飾文句滅其繁長安公趙郎之所深疾。窮挍考定務在典骨。既方俗不同。許其五失胡本。出此以外毫不可差。五失如安公大品序所載。余既預眾末。聊記卷後。使知釋趙為法之至。

On the thirtieth day of the eleventh month in the twentieth year of the Jianyuan era of the Great Qin, the Kapiśa monk Saṅghabhadra recited this scripture and the Vibhāṣā by memory at Shiyang Monastery in Chang'an. The translation by Fotuoluosha into the Qin language was not refined. The śramaṇa Shi Dao'an and the court worthy Zhao Wenye scrutinized the principles, constantly seeking to capture them with subtle perfection, which led to delays. It was only completed on the ninth day of the second month in the twenty-first year. Furthermore, for the Vasumitra Scripture, as well as the Ekottarika-āgama and the Māyājāla-sūtra recited by Dharmanandin, Zhu Fonian was engaged as translator. Fonian was learned in both internal and external texts, possessing a genius for debate with many rare talents. He often suspected that the language of the Western Regions was verbose and plain, while believing this land favoured ornamentation; he always sought to polish the sentences and excise redundancies, which was deeply abhorred by Master Dao'an and Gentleman Zhao. Exerting every effort in collation and verification, they insisted on the essential core of the scriptures. Given that regional customs differ, they permitted him the "five losses of the Hu text"; beyond this, not a hair's breadth of discrepancy was allowed. The five losses are as recorded in Master Dao'an's Preface to the Pañcaviṃśatisāhasrikā. Having participated at the tail end of the assembly, I have casually made this note at the end of the fascicle, so that others may know the utmost devotion of Shi and Zhao to the Dharma.