出三藏記集 10.27

10.27

婆須蜜菩薩大士。次繼彌勒作佛。名師子如來也。從釋迦文降生鞞提國。為大婆羅門梵摩瑜子。厥名欝多羅。父命觀佛。尋侍四月。具覩相表威變容止。還白所見。父得不還。已出家學道改字須蜜。佛般涅槃後。遊教周妬國槃奈國。高才蓋世奔逸絕塵。集斯經焉。於七品為一犍度。盡十三揵度。其所集也後四品一揵度訓釋佛偈也。凡十一品十四揵度也。該羅深廣與阿毘曇並興。外國傍通大乘特明盡漏。博涉十法。百行之能事畢矣。尋之漭然。猶滄海之無涯。可不謂之廣乎陟之瞠爾。猶崑岳之無頂。可不謂之高乎。寶渚極目。猶夜光之珍。巖岫舉睫。猶天智之玉。磬乎富也。何過此經。外國升高座者未墜於地也。集斯經已入三昧定。如彈指頃。神升兜術彌妬路。彌妬路刀利及僧伽羅剎適彼天宮。斯二三君子皆次補處人也。彌妬路刀利者。光炎如來也。僧伽羅剎者。柔仁佛也。茲四大士集乎一堂。對揚權智賢聖默然。洋洋盈耳。不亦樂乎罽賓沙門僧伽跋澄。以秦建元二十年。轉此經一部來詣長安。武威太守趙政文業者。學不厭士也。求令出之。佛念譯傳。跋澄難陀揥婆三人執胡本。慧嵩筆受。以三月五日出。至七月十三日乃訖。胡本十二千首盧也。余與法和對挍修飾武威少多潤色。此經說三乘為九品。特善修行。以止觀逕十六最悉。每尋上人之高韻。未甞不忘臭味也。恨𨶳數仞之門。晚懼失其宗廟之美百官之富也。

The Bodhisattva Mahāsattva Vasumitra will succeed Maitreya to become a Buddha named Lion Tathāgata. During the descent and birth of Śākyamuni, he was born in the country of Videha as Uttara, the son of the great brāhmaṇa Brahmāyu. His father commanded him to observe the Buddha, and he immediately attended upon him for four months, fully witnessing his marks, awe-inspiring transformations, and comportment. Returning, he reported what he had seen; his father attained the stage of a non-returner. Vasumitra, having already left home to study the Way, changed his name to Vasumitra. After the Buddha's parinirvāṇa, he traveled to teach in the kingdoms of Caidyaka and Parṇā. With towering talent surpassing his age, he outstripped all others and compiled this scripture. Taking seven chapters as one skandha, up to thirteen skandhas were compiled by him; the latter four chapters in one skandha explain and interpret the Buddha's verses, making eleven chapters and fourteen skandhas in all. Broad, profound, and vast, it flourished alongside the Abhidharma. In foreign lands, it was comprehensively versed in the Mahāyāna, especially elucidating the exhaustion of outflows; widely traversing the ten dharmas, the capabilities of the hundred practices were fully accomplished. Searching into it, it is vast and boundless like the shoreless ocean—how could it not be called wide? Climbing it, one gazes in awe as at the peakless Kunlun mountains—how could it not be called high? Its jewel islets reach the limits of sight, like the gems of the luminous pearl; its crags and caves appear before one's eyes, like the jades of divine wisdom. In its inexhaustible richness, what could surpass this scripture? In foreign lands, those who ascended the high seat never fell to the ground. Having compiled this scripture, he entered into samādhi; in the space of a finger-snap, his spirit ascended to Tuṣita. Maitreya, Maitreya's retinue, and Saṅgharakṣa had just arrived at that heavenly palace. These several gentlemen are all persons who will next fill the place of Buddhahood: Maitreya is the Radiant Flame Tathāgata, and Saṅgharakṣa is the Gentle and Benevolent Buddha. These four great beings gathered in one hall, expounding provisional wisdom while the worthies and sages listened in silence. Grandly filling the ears, is this not a joy? The Kapiśa śramaṇa Saṅghabhadra brought a copy of this scripture and arrived in Chang'an in the twentieth year of the Jianyuan era of the Qin. Zhao Zheng, whose courtesy name was Wenye, the Grand Protector of Wuwei, was a scholar tireless in learning; he requested that it be produced. Zhu Fonian translated and transmitted it; Saṅghabhadra, Nanda, and Deva, three men, held the Hu text; and Huisong was the scribal recorder. It began on the fifth day of the third month and was finished on the thirteenth day of the seventh month. The Hu text was twelve thousand ślokas. I collated and polished it together with Fahe, and the Grand Protector of Wuwei embellished it to some extent. This scripture expounds the Three Vehicles as nine grades, and is especially skilled in practice, detailing the sixteen stages of śamatha and vipaśyanā most comprehensively. Whenever I contemplate this superior man's noble style, I never fail to forget mundane pleasures. My only regret is looking through the gates several fathoms high, fearing that I am too late and will lose the beauty of its ancestral temple and the richness of its hundred officials.