續古今譯經圖紀 1.10

1.10

清信士杜行顗京兆人。儀鳳中任鴻臚寺典客署令。顗明天竺語兼有文藻。諸有翻傳妙參其選。于時有罽賓國僧佛陀波利。齎梵經一夾詣闕奉獻。天皇有詔令顗翻出。名為佛頂尊勝陀羅尼經（一卷）。寧遠將軍度婆。及中印度三藏法師地婆訶羅證譯。是時儀鳳四年正月五日也。此杜譯者有廟諱國諱皆隱而避之。即世尊為聖尊。世界為生界。大勢為大趣。救治為救除。譯訖奉進。上皇讀訖顧謂顗曰。既是聖言不須避諱。杜時奉詔以正屬。有故而寢焉。後日照三藏奉詔詳譯。名佛頂最勝陀羅尼也。

The upāsaka Du Xingyi was a native of Jingzhao. During the Yifeng era, he served as Director of the Foreign Visitors Bureau in the Court of Imperial Regalia. Yi understood the Indian language and was also gifted with literary style, so in translation and transmission affairs he was exquisitely qualified. At that time, the monk Buddhāpāli from Kapiśa came to the palace gate bearing a bundle of Sanskrit sūtras and presented them to the court. Heavenly Emperor [Gaozong] issued an edict ordering Yi to translate it, naming it the Uṣṇīṣavijayā-dhāraṇī-sūtra (one fascicle). General of Ningyuan Dupa and the Tripiṭaka Master Divākara of Central India certified the translation. This was on the fifth day of the first month in the fourth year of Yifeng [679]. Because this translation by Du concealed and avoided imperial taboos and national name taboos, 'World-Honoured One' (shizun) became 'Sacred Honoured One' (shengzun), 'world' (shijie) became 'realm of birth' (shengjie), 'great power' (dashi) became 'great direction' (daqu), and 'remedying and curing' (jiuzhi) became 'saving and eliminating' (jiuchu). After the translation was completed and presented to the throne, the Retired Emperor read it, looked at Yi, and said, 'Since these are sacred words, there is no need to avoid taboos.' Du had just received the edict to correct it when, due to circumstance, the project was put aside. Later, Tripiṭaka Master Rizhao, following an edict, made a detailed translation named the Foding zuisheng tuoluoni.