續古今譯經圖紀 1.21

1.21

沙門菩提流志。本名達摩流支。唐言法希。天后改為菩提流志。唐云覺愛。南印度人。婆羅門種。姓迦葉氏。聰叡絕倫風神爽異。生年十二外道出家。師稟波羅奢羅學彼經術。遂洞曉聲明尤閑數論。陰陽曆數地理天文呪術醫方皆如指掌。年登耳順自謂孤行。撩僧論議䞈以身事。時有大乘上座部三藏。厥號耶舍瞿沙。知其根熟遂與交論。未越幾關詞理俱屈。始知佛日高明匪螢燈並照。法海深廣豈涓渧等潤。於是沒身敬事專學佛乘。奉戒無虧志節高峻。崇慧有在解學寬深。未越五年通達三藏。天皇遠聞雅譽遣使往邀。未及使還白雲遽駕。暨天后御極方赴帝京。以長壽二年癸巳創達都邑。即以其年於佛授記寺譯。寶雨經一部（十卷）。中印度王使沙門梵摩同宣梵本。又於大周東寺及佛授記寺譯。文殊師利所說不思議佛境界經一部（二卷）。實相般若波羅蜜經（一卷）。大乘金剛髻珠菩薩修行分（一卷）。大乘伽耶山頂經（一卷）。六字神呪經（一卷）。護命法門神呪經（一卷）。有德女所問大乘經（一卷）。般若波羅蜜多那經（一卷）。妙慧童女所問經（一卷）。不空羂索呪心經（一卷）。妙德婆羅門女問佛轉何法輪經（一卷）。智猛長者問經（一卷）。佛入毘耶離除一切鬼病經（一卷）。那耶經（一卷）。大陀羅尼經（一卷）。文殊師利呪法藏經（一卷）。一字呪王經（一卷）。無迦略曳菩薩造廣大摩尼祕密善住經（一卷）。釋般若六字三句論（一卷）。已上二十部合三十卷。沙門行感等同譯。沙門戰陀婆羅門李無諂譯語。沙門慧智證譯語。沙門處一等筆受。沙門思玄等綴文。沙門圓測神英等證義。司賓寺丞孫辟監譯。後至和帝龍興神龍二年景午隨駕歸京。勅於西崇福寺安置譯大寶積經一部（一百二十卷）。此經都有四十九會（於中二十六會三十九卷流志新譯餘是舊經勘同編入）上代譯者摘會別翻而不終部帙。往者麟德元年玄奘法師於玉華寺。翻大般若竟。諸德慇懃請翻寶積。固請不已遂啟夾譯之。可得數行。乃嗟歎曰。此經與此土群生未有緣矣。余氣力衰竭不能辦也。因而遂輟。和帝命志續奘餘功。遂尋繹舊翻之經。考校新來之夾。上代譯者勘同即附。昔來未出按本具翻。兼復舊義擁迷詳文重譯。暨乎睿宗先天二年癸丑方始畢席。創發題日於大內佛光殿。和帝親御法筵筆受經旨。百僚侍坐妃后同觀。求之古人無以加也。逮睿宗嗣曆。復於北苑白蓮花亭及大內甘露等殿。別開會首亦親筆受。並沙門思忠。及東印度大首領伊舍羅。直中書度頗具等譯梵文。北印度沙門達摩。南印度沙門波若丘多等證梵義。沙門慧覺。宗一。普敬。履方等筆受。沙門勝莊。法藏。塵外。無著等證義。沙門承禮。神暕。雲觀。道本等次文。太子詹事東海郡公徐堅。邠王傅固安伯盧粲。尚書右丞東海男盧藏用。中書舍人野王男蘇𤨁。禮部郎中彭景。直左補闕祁縣男王𤨁。太府丞顏溫之。太常博士賀知章等潤色。中書侍郎平與侯陸象先侍中鉅鹿公魏知古等監譯。前太常卿薛崇胤通事舍人弘農男楊仲嗣監護。繕寫既了將本進內。睿宗外總萬方內崇三寶。御筆製序標於經首。於間又譯不空羂索神變真言經一部（三十卷）。一字佛頂輪王經一部（五卷）。廣大寶樓閣善住祕密陀羅尼經一部（三卷）。千手千眼觀世音菩薩姥陀羅尼身經（一卷）。如意輪陀羅尼經（一卷）。文殊師利寶藏陀羅尼經（一卷）。金剛光焰止風雨陀羅尼經（一卷）。已上七部。並弟子般若丘多助宣梵本。沙門雲觀等筆受。前後總譯二十八部一百九十二卷。

The śramaṇa Bodhiruci, originally named Dharmaruci, which in Chinese means 'Desiring the Dharma'. The Empress changed it to Bodhiruci, which in Chinese means 'Loving Awakening'. A native of South India, of the brāhmaṇa caste, his surname was Kāśyapa. Unsurpassed in intelligence and keen discernment, his bearing was extraordinary. At the age of twelve, he renounced household life under a non-Buddhist teacher. Studying under Parāśara, he mastered the latter's sūtras and arts. Consequently, he thoroughly understood the linguistic sciences (śabdavidyā) and was especially skilled in Sāṃkhya philosophy. Yin-yang, astrology and calendars, geography, astronomy, incantations, and medicine were all familiar to him as the palm of his hand. When he reached sixty, he considered himself peerless; he challenged monks to debates, offering to serve them in person if defeated. At that time, there was a Tripiṭaka master of the Mahāyāna Theravāda tradition named Yaśoghoṣa. Recognizing that his faculties were ripe, he entered into debate with him. Before few points were passed, both his arguments and logic were refuted. Only then did he realize that the brilliance of the Buddha's sun cannot be rivaled by the illumination of a firefly, and that how could a tiny trickle of water match the vast depth of the Dharma ocean? Thereupon, giving his whole life to reverence and service, he dedicated himself to studying the Buddhist vehicle. He observed the precepts without fault, his determination lofty and stern. Exalting wisdom, his understanding and learning were expansive and profound. In less than five years, he thoroughly mastered the Tripiṭaka. Emperor Gaozong heard of his fine reputation from afar and dispatched an envoy to invite him. But before the envoy returned, the Emperor suddenly rode the white clouds [passed away]. When the Empress ascended the throne, he at last set out for the imperial capital. In the second year of Changshou, a guisi year (693), he first arrived at the capital. In that very year, at Foshouji Monastery, he translated the Baoyu jing (Precious Rain Sūtra) in one work (10 fascicles). The Central Indian royal envoy, the śramaṇa Brahma, co-proclaimed the Sanskrit text. Furthermore, at Da Zhou Dong Monastery and Foshouji Monastery, he translated: the Wenshushili suoshuo busiyi fo jingjie jing (1 work, 2 fascicles), the Shixiang boreboluomi jing (1 fascicle), the Dacheng jingang jizhu pusa xiuxing fen (1 fascicle), the Dacheng Jiayashan ding jing (1 fascicle), the Liuzi shenzhou jing (1 fascicle), the Huming famen shenzhou jing (1 fascicle), the Youdenü suowen dacheng jing (1 fascicle), the Boreboluomiduo na jing (1 fascicle), the Miaohui tongnü suowen jing (1 fascicle), the Bukong juansuo zhouxin jing (1 fascicle), the Miaode poluomennü wen fo zhuan he falun jing (1 fascicle), the Zhimeng zhangzhe wen jing (1 fascicle), the Fo ru Piyeli chu yiqie guibing jing (1 fascicle), the Naye jing (1 fascicle), the Da tuoluoni jing (1 fascicle), the Wenshushili zhoufazang jing (1 fascicle), the Yizi zhouwang jing (1 fascicle), the Wujialüeye pusa zao guangda moni mimi shanzhu jing (1 fascicle), and the Shi bore liuzi sanju lun (1 fascicle). The above twenty works comprise thirty fascicles. The śramaṇa Xinggan and others assisted in the translation; the śramaṇa Zhantuopo and the brāhmaṇa Li Wuchan served as interpreters; the śramaṇa Huizhi certified the interpreted language; the śramaṇa Chuyi and others served as scribes; the śramaṇa Sixuan and others edited the text; the śramaṇas Yuance, Shenying, and others certified the meaning; and the vice director of the Court of Dependencies Sun Bi supervised the translation. Later, in the second year of Shenlong of Emperor Zhongzong's accession, a bingwu year (706), he accompanied the imperial entourage back to the capital. An imperial decree ordered him to reside at West Chongfu Monastery to translate the Mahāratnakūṭa-sūtra in one work (120 fascicles). This sūtra contains forty-nine assemblies in all (among which twenty-six assemblies, comprising thirty-nine fascicles, were newly translated by Bodhiruci; the remainder were older sūtras collated and incorporated). Translators of previous ages had extracted individual assemblies and translated them separately without completing the entire collection. Formerly, in the first year of Linde (664), after the Dharma master Xuanzang finished translating the Mahāprajñāpāramitā at Yuhua Monastery, the venerable ones earnestly requested him to translate the Ratnakūṭa. Pressed incessantly, he opened the folios to translate it. Having managed only a few lines, he sighed and said: 'This sūtra lacks karmic affinity with the living beings of this land. My energy is failing; I cannot accomplish it.' Thereupon he stopped. Emperor Zhongzong ordered Bodhiruci to continue Xuanzang's unfinished task. He then examined the previously translated sūtras and collated the newly arrived folios. Where translations of previous eras matched, they were retained; what had never been produced before was translated fully according to the manuscripts. Moreover, where the older readings were obscure or confused, the texts were carefully examined and retranslated. Not until the second year of Xiantian under Emperor Ruizong, a guichou year (713), was the translation seat at last concluded. On the day the title was first opened in the Foguang Hall of the Imperial Palace, Emperor Zhongzong personally presided over the Dharma assembly and took down the meaning of the scripture with his own brush, while the hundred officials attended in session and the empress and consorts observed together. In seeking such deeds among the ancients, nothing could surpass it. When Ruizong succeeded to the throne, he again opened assembly sections in the White Lotus Pavilion of the North Park and the Ganlu and other halls of the Imperial Palace, also taking down the text with his own brush. The śramaṇa Sizhong, the Eastern Indian great chieftain Iśvara, and the Imperial Secretariat Drafter Duxuoju and others translated the Sanskrit text. The North Indian śramaṇa Dharma and the South Indian śramaṇa Prajñāgupta certified the Sanskrit meaning. The śramaṇas Huijue, Zongyi, Pujing, Lüfang, and others served as scribes. The śramaṇas Shengzhuang, Fazang, Chenwai, Wuzhuo, and others certified the meaning. The śramaṇas Chengli, Shenjian, Yunguan, Daoben, and others arranged the text. Xu Jian, Supervisor of the Household of the Crown Prince and Duke of Donghai Commandery; Lu Can, Preceptor of the Prince of Bin and Count of Gu'an; Lu Cangyong, Right Vice Director of the Department of State Affairs and Baron of Donghai; Su Ting, Imperial Secretariat Drafter and Baron of Yewang; Peng Jing, Director of the Ministry of Rites; Wang Han, Rectifier of Omissions on the Left and Baron of Qi County; Yan Wenzhi, Assistant Director of the Court of the National Granaries; and He Zhizhang, Erudite of the Court of Imperial Sacrifices, polished the literary style. Lu Xiangxian, Vice Director of the Secretariat and Marquis of Pingyu, and Wei Zhigu, Director of the Chancellery and Duke of Julu, supervised the translation. Xue Chongyin, former Minister of the Court of Imperial Sacrifices, and Yang Zhongsi, Gentleman of the Department of Intercourse and Baron of Hongnong, supervised and guarded. When the transcription was complete, the text was presented to the inner palace. Ruling the myriad realms without and honoring the Three Jewels within, Ruizong personally brushed a preface and had it inscribed at the head of the sūtra. During this period, he also translated: the Bukong juansuo shenbian zhenyan jing in one work (30 fascicles), the Yizi foding lunwang jing in one work (5 fascicles), the Guangda baolouge shanzhu mimi tuoluoni jing in one work (3 fascicles), the Qianshou qianyan guanshiyin pusa mu tuoluoni shen jing (1 fascicle), the Ruyilun tuoluoni jing (1 fascicle), the Wenshushili baozang tuoluoni jing (1 fascicle), and the Jingang guangyan zhi fengyu tuoluoni jing (1 fascicle). For the above seven works, his disciple Prajñāgupta assisted in proclaiming the Sanskrit texts, and the śramaṇa Yunguan and others served as scribes. Altogether, before and after, he translated twenty-eight works in one hundred and ninety-two fascicles.