續古今譯經圖紀 1.7

1.7

沙門那提。唐曰福生。具依梵言則云布如烏伐耶。以言煩多故此但訛略而云那提也。本中印度人。志氣雄遠弘道為懷。歷遊諸國務在開物。而善達聲明通諸詁訓。聞有涉悟不憚遠夷。曾往執師子國。又東南上楞伽山。南海諸國隨緣遊化。承支那東國盛轉大乘。佛法崇盛贍洲稱最。乃搜集大小乘經律論五百餘夾合一千五百餘部。以天皇永徽六年創達京師。有勅令於慈恩安置。所司供給。至顯慶元年。勅往崑崙諸國採取異藥。既至南海諸王歸敬。弘化之廣又倍於前。龍朔三年還返舊寺。所齎諸經並為奘將北出。意欲翻度莫有依憑。惟譯師子莊嚴王菩薩請問經（一卷一名八曼茶羅經）離垢慧菩薩所問禮佛法經（一卷）。阿吒那智呪經（一卷）。凡三部三卷。要約精最可常行學。禪林寺沙門慧澤譯語。豐德寺沙門道宣綴文并製序。

The śramaṇa Puṇyodaya (in Tang: Fusheng) is, fully following the Sanskrit, Pu-ru-wu-fa-ye (Puṇyodaya). Because the syllables are cumbersome, it was corrupted and abbreviated here to Nati. He was originally a native of Central India. His spirit was vast and far-reaching, and his mind was set on propagating the Way. He traveled through many countries, devoting himself to educating beings. He was skilled in grammar and phonology (śabdavidyā) and proficient in glosses and commentaries; hearing of those who could be awakened, he did not shrink from distant barbarian lands. He once went to the country of Siṃhala, and further ascended Mount Laṅkā to the southeast; he traveled and transformed beings in accord with conditions throughout the countries of the Southern Sea. Having heard that the Great Vehicle was turning vigorously in the eastern country of China, and that the Buddha's Dharma flourished there the most in Jambudvīpa, he collected over five hundred bundles of Mahāyāna and Hīnayāna sūtras, vinayas, and treatises, comprising over 1,500 works. In the sixth year of Yonghui under Heavenly Emperor [Gaozong], he arrived in the capital for the first time. An imperial decree ordered him to be accommodated at Cien [Monastery], with the appropriate bureau supplying his needs. In the first year of Xianqing [656], an imperial decree sent him to various Kunlun countries to collect rare medicines. When he arrived in the Southern Sea, the kings took refuge in him with reverence, and the breadth of his propagation doubled compared to before. In the third year of Longshuo [663], he returned to his former monastery. The sūtras he brought had all been taken north by Xuanzang, and though he wished to translate them, he had nothing to rely upon. He translated only the Shizi zhuangyan wang pusa qingwen jing (one fascicle, also called the Ba mantuluo jing), the Ligouhui pusa suowen lifo fa jing (one fascicle), and the Azhanazhi zhou jing (one fascicle)—three works in three fascicles in total. Concise and of the utmost excellence, they may be constantly practiced and studied. The śramaṇa Huize of Shanlin Monastery was the interpreter, and the śramaṇa Daoxuan of Fengde Monastery was the text editor and composed the preface.