開元釋教錄 6.11.2

6.11.2

至正始四年丁亥。為宣武帝譯信力等經三
部。沙門道寶筆受。見長房等錄。
辯意長者子經一卷（或云辯意長者子所問經一名長者辯意經見法上錄）
右一部一卷其本見在。
沙門釋法場未詳何許人也。亦以宣武帝時
於洛陽譯辯意經一部（撰錄者曰謹按高僧等傳並云晉時道安出家數載方啟
師求經師創付辯意經一卷可五千言一覽便誦又安公失譯復載其名准此東晉之時辨意已行於世如何至魏
宣武始云法場出也）。
妙法蓮華經論一卷（婆藪盤豆菩薩造亦云法華經論侍中崔光僧朗等筆受見長房
錄初出與菩提留支譯者大同小異題云妙法蓮華經優波提舍）
究竟一乘寶性論四卷（亦云寶性分別七乘增上論或三卷或五卷於趙欣宅出
見寶唱錄第二譯與菩提留支出者同本）
寶積經論四卷（第二出與菩提留支大乘寶積經論同本見寶唱錄）
右三部九卷（前二部五卷見在後一部四卷闕本）。
沙門勒那摩提。或云婆提。魏言寶意。中印度
人。學識優贍理事兼通。三藏教文凡誦一億
偈。偈三十二字。尤明禪觀意存遊化。以宣武
帝正始五年戊子初屆洛邑。遂譯法華論等
三部。沙門僧朗覺意侍中崔光等筆受。當翻
經日於洛陽內殿。菩提留支傳本。勒那扇多
參助。其後三德乃徇流言。各傳師習不相訪
問。帝以弘法之盛略敘曲煩勅三處。各翻訖
乃參校。其間隱沒互有不同。致有文旨時兼
異綴後人合之共成通部。見寶唱等錄（所以法華
寶積寶性等論各有兩本耳）。
初寶意沙門神理標異。領牒魏詞偏盡隅隩。
帝每令講華嚴經。披釋開悟精義每發。一
日正處高座。忽有持笏執名者形如大官。云
奉天帝命來請法師講華嚴經。意曰。今此法
席尚未停止。待訖經文當從來命。雖然法事
所資獨不能建。都講香火維那梵唄咸亦須
之可請令定。使者即如所請。見講諸僧既而
法事將了。又見前使云奉天帝命故來下迎。
意乃含笑熙怡告眾辭訣。奄然卒於法座。都
講等四僧亦同時俱逝。凡所聞見歎未曾
有。
毘耶娑問經二卷（長房等錄並云寶意於洛陽譯今按經序乃云興和四年瞿曇流支
於鄴都譯今移在瞿曇錄中）
十地經論十二卷（注云初譯論時未善魏言名器世間為盞子世間後因入殿齋見諸宿德
從弟子索器乃總授鉢幞因悟器是總名遂改為器世間此十地論長房等錄勒那菩提二處俱載今按崔光論序乃云
菩提留支勒那摩提在洛陽殿內二人同譯佛陀扇多傳語帝親筆受二錄各存理將未可今合為一本在留支錄中）
龍樹菩薩和香方一卷（凡五十法今以非三藏教故不錄之）
上之三部今並刪也。
金剛般若波羅蜜經一卷（永平二年於胡相國第譯是第二出僧朗筆受
與秦世羅什及大般若第九會能斷金剛分等同本見法上錄）
彌勒菩薩所問經一卷（第二出與大乘方等要慧經同本於趙欣宅譯覺意筆受
今編入寶積當第四十一會改名彌勒菩薩問八法會）
勝思惟梵天所問經六卷（神龜元年於洛陽譯是第三出與法護持心羅什
思益並同本異出見法上錄及續高僧傳）
深密解脫經五卷（全本初譯延昌三年於洛陽出僧辯筆受與唐譯解深密經及相續解
脫節經等並同本見法上錄及續高僧傳）
入楞伽經十卷（延昌二年譯是第三出與宋功德賢四卷楞伽及唐譯大乘入楞伽經等並同
本僧朗道湛筆受見續高僧傳）
大薩遮尼乾子所說經十卷（或加受記無所說字或七卷或八卷一名菩薩
境界奮迅法門經正光元年於洛陽為司州牧汝南王於第出第二譯與神通變化經同本）
無字寶篋經一卷（初出僧朗筆受與唐譯大乘離文字經等同本）
伽耶山頂經一卷（亦云伽耶頂經第二出與羅什文殊問菩提經等同本）
謗佛經一卷（第二出與西晉法護決定總持經同本）
大方等修多羅王經一卷（初出與覺定轉有經同本）
文殊師利巡行經一卷（初出與隋崛多文殊尸利行經同本覺意筆受）
佛語經一卷（初出與周世崛多出者同本僧朗筆受）

In the fourth year of Zhengshi (dinghai), he translated three sūtras including the *Faith-Power Sūtra* for Emperor Xuanwu, with the śramaṇa Daobao serving as scribe; this appears in the catalogues of [Fei] Zhangfang and others.

*Bianyi zhangzhe zi jing* (Sūtra of the Elder's Son Bianyi), one fascicle (also called *Bianyi zhangzhe zi suo wen jing*, or *Zhangzhe bianyi jing*; appears in Fashang's catalogue).
The above one work in one fascicle is extant.
The śramaṇa Shi Fachang: it is not known where he was from. During the reign of Emperor Xuanwu, he also translated one work, the *Bianyi jing*, in Luoyang. (The cataloguer remarks: "Having respectfully consulted the *Biographies of Eminent Monks* and other records, all state that during the Jin dynasty, several years after Dao'an went forth, he first requested scriptures from his master; his master initially gave him one fascicle of the *Bianyi jing*, consisting of about five thousand words, which he memorized at a single glance. Furthermore, Master Dao'an's anonymous translations again list this title. In accordance with this, during the Eastern Jin period, the *Bianyi jing* was already circulating in the world; how could it be that it was only in the reign of Xuanwu of the Wei that Fachang brought it forth?")

*Miaofa lianhua jing lun* (Commentary on the Lotus Sūtra), one fascicle (composed by Bodhisattva Vasubandhu; also called *Fahua jing lun*; Palace Attendant Cui Guang, Senglang, and others served as scribes; appears in Zhangfang's catalogue; first translation; broadly identical with minor differences compared to the translation by Bodhiruci; titled *Saddharmapuṇḍarīka-upadeśa*).
*Jiujing yicheng baoxing lun* (*Ratnagotravibhāga*), four fascicles (also called *Baoxing fenbie qicheng zengshang lun*; in three or five fascicles; produced at Zhao Xin's residence; appears in Baochang's catalogue; second translation, sharing the same original text with Bodhiruci's version).
*Baoji jing lun* (Commentary on the Ratnakūṭa), four fascicles (second translation; sharing the same original text with Bodhiruci's *Dacheng baoji jing lun*; appears in Baochang's catalogue).
The above three works in nine fascicles (the first two works in five fascicles are extant; the latter one work in four fascicles is lost).

The śramaṇa Ratnamati (also called Mati; translated into the language of the Wei as Baoyi [Treasure-Thought]) was a native of Central India. His learning and scholarship were abundant, and he mastered both principle and phenomena. He could recite a total of one hundred million gāthās of the Tripiṭaka's teachings, each gāthā containing thirty-two syllables. He was especially versed in meditative contemplation and intended to travel and convert. In the fifth year of Zhengshi (wuzi) of Emperor Xuanwu, he first arrived in Luoyang, where he translated three works, including the *Commentary on the Lotus Sūtra*. The śramaṇas Senglang and Jueyi, along with Palace Attendant Cui Guang and others, served as scribes. When the texts were being translated in the inner palace of Luoyang, Bodhiruci transmitted the original text, while Ratnamati and [Buddha]śānta assisted. Later, the three virtuous elders gave heed to rumors, each transmitting their master's tradition without visiting one another. Taking note of this flourishing period of propagating the Dharma and reluctant to cause troublesome disputes, the Emperor decreed that translations be carried out at three separate locations, to be compared and collated upon completion. Because omissions and variations occurred among them, textual expressions and doctrinal points were occasionally joined differently; later persons combined them to form complete texts. This appears in the catalogues of Baochang and others (which is why there are two versions each of the commentaries on the *Lotus Sūtra*, *Ratnakūṭa*, and *Ratnagotra*).

Initially, the śramaṇa Baoyi was distinguished by his extraordinary spiritual insight. In understanding and expressing Wei idiom, he reached the utmost depths and subtleties. The Emperor often ordered him to lecture on the *Avataṃsaka-sūtra*; his explanations and elucidations awakened understanding, and profound insights frequently burst forth. One day, while he was seated on the high seat, there suddenly appeared a figure holding a tablet and a calling card, looking like a high official, who said: "By order of the Heavenly Lord, I have come to invite the Dharma master to lecture on the *Avataṃsaka-sūtra*." Baoyi replied: "This present Dharma assembly has not yet concluded. When the scripture is finished, I will follow your command. Nevertheless, the prerequisites for the Dharma service cannot be set up alone; the chief lecturer, incense bearer, karmadāna, and hymn chanters are all indispensable. Please allow them to be designated." The messenger acted according to his request, meeting the designated monks. Soon after, when the Dharma service was about to end, the earlier messenger reappeared, saying: "By order of the Heavenly Lord, I have come down to welcome you." Baoyi smiled with a serene countenance, bid farewell to the assembly, and passed away quietly on the Dharma seat. The four monks, including the chief lecturer, also passed away at the same time. All who heard and saw this marveled at such an unprecedented event.

*Viyāsa-praśna-sūtra* (*Piyeduo wen jing*), two fascicles (the catalogues of Zhangfang and others all say that Baoyi translated it in Luoyang; now, examining the scripture's preface, it states that in the fourth year of Xinghe, Gautama-prajñāruci translated it in the capital of Ye; it is now moved to Gautama's catalogue).
*Daśabhūmika-śāstra* (*Shidi jing lun*), twelve fascicles (The note states: When first translating the śāstra, they were not yet proficient in the Wei language; they named the container-realm (*bhājana-loka*) as the 'small bowl realm' (*zhanzi shijian*). Later, entering the palace for a feast, they saw senior elders asking disciples for vessels (*qi*), and the disciples handed them alms-bowls and wrappers together. They thereby realized that *qi* is an umbrella term, and so changed it to 'container-realm' (*qishijian*). This *Commentary on the Ten Stages* is listed under both Ratnamati and Bodhiruci in the catalogues of Zhangfang and others. Now, examining Cui Guang's preface to the śāstra, it states that Bodhiruci and Ratnamati translated it together in the palace at Luoyang, with Buddhaśānta transmitting the language and the Emperor personally acting as scribe. Having them listed separately in the two records is theoretically inadmissible; they are now merged into a single text under Bodhiruci's catalogue).
*Recipes for Blending Incense by Bodhisattva Nāgārjuna*, one fascicle (a total of fifty methods; since it is not part of the Tripiṭaka's teachings, it is now excluded).
The above three works are now all eliminated.

*Vajracchedikā Prajñāpāramitā Sūtra* (*Jingang bore boluomi jing*), one fascicle (translated in the second year of Yongping at the residence of Chancellor Hu; this is the second translation, with Senglang serving as scribe; shares the same original text with Kumārajīva's version of the Qin dynasty and the section *Diamond Cutter* of the ninth assembly of the *Mahāprajñāpāramitā-sūtra*; appears in Fashang's catalogue).
*Maitreya-bodhisattva-paripṛcchā-sūtra* (*Mile pusa suo wen jing*), one fascicle (second translation; shares the same original text with the *Dacheng fangdeng yaohui jing*; translated at Zhao Xin's residence, with Jueyi serving as scribe; now incorporated into the *Ratnakūṭa* as the forty-first assembly, renamed the Assembly of Maitreya Bodhisattva Inquiring about Eight Dharmas).
*Viseṣacintā-brahma-paripṛcchā-sūtra* (*Sheng siwei fantian suo wen jing*), six fascicles (translated in Luoyang in the first year of Shenggui; this is the third translation; sharing the same original text with Dharmarakṣa's *Chixin* and Kumārajīva's *Siyi*; appears in Fashang's catalogue and the *Continued Biographies of Eminent Monks*).
*Sandhinirmocana-sūtra* (*Shenmi jietuo jing*), five fascicles (first translation of the complete text; brought forth in Luoyang in the third year of Yanchang, with Sengbian serving as scribe; sharing the same original text with the Tang translation *Jie shenmi jing* and the *Xiangxu jietuo jie jing*; appears in Fashang's catalogue and the *Continued Biographies of Eminent Monks*).
*Laṅkāvatāra-sūtra* (*Ru Lengqie jing*), ten fascicles (translated in the second year of Yanchang; this is the third translation; sharing the same original text with Guṇabhadra's four-fascicle *Laṅkāvatāra* of the Song and the Tang translation *Dacheng ru Lengqie jing*; Senglang and Daozhan served as scribes; appears in the *Continued Biographies of Eminent Monks*).
*Mahāsatyaka-nirgrantha-sūtra* (*Da sanzhe niganci suo shuo jing*), ten fascicles (sometimes adding the characters *shouji* without the characters *suo shuo*; or in seven or eight fascicles; also called *Pusa jingjie fenxun famen jing*; produced in the first year of Zhengguang in Luoyang at the residence of the Governor of Sizhou, Prince of Runan; second translation; sharing the same original text with the *Shentong bianhua jing*).
*Wuzi baoqie jing* (*Anakṣara-ratnakaraṇḍaka-sūtra*), one fascicle (first translation, with Senglang serving as scribe; sharing the same original text with the Tang translation *Dacheng li wenzi jing* and others).
*Gayāśīrṣa-sūtra* (*Jiayeshan ding jing*), one fascicle (also called *Jiaye ding jing*; second translation; sharing the same original text with Kumārajīva's *Wenshu wen puti jing* and others).
*Defaming the Buddha Sūtra* (*Bangfo jing*), one fascicle (second translation; sharing the same original text with Western Jin Dharmarakṣa's *Jueding zongchi jing*).
*King of Mahāvaipulya Sūtras* (*Dafangdeng xiuduoluo wang jing*), one fascicle (first translation; sharing the same original text with the *Jueding zhuanyou jing*).
*Mañjuśrī-paricaryā-sūtra* (*Wenshushili xunxing jing*), one fascicle (first translation; sharing the same original text with Jñānagupta's *Wenshushili xing jing* of the Sui; Jueyi served as scribe).
*Buddhavacana-sūtra* (*Foyu jing*), one fascicle (first translation; sharing the same original text with the translation by Jñānagupta of the Northern Zhou; Senglang served as scribe).