開元釋教錄 8.6.1

8.6.1

寶星陀羅尼經十卷（或八卷見內典錄貞觀三年三月於興善寺出四年四月訖沙門法
琳製序佛於大集會中重說此經即大集寶幢分是非重譯也）
般若燈論釋十五卷（龍樹菩薩本分別明菩薩釋見內典錄貞觀四年六月於勝光寺出
至六年十月十七日畢沙門慧賾製序）
大乘莊嚴經論十三卷（或十五卷無著菩薩造見內典錄貞觀四年夏於勝光寺
與般若燈論同時出至七年春訖勅太子右庶子李百藥為序）
右三部三十八卷其本並在。
沙門波羅頗迦羅蜜多羅。唐言作明知識。略
云朋友。或一云波頗。唐言光智。中印度人
也。本剎利王種。姓剎帝利。十歲出家隨師習
學。誦一洛叉大乘經可十萬偈。受具已後便
學律藏。既通戒網心樂禪思。又隨勝德修習
定業。因循不捨經十二年。末復南遊摩伽陀
國那蘭陀寺。值戒賢論師盛弘十七地論。因
復聽採。以此論中兼明小教。又誦一洛叉偈
小乘諸論。波頗識度通敏器宇沖邃。博通內
外研精大小。傳燈教授同侶所推。承化門人
般若因陀羅跋摩等。學功樹勣深達義綱。相
繼領徒本國匡化。為彼王臣之所欽重。但以
出家釋子不滯一方。六月一移任緣靡定。承
北狄貪勇未識義方。法藉人弘敢欲傳化。乃
與道俗十人展轉北行。達西面可汗葉護衙
所。以法訓勗。曾未浹旬。特為戎主。深所信
伏。日給二十人料旦夕祗奉。同侶道俗咸被
珍遇。生福增敬日倍於前。武德九年高平王
出使入蕃因與相見。承此風化將事東歸。而
葉護君臣留戀不許。王即奏聞下勅徵入。乃
與高平同來謁帝。以貞觀元年歲次丁亥十
一月二十日達京勅住興善。釋門英達莫不
修造。自古教傳詞旨有所未喻者。皆委其宗
緒括其同異。內計外執指掌釋然。徵問相詶
披解無滯。乃上簡聞蒙引內見。躬傳法理無
爽對揚。賜綵四十段并宮禁新納一領。所將
五僧加料供給。重頻慰問勞接殊倫。至三年
三月上以諸有非樂物我皆空。睠言真要無
過釋典。流通之極豈尚翻傳。下詔所司搜𫾻
碩德兼閑三教備舉十科者一十九人。於大
興善創開傳譯。沙門玄謨僧伽等譯語。及三
藏同學崛多律師證譯。沙門法琳慧明慧賾
慧淨等執筆。承旨慇懃詳覆。審定名義具意
成文。沙門慧乘法常慧朗曇藏智解智首僧
辯僧珍道岳靈佳文順等證義。又勅上柱國
尚書左僕射刑國公房玄齡散騎常侍太子
詹事杜正倫禮部尚書趙郡王李孝恭等參助
詮定。右光祿大夫太府卿蘭陵男蕭璟總知監
護。百司供送四事豐華。至四年四月譯寶星
經訖。後移勝光又譯般若燈論大莊嚴經論。
至七年春勘閱既周繕寫云畢。所司詳讀乃
上聞奏。下勅各寫十部散流海內。仍賜頗物
百段。餘承譯僧有差束帛。波頗意在傳法餘
無挂懷。而時輩不詢。或生異議云。頗僥倖時
譽取馳於後。故聚名達廢講經論。斯未是弘
通者。時有沙門靈佳。卓犖拔群妙通機會。對
監護使具述事理云。頗遠投東夏情乖名利。
欲使道流千載聲振上古。昔符姚兩代翻經
學士乃有三千。今大唐譯人不過二十。意在
明德同證信非徒說。後代昭奉無疑於今耳。
識者僉議攸同後遂不行。時為太子染患眾
治無効。下勅延頗入內一百餘日。親問承對
不虧帝旨。疾既漸降辭出本寺。賜綾帛等六
十段并及時服十具。頗誓傳法化不憚艱危。
遠度𦵇河來歸震旦。經途所亘四萬有餘。躬
齎梵文望並翻盡。不言英彥有墜綸言。大志
頹然雅懷莫訴。因而遘疾自知不救。分散衣
資造諸淨業。端坐觀佛遺表施身。下勅特聽。
尋爾而卒於勝光寺。春秋六十有九。東宮下
令給二十人。輿屍坐送至于山所。闍維既了。
沙門玄謨收拾餘骸為之起塔於勝光寺。在
乘法師塔東。即貞觀七年四月六日也。有識
同嗟。法輪輟軫。群生無導。良可悲夫（內典錄云于斯時也
大集梵文將事廣傳陶津後代而恨語由唐化弘匠不行致使梵寶無由分布故十載之譯三部獻功可悲深矣今

Ratnatārā-dhāraṇī-sūtra, ten fascicles (or eight fascicles; recorded in the Neidian Lu; translated at Xingshan Temple starting in the third month of the third year of Zhenguan and completed in the fourth month of the fourth year; preface composed by the śramaṇa Falin; the Buddha preached this sūtra again during a great assembly; it is the Ratnaketu section of the Mahāsaṃnipāta, and is not a retranslation).
Prajñāpradīpa-śāstra-ṭīkā, fifteen fascicles (root text by the Bodhisattva Nāgārjuna, commentary by the Bodhisattva Bhāviveka; recorded in the Neidian Lu; translated at Shengguang Temple beginning in the sixth month of the fourth year of Zhenguan and completed on the seventeenth day of the tenth month of the sixth year; preface composed by the śramaṇa Huize).
Mahāyānasūtrālaṃkāra-śāstra, thirteen fascicles (or fifteen fascicles; composed by the Bodhisattva Asaṅga; recorded in the Neidian Lu; translated at Shengguang Temple simultaneously with the Prajñāpradīpa in the summer of the fourth year of Zhenguan, and completed in the spring of the seventh year; by imperial order Li Baiyao, Right Mentor to the Crown Prince, composed the preface).
The above three works in thirty-eight fascicles are all extant.
The śramaṇa Prabhākaramitra, translated into Tang [Chinese] as "Zuoming Zhishi" (Light-maker Friend), abbreviated as "Pengyou" (Friend); also called Bopo, translated into Tang [Chinese] as "Guangzhi" (Luminous Wisdom); was a native of Central India. He was originally of kṣatriya royal stock, with the surname Kṣatriya. At the age of ten, he left home and studied following his master, reciting one lakṣa (roughly one hundred thousand verses) of Mahāyāna sūtras. After receiving full ordination, he immediately studied the Vinayapiṭaka. Having mastered the net of precepts, his mind delighted in dhyāna contemplation. Furthermore, following eminent and virtuous masters, he practiced the discipline of samādhi, continuing without abandonment for twelve years. Later, he traveled south to Nālandā Temple in Magadha, where he met the treatise master Śīlabhadra vigorously propagating the Treatise on the Seventeen Stages [the Yogācārabhūmi-śāstra], and consequently listened to and learned it. Because this treatise also illuminates the Hīnayāna teachings, he additionally recited one lakṣa of verses from various Hīnayāna treatises. Bopo's intellect and discernment were penetrating and agile, and his capacity profound. He was thoroughly versed in both inner and outer disciplines, investigating the Mahāyāna and Hīnayāna exhaustively. Transmitting the lamp and providing instruction, he was esteemed by his peers. Disciple followers receiving his transformation, such as Prajñāindravarman and others, excelled in their studies, established merits, and deeply comprehended the essential principles; they successively led followings to guide and convert people in their native land, and were revered by the king and ministers there. However, as an ordained disciple of the Śākya, he would not linger in one place, moving every six months and letting conditions follow their course without fixity. Hearing that the northern barbarians were greedy and fierce, not yet knowing moral principles, and that the Dharma relies upon people to be propagated, he boldly wished to travel and convert them. Thereupon, together with ten monks and laymen, he journeyed by stages to the north, arriving at the court of the Western Qaghan, the Yabghu. He instructed and admonished them with the Dharma. In less than ten days, the barbarian ruler came to revere and submit to him deeply, providing daily provisions for twenty people and attending on him morning and evening. His companions, both monastic and lay, all received rare favor, generating merit and increasing their respect daily to twice what it was before. In the ninth year of Wude, the Prince of Gaoping was sent as an envoy into barbarian territories and met him there; hearing of this influence and transformation, he planned to return east with him, but the Yabghu and his ministers were reluctant to let him go. The Prince immediately memorialized the throne, and an imperial decree summoned him to enter [the capital]. He thus came together with Gaoping to have an audience with the Emperor. On the twentieth day of the eleventh month of the first year of Zhenguan, the year Dinghai, he arrived at the capital, and an imperial decree ordered him to reside at Xingshan Temple. The eminent and accomplished of the Buddhist order all came to pay their respects. Whenever there were ancient teachings transmitted whose phrasing and import were not yet understood, he thoroughly analyzed their lineages, gathered their agreements and differences, and dispelled inner convictions and external attachments as clearly as pointing to his own palm. In fielding inquiries and answering, his explanations were free of obstruction. A memorial was presented to the throne, and he was granted an audience in the inner palace; presenting the principles of the Dharma in person, his responses matched the occasion without flaw. He was bestowed forty bolts of colored silk and one newly tailored robe from the palace, while the five monks he had brought were granted extra provisions. He was repeatedly comforted and inquired after, receiving extraordinary receptions. In the third month of the third year, the Emperor, considering that all existence is without joy and that self and phenomena are both empty, remarked that the true essentials do not surpass the Buddhist scriptures, and that in bringing them to full circulation, what could be better than translating them? He issued an edict ordering the relevant authorities to seek out and recommend nineteen eminent masters who were versed in the Three Teachings and fully qualified in the ten disciplines, to inaugurate translations at the Great Xingshan Temple. The śramaṇas Xuanmo, Saṅgha, and others translated the words, and the Tripiṭaka master's fellow-student, Vinaya Master Guptā, verified the translations. The śramaṇas Falin, Huiming, Huize, Huijing, and others recorded them with the brush; respectfully receiving the instructions, they meticulously reviewed them, verifying the names and meanings, and completing the text with full comprehension of the sense. The śramaṇas Huicheng, Fachang, Huilang, Tancang, Zhijie, Zhishou, Sengbian, Sengzhen, Daoyue, Lingjia, Wenshun, and others verified the meaning. An imperial edict also commissioned the Grand Pillar of State, Vice-Director of the Left of the Department of State Affairs, and Duke of Xingguo, Fang Xuanling; the Cavalier Attendant-in-Ordinary and Supervisor of the Crown Prince's Household, Du Zhenglun; and the Minister of Rites and Prince of Zhaojun, Li Xiaogong, to assist in evaluating and determining [the text]. Xiao Jing, Grand Master for Splendid Happiness on the Right, Chamberlain for the National Treasury, and Baron of Lanling, held general oversight as monitor. The various offices supplied the four requisites in abundance and magnificence. In the fourth month of the fourth year, the translation of the Ratnatārā-sūtra was completed. Later, moving to Shengguang Temple, he further translated the Prajñāpradīpa-śāstra and the Mahāyānasūtrālaṃkāra-śāstra. By the spring of the seventh year, the collation was complete and the copying was finished. The authorities read it in detail and presented a memorial to the throne. An imperial edict commanded that ten copies of each be transcribed and disseminated throughout the realm, and Bopo was granted one hundred bolts of silk, with varying bundles of silk awarded to the remaining translating monks. Bopo's intention lay solely in propagating the Dharma, with no other concern in mind. Yet contemporaries did not inquire closely, and some raised dissenting opinions, claiming: "Bopo seeks present fame through good fortune and aims to make a name for the future; therefore he gathers famous and eminent figures, abandoning the lecturing on sūtras and śāstras; this is not the way to propagate widely." At that time, there was a śramaṇa named Lingjia, outstanding and extraordinary, who possessed wonderful insight into opportune moments. Before the imperial supervisor-commissioner, he fully recounted the circumstances and rationale, saying: "Bopo has cast himself far into the eastern realm, his mind removed from fame and profit. He wishes to make the Dao flow for a thousand years, making its fame echo that of antiquity. In the past, during the two dynasties of Fu and Yao, the scholars translating scriptures numbered as many as three thousand. Now, the translators of the Great Tang do not exceed twenty. The aim is for illustrious virtues to testify jointly, ensuring that it is not mere empty talk, so that future generations will revere it with clear understanding and harbor no doubts as they do today." Those of discernment all agreed with this opinion, and the objections subsequently ceased. At that time, the Crown Prince fell ill, and various treatments proved ineffective. An imperial edict invited Bopo into the palace for more than one hundred days; his direct responses to royal inquiries did not fail the Emperor's expectations. Once the illness gradually subsided, he took his leave and departed back to his home temple, being bestowed sixty bolts of damask and silk along with ten sets of seasonal clothing. Bopo had vowed to transmit the Dharma transformation, fearless of hardships and perils. Crossing the Pamir River from afar, he arrived in China, traveling a journey extending over forty thousand li. Bearing Sanskrit texts in person, he hoped to translate them all. He had not anticipated that eminent scholars would fall short of the imperial decree; his great aspiration collapsed, and his refined feelings could find no vent. He consequently fell ill, and knowing he could not recover, he distributed his robes and funds to perform various pure deeds; sitting upright, contemplating the Buddha, he submitted a final memorial offering his body. An imperial edict specially granted permission. Soon thereafter, he died at Shengguang Temple at the age of sixty-nine. The Crown Prince's palace issued an order assigning twenty people to carry his corpse in a seated posture, conveying it to the mountain site. After the cremation was completed, the śramaṇa Xuanmo collected the remaining relics and erected a stūpa for him at Shengguang Temple, east of Master Cheng's stūpa, which took place on the sixth day of the fourth month of the seventh year of Zhenguan. Those of discernment lamented together: the wheel of the Dharma had halted its chariot, and living beings were left without a guide—how truly sorrowful! (The Neidian Lu states: At this time, the Sanskrit text of the Mahāsaṃnipāta was about to be broadly transmitted to nourish future generations; yet it is regrettable that, because the language was transformed into Tang [Chinese], the great masters did not proceed, with the result that the Sanskrit treasures had no way of being distributed. Thus, through ten years of translation, only three works showed merit—truly deeply lamentable! Now