開元釋教錄 7.11.7

7.11.7

[That region] was a junction of the northern routes on the shady northern side of the Snow Mountains. Merchants and travelers all converged in its territory. From the merchants he heard again that the Three Jewels were flourishing in the great country of Zhina (China). His companions were of one mind, their hearts set on coming here; not only to observe its customs and transformational influence, but aspiring to benefit beings and propagate the scriptures. Thereupon they crossed the Snow Mountains westward, setting foot in the kingdom of Bokhārā (Balkh), the kingdom of Śatadru, and the kingdom of Dharmasthiti. In none of these kingdoms did they remain long, staying just long enough to learn the local customs and the ceremonial practices of their various monasteries. They then reached the kingdom of Khavandha, lingering for one year without providing much teaching. Next they reached the kingdom of Kashgar. One of his companions returned to his home town, while the remaining three stayed at the royal monastery—that is, the one built by the King of Kashgar. Two years passed there. He continually lectured to those monks on the *Nianpo lun* (*Smṛty-upasthāna-śāstra*?), which comprised two thousand gāthās; its essential purport clarified the three seals [of Dharma] and largely refuted non-Buddhists. He also lectured on the *Rushishi lun* (*Tattvasiddhi-śāstra*?), likewise in two thousand gāthās, which, following its text and principles, is a method of worldly debate. Next they reached the kingdom of Kucha, where they also stayed in the royal monastery for another two years. He continually explained the previous treatises for those monks. That king was deeply fond of the Mahāyāna, attained much awakening, and daily came to visit with the desire to detain and invite him [to stay]. Jñānagupta had his heart set on the eastern land (China) and had no intention of lingering in secret. Secretly taking a monk with him, he traveled by an unfrequented path to the kingdom of Agni (Karashahr). At Araṇya Monastery, he lectured thoroughly on the previous treatises. Another two years passed. Gradually reaching Gaochang, he traveled as a guest among the various monasteries. Most of the monks in that kingdom studied the Chinese language. Although he stayed for two years, he did not proclaim or expound anything. Next he reached Yiwu (Hami) and stayed for one year. Meeting with difficulties, he fled to the southwest to escape. The route was pure gravel and desert, lacking both water and grass. The companions looked at each other, not knowing how their lives could be preserved. Thereupon they temporarily deposited the sūtras and treatises they were carrying beside the road, crossing the mountains to seek water in the hope of surviving. Their search unsuccessful, their exhaustion and distress increased all the more. Concentrating wholly on reciting the Avalokiteśvara dhāraṇī, a night rain suddenly fell. With body and mind filled with joy, they sought and returned to their original route. Looking all around, everything was vast and indistinct; having lost their way, they hesitated whether to advance or retreat. Letting themselves simply march forward, they finally reached Guazhou, only then realizing that they had taken a circuitous bypass along the northern route. Yearning from afar for the great empire, Jñānagupta had trudged across distances for years on end. Of the companions with whom he had originally made the pact, some had stayed behind and some had died; regarding only his own solitary shadow, he arrived at this marvelous land. Reflecting on this in stillness, sorrow and joy were intertwined. Soon, by imperial decree, he was invited to the capital city, accommodated in a renowned monastery, and provided with abundant offerings. This was the tenth month, in winter, of the tenth year of the Kaihuang reign (590 CE). Before he had stayed long, he was broadly familiar with the Chinese language. Receiving an additional special edict to undertake the translation of scriptures, he relocated to Xingshan Temple. Holding the source texts and checking the translations, his accurate and correct work was truly vast. The Mahāyāna and Hīnayāna treatises he recited were all profound and essential; when it came to proclaiming and explaining them, he extensively expounded their subtle purports, repeatedly resolving accumulated doubts for veteran scholars of this land. Moreover, he established himself in compassion and forbearance, and his gentle nature was fully cultivated. His mind was never separate from the Way, and his practice preceded his speech. The ground of his precepts was level and tranquil; the water of his wisdom was deep and pure. In sūtras he penetrated the origins of the characters; in treatises he exhausted the sounds and meanings. In addition, his deportment was dignified and correct, and his zealous resolve was lofty and fierce. The sound of his recitations continued through morning and night, and his Dharma words comprehended both internal and external [teachings]. Furthermore, by nature he preferred dwelling in solitude, cutting off personal affairs and secular business. His desires were meager, and he halted and eliminated all seeking. He never tired of instructing others, which surpassed benefiting himself. He never showed an unpleasant face to the base or a slighting mind to the lowly. Consequently, those who had not yet seen him were won over by his reputation, and those who met him even briefly held him in reverence. Stationed at the head of the translators, his only concern was transmitting and teaching; in all his reviews and outlines, he made it his duty to preserve the essential guidelines. When Emperor Yang established his capital in the Eastern Capital (Luoyang), his reverence was deep and generous; as for the Buddha's Dharma, he elevated and established it even more. He issued an edict to establish a Scripture Translation Bureau in the Shanglin Garden on the south bank of the Luo River, seeking and selecting outstanding talents to remain permanently and transmit the Dharma. He immediately summoned Jñānagupta along with the various scholars, all of whom assembled there. The four requisites were provided, restoring the customary standards, so that the translators did not let their succession fall, and the completed leaves of translation continued without interruption. At that time, when the Sui order fell into decline and smoke arose from the outskirts and fortifications, the arrival of new Sanskrit texts was abruptly cut off. Jñānagupta harbored his deep understanding, yet lacked the opportunity to present and propagate it. When he first arrived in the capital in the middle years of the Kaihuang era, he participated in translation alongside Dharmagupta. At that time, Dharmagupta held authority and had the greatest reputation in transmitting from Sanskrit into Sui Chinese. The age admired him alone; yet when it came to profound meanings, there were none who did not turn to ask [Jñānagupta]. But Jñānagupta's demeanor was overflowing and steady, entirely unconcerned with worldly paths; thus, in the fame of translation, he restrained himself and praised others. At the end of the Renshou era, Dharmagupta was exiled and banished to Dongyue due to another matter. Jñānagupta seized the opportunity to take charge of translations. From the early years of the Daye era to the end of Daye, he translated nine works, including the *Questions of the Deva Suṣṭhitamati from the Mahāvaipulya*, in which both text and meaning were lucid and pure, and both the refined and unadorned styles were clear and flowing. Śramaṇas such as Yancong, Mingze, and Xingju received them brush in hand. In the second year of the Wude era of the great Tang (619 CE), he died at the banks of the Luo River. The śramaṇa Yancong wrote a biography for him. Earlier, Jñānagupta translated the *Vajracchedikā Prajñāpāramitā Sūtra* in one fascicle and the *Pule jing* (*Lalitavistara*) in fifteen fascicles. Before they could be polished and revised, the usurping Zheng regime fell into ruin, leaving no leisure to re-edit them. The fascicles and works are now in the capital; they mostly clarify matters such as the eight phases [of the Buddha's life]. (Now, I note that the *Fangguang da huayan jing* in twelve fascicles translated by the Tripiṭaka Master Divākara of the great Tang is identical in Sanskrit text with the old *Puyao jing*, in which the eight phases and other matters are also explained; its Sanskrit original should likewise be the same as this *Pule jing*.)