大唐貞元續開元釋教錄 1.7.9

1.7.9

達廣州。洎建中三年屆于上國矣。至貞元二
祀訪見鄉親。神策十將羅好心即般若三藏
舅氏之子也。悲喜相慰將至家中。用展親親。
遂留供養。既信重三寶。請譯佛經。乃與大秦
寺波斯僧景淨。依胡本六波羅蜜譯成七卷。
時為般若不閑胡語。復未解唐言。景淨不識
梵文。復未明釋教。雖稱傳譯未獲半珠。圖竊
虛名匪為福利錄表聞奏。意望流行。聖上睿
哲文明允恭釋典。察其所譯理昧詞踈。且夫
釋氏伽藍大秦僧寺居止既別。行法全乖。景
淨應傳彌尸訶教。沙門釋子弘闡佛經。欲使
教法區分人無濫涉。正邪異類。涇渭殊流。若
網在綱有條不紊。天人攸仰四眾知歸。分命
有司乃下制曰。中書門下牒王希遷牒奉勅。
釋教深微道俗虔敬。皆因梵本法被中華。宜
令王希遷與所司精選有道行僧。就西明寺
重更翻譯訖聞奏。牒至准勅故牒。貞元四年
四月十九日牒。次牒祠部准勅亦然。轉牒京
城諸寺大德。罽賓三藏沙門般若。宣譯梵本。
翰林待詔光宅寺沙門利言譯梵語。西明寺
沙門圓照筆受。資聖寺沙門道液。西明寺沙
門良秀。莊嚴寺沙門圓照。並潤文。慈恩寺沙
門應真醴泉寺沙門超悟。光宅寺沙門道岸。
西明寺沙門𧦬空並同證義。自六月八日欲
剏經題。勅街西功德使兼句當右神策軍使
營幕使元從興元元從鎮軍大將軍行右監門
衛將軍知內侍省事上柱國大原縣開國伯王
希遷。親奉綸旨。與奉天定難功臣驃騎大將
軍行右神策軍大將軍知軍事檢校工部尚書
兼御史大夫上柱國武都郡王孟涉。寶應功
臣元從驃騎大將軍行右神策軍大將軍知軍
事兼御史中丞上柱國靜戎郡王食實封五十
戶馬有麟等。送梵本經。六律五聲八音合韻。
四部雲集歌唄交諠。簫韶沸天鼓鍾震地。發
彼禁闥出芳林門。車騎滿於天衢。士女溢於
閭里。入西明寺翻譯真經。同日恩賜錢一百
千文。𣗪三十釧。香一大合。以充譯經院供養。
開題名曰大乘理趣六波羅蜜多經也。自後
日來月往兩上翻經。十月中旬譯文周畢。至
十一月十五日繕寫復終。二十八日大設威
儀綵車音樂。入於光範甫光順門。修表上聞
奏進新經入其文十卷品十亦然。勅旨再三
往來勞問。仍於禁以設齋飡。賜般若法師絹
一百疋一副冬衣。餘之十人各五十疋衣一
副。檢校二人各三十疋衣一副。以充䞋焉。三
藏法師般若捧戴慚惶。乃於此時陳表謝曰。
沙門般若言。伏以生自罽賓。十四離鄉南遊
天竺。聞所未悟二十餘年。巡禮聖蹤雙林八
塔。大小乘學誓報四恩。遠慕支那聿來瞻禮。
自持梵夾經典中國未傳。每思上達無由進
獻。昨因表兄右神策十將新平郡王羅好心
身參戎衛。遂與奏聞。得徹聖聽。實為多幸。
陛下崇教信受大乘。命以緇徒許令翻譯。微
僧至願斯以為。終誓奉精修上資皇祚。謹詣
光順門。奉表陳謝以聞。沙門僧般若誠惶誠
恐謹言。
貞元四年十一月二十八日罽賓國沙門般若
上表。
聖神文武皇帝批曰。
師夙詣證源早觀祕藏。周遊西土歷訪大乘。
得心地之潰言。是如來之妙行。期於宣布以
廣玄門。遠負真文來傳中夏。經途萬里克達
京師。載揚羅什之風。重繼摩騰之跡。眷言精
慤朕甚嘉焉。爰命道流俾加翻譯。庶茲上法
永以流行。省視表章煩有陳謝。同日請譯經
施主三藏表兄。右神策馬軍十將奉天定難
功臣開府儀同三司檢校太子詹事上柱國新
平郡王臣羅好心上。表謝曰臣。好心言表。弟
罽賓國沙門僧般若先。進大乘理趣梵夾六
波羅蜜經伏奉今年四月十九日勅。宜令王
希遷精選有道行僧。於西明寺翻譯今經。帙
已終者。臣好心誠歡誠喜。頓首頓首臣聞周
星隱曜。漢夢馳光。始知靈瑞感人。必委明王
而導化。是以再敷龍樹重闡真宗。伏惟。皇帝
陛下。澤覃中外恩被生靈。聲教遠通無為而
理。微臣表弟十四離鄉。志慕緇流跡現僧侶。
昨所進經本。稽梵夾大乘理趣曰六波羅。陛

[He] arrived in Guangzhou, and by the third year of the Jianzhong era (782), he reached the imperial capital. In the second year of the Zhenyuan era (786), he sought out and met his relative: the Shence army commander of ten Luo Haoxin, who was the son of Tripiṭaka Master Prajñā's maternal uncle. Comforting each other in sorrow and joy, [Luo] took him home to show family affection, and thereupon retained and made offerings to him. Deeply having faith in and revering the Three Jewels, [Luo] requested him to translate Buddhist scriptures. Thereupon, together with the Persian monk Jingjing of the Daqin monastery, based on a Sogdian text of the Six Pāramitās, they translated it into seven fascicles. At that time, because Prajñā was not skilled in the Sogdian language and moreover did not understand the Tang language, while Jingjing did not know Sanskrit and was furthermore not enlightened in Buddhist teachings, although it was claimed to be a translation, they did not obtain [even] half a pearl. Seeking to steal empty fame rather than produce merit and blessing, they recorded and submitted a memorial to report it, hoping for its circulation. His Majesty, sage, wise, cultured, and enlightened, sincerely revering Buddhist scriptures, examined what they had translated and found its principles obscure and its language crude. Moreover, the monasteries of the Śākyan lineage and the monasteries of the Daqin monks are distinct in dwelling, and their practices are entirely contrary: Jingjing should propagate the Messiah's teachings, while the Śramaṇas and sons of Śākya should propagate and clarify the Buddhist scriptures. Wishing to keep the teachings demarcated so people would not improperly trespass, and so that the orthodox and heterodox, being different kinds, would be kept separate like the clear Jing and muddy Wei rivers, like a net upon its head-rope in orderly arrangement without confusion, so that gods and humans would look up to it and the four assemblies would know where to take refuge, [the Emperor] separately ordered the officials and issued an imperial decree: "Dispatch of the Chancellery and Secretariat to Wang Xiqian. A memorial conveys the imperial order: 'The Buddhist teachings are profound and subtle; both monastics and laity reverently revere them. All rely on Sanskrit texts for the Dharma to cover China. It is fitting to order Wang Xiqian, together with the relevant authorities, to carefully select monks of virtuous conduct to go to Ximing Temple and retranslate it; upon completion, submit a memorial to report it.' Upon arrival of the dispatch, comply with the decree; hence this dispatch. The nineteenth day of the fourth month of the fourth year of the Zhenyuan era (788)." Next, a dispatch was sent to the Bureau of Sacrifices, also complying with the decree in the same manner. This was forwarded in dispatches to the eminent monks of all the temples in the capital. Prajñā, the Śramaṇa and Tripiṭaka master from Jibin, proclaimed and translated the Sanskrit text. The Śramaṇa Liyan of Guangzhai Temple, Hanlin Academician, translated the Sanskrit language. The Śramaṇa Yuanzhao of Ximing Temple served as scribe. The Śramaṇa Daoye of Zisheng Temple, the Śramaṇa Liangxiu of Ximing Temple, and the Śramaṇa Yuanzhao of Zhuangyan Temple jointly polished the literary style. The Śramaṇa Yingzhen of Cien Temple, the Śramaṇa Chaowu of Liquan Temple, the Śramaṇa Dao'an of Guangzhai Temple, and the Śramaṇa Biankong of Ximing Temple together verified the meaning. Beginning on the eighth day of the sixth month, intending to formulate the scripture's title, an imperial order directed Wang Xiqian, the Commissioner of Merits West of the Imperial Streets, concurrently Controller of the Right Shence Army, Camp Commissioner, Originating Congratulator of Xingyuan, Supreme General of the Town Guard, Acting General of the Right Gate Inspection Guard, Director of the Palace Domestic Service, Upper Pillar of the State, and Founding Count of Taiyuan County, having personally received the imperial mandate, together with Meng She, Meritorious Official of Fengtian Pacifying Troubles, General of Chariots and Cavalry, Acting Supreme General of the Right Shence Army in charge of military affairs, Specially Commissioned Minister of Works, concurrently Censor-in-chief, Upper Pillar of the State, and Commandery Prince of Wudu; Ma Youlin, Meritorious Official of Baoying, Originating Congratulator, General of Chariots and Cavalry, Acting Supreme General of the Right Shence Army in charge of military affairs, concurrently Vice Censor-in-chief, Upper Pillar of the State, Commandery Prince of Jingrong with an actual feudal income of fifty households, and others, to escort the Sanskrit text of the scripture. The six modal pitches, five notes, and eight timbres joined in harmony. The fourfold assembly gathered like clouds, songs and chants resounded together, pipes and flutes boiled toward the heavens, and drums and bells shook the earth. Departing from the forbidden gates and leaving through the Fanglin Gate, carriages and horsemen filled the heavenly thoroughfare, and scholars and ladies overflowed the neighborhoods. Entering Ximing Temple, they translated the true scripture. On the same day, an imperial gift of one hundred thousand copper cash, thirty bracelets of camphor, and one large container of incense was bestowed to fund the offerings of the Scripture Translation Court. The title was given as the *Mahāyāna Adhyardhaśatikā Ṣaṭpāramitā Sūtra*. From then on, days went and months came; twice they went up to translate the scripture. In the middle decade of the tenth month, the translation was completed. On the fifteenth day of the eleventh month, the fair copy was also finished. On the twenty-eighth day, grandly setting up ceremonial dignity, colorful carriages, and music, they entered through the Guangfan Gate and Guangshun Gate, submitting a memorial to report and present the newly translated scripture, entering its text in ten fascicles and likewise ten chapters. The imperial intention repeatedly sent back and forth solicitous regards, and furthermore, a vegetarian feast was hosted in the forbidden precincts. Dharma Master Prajñā was bestowed one hundred bolts of silk and a set of winter garments; the other ten men were each given fifty bolts and a set of garments; the two overseers were each given thirty bolts and a set of garments to serve as offerings. Tripiṭaka Dharma Master Prajñā, receiving these aloft with trepidation, thereupon presented a memorial to offer thanks, saying: "The Śramaṇa Prajñā says: Humbly, having been born in Jibin, at age fourteen I left my home village and traveled south to India. Hearing what I had not yet comprehended for over twenty years, I circumambulated and paid homage to the sacred traces, the Twin Trees, and the Eight Stūpas. Studying both Mahāyāna and Hīnayāna, I vowed to repay the four debts of gratitude. Admiring China from afar, I came to behold and pay reverence. Personally bearing Sanskrit pothi volumes of scriptures not yet transmitted to China, I constantly contemplated presenting them upwards, but had no way to offer them. Recently, through my elder cousin, Luo Haoxin, Commander of Ten of the Right Shence Army and Commandery Prince of Xinping, who participates personally in the military guard, it was reported and reached the imperial ear; this is truly a great fortune. Your Majesty honors the teachings, faithfully receives the Mahāyāna, and commanded the monastics, permitting the translation. This tiny monk's ultimate wish has hereby reached fulfillment; I vow to dedicate myself to meticulous practice to support the imperial throne from above. I respectfully approach the Guangshun Gate to present this memorial offering thanks and reporting. The Śramaṇa monk Prajñā speaks with sincere fear and trembling." On the twenty-eighth day of the eleventh month of the fourth year of the Zhenyuan era, the Śramaṇa Prajñā of the kingdom of Jibin submitted the memorial. The Saintly, Divine, Cultured, and Martial Emperor endorsed: "The Master early reached the source of realization and contemplated the secret treasury; you traveled through the Western lands, everywhere seeking the Mahāyāna. You obtained the decisive words of the mind-ground, which are the marvelous practices of the Tathāgata. Longing to proclaim them to broaden the profound gate, you carried the true texts from afar to transmit them to China. Traversed ten thousand leagues of road, you succeeded in reaching the capital, once again exalting the style of Kumārajīva and renewing the footprints of Kāśyapa Mātaṅga. Considering your sincere dedication, We greatly commend it. Thereupon, We commanded the lineage of the Way to cause it to be translated, hoping that this supreme Dharma will circulate forever. Looking through your memorial, it troubles you to make these thanks." On the same day, the donor requesting the scripture's translation, the Tripiṭaka master's elder cousin, Luo Haoxin—Commander of Ten of the Cavalry of the Right Shence Army, Meritorious Official of Fengtian Pacifying Troubles, Opening Office Equal in Dignity to the Three Authorities, Specially Commissioned Grand Supervisor of the Household of the Crown Prince, Upper Pillar of the State, and Commandery Prince of Xinping—presented a memorial offering thanks, saying: "Your servant Haoxin says: My maternal younger cousin, the Śramaṇa monk Prajñā of the kingdom of Jibin, previously presented the Sanskrit pothi of the *Mahāyāna Adhyardhaśatikā Ṣaṭpāramitā Sūtra*. Humbly receiving the imperial decree of the nineteenth day of the fourth month of this year, which ordered Wang Xiqian to carefully select monks of virtuous conduct to translate the scripture at Ximing Temple, the cases are now completed. Your servant Haoxin, with sincere joy and delight, bows his head and prostrates. Your servant has heard that when the star of Zhou concealed its brightness, and the dream of Han galloped its light, one first knew that miraculous portents moved people, inevitably entrusted to an enlightened king to guide transformation. Thus once again did Nāgārjuna expound, and again clarify the true essence. Humbly considering: The Emperor, Your Majesty, your benevolence spreads through China and abroad, your grace covers living beings, your reputation and teachings reach far, and you govern without contrived action. Your humble servant's cousin left home at fourteen; his aspiration admired the monastics, and his traces appeared among the assembly of monks. As for the scripture texts presented recently, examining the Sanskrit pothi, the Mahāyāna Adhyardhaśatikā speaks of the Six Pāramitās. Your Majesty..."