貞元新定釋教目錄 10.28.4

10.28.4

其貞亮哀而放歸。路出甘州北由突厥。遇值
中面他鉢可汗。慇重請留。因往復曰。周有成
壞勞師去還。此無廢興幸安意住。資給供養
尚使稱心。遂爾併停十有餘載。闍梨智賢還
西滅度。未久之間和上遷。化隻影孤寄莫知
所安。賴以北狄君民頗弘福利。因斯飄寓隨
方利物。有齊僧寶暹道邃智周僧威法寶僧
曇智照僧律等十人。以武平六年相結同行
採經西域。往返七載將事東歸。凡獲梵本二
百六十部迴至突厥。聞周滅齊併毀佛法。退
則不可進無所歸。遷延彼間遂逢至德。如渴
值飲若暗遇明。因與同居講道相翫。所齎新
經仍共尋閱請翻名題。勘舊錄目轉覺巧便
有異前人。律等內誠各私慶幸。獲寶遇匠得
不虛行。同誓焚香共契宣布。大隋受禪佛法
即興。暹等齎經先來應運。開皇元年季冬屆
止。勅付所司訪人令譯。二年仲春便就傳
述。季夏詔曰。殷之五遷恐民盡死。是則以吉
凶之土制長短之命。謀新去故如農望秋。龍
首之山川原秀麗卉木滋阜。宜建都邑定鼎
之基。永固無窮之業。在茲可城曰大興殿。門
曰大興。縣曰大興。園苑池沼其號並同。寺
曰大興善也。於此寺中傳度法本。于時崛多
仍住北狄。至開皇四年大興善寺沙門曇延
等三十餘人。以躬當翻譯音義乖越。承崛多
在北乃奏請還京。帝乃別勅追延。崛西歸已
絕流滯十年。深思明世重遇三寶。忽蒙遠訪
欣願交并。即與使乎同來入國。于時文帝巡
幸洛陽於彼奉謁。天子大悅賜問頻仍。未還
京闕尋勅敷譯。新至梵本眾部彌多。或經或
書且內且外。諸有翻傳必以崛多為主。僉以
崛多言識異方字曉殊俗。故得宣辯自運不
勞傳度。理會義門句圓詞體。文意粗定銓本
便成。受筆之徒不費其力。試比先達抑亦繼
之。五年勅令崛多。共婆羅門沙門若那竭多。
開府高恭。息都督天奴。和仁。及婆羅門毘舍
達等道俗六人。令於內史內省翻梵古書及
乾文等于時廣濟寺唯獨耶舍一人譯經。別
勅崛多使兼翻經。兩頭來往到十二年。翻書
記了二百餘卷進畢。爾時耶舍先已終亡。
仍勅崛多專主翻譯。移法席就大興善寺。更
召婆羅門沙門達摩笈多。并勅高天奴高和
仁兄弟等同傳梵語。又增置十大德沙門
僧休法粲法經慧藏洪遵慧遠法纂僧暉明
穆曇遷等。監掌翻事銓定宗旨。沙門明穆彥
琮重對梵本。再審覆勘整理文義。崛多曾傳。
于填東南二千餘里有遮拘迦國。彼王純信
敬重大乘。宮中自有摩訶般若大集華嚴三
部大經並十萬偈。王躬受持親執鎖鑰。轉讀
則開香華供養。又道場內種種莊嚴。誘諸小
王令入禮拜。此國東南二十餘里。山甚巖險
有深淨窟。置大集華嚴方等寶積楞伽方廣
舍利弗華聚二陀羅尼都薩羅藏摩訶般若八
部般若大雲經等凡十二部。咸十萬偈。國法
相傳防衛守護。又有入滅定羅漢三人窟中
禪寂。每至月半諸僧就山為其淨髮。此則人
法住持有生之所憑賴。崛多道性純厚神志
剛正。愛德無厭求法不懈。博聞三藏遠究真
宗。遍學五明兼閑世論。經行得道場之功。
總持通神呪之理。三衣一食終固其誠。仁濟
弘誘非關勸請。勤誦佛經老而彌篤。強識
先古久而逾詣。士庶欽重道俗崇敬。隋滕王
遵仰戒範奉以為師。因事塵染流擯東越。又
在甌閩道聲載洽。身心兩救為益極多至開皇
二十年便從物故。春秋七十有八（唯添品法華序。仁壽元年辛酉。
崛多笈多二法師於大興善寺重勘梵本闕者添譯。既在仁壽之元年出添品。即非開皇二十年卒也。又內典
錄云仁壽之末崛多以緣他事流擯東越續高僧傳即云開皇二十年卒。錄傳俱宣所撰而自相矛楯何也）。崛
多自西服來至東華循歷翻傳。自開皇五年
訖仁壽之末出護國等經。總三十九部合一
百九十二卷。並詳撿陶治理教圓通。文明義
結具流於世。見隋唐二錄（護國菩薩經佛。華嚴入如來德智。大方等大雲

[Emperor Wu of the Northern Zhou] pitied his steadfastness and uprightness, and released him to return [home]. His route passed through Ganzhou and went north through the Turks. There he met Taspar Qaghan, who earnestly invited him to stay, speaking back and forth to him: "The Zhou rises and falls, fatiguing you with coming and going, Master. Here there is neither decline nor flourishing; may it please you to dwell peacefully. Provisions and offerings shall be provided to your heart's content." He therefore remained there for more than ten years. His ācārya Zhixian returned west and passed into nirvāṇa. Not long after, his upādhyāya also passed away. A lone shadow living in isolation, he knew not where to rest his mind. Relying on the northern barbarians' ruler and people to widely promote meritorious deeds, he thus drifted and resided there, benefiting beings according to circumstance. Ten Qi monks, including Baoxian, Daosui, Zhizhou, Sengwei, Fabao, Sengtan, Zhizhao, and Senglü, had bound themselves in fellowship in the sixth year of Wuping to travel to the Western Regions in search of scriptures. They spent seven years journeying back and forth, and were about to head east to return. Having obtained a total of 260 Indic texts, they returned as far as the Turks. Hearing that the Zhou had destroyed the Qi and also suppressed the Buddhadharma, they could neither retreat nor advance, having nowhere to return. Lingerering in that region, they then encountered Zhide [Jñānagupta]. Like finding a drink when thirsty, or encountering light in darkness, they lodged with him, discussing the Way and delighting together. They repeatedly examined the new scriptures they had brought and requested him to translate their titles. Comparing them with the older catalogues, they increasingly perceived his skill and facility to surpass those of earlier men. Lü and the others privately rejoiced from the depths of their hearts: having obtained treasures and encountered a master craftsman, their journey had not been in vain. Together they burned incense and took a vow, pledging to disseminate the teachings. When the great Sui received the abdication, the Buddhadharma immediately flourished. Xian and the others, bringing the scriptures, arrived early to meet this fortunate turn of events. They reached the capital in the final month of winter in the first year of Kaihuang. An imperial decree committed the texts to the responsible bureau to search for persons to translate them. In the second month of spring in the second year, the translation work commenced. In the final month of summer, an edict declared: "The five relocations of the Yin were because of fears that the people would perish. This is to determine whether life will be long or short by means of propitious or baleful lands. Planning the new and abandoning the old is like a farmer looking forward to autumn. The mountains, streams, and plains of Mount Longshou are exquisite and beautiful, and its grasses and trees flourish. It is appropriate to construct a metropolis and establish the foundation of the state cauldrons. The enterprise of everlasting and boundless stability lies here. The city may be named Daxing; the palace hall and the gate shall be called Daxing; the county shall be called Daxing; and the parks, ponds, and marshlands shall all share this name. The monastery shall be called Daxingshan." The Dharma texts were translated and transmitted in this monastery. At that time, Gupta was still residing among the northern barbarians. In the fourth year of Kaihuang, more than thirty monks of Daxingshan Monastery, including Tanyan, finding that when undertaking translation themselves the sounds and meanings diverged and conflicted, and learning that Gupta was in the north, submitted a memorial requesting his recall to the capital. The Emperor then issued a special imperial order summoning him back. Gupta's path to return west had already been cut off, and he had been stranded for ten years. Yearning deeply for an enlightened era to re-encounter the Three Jewels, he suddenly received this summons from afar, and joy and longing mingled within him. He immediately accompanied the envoys to enter the state. At that time, Emperor Wen was on an imperial progress to Luoyang, where Gupta had an audience with him. The Son of Heaven was greatly pleased and showered him with frequent inquiries and gifts. Before returning to the capital, an imperial decree soon ordered him to set about translating. The newly arrived Indic texts comprised very numerous works, some sūtras and some non-canonical writings, both Buddhist and non-Buddhist. For all that was translated, Gupta was invariably made the primary translator. All agreed that because Gupta understood foreign languages and was versed in the diverse regional scripts, he could expound and express them spontaneously without relying on interpreters. His understanding matched the doctrinal principles, and his phrasing was complete in form and style. Once the literal meaning was roughly settled, the translated version was completed. Those who took down the brush did not waste their effort. If tested against earlier masters, he was truly their successor. In the fifth year, an imperial decree ordered Gupta, together with the Brahmin monk Jñānagupta, Kaifu Gao Gong, his son Area Commander Tiannu, Heren, and the Brahmin Viśākhadatta, six in all of both clerical and lay status, to translate ancient Indic texts, astrological treatises, and the like in the Inner Secretariat and the Palace Secretariat. At that time, only Yaśas was translating sūtras at Guangji Monastery, so a separate imperial decree ordered Gupta to concurrently translate scriptures. Going back and forth between the two locations until the twelfth year, he completed the translation and recorded more than two hundred fascicles, presenting them to the throne. By that time, Yaśas had already passed away. An imperial decree again directed Gupta to oversee translations exclusively, moving the Dharma assembly to Daxingshan Monastery. Furthermore, the Brahmin monk Dharmagupta was summoned, and the brothers Gao Tiannu and Gao Heren were ordered to assist together in translating the Indic language. Additionally, ten eminent śramaṇas—Sengxiu, Facan, Fajing, Huizang, Hongzun, Huiyuan, Fazuan, Senghui, Mingmu, and Tancian—were installed to supervise the translation work and determine the central doctrines. The śramaṇas Mingmu and Yancong re-examined the Indic texts, reviewing and verifying them again to rectify the phrasing and meaning. Gupta once related: More than two thousand li southeast of Khotan, there is the country of Cakkuka. Its king is pure in faith and reveres the Mahāyāna. In his palace are the three great scriptures: the Mahāprajñā[pāramitā], the Mahāsaṃnipāta, and the Avataṃsaka, each comprising one hundred thousand gāthās. The king personally upholds them and personally holds the keys. When chanting them, he opens them and makes offerings of incense and flowers. Furthermore, within the sanctuary are diverse adornments, attracting minor kings to enter and pay homage. More than twenty li southeast of this country, the mountains are extremely precipitous, and there is a deep, pure cavern. Deposited within are the Mahāsaṃnipāta, Avataṃsaka, Vaipulya, Ratnakūṭa, Laṅkāvatāra, Fangguang, Śāriputra, Huaju, the two dhāraṇīs, the Dusalazang, Mahāprajñā, eight Prajñā texts, and the Dayun jing, twelve scriptures in all, each comprising one hundred thousand gāthās. By state law, they are guarded and preserved from generation to generation. Furthermore, there are three arhats who entered the absorption of cessation, practicing quiet meditation within the cave. At every half-month, the monks proceed to the mountain to shave their hair. These are the persons and teachings upholding [the world], upon which sentient beings rely. Gupta's nature in the Way was pure and generous, and his spirit was upright and unyielding. He loved virtue insatiably and sought the Dharma unflaggingly. Broadly learned in the Tripiṭaka, he deeply investigated the true doctrine; having studied all five sciences, he was also conversant with secular discourses. In walking meditation he attained the efficacy of the sanctuary, and in dhāraṇī he penetrated the principles of divine spells. Keeping three robes and one meal a day, he held fast to his sincerity to the end. In his benevolent rescue and broad guidance, he did not wait to be invited. Diligent in chanting Buddhist sūtras, he grew even more devout in old age; endowed with strong memory of ancient matters, he grew ever more profound over time. Gentry and commoners admired and honored him; clergy and laity revered him. Prince Teng of the Sui looked up to his disciplinary model and honored him as his teacher. Becoming involved in worldly matters, he was banished to Dongyue. In the Ou and Min regions, his reputation in the Way spread widely, saving both body and mind to immense benefit. In the twentieth year of Kaihuang, he passed away at the age of seventy-eight. (Only the preface to the Tiapin Fahua says: In the xinyou year, the first year of Renshou, the two Dharma masters Gupta and Dharmagupta re-examined the Indic text at Daxingshan Monastery and translated additions where it was lacking. Since he produced the Tiapin in the first year of Renshou, he could not have passed away in the twentieth year of Kaihuang. Furthermore, the Neidian lu says that at the end of Renshou Gupta was banished to Dongyue due to other matters, whereas the Sequel to the Biographies of Eminent Monks states that he died in the twentieth year of Kaihuang. The catalogue and the biography were both compiled by Xuan [Daoxuan], yet they contradict each other—why is this?) Gupta came from the Western regions to the Eastern lands, successively translating and transmitting texts. From the fifth year of Kaihuang to the end of Renshou, he produced scriptures including the Huguo jing, thirty-nine works in all, totaling 192 fascicles. All were thoroughly examined and refined, with their principles and teachings complete and penetrating. Their expressions were clear and their meanings coherent, widely circulating throughout the world. They appear in the Sui and Tang catalogues. (The Huguo pusa jing, the Fo huayan ru rulai dezhi, the Dafangdeng dayun...