貞元新定釋教目錄 17.4.4

17.4.4

界一切世界海無盡眾生界一切皆如善財童
子。得佛正見具足智慧。見不思議真善知識
咸生歡喜。得佛廣大普光明照離諸貪著。成
就無垢普賢菩薩最勝行願。伏願書此大乘
經典進奉功德。慈氏如來成佛之時。龍花會
中早得奉覲。大聖天王獲宿命智。瞻見便識
同受佛記。盡虛空遍法界。廣度未來一切眾
生速得成佛。伏准大唐西域記第十云。烏茶
國周七千餘里。國大都城二十餘里。土地膏
腴穀稼茂盛。凡諸菓實頗大。諸國異草名花
難以稱述。氣序溫暑風俗獷烈。人貌魁梧容
色黧。黮言辭風諷異中印度。好學不倦多信
佛法。伽藍百餘僧徒萬餘人。並皆習學大乘
法教。天祠五十所異道雜居。諸窣覩波凡十
餘所。並是如來說法之處。無憂王之所建也。
國東南境臨大海濱有折利但羅城（唐言登行）周
二十餘里。入海商人遠方旅客。往來中止之
路也。其城堅峻多諸奇寶。城外隣次有五伽
藍。臺閣崇高尊像工麗。南去僧伽（上）羅國（唐言執師
子國）二萬餘里。靜夜遙望見彼國佛牙窣覩波
上寶珠光明離離然如明炬之懸燭也。今此
花嚴梵夾自彼烏茶國主手。自書寫乘航架
海發使獻來。是知法王御曆不貴異貨珠珍。
信重大乘以佛法僧而為上寶。斯乃拯拔淪
溺能證菩提。以貞元十一年歲次乙亥十一
月八日。屆于長安進奉明主。帝覽所奏深
生信焉。文字既殊事須翻譯。般若三藏即其
人焉。三藏法師者號般若。罽賓人也（梵音訛略正曰）
迦濕畢試。大唐西域記第一云。迦畢試國
周四千餘里。北背雪山三垂黑嶺。國大都城
周十餘里。宜穀麥多果木。出善馬欝金香。
異方奇貨多聚此國。氣序風寒人性暴獷。言
辭鄙褻婚姻雜亂。大同覩貨邏國。習俗語言
風教頗異。服用㲲衣兼皮褐。貨用金錢銀錢
及小銅錢。規矩摸樣異於中國。王剎利
種也。有智略性勇烈。威攝隣境統十餘國。愛
育百姓敬崇三寶。歲造丈八尺佛像。兼設無
遮大會。周給貧窶惠施鰥寡。伽藍百餘所僧
徒六千餘人。並多習學大乘法教。窣覩波
僧伽藍。崇高弘敞廣博嚴淨。天祠數十所異
道千餘人。或露形或塗灰。連絡髑髏以為冠
鬘也。般若三藏生是國中。俗姓喬荅摩。或從
母族姓羅氏矣。天假聰敏十四離鄉。從師北
天冠年具戒。習有部律俱舍婆沙。次遊中天
學五明論及大乘教。住那爛陀寺中。時復巡
瞻八塔靈跡。如是習學一十八年。次詣南天
烏茶王寺。習瑜伽教登灌頂壇。五部真言悉
皆諮受。遠聞。曼殊大聖五髻童真。住清涼
之五峯。息煩惱之炎熱。與萬菩薩眾保護大
唐。乃航海梯山則持梵典。捐軀委命越度
闍婆。建中末年屆于上國。貞元四祀奉詔翻
傳六波羅蜜經。即其事也具如別紀。洎于六
祀奉使北天。貞元八年還歸𨵗下。自惟宿
願未終。大聖曼殊不遑瞻禮。思其本志焚灼
其心。儻恩旨無違誓當親往。十年三月發
趨清涼巡禮五臺至于秋首。十一年四月還
至上都。洎十一月十八日。自南天竺烏茶國
王。進奉大唐梵經兩夾。至于晦日勅下使司。
令三藏法師與諸大德參詳題目譯名進來。
三藏乃以梵語翻作胡音。沙門智真譯成漢
語。以茲重譯狀上使司。梵本大方廣佛花嚴
經總有六夾共有十萬偈。大唐已譯八十卷。
當第二夾了。今南天竺國王所進當第三夾。
有一萬六千七百偈。右件經當舊譯八十卷
花嚴經第九會在室羅筏城說。罽賓國三藏
沙門般若宣梵文。翰林供奉光宅寺沙門智
真譯語。西明寺翻譯經沙門圓照筆受。使司
得狀具以奏聞。上覽其由制令翻譯。頻使
催迫無譯語人。訪知東都有善語者。三藏表
狀伏請奏進。使司得狀具錄奏聞。天恩允
從。下河南府留守杜亞給劵赴朝。起三月十
二日發自東洛。洎二十七日達于上都至西
明寺。使司奏聞。四月二日中使張朝進宣慰
奉勅語僧廣濟師。遠赴闕庭跋涉途路。想甚
勞止。夏熱比得平安好。其日謹附中使張朝

[... so that all] beings in all the oceans of worlds of the realm of phenomena, without exception, will be just like the youth Sudhana: attaining the Buddha's correct view, being endowed with wisdom, giving rise to joy upon seeing unfathomable true spiritual friends, obtaining the Buddha's vast and universal illumination to be freed from all covetous attachments, and accomplishing the untainted, supreme practices and vows of Samantabhadra Bodhisattva. We humbly pray that by the merit of writing and presenting this Mahāyāna scripture, when the Tathāgata Maitreya achieves Buddhahood, we may behold him early at the assembly under the Dragon Flower Tree; that the Great Sage Celestial King may obtain knowledge of past lives, recognize [him] upon beholding [him], and jointly receive the Buddha's prediction; and that to the exhaustion of empty space and pervading the realm of phenomena, he may widely deliver all future sentient beings so that they quickly achieve Buddhahood. Humbly consulting Chapter Ten of the Great Tang Records on the Western Regions, it says: 'The country of Wuḍa is more than seven thousand li in circuit. The great capital of the country is more than twenty li in circuit. The soil is fertile, and grain crops flourish. The various fruits are rather large, and the strange grasses and famous flowers from various lands are difficult to describe. The climate is warm and hot; the customs are wild and fierce. The people are tall and stalwart in appearance, with dark complexions. Their speech and tone differ from Central India. They are tireless in their fondness for study, and mostly have faith in the Buddha's Dharma. There are more than one hundred monasteries and more than ten thousand monks, all of whom study the Mahāyāna Dharma teachings. There are fifty Deva temples where different paths live intermingled. There are more than ten stūpas in all; all are places where the Tathāgata preached the Dharma, established by King Aśoka. On the southeastern border of the country, bordering the great sea, is the city of Caritra (translated in Tang [speech] as "Departure-and-Travel"), which is more than twenty li in circuit. It is the transit route where seafaring merchants and long-distance travelers come and go and stop. The city is fortified and precipitous, possessing many rare treasures. Adjacent outside the city are five monasteries; their terraces and pavilions are towering and lofty, and the revered statues are exquisitely magnificent. Going south to the country of Siṅghala (translated in Tang [speech] as "Lion-Holding Country") is more than twenty thousand li. Gazing far away on a quiet night, one sees the jewel light atop the Buddha's tooth-relic stūpa of that country, radiant as a brightly burning torch hung up in suspension.' Now this palm-leaf manuscript of the Avataṃsaka was copied by the hand of the ruler of that country of Wuḍa himself, who dispatched an envoy to cross the sea by ship and offer it as a tribute. From this it is known that the King of the Dharma who governs the imperial calendar does not value foreign goods or rare pearls; he faithfully honors the Mahāyāna, regarding the Buddha, Dharma, and Saṅgha as the supreme treasures. This indeed rescues those who are sinking and enables the realization of Bodhi. On the eighth day of the eleventh month in the eleventh year of the Zhenyuan era, cyclical year yihai (795), [the envoy] reached Chang'an and presented it to the enlightened sovereign. The Emperor, having reviewed the memorial, gave rise to deep faith. Since the writing was different, it had to be translated; the Tripiṭaka [master] Prajñā was the very man for it. The Tripiṭaka Dharma master was named Prajñā; he was a person of Kashmīr (the Indic sound is corrupt and abbreviated; correctly it is Kapisi). Chapter One of the Great Tang Records on the Western Regions says: 'The country of Kapiśa is more than four thousand li in circuit. To its north it backs against the snowy mountains, and on three sides it hangs over the Black Mountains. The country's great capital is more than ten li in circuit. It is suitable for wheat and cereals, has many fruit trees, and produces fine horses and saffron. Rare goods of foreign lands mostly assemble in this country. The climate is windy and cold; the nature of the people is violent and wild. Their speech is vulgar and obscene, and their marriages are promiscuous and disorderly. In general it is like the country of Tokhāra, but their customs, spoken language, and manners differ somewhat. For clothing they wear cotton clothes along with leather and coarse wool. For currency they use gold coins, silver coins, and small copper coins; their shapes and patterns differ from those of the Middle Kingdom. The king is of the Kṣatriya caste. He has intelligence and strategy, is brave and fierce by nature, and intimidates neighboring borders, governing more than ten countries. He loves and nurtures the common people, respectfully venerating the Three Jewels. Each year he makes an eighteen-foot Buddha statue and also sets up a Great Non-Obstruction Assembly to provide for the impoverished and give relief to widowers and widows. There are more than one hundred monasteries and more than six thousand monks, who mostly study the Mahāyāna Dharma teachings. The stūpas and saṅghārāmas are towering, grand, spacious, vast, and adorned in purity. There are several tens of Deva temples and more than a thousand heterodox practitioners, who either go naked or smear themselves with ashes, stringing together human skulls to make crowns and garlands.' The Tripiṭaka [master] Prajñā was born in this country. His secular surname was Gautama, or by his maternal clan his surname was Luo. Endowed with natural intelligence, he left his home country at fourteen. Following a master in Northern India, he received the full precepts upon coming of age. He studied the Sarvāstivāda Vinaya, the Abhidharmakośa, and the Mahāvibhāṣā. Next he traveled to Central India, studying the five sciences (vidyā) and the Mahāyāna teachings. Residing in the Nālandā Monastery, from time to time he went around to venerate the sacred traces of the eight stūpas. In this manner he studied for eighteen years. Next he proceeded to the King's Monastery of Wuḍa in Southern India, where he studied the Yoga teachings, ascended the consecration altar, and received instruction in all the mantras of the five divisions. Hearing from afar that the Great Sage Mañjuśrī, the Five-Tufted Youth, resides upon the Five Peaks of Mount Qingliang to quench the blazing heat of defilements, protecting the Great Tang alongside a host of ten thousand bodhisattvas, he thereupon took up Indic scriptures and sailed across the seas and scaled the mountains, risking his life to cross through Java. In the final year of the Jianzhong era (783), he arrived in the superior country. In the fourth year of the Zhenyuan era (788), he received the imperial edict to translate and transmit the Sūtra of the Six Pāramitās; this affair is recorded in full detail in a separate account. Then in the sixth year (790) he was sent on an imperial mission to Northern India, returning to the imperial palace in the eighth year of Zhenyuan (792). Reflecting on how his past vow remained unfulfilled and how he had not had the leisure to pay homage to the Great Sage Mañjuśrī, his original intent burned in his heart: if there were no opposition to the imperial order, he swore he would go in person. In the third month of the tenth year (794), he departed for Qingliang, touring and venerating Mount Wutai until the beginning of autumn. In the fourth month of the eleventh year (795), he returned to the Upper Capital. On the eighteenth day of the eleventh month, the king of the country of Wuḍa in Southern India presented two palm-leaf packets of Indic scriptures to the Great Tang. On the last day of the month, an imperial edict was handed down to the Commissioners' Bureau, ordering the Tripiṭaka Dharma master and the various venerable elders to examine the titles, translate the names, and submit them. The Tripiṭaka master then rendered the Sanskrit into the Central Asian language (Hu), and the śramaṇa Zhizhen translated it into Chinese. Submitting an official report on this retranslation to the Commissioners' Bureau, [it stated]: 'The Indic manuscript of the Mahāvaipulya-buddhāvataṃsaka-sūtra has six packets in total, comprising one hundred thousand verses. The Great Tang has already translated eighty rolls, which correspond to the conclusion of the second packet. What has now been offered by the king of the South Indian country corresponds to the third packet, having sixteen thousand seven hundred verses. The aforementioned scripture corresponds to the ninth assembly of the eighty-roll Avataṃsaka-sūtra of the old translation, preached in Śrāvastī. The Tripiṭaka śramaṇa Prajñā from the country of Kashmīr will recite the Indic text; the śramaṇa Zhizhen of Guangzhai Monastery, an Attendant in the Hanlin Academy, will translate the spoken words; and the sūtra-translating śramaṇa Yuanzhao of Ximing Monastery will take down the brush-notes.' When the Commissioners' Bureau obtained this report, they presented it fully to the throne. His Majesty, reviewing its background, decreed that it be translated. Messengers were dispatched frequently to urge haste, but there was no translator into Chinese. Discovering that in the Eastern Capital (Luoyang) there was someone skilled in the language, the Tripiṭaka master submitted an official petition requesting to memorialize the throne. The Commissioners' Bureau, upon receiving the petition, recorded it in full and memorialized the throne. The Heavenly Grace granted consent, ordering Du Ya, the Senior Administrator of Henan Prefecture, to issue travel passes to proceed to court. Commencing on the twelfth day of the third month, [the translator] departed from Eastern Luo, and reached the Upper Capital at Ximing Monastery on the twenty-seventh day. The Commissioners' Bureau memorialized the throne. On the second day of the fourth month, the Palace Emissary Zhang Chaojin delivered imperial condolences, conveying the imperial decree to the monk Master Guangji: 'Travelling far to the imperial court and trekking along the roads, you must have been greatly exhausted. In this summer heat, have you been in peace and good health lately?' On that day, respectfully conveyed through the Palace Emissary Zhang Chaojin...