貞元新定釋教目錄 17.4.6

17.4.6

伏奉恩旨令與京城大德靈邃等翻譯南天烏
茶國王進花嚴經梵夾者。今譯成四十卷為
一部。妙理發明精義弘闡。緇侶雲集士庶星
繁。憶念盈衢偁讚難紀。沙門般若誠歡誠慶。
伏惟皇帝陛下天姿自內聖訓柔遠。殊蕃異
俗同歸化源。至教旁通玄德斯煥。遂乃烏茶
王親扎梵夾恭進中朝。非睿感發於至理。車
書一同豈越在滄溟流砂之外者而能格至
哉。爰自東晉未如今之聖唐。美矣盛矣。雖漢
明求月支之經不足儔也。所翻譯洞盡舊花
嚴經九會入法界品義。詞微旨遠。取會理要
𭭻開祕密之門。備窮解脫之藏。微僧行業虛
劣難究道源。譯教何能。空慚帝力。伏惟昌
運無為哀以迷妄。將弘慈氏之真典。拯群品
於津梁。虔慶之誠伏增惶越。謹附右策軍護
軍中尉兼右街功德。使霍仙鳴。謹奉表陳賀
以聞。沙門般若誠惶誠恐謹言。皇帝批曰。梵
旨深玄是資翻譯。法師閑承學業精識洞
幽。通貝葉之微言。廣蓮花之淨戒。用和真
教允副予懷。所賀知。當進經已受旨放還。
至二十六日天降中使高品[示*呈]仲良又宣進
止。奉勅語三藏大德等。久在道場翻譯有勞
也。今賜師等法服縑茶至宜領之。春暖各得
平安好。賜般若三藏紫單夾官絁綾絹衣一
副共六事茶二十串絹一百疋。僧圓照紫
單夾官絁綾絹衣一副亦共六事。餘九人各
褐單夾官絁綾絹衣一副各六事。十人各
茶十串絹五十匹。僧等附表陳謝。三藏沙門
般若等言。伏奉今月二十六日右街功德使
霍仙鳴判官高品[示*呈]仲良宣。賜批詔并法服
茶絹等者。天降殊澤恩光曲臨。重布堯雲中
興釋氏。凡在緇伍伏深慶躍。伏惟皇帝陛下。
天生聖德雅尚無為。遊心聖謩日仄忘倦。
鼓鐘宸極寰海。梵經斯至文教知歸。般若
等識非澄什理昧生融。特沐恩私謬茲翻譯。
聖德潛被部帙已終。陛下錫賚殊優以開獎
勸。抃躍無地捧戴屏營。謹附右街功德使
霍仙鳴奉表陳謝以聞。沙門般若等誠惶誠
恐誠歡誠懼謹言。是日謝恩表入。僧等退
歸喜大教流行。勝矣美矣。准十五年九月八
日勅。編入貞元新定釋教目錄。
佛說十力經一卷
右一部一卷龜茲三藏沙門勿提提犀魚
（唐言蓮花精進）於安西城西蓮花寺譯。
佛說迴向輪經一卷　三紙半
佛說十地經九卷　一百二十一紙
右二部十卷于闐三藏沙門尸羅達摩（唐言戒法）
於北庭州龍興寺。宣譯梵文兼漢語譯。
右三部共十一卷其本見在。
右新譯十地經及迴向輪經十力經等者。
即上都章敬寺沙門悟空。本名法界。因使
罽賓於中天竺國之所得也。師以玄宗朝
天寶十載辛卯之歲奉使罽賓。癸巳之年
方達彼國。使還之日遘疾不瘳。後遂發心
出家受戒。巡禮八塔至於中天。歷歲既多
發願歸國。於舍利越魔三藏所受得梵本
十地等經迴至安西住蓮花寺。有三藏沙
門勿提提犀魚。請令譯出十力經一卷。又
至北庭被節度使御史大夫楊襲古與龍興
寺沙門大震等。請于闐三藏沙門尸羅達
磨譯出迴向輪經一卷十地經九卷。至
貞元六年二月來屆上都。左街功德使竇
文場繕寫進奉訖。其本見在。准十五年十
月二十三日勅。編入貞元新定釋教目錄。
右從後漢逮至。
皇朝合一十九代。所出大小乘經律論并
賢聖集傳。總二千四百一十五部。都合
七千三百八十八卷。於中一千二百六
十一部。都五千三百九十卷。見行入藏
（其梁代曇陀羅譯文殊般若經般若部中已載寶積經中亦復編入故此一經錄中重載）據其實
數但一千二百八十五部。五千四百二十
卷。是見行數（其集傳中有七十七部四百五十八卷並是此方撰非梵本翻出）一
千一百五十五部。二千三十卷。是闕本
數。兩件見闕。合有二千四百一十五部。
七千三百八卷（與前都數欠七部一十九卷。不同者其晉無垢眼譯毗尼序合入
于誦。其蕭法意齊譯提婆達多品一卷及周武帝代志得譯普門品重偈誦一卷合入妙法蓮華中。

"I humbly received the gracious imperial decree commanding me, together with the capital's Venerable Lingsui and others, to translate the Indic manuscript of the Avataṃsaka-sūtra presented by the King of the kingdom of Uḍra in South India. It has now been translated into forty fascicles forming one complete work. The profound principles have been clarified, and the refined meanings vastly propagated. Monks gathered like clouds, and scholars and commoners clustered like stars. Recollections fill the thoroughfares, and praises are hard to chronicle. Śramaṇa Prajñā is truly overjoyed and celebrated. I humbly reflect that Your Imperial Majesty possesses natural heavenly endowment from within and holy teachings that gently embrace distant lands. Heterogeneous barbarians and exotic customs together return to the source of transformation. The supreme teachings circulate widely, and dark virtue shines forth. Thereupon, the King of Uḍra personally inscribed the Indic manuscript and reverently presented it to the Central Court. Were it not that sagacious resonance arose from the supreme principle, how could the unification of cart-tracks and writing reach beyond the blue seas and drifting sands? From the Eastern Jin onward, nothing has equaled our present Sage Tang. How beautiful! How magnificent! Even Emperor Ming of the Han seeking scriptures from the Yuezhi is not fit to be compared. That which has been translated thoroughly exhausts the meaning of the 'Entry into the Dharmadhātu Chapter' of the nine assemblies in the old Avataṃsaka-sūtra. Its wording is subtle and its import profound; gathering the essential principles, it opens the secret gate and fully plumbs the storehouse of liberation. This humble monk's religious practice is deficient and feeble, making it hard to investigate the source of the Way. What ability do I have to translate the teachings? I am merely ashamed before the Emperor's power. I humbly reflect that the prosperous fortune of non-action pities delusion and error, and is about to propagate Maitreya's true scriptures to rescue all beings at the ford. My sincere joy humbly increases my apprehension. I respectfully convey this memorial of congratulation through Ho Xianming, Palace Commission of the Army of Inspired Strategy and Commissioner of Merit and Virtue for the Right Street. Śramaṇa Prajñā, truly apprehensive and truly fearful, speaks with respect." The Emperor endorsed: "The Indic import is profound and mysterious, thus relying on translation. The Dharma Master, having leisurely inherited the tradition of learning, possesses refined knowledge penetrating the dark. You understand the subtle words of the palm-leaves and broaden the pure precepts of the lotus flower. Harmonizing the true teachings, it fully matches our intentions. We note your congratulations. Having presented the scripture, you have received the order allowing your return." On the twenty-sixth day, an imperial commissioner from the inner palace, High-ranking Cheng Zhongliang, again proclaimed an imperial order: "By decree to the Tripiṭaka Master and the venerable elders: Having long been at the bodhimaṇḍa, you have toiled in translation. We now bestow on the masters monastic robes, silk, and tea, which you should receive as they arrive. The spring warmth is here; may each of you be well and peaceful." Bestowed upon Tripiṭaka Master Prajñā: one set of purple lined and unlined official coarse-silk and twill robes consisting of six items, twenty strings of tea, and one hundred bolts of silk. To Monk Yuanzhao: one set of purple lined and unlined official coarse-silk and twill robes also consisting of six items. To the remaining nine individuals: each one set of brown lined and unlined official coarse-silk and twill robes, each consisting of six items. To the ten individuals: each ten strings of tea and fifty bolts of silk. The monks submitted a memorial to express their thanks. Tripiṭaka Śramaṇa Prajñā and others stated: "We humbly received what was proclaimed on the twenty-sixth day of this month by High-ranking Cheng Zhongliang, administrative assistant to Ho Xianming, Commissioner of Merit and Virtue for the Right Street: the bestowed endorsed edict along with the monastic robes, tea, silk, and other items. The celestial realm sent down extraordinary beneficence, and the gracious light specially descended, spreading once more the clouds of Yao and bringing renaissance to the Śākya clan. All within the monastic order humbly leap with profound joy. I humbly reflect that Your Imperial Majesty is born with sage virtue and elegantly esteems non-action. Wandering your mind through sagacious designs, you forget fatigue even as the sun declines. The bells and drums sound at the imperial pinnacle across the realm. Indic scriptures have thus arrived, and civil culture knows where to turn. Prajñā and the others possess knowledge unequal to Sengcheng and Sengjiu, and our understanding falls short of Daosheng and Sengrong. We have specially bathed in gracious personal favor to mistakenly perform this translation. Sage virtue has subtly assisted, and the fascicles and cases are now finished. Your Majesty's gifts are extraordinarily generous, meant to encourage and reward. Leaping for joy without ground to stand on, holding them up with awe, we respectfully convey our memorial of thanks through Ho Xianming, Commissioner of Merit and Virtue for the Right Street. Śramaṇa Prajñā and others, truly apprehensive, truly fearful, truly joyful, and truly awestruck, speak with respect." On that day, the memorial of thanks was submitted. The monks retired, rejoicing in the propagation of the great teaching. How supreme! How beautiful! According to the decree of the eighth day of the ninth month of the fifteenth year, it was entered into the Zhenyuan New Catalogue of Buddhist Teachings.

Fo shuo shili jing (Sūtra on the Ten Powers Spoken by the Buddha), in one fascicle.
The above, one work in one fascicle, was translated at Lianhua Monastery west of the city of Anxi by Tripiṭaka Śramaṇa Wutitixiyu (in Tang speech, Lotus Vigour) of Kucha.

Fo shuo huixianglun jing (Sūtra on the Wheel of Dedication Spoken by the Buddha), in one fascicle; three and a half sheets.
Fo shuo shidi jing (Daśabhūmika-sūtra Spoken by the Buddha), in nine fascicles; one hundred and twenty-one sheets.
The above two works in ten fascicles were translated from the Indic text into Chinese by Tripiṭaka Śramaṇa Śīladharma (in Tang speech, Moral Precept Dharma) of Khotan at Longxing Monastery in Beiting Prefecture.
The above three works, totaling eleven fascicles, are extant texts.
The above newly translated Daśabhūmika-sūtra, Sūtra on the Wheel of Dedication, Sūtra on the Ten Powers, and others were obtained in Central India when Śramaṇa Wukong (originally named Fajie) of Zhangjing Monastery in the Upper Capital went on an envoy mission to Kashmīr. In the xinmao year, the tenth year of Tianbao under the reign of Xuanzong, the master was sent as an envoy to Kashmīr. In the guisi year, he finally reached that country. On the day of his return from the mission, he contracted an illness that would not heal. Later, he resolved to leave the household and receive the precepts. He went on pilgrimage to the eight stūpas and arrived in Central India. After many years had passed, he made a vow to return to his homeland. From Tripiṭaka Master Śāliverma, he received the Indic texts of the Daśabhūmika and other sūtras, and upon returning to Anxi, resided at Lianhua Monastery. There was Tripiṭaka Śramaṇa Wutitixiyu, whom he requested to translate the Sūtra on the Ten Powers in one fascicle. Furthermore, having arrived in Beiting, he was invited by Yang Xigu, Military Commissioner and Censor-in-Chief, together with Śramaṇa Dazhen of Longxing Monastery and others, to ask the Khotanese Tripiṭaka Śramaṇa Śīladharma to translate the Sūtra on the Wheel of Dedication in one fascicle and the Daśabhūmika-sūtra in nine fascicles. In the second month of the sixth year of Zhenyuan, he arrived at the Upper Capital. Dou Wenchang, Commissioner of Merit and Virtue for the Left Street, copied them and presented them to the throne. The texts are extant. According to the decree of the twenty-third day of the tenth month of the fifteenth year, they were entered into the Zhenyuan New Catalogue of Buddhist Teachings.

The above spans nineteen dynasties from the Later Han down to the August Dynasty. The Mahāyāna and Hīnayāna sūtras, vinayas, and śāstras, along with anthologies and biographies of sages and saints produced, amount to a total of 2,415 works, totaling 7,388 fascicles. Among these, 1,261 works, totaling 5,390 fascicles, are currently circulating and entered into the canon. (The Mañjuśrī-prajñā-sūtra translated by Mandrasena of the Liang was already included in the Prajñā section and was also entered into the Ratnakūṭa section; thus this single sūtra is recorded twice in the catalogue.) According to their actual number, there are only 1,285 works, 5,420 fascicles, which is the count of extant works. (Among the anthologies and biographies, there are 77 works in 458 fascicles, all of which were composed in this land and not translated from Indic texts.) 1,155 works, 2,030 fascicles, is the count of missing texts. Combining both extant and missing, there are a total of 2,415 works, 7,308 fascicles. (The difference of lacking seven works and nineteen fascicles from the earlier total count is because the Vinaya Preface translated by Wugouyan of the Jin should be incorporated into the Recitation; the one-fascicle 'Devadatta Chapter' translated by Xiao Fayi of the Qi and the one-fascicle 'Re-sung Verses of the Samantamukha Chapter' translated by Zhide under Emperor Wu of the Zhou should be incorporated into the Saddharmapuṇḍarīka;