淨名經關中釋抄 1.6

1.6

第二翻譯帝代者。大唐內典錄云。教流原起寔本姬周秦正彌之遺蹤。間出劉向校書天閣往往見有佛經。依此校量不止漢明之代。今敘中興之始起於後漢。孝明帝。永平七年夜夢金人。殿庭集議傅毅奉對。臣聞昔西方有神其名為佛。陛下所見將必是乎。帝乃遣使中郎秦景博士王遵等一十七人往適天竺。於月支國請沙門迦葉摩騰竺法蘭。寫得經像載以白馬。至永平十年還達雒陽。立白馬寺譯出四十二章經。此即漢地經之祖也。自示釋教相繼雲興。沙門信士接踵傳譯。爰至皇朝時移九代。此經翻傳總有六譯。第一後漢劉氏靈帝代臨淮清信士嚴佛調於離陽白馬寺譯二卷。名古維摩詰經。第二吳朝孫氏太皇帝月支國優婆塞支謙於武康譯三卷。名維摩詰所說不思法門經。第三西晉司馬氏武帝沙門竺法護西域人解三十六國語於雒陽譯一卷。名維摩詰所說法門經。第四東晉惠帝西域沙門竺寂蘭元康六年於雒陽譯三卷。名毘摩羅詰經。第五後秦姚興弘始八年三藏沙門鳩摩羅什於常安大寺譯三卷。名維摩詰所說經。即今所釋之本是也。第六唐三藏沙門玄奘貞觀二十一年於長安大慈恩寺譯六卷。名無垢稱經。

Second, regarding the translation dynasties: The Datang neidian lu states: "The origin of the dissemination of the teaching truly traces back to the remnants of the Ji-Zhou and Qin Zheng; occasionally Liu Xiang, collating books in the imperial library, saw Buddhist scriptures here and there." Judging by this collation, it was not limited to the reign of Emperor Ming of the Han. Now, recounting the beginning of its resurgence, it started in the Later Han under Emperor Xiaoming. In the seventh year of Yongping, he dreamt at night of a golden man. When the court gathered for discussion, Fu Yi replied, "Your subject has heard that in ancient times in the west there was a deity whose name was Buddha; what Your Majesty saw must surely be him." The emperor then dispatched seventeen men, including Gentleman of the Palace Qin Jing and Erudite Wang Zun, to go to India. In the country of the Yuezhi, they invited the śramaṇas Kāśyapa Mātaṅga and Dharmaratna, copied scriptures and obtained images, and loaded them on white horses. In the tenth year of Yongping, they arrived back in Luoyang, established the White Horse Monastery, and translated the Sūtra of Forty-two Chapters. This was the ancestor of scriptures in the land of Han. From then on, the Śākya teaching arose successively like clouds, and śramaṇas and faithful laymen followed upon one another's heels in transmitting and translating. Reaching down to the present dynasty, time has traversed nine dynasties. For this sūtra, there have been six translations in all.

First, during the reign of Emperor Ling of the Liu clan of the Later Han, the pure-faith layman Yan Fotiao of Linhuai translated two fascicles at the White Horse Monastery in Luoyang, titled Gu Weimojie jing (Ancient Vimalakīrti Sūtra).
Second, under the Sun clan's Great Emperor of the Wu dynasty, the upāsaka Zhi Qian of the Yuezhi country translated three fascicles in Wukang, titled Weimojiesuoshuo bucisi famen jing (Sūtra on the Inconceivable Dharma-Door Spoken by Vimalakīrti).
Third, under Emperor Wu of the Sima clan of the Western Jin, the śramaṇa Dharmarakṣa, a man of the Western Regions who understood the languages of thirty-six states, translated one fascicle in Luoyang, titled Weimojiesuoshuo famen jing (Sūtra on the Dharma-Door Spoken by Vimalakīrti).
Fourth, under Emperor Hui of the Eastern Jin, the śramaṇa Zhu Jilan of the Western Regions translated three fascicles in Luoyang in the sixth year of Yuankang, titled Pimaluojie jing (Vimalakīrti Sūtra).
Fifth, in the eighth year of Hongshi under Yao Xing of the Later Qin, the Tripiṭaka śramaṇa Kumārajīva translated three fascicles at the Great Monastery in Chang'an, titled Weimojiesuoshuo jing (Sūtra Spoken by Vimalakīrti), which is the version being commented upon now.
Sixth, in the twenty-first year of Zhenguan of the Tang, the Tripiṭaka śramaṇa Xuanzang translated six fascicles at the Great Cien Monastery in Chang'an, titled Wugoucheng jing (Vimalakīrti Sūtra).