佛陀扇多

藏中無其獨傳。《續高僧傳》卷一繫其事於菩提流支傳末，先記勒那摩提——「又有中天竺僧勒那摩提。魏云寶意。」〔T50n2060 0429a05〕——次乃及之：「又有北天竺僧佛陀扇多。魏言覺定。」〔T50n2060 0429a09〕。所記唯譯地與譯期一節而已：「於洛陽白馬寺及鄴都金華寺。譯出金剛上味等經十部。」〔T50n2060 0429a10〕。《歷代三寶紀》所載略同，唯起年作正光六年，而別出其部帙之數：「右一十部合十一卷。」〔T49n2034 0086c12〕。二錄皆以其為北天竺人，皆以「魏言覺定」釋其名。

The canon preserves no separate life of him. The Continued Biographies of Eminent Monks*, fascicle one, appends his record to the end of Bodhiruci's life, noticing Ratnamati first — "There was also a monk of Central India, Ratnamati, whose name is given in the Wei tongue as 'Jewel-Intent'" 〔T50n2060 0429a05〕 — and then him: "There was also a monk of North India, Buddhaśānta, whose name is given in the Wei tongue as 'Awakening-and-Stillness'" 〔T50n2060 0429a09〕. What is recorded is a single clause on where and when he worked: "At the White Horse monastery in Luoyang and the Jinhua monastery in the Ye capital he brought out ten works, the* Vajra-Supreme-Savour and the rest" 〔T50n2060 0429a10〕. The Record of the Three Jewels through the Generations gives much the same, except that it dates the start to the sixth year of Zhengguang, and it adds the tally of his output: "The above: ten works in eleven fascicles" 〔T49n2034 0086c12〕. Both catalogues make him a man of North India, and both render his name by the same two graphs.

他不是獨譯之人。同時同地，尚有菩提流支、勒那摩提，三家分翻而後參校——《續高僧傳》記其制曰：「當翻經日。於洛陽內殿。流支傳本。餘僧參助。」〔T50n2060 0429a12〕；其後「三德乃徇流言。各傳師習不相詢訪。」〔T50n2060 0429a13〕，帝乃「勅三處各翻訖乃參校。」〔T50n2060 0429a14〕。本編所讀之《攝大乘論》最早漢譯，正出此一分翻參校之世；《歷代三寶紀》繫其出年於普泰元年〔T49n2034 0086c11〕，時西元 531，去無著之世已遠，而去玄奘新譯尚有一百二十年。

He did not work alone. In the same years and the same place there were also Bodhiruci and Ratnamati; the three rendered separately and their versions were afterwards collated. The Continued Biographies records the arrangement: "On the days of translation, in the inner hall at Luoyang, Bodhiruci transmitted the text and the remaining monks assisted" 〔T50n2060 0429a12〕. Later "the three worthies gave ear to rumour, each transmitting what he had from his own master and no longer consulting the others" 〔T50n2060 0429a13〕, whereupon the emperor "ordered the three centres each to finish its rendering and only then to collate" 〔T50n2060 0429a14〕. The earliest Chinese Mahāyānasaṃgraha read in this edition comes out of exactly that world of separate rendering and later collation; the Record of the Three Jewels dates it to the first year of Putai 〔T49n2034 0086c11〕 — 531 CE, long after Asaṅga, and still a hundred and twenty years before Xuanzang's new translation.