開元釋教錄 9.3

Sūtra of the Questions of the Bodhisattva King Lion Ornament, one fascicle (also titled Sūtra of the Eight Maṇḍalas; translated at Ci'en Temple in the third year of Longshuo; recorded in the Great Zhou Catalogue);
Sūtra on the Method of Paying Homage to the Buddhas Spoken to the Bodhisattva Vimalamati, one fascicle (translated at Ci'en Temple in the third year of Longshuo; recorded in the Great Zhou Catalogue);
Āṭānāṭiya-sūtra, one fascicle (translated at Ci'en Temple in the third year of Longshuo; recorded in the Continued Biographies of Eminent Monks).
The above three works in three fascicles (the former two works in two fascicles are extant; the latter work in one fascicle is lost).
Śramaṇa Nadi, rendered in Chinese as Fusheng ('Born of Merit'), in full Sanskrit is called Puṇyodaya. Because the expression is wordy, it was erroneously abbreviated here as Nadi. He was originally a native of Central India. Having gone forth in his youth, he was enlightened under famous masters. His aspirations were noble and far-reaching, and his mind was set upon propagating the Way. He traveled extensively through various lands, devoting himself to illuminating sentient beings. He was thoroughly versed in linguistic science (śabda-vidyā) and well acquainted with various commentaries and glosses. Bactria (Daxia) summoned him as a literary scholar, equivalent to an author of the Orchid Terrace (Imperial Secretariat) in this land. By nature, he had a broad affection for others and a fondness for extraordinary matters. Hearing of anyone with spiritual realization, he did not shrink from visiting distant barbarians. He once went to the Kingdom of the Lion (Siṃhala / Sri Lanka), and also climbed Mount Laṅkā to the southeast. Following conditions, he converted distant realms in the South Seas. Hearing that the eastern land of Cīna widely propagated the Mahāyāna and that the Buddhist teachings were profoundly exalted there, ranking foremost in Jambudvīpa, he collected Mahāyāna and Hīnayāna sūtras, vinayas, and śāstras amounting to more than five hundred cases, totaling over one thousand five hundred works. In the sixth year of Yonghui of the Heavenly Emperor (Gaozong), he first arrived in the capital. An imperial order decreed that he be accommodated at Ci'en Temple and provided for by the relevant authorities. At that time, Dharma Master Xuanzang was monopolizing the translation bureau; his fame and brilliance soared and flourished, leaving [Nadi] no means to display his own abilities, and thus suppressed and isolated, the prajñā teachings met with hardship. Nadi was not introduced or recommended, and had no avenue to unfold his learning. In the first year of Xianqing, he was ordered by imperial decree to travel to the various kingdoms of Kunlun to collect rare medicinal herbs. Upon arriving in the South Seas, the various kings took refuge in him with reverence. They established separate temples for him, ordained monks, and transmitted the Dharma, so that the scope of his propagation was twice that of before. Because he had formerly received an imperial decree to go, in principle he had to return and report on his mission. He also planned to re-examine the Sanskrit manuscripts at Ci'en Temple. In the third year of Longshuo, he returned to the old monastery. However, all the scriptures he had brought had been taken north by Xuanzang. He wished to translate them, but had nothing to rely upon. He only translated three works, including the Sūtra of the Eight Maṇḍalas, which were the most concise and essential, suitable for constant practice and study. Śramaṇa Huize of Zhanlin Temple translated the words; Śramaṇa Daoxuan of Fengde Temple compiled the text and composed the preface. In that year, the kingdom of Zhenla in the South Seas, which had previously been converted by Nadi, revered him without cease and longed to see him. Leading one another along, they took the opportunity of traveling to request his return from afar, claiming: 'Our country has fine medicinal herbs that only Nadi can recognize; we pray that he be allowed to come and gather them himself.' An imperial order permitted him to go and return, an occurrence hitherto unprecedented. Inquiring broadly of travelers from Bactria, they said: 'Tripiṭaka Master Nadi is a disciple of Nāgārjuna. His understanding of the signless (animitta) is diametrically opposed to that of Xuanzang.' Western Indian monks said: 'After the Great Master passed away, this man is foremost. He deeply understands the true nature of reality (tathatā) and is thoroughly adept in skillful means. In the five vinayas of the Hīnayāna and the four Vedas and śāstras of the non-Buddhists, there is nothing whose source and depths he has not penetrated, fully understanding their words and meanings. His expressions flow like linked pearls, and his principles shine forth like rising clouds. The Treatise on the Compendium of Mahāyāna Principles that he authored comprises some forty-odd fascicles.' Just as he was about to translate it, he was dispatched away and it was consequently omitted. Alas, the lament of 'holding the qilin' has had such parallels in every age; how difficult it is to recognize talent! Rarely met in a thousand years, Nadi arrived from afar carrying the Way. Dispatched toward the northern darkness, he had nothing to depend upon; he was then poisoned three times and sent twice on southern expeditions, traversing tens of thousands of li over rough terrain, repeatedly passing through pestilential mists. Resigning his life yet facing fate, such was this man. How lamentable, indeed!
Consequent Translation of the Cremation Section of the Mahāparinirvāṇa-sūtra, two fascicles (also called the Jhāpita Section, or the Latter Section; Śramaṇa Huili composed the preface; recorded in the Great Zhou Catalogue).
The above one work in two fascicles is extant.
Śramaṇa Jñānabhadra, rendered in Chinese as Zhixian ('Wisdom and Virtue'), was a native of the kingdom of Poling (also called Heling / Java) in the South Seas. He was adept in the studies of the Tripiṭaka. In the past, during the Linde era, Śramaṇa Huining of Chengdu in Yizhou purposefully traveled to India to observe and pay homage to the sacred traces. Sailing westward by ship, his route passed through the kingdom of Poling. Thereupon, together with Zhixian, he translated two fascicles of the Latter Section of the Nirvāṇa-sūtra, and sent the scriptures back to Jiaozhou, after which Huining proceeded to India. Later, in the beginning of the Yifeng era, Liang Nandi, Commander-in-Chief of Jiaozhou, dispatched an envoy to deliver the scriptures to the capital. In the third year, wuyin, Śramaṇa Linghui of the Great Ci'en Temple petitioned the Eastern Palace to permit their distribution and practice.
Mahāyāna-saṃjñā-vyākaraṇa-sūtra, two fascicles (second translation; same text as the assembly of the Elder Bhadrapāla in the Ratnakūṭa; recorded in the Great Zhou Catalogue; translated at the Eastern Taiyuan Temple in the Eastern Capital in the first year of Yonglong);
Continuation to the Chapter on Entering the Dharma Realm of the Mahāvaipulya Buddhāvataṃsaka-sūtra, one fascicle (sometimes without the word 'Continuation'; a continuation of the lacunae of the old Avataṃsaka-sūtra; recorded in the Great Zhou Catalogue; translated at the Guining Cloister of Western Taiyuan Temple in the first year of Chuigong);
Lalitavistara-sūtra, twelve fascicles (also titled Spiritual Manifestations at Play; fourth translation; same text as the Puyao jing by Dharmarakṣa and others; recorded in the Great Zhou Catalogue; translation completed on the fifteenth day of the ninth month in the second year of Yongchun at the Guining Cloister of Western Taiyuan Temple; recorded by Śramaṇa Feli);
Sūtra of Attaining Accordance with the Mahāyāna, two fascicles (also titled Penetrating the Gnosis-Field of All Buddhas, the Vairocana Treasury; second translation; same text as the Sūtra on the Identical Nature of the Mahāyāna; recorded in the Great Zhou Catalogue; translated at Eastern Taiyuan Temple in the first year of Yonglong);
Mahāyāna Sūtra on the Ineffable Universal Light Treasury, one fascicle (third translation; same text as the Ineffable Jewel Casket Sūtra produced by Bodhiruci of the Northern Wei; recorded in the Great Zhou Catalogue; translated at Guining Cloister of Western Taiyuan Temple in the second year of Yongchun);
Mahāyāna Ineffable Dharma-Door Sūtra of the Universal Radiance Treasury, one fascicle (fourth translation; same text as the preceding Ineffable Sūtra; retranslated by Divākara);
Mahāvaipulya Siṃhanāda-sūtra, one fascicle (second translation; same text as the Tathāgata-siṃhanāda-sūtra; recorded in the Great Zhou Catalogue; translated at Eastern Taiyuan Temple in the first year of Yonglong);
Mahāyāna Sūtra on the Signs of a Hundred Merits, one fascicle (first translation; recorded in the Great Zhou Catalogue; translated at Guining Cloister of Western Taiyuan Temple in the second year of Yongchun);
Mahāyāna Sūtra on the Signs of the Ornament of a Hundred Merits, one fascicle (second translation; same text as the preceding Sūtra on the Signs of a Hundred Merits; retranslated by Divākara);
Mahāyāna Sūtra on the Four Dharmas, one fascicle (first translation; recorded in the Great Zhou Catalogue; translated at Eastern Taiyuan Temple in the first year of Yonglong);
Sūtra on the Four Dharmas Practiced by Bodhisattvas, one fascicle (translated in the first month of the second year of Yonglong at Hongfu Temple in the capital; Śramaṇa Yancong composed the preface; second translation; same text as the preceding Four Dharmas of the Mahāyāna, produced again in the capital);
Cundīdhāraṇī-sūtra on the Great Heart of the Seven Koṭi Buddhas, one fascicle (first translation; same text as the version produced by Vajrabodhi; recorded in the Great Zhou Catalogue; translated at Guining Cloister of Western Taiyuan Temple in the first year of Chuigong);
Uṣṇīṣa-vijayā-dhāraṇī-sūtra, one fascicle (second translation; same text as the version produced by Du Yi and others; translated on the twenty-second day of the fifth month in the first year of Yongchun at Hongfu Temple in the capital together with Śramaṇa Yancong, who also composed the preface).

Zuisheng foding tuoluoni jingchu yezhang jing, one fascicle (fourth translation; same text as the earlier sūtras; later, when Divākara wished to return to his home country, he translated it again at the Eastern Capital together with the monk Huizhi; both the narrative at the front and the ritual at the back are expanded).
Dasheng miyan jing (Ghanavyūha-sūtra), three fascicles (see Great Zhou Catalogue).
Zaota gongde jing, one fascicle (see Great Zhou Catalogue; translated at the Eastern Taiyuan Temple in the first year of Yonglong [680 CE]).
Jingang bore boluomi jing po quzhu bu huai jiaming lun, two fascicles (composed by the Bodhisattva Guṇaprabha; also called Guṇaprabha's Treatise; see Great Zhou Catalogue; translated in the Guining Cloister of the Western Taiyuan Temple on the fifteenth day of the ninth month in the second year of Yongchun [683 CE]).
Dasheng guang wuyun lun, one fascicle (composed by the Bodhisattva Sthiramati; sometimes without the word guang; see Great Zhou Catalogue; translated in the Guining Cloister of the Western Taiyuan Temple on the twenty-fifth day of the sixth month in the first year of Chuigong [685 CE]).
The above eighteen works in thirty-four fascicles are all extant.
Śramaṇa Divākara, translated into Chinese as Rizhao ("Sunlight"), was a native of Central India. He had a penetrating understanding of the eight piṭakas and was broadly versed in the four Āgamas. His keeping of the precepts was pure and lofty, and his scholarly achievements were rich and abundant. He was especially skilled in incantations (mantra/dhāraṇī) and also thoroughly grasped the five sciences. With his mind set on benefiting sentient beings, he traveled to this land. From the beginning of the Yifeng era of Heavenly Emperor (Gaozong) [676 CE] to the end of the Chuigong era of Heavenly Empress (Wu Zetian) [689 CE], at the Eastern and Western Taiyuan Temples in the two capitals (the Western Taiyuan Temple is now the Western Chongfu Temple, and the Eastern Taiyuan Temple is now the Da Faxian Temple) and Hongfu Temple in the Western Capital, he translated eighteen works, including the Dasheng xianshi jing. Śramaṇa Candraprabhādeva translated the spoken language, and śramaṇa Huizhi verified the Sanskrit texts. An imperial decree summoned ten men of eminent virtue to assist in his propagation of the Dharma: śramaṇas Daocheng, Bochen, Jiashang, Woncheuk, Lingbian, Mingxun, Huaidu, and others verified the meanings; and śramaṇas Sixuan, Fuli, and others polished the style and recorded the translation in writing. The Heavenly Empress personally composed the preface with her sagacious writing and placed it at the head, gloriously adorning the semblance teachings so that they would endure without decay.
Foding zunsheng tuoluoni jing, one fascicle (first translation; same text as that produced by Divākara and others; translation finished on the fifth day of the first month in the fourth year of Yifeng [679 CE]).
The above one work in one fascicle is presently extant.
Clear-believing Upāsaka Du Xingyi was a native of Jingzhao. During the Yifeng era, he served as Court Gentleman for Dispersed Management (Chaosanlang) and Director of the Reception Bureau in the Court of State Ceremonial. Du understood various foreign tongues and also possessed literary grace; he had also completely mastered the subtleties of Indian speech and scripts. At that time, there was a monk from the country of Kaśmīra, Buddhapālita, who brought a bundle of Sanskrit sūtras to the palace and offered them. The Heavenly Emperor issued an edict ordering Du to translate it; it was titled Foding zunsheng tuoluoni. The Ningyuan General Duoba and the Tripiṭaka Master Divākara of Central India certified the translation. This was the first month of the fourth year of Yifeng. In this translation by Du, wherever there were ancestral temple taboos or state taboos, he concealed and avoided them: thus Shizun ("World-Honoured One") was made Shengzun ("Sacred-Honoured One"); shijie ("world") was made shengjie; dashi ("great power") was made daqu; and jiuzhi ("to cure") was made jiuchu. When the translation was completed, he presented it to the throne. The Emperor, having read it through, looked at Du and said, "Since these are the words of the sage, you need not avoid the taboos." Du then received the imperial order to rectify them, but because something came up, it was shelved. As time slipped by, Du passed away before he had leisure to make the revisions, and the sūtra thus circulated as it was. Later, Tripiṭaka Master Divākara received an imperial decree to retranslate it, entitling it Foding zuisheng tuoluoni. The Great Zhou Catalogue's statement that the Foding zunsheng tuoluoni was translated by Tripiṭaka Master Divākara is an error.
Shimen bianhuo lun, two fascicles (reply to the Literary Scholar to the Crown Prince Quan Wuer's Doubts on Buddhist Scripture; or in three fascicles).
The above one work in two fascicles is presently extant.
Śramaṇa Shi Fuli was a native of Jingzhao, his secular surname being Huangfu. He went forth from household life at an early age and resided at Xingshan Temple. He was by nature tranquil and had few desires; he immersed his mind in the internal scriptures while also broadly studying Daoism and Confucianism. He was especially skilled in poetry and rhapsodies and excelled at composition; lay literati all looked up to and admired him. When Tripiṭaka Masters Divākara, Śikṣānanda, and others translated scriptures such as the Great Alanṅkāra and the Avataṃsaka, imperial decrees repeatedly summoned Fuli to join in the translations; drafting the style and adjudicating the meaning truly fell upon him. In the second year of Yonglong of the Heavenly Emperor, the year xinsi [681 CE], because the Literary Scholar to the Crown Prince Quan Wuer set forth ten points of Doubts on Buddhist Scripture to question Fuli and ask him to resolve what was obscure, Fuli accordingly answered them and composed two fascicles, titled Shimen bianhuo lun (Treatise on Dispelling Doubts in Ten Sections). Host and guest responded to one another, dissecting and analyzing the doubts. The diction came forth from the storehouse of wisdom, and the meanings lay beyond common thought. In giving replies such as these, who could match him? It could truly be said that Nāgārjuna had been reborn and Aśvaghoṣa had reappeared. Once the Scholar Quan saw this treatise, his myriad doubts were instantly dispelled, and he reverently received and observed it. Although this was the response of a single occasion, it is truly a guiding mirror for ten thousand generations. The Dharma master also has a collected work circulating in the world.
Da Tang Ci'en si Sanzang fashi zhuan, ten fascicles.
The above one work in ten fascicles is presently extant.
Śramaṇa Shi Huili, whose original personal name was Zili, was renamed Huili by the Heavenly Emperor; his secular surname was Zhao. He was a native of Tianshui. An early ancestor moved and settled in Xinping on official posting; thus he became a person of Bin (now written 邠). His grandfather and father both enjoyed high renown. Huili was the third son of Yi, Director of the Palace Library under the Sui dynasty. From childhood he was exceptionally precocious and had the determination to renounce the secular world. At the age of fifteen, in the third year of Zhenguan [629 CE], he went forth from household life and dwelt at Zhaoren Temple in Binzhou. This temple was the battlefield where Xue Ju had been defeated. Huili was sharp in discernment, exceptionally talented, clear in spirit, and far-reaching in his practice of the Way. He practiced the lofty style of Huiyuan of Mount Lu and possessed the intellectual caliber of Sengzhao and Daorong. When his renown reached the court, he was summoned by imperial decree to serve as a Great Virtue Translating Scriptures at the Great Ci'en Temple. Next, he was appointed General Karmadāna (Duweina) of Ximing Temple. Later, he was appointed Abbot of Taiyuan Temple; all were bestowed by imperial edict ordering him to oversee temple duties. During the reign of the Heavenly Emperor, he was repeatedly summoned into the inner court, where his debates against the yellow-crowned Daoists all pleased the Emperor's intent. The details are recorded in his separate biography. Huili, considering that Dharma Master Xuanzang had sought scriptures in India and that if there were no written record, the later generations would rarely hear of it, accordingly composed the Account of the Deeds of the Tripiṭaka Master of Ci'en. He died before it was finished. Later, the śramaṇa Yancong of Hongfu Temple continued and completed it, making ten fascicles in total. Hence the opening title reads: "Drafted by śramaṇa Huili, annotated by Shi Yancong."
Sifen biqiu jieben, one fascicle (titled Sifen jieben with a preface; compiled by śramaṇa Huaisu of Western Taiyuan Temple).
Sifen biqiuni jieben, one fascicle (title adds the character ni; the rest as above).
Sifen seng jiemo, three fascicles (titled Jiemo, Fascicle One, with a preface; extracted from the Four-Part Vinaya; compiled by śramaṇa Huaisu of Western Taiyuan Temple).
Sifen ni jiemo, three fascicles (title adds the character ni; the rest as above).
The above four works in eight fascicles are all extant.
Śramaṇa Shi Huaisu, whose secular surname was Fan, was a native of Jingzhao. His family had held official caps and sashes for generations. In the nineteenth year of Zhenguan [645 CE], he went forth from household life and became a disciple of Dharma Master Xuanzang. He was sharp and quick by nature and devoted himself exclusively to investigating sūtras and śāstras. After taking full ordination, he devoted himself solely to the Vinaya. Relying on Vinaya Master Daocheng, he studied the Four-Part Vinaya (Dharmaguptaka-vinaya); within a short time he became the foremost student. He previously dwelt at Hongji

Later, he resided at Taiyuan. Fellow students rushed thither like clouds, and his teaching never ceased. Considering that the compilations made by earlier virtuous elders mostly did not adhere to the text but indulged personal views in adding and subtracting arbitrarily, he then inspected the Vinayapiṭaka, extracting the prātimokṣa and karmans, drawing solely on definitive texts without arbitrary fabrication. One may well say that he continued the glorious trace of Kāśyapa and carried forward the mantle of Upāli. He also separately composed over fifty fascicles of notes and commentaries on the Sifen lü (Dharmaguptaka-vinaya) as well as subcommentaries on sūtras and śāstras, which circulate in his generation.

Great Vaipulya Complete Enlightenment Dhāraṇī-sūtra of Definitive Meaning (Dafangguang yuanjue xiudouluo liaoyi jing), one fascicle.
Listed above: one work in one fascicle, text extant.
The śramaṇa Buddhatrāta (in the Tang tongue called Juejiu) was a native of Jibin in North India. At the Baima Temple in the Eastern Capital, he translated the one-work Yuanjue liaoyi jing. This sūtra was produced recently, and the exact year is unknown. Yet since his heart was set on promoting the Way, and his chief concern was to winnow out fraudulence and falsehood, provided the true teaching is free of error, what need is there to know the year and month in full?

Uṣṇīṣa-vijayā-dhāraṇī-sūtra (Foding zunsheng tuoluoni jing), one fascicle (third translation, the same text as that produced by Du Yi and others; see the Great Zhou Catalogue and the preface preceding the sūtra).
Listed above: one work in one fascicle, text extant.
The śramaṇa Buddhapāli (in the Tang tongue called Juehu) was a native of the country of Jibin in North India. Disregarding his own life in devotion to the Way, he visited sacred sites everywhere. Having heard that Mañjuśrī resided on Mount Qingliang, he crossed the drifting sands from afar to pay homage in person. In the first year of the Yifeng era of Heavenly Emperor (Bingzi), holding his monk's staff on Mount Wutai, he worshipped devoutly, weeping tears like rain in the hope of beholding the sacred countenance. Suddenly he saw an old man emerge from the mountains, who spoke to Buddhapāli in the Brahmin tongue, saying: "Master, in your heartfelt earnestness, what are you seeking?" Buddhapāli replied: "I heard that the Great Being Mañjuśrī concealed his traces on this mountain, so I have come from India desiring to behold and worship him." The old man said: "Did you bring the Uṣṇīṣa-vijayā-dhāraṇī-sūtra from that country or not? The sentient beings of this land commit many transgressions, and those of the monastic order also commit many infractions. The divine dhāraṇī of the Buddha's Uṣṇīṣa is a secret recipe for eliminating sins. If you did not bring the sūtra, what benefit is there in coming in vain? Even if you saw Mañjuśrī, how would you be able to recognize him? You should return to the Western countries to obtain that sūtra and spread it in this land. That will be to worship all the saints and broadly benefit the multitude of beings, saving those in the nether realms and repaying the kindness of all the Buddhas. When you obtain the sūtra and arrive back here, this disciple will show you the dwelling place of the Bodhisattva Mañjuśrī." When Buddhapāli heard these words, he was overjoyed beyond measure. He checked his tears of grief and bowed once more toward the mountain. In the instant he raised his head, the old man suddenly vanished. Buddhapāli was astounded, and his devotion redoubled. He then returned to his native country, obtained the sūtra, and brought it back. Once he reached the imperial city, he sought an audience. The officials submitted a full report to the throne. The Heavenly Emperor praised his earnest devotion and revered this secret scripture, issuing an edict commanding Du Xingyi, director of the Reception Bureau in the Court of State Ceremonial, along with the Tripiṭaka Master Divākara, to translate it within the palace. When the translation was complete, thirty bolts of silk were granted, and the sūtra was retained inside the palace. Buddhapāli thereupon wept and petitioned: "I cast aside my physical life with my will set on benefiting others. It is my sincere wish that it be distributed and circulated." The Emperor commiserated with his single-minded dedication, so he retained the translated sūtra while returning the Sanskrit original to him to circulate as he wished. Overjoyed upon receiving the sūtra, Buddhapāli took it to Ximing Temple, found a monk named Shunzheng who was skilled in Sanskrit, and petitioned to translate it together. The Emperor granted his request. Thereupon, before all the venerable elders, he and Zheng translated it under the title Foding zunsheng tuoluoni (Uṣṇīṣa-vijayā-dhāraṇī). Compared with the version previously translated by Director Du, the dhāraṇī rhymes and the sūtra text are largely the same with minor differences. His wish fulfilled, Buddhapāli took the Sanskrit manuscript of the sūtra and entered Mount Wutai; he has not come forth to this day, and no one knows where he went. Compared with the other various translations, this one is the most widely circulated. (According to the preface preceding the sūtra, it states: "In the second year of Yongchun he returned to the Western Capital, submitted a full report to the throne, and in that same year re-translated it with Shunzheng under the title Foding zunsheng tuoluoni jing." Now examining this account, the years and months diverge somewhat: the one translated by Director Du was on the fifth day of the first month in the fourth year of Yifeng, while the re-translation by Divākara was on the thirteenth day of the fifth month in the first year of Yongchun. Since it claims that he only reached the Tang territory in the second year of Yongchun, where did the former two texts come from? Furthermore, in the second year of Yongchun the Heavenly Emperor had already visited the Eastern Capital; how could it be said to have been translated in the capital? That preface was additionally recorded by someone after Yongchang, which recounted the past events in retrospect, resulting in discrepancies. For this version translated by Buddhapāli, one cannot rely on the preface to fix its date).

Great Vaipulya Buddhāvataṃsaka-sūtra, Inconceivable Buddha-realm Section (Dafangguang fo huayan jing busiyi fo jingjie fen), one fascicle (or two fascicles, twelve sheets; translated in the first year of Yongchang at the Eastern Temple of Weiguo; see the Great Zhou Catalogue; first translation, the same text as the later Busiyi jingjie jing translated by Śikṣānanda).
Great Vaipulya Buddhāvataṃsaka-sūtra, Cultivation of Maitrī Section (Dafangguang fo huayan jing xiuci fen), one fascicle (translated in the second year of Tianshou at the Eastern Temple of Great Zhou; see the Great Zhou Catalogue).
Mahāyāna Image-Making Merit Sūtra (Dasheng zaoxiang gongde jing), two fascicles (or one fascicle; translated in the second year of Tianshou at the Eastern Temple of Great Zhou; see the Great Zhou Catalogue).
Torch of Wisdom Dhāraṇī-sūtra (Zhiju tuoluoni jing), one fascicle (translated in the second year of Tianshou at the Eastern Temple of Great Zhou; see the Great Zhou Catalogue).
Assembly of All Buddhas Dhāraṇī-sūtra (Zhufo jihui tuoluoni jing), one fascicle (translated in the second year of Tianshou at the Eastern Temple of Great Zhou; see the Great Zhou Catalogue).
Mahāyāna Treatise on the Undifferentiated Dharmadhātu (Dasheng fajie wuchabie lun), one fascicle (translated on the fourteenth day of the tenth month in the second year of Tianshou at the Eastern Temple of Great Zhou; see the Great Zhou Catalogue).
Listed above: six works in seven fascicles, texts all extant.
The śramaṇa Devaprajñā (or called Devaprajñāna, in the Tang tongue called Tianzhi) was a native of Khotan. His learning spanned the Great and Small [Vehicles], and his wisdom encompassed both the ultimate and the conventional; he was thoroughly versed in dhāraṇī techniques and meditation practices. In the first year of Empress Regnant [Wu]'s Yongchang era, he arrived here, and in that same year had an audience with the sovereign at Luoyang. An edict ordered him to translate sūtras at the Eastern Temple of Weiguo (later renamed Eastern Temple of Great Zhou). From the first year of Yongchang (Yichou) to the second year of Tianshou (Xinmao), he produced a total of six works of sūtras and treatises. The śramaṇas Zhan-tuo, Huizhi, and others translated the language; the śramaṇa Chuyi and others took down the text; the śramaṇa Fuli and others polished the phrasing; and the śramaṇas Degan, Huiyan, Faming, Hongjing, and others certified the meaning.

Hymn in Praise of Bodhisattva Avalokiteśvara (Zan Guanshiyin pusa song), one fascicle (see the Great Zhou Catalogue).
Listed above: one work in one fascicle, text extant.
The śramaṇa Shi Huizhi's father was an Indian of the Brahmin caste, who traveled here on an embassy, whereupon Huizhi was born. Diligent from his youth, he had the ambition to leave the household life. During the Heavenly Emperor's reign, on account of an aged Brahmin monk, he was ordained by imperial order as a disciple. Being of Indian origin, he was well-versed in Indic writing and language; and having been born in the Tang state, he was also skilled in the language and phonology of this land. Whenever the Tripiṭaka masters Divākara, Devaprajñāna, Ratnacinta, and others performed translations, Huizhi was summoned to certify them and to translate the oral text. In the second year of Empress Regnant [Wu]'s Changshou era (Guisi), at the Foshouji Temple in the Eastern Capital, Huizhi himself translated one work of the Hymn in Praise of Avalokiteśvara.

Great Zhou Authorized Catalogue of Canonical Scriptures (Dazhou kanding zhongjing mulu), fifteen fascicles.
Listed above: one work in fifteen fascicles, text extant.

The śramaṇa Śi Mingquan was a monk of Foshouji Temple in the Eastern Capital. He was especially versed in the study of vinaya and also conversant with sūtras and śāstras. In the first year of Tiancewansui under the Heavenly Empress (yiwei, 695), an imperial edict ordered the collation and determination of the catalogue of sūtras. Mingquan compiled the entries and arranged the sequence from beginning to end, consulting and establishing it together with more than twenty translation-virtuosos. Although it is termed a collation and determination, it contains much superfluity and confusion; although seen to circulate, it is truly difficult to rely on as a standard, and its internal errors are as described elsewhere.

*Buddhāvataṃsaka-sūtra*, eighty fascicles (second translation; same text as that translated by Buddhabhadra under the Eastern Jin; translation began on the fourteenth day of the third month of the first year of Zhengsheng in Dabiangong Temple within the Imperial Palace of the Eastern Capital, with the Heavenly Empress personally taking up the brush to edit, and was completed on the eighth day of the tenth month of the second year of Shengli in Foshouji Temple);
*Mañjuśrī-vyākaraṇa-sūtra*, three fascicles (translated in Qingchan Temple; third translation; same text as the *Mañjuśrī-buddhakṣetra-guṇavyūha-sūtra* and others; now incorporated into the *Ratnakūṭa* as the fifteenth assembly);
*Tathāgatagñānaguṇācintyaviṣayāvatāra-nirdeśa-sūtra*, one fascicle (translated in Foshouji Temple in the Eastern Capital; fourth translation; same text as the *Sarvabuddhaviṣayāvatārajñānālokālaṃkāra-sūtra* and others);
*Sarvabuddhaviṣayāvatāra-sūtra*, one fascicle (second translation; same text as the Viṣayavibhāga translated by Divākara);
*Sūtra Spoken by Samantabhadra Bodhisattva*, one fascicle;
*Laṅkāvatāra-sūtra of the Mahāyāna*, seven fascicles (fourth translation; same text as that translated by Guṇabhadra under the Song and others; translation began on the fifth day of the fifth month of the first year of Jiushi in Sanyang Palace in the Eastern Capital, and transcription was completed on the fifth day of the first month of the fourth year of Chang'an);
*Avalokiteśvarabodhisattva-guhyagarbha-dhāraṇī-sūtra*, one fascicle (first translation; same text as that translated by Ratnacinta and others);
*Bāhumudrā-dhvaja-dhāraṇī-sūtra*, one fascicle (second translation; same text as the *Dhvajāgrakeyūra-dhāraṇī-sūtra*);
*Śatasahasramudrā-dhāraṇī-sūtra*, one fascicle;
*Dhāraṇī-mantra Sūtra for Saving the Flaming-Mouth Hungry Ghost*, one fascicle;
*Sūtra on the Merit of Circumambulating a Stūpa to the Right*, one fascicle (also called *Sūtra on the Merit of Circumambulating a Stūpa*);
*Mahāyāna-caturdharmaka-sūtra*, one fascicle (although its title is identical to that translated earlier by the Tripiṭaka Master Divākara, the text of the sūtra is completely different);
*Daśakuśalakarmapatha-sūtra*, one fascicle;
*Mahāyāna-śraddhotpāda-śāstra*, two fascicles (second translation; same text as that translated by Paramārtha);
*Mahāprajñāhṛdaya-sūtra*, one fascicle;
*Ajātānirjāta-sūtra*, one fascicle;
*Sūtra on the Tathāgata's Inconceivable Realm*, one fascicle;
*Raśmivimalaviśuddhaprabhā-dhāraṇī-sūtra*, one fascicle (first translation; same text as that translated by Mitraśānta);
*Sūtra on the Four Dharmas Generated by Bodhisattvas*, one fascicle.

The above nineteen works in one hundred and seven fascicles (the fourteen works in one hundred and two fascicles above the *Śraddhotpāda-śāstra* are extant; the five works in five fascicles below the *Mahāprajñāhṛdaya-sūtra* are lost texts).

The śramaṇa Śikṣānanda, in the language of the Tang meaning "Delighting in Learning," was a native of Khotan. His wisdom and discernment were vast and extensive, and he made benefiting living beings his intention. He was skilled in both the Mahāyāna and Hīnayāna, as well as heterodox treatises. The Heavenly Empress, brightly propagating the sun of the Buddha, revered the Mahāyāna. Because the old translation of the *Avataṃsaka-sūtra* was incomplete in its locations and assemblies, and having heard from afar that this Sanskrit text was in Khotan, she dispatched envoys to seek it out, while also requesting translators. Śikṣānanda arrived at the imperial court together with the sūtra. In the first year of Zhengsheng (yiwei, 695) under the Heavenly Empress, he translated the *Avataṃsaka-sūtra* at Dabiangong Temple within the Imperial Palace of the Eastern Capital. The Heavenly Empress personally attended the Dharma seat, brilliantly promulgating a preface, and wielding her divine brush, inscribed the names of the chapters at the head. The South Indian śramaṇa Bodhiruci and the śramaṇa Yijing jointly recited the Sanskrit text. Later, it was entrusted to the śramaṇas Fulī, Fazang, and others to translate at Foshouji Temple, and the work was completed in the second year of Shengli (jihai, 699). Furthermore, in the first year of Jiushi (gengzi, 700), he translated the *Laṅkāvatāra-sūtra of the Mahāyāna* in Sanyang Palace, and translated sūtras such as the *Mañjuśrī-vyākaraṇa* at Qingchan Temple in the Western Capital and Foshouji Temple in the Eastern Capital. In all, he translated nineteen works. The śramaṇas Bolun, Xuangui, and others recorded the text; the śramaṇas Fulī and others styled the composition; the śramaṇas Fabao, Hongjing, and others verified the meaning; and the Crown Prince's Assistant Secretary Jia Yingfu supervised and safeguarded [the work]. By the fourth year of Chang'an (704), Śikṣānanda, on account of his mother's advanced age, requested to return to pay his respects. Only after submitting memorials twice was he granted permission, and an imperial decree directed the Censor Huo Siguang to escort him to Khotan. Later, when Emperor Zhongzong ascended the throne and the sun of the Buddha shone again, an imperial edict summoned him once more, whereupon he arrived at the imperial capital in the second year of Jinglong (708). The Emperor humbled his ten-thousand-chariot majesty to welcome him in person outside the Kaiyuan Gate. The monastics of the capital prepared banners and pennants to guide him along the route, and decorated a blue elephant for him to ride into the city. An imperial edict lodged him at Dajianfu Temple. Before he had leisure to undertake translations, he fell ill and lingered. On the twelfth day of the tenth month of the first year of Jingyun (710), lying on his right side with feet crossed, he passed away at Dajianfu Temple at the age of fifty-nine. The clergy sobbed in grief, lamenting that the pillar of the Dharma had been so suddenly felled; the laity wept aloud, sorrowing that the multitude of living beings had lost their guide. An imperial decree permitted his burial according to foreign custom. On the twelfth day of the eleventh month, he was cremated outside the Kaiyuan Gate at the Ancient Dīpaṅkara Terrace. When the firewood was consumed and the flames extinguished, his tongue remained intact: this was an auspicious omen of his propagation of the Dharma. On the twenty-third day of the twelfth month, his native disciple Beizhi and the imperial commissioner Geshu Daoyuan escorted his remaining bones and this miraculous tongue back to Khotan, where a stūpa was erected to pay offerings. Later, a seven-tiered stūpa was also built at the site of his cremation.

*Amoghapāśa-dhāraṇī-sūtra*, one fascicle (also named *Samantamukha*; this has sixteen chapters and is a translation of a Sanskrit text with a preface by the śramaṇa Bolun; second translation; same text as the three-fascicle version translated by Ratnacinta);

The above one work in one fascicle is currently extant.

The Brahman Li Wuchan was a native of the country of Lampāka in North India. His intellect was acute, and he was thoroughly versed in both inner and outer learning, with a clear and unimpeded understanding of both Chinese and Sanskrit. When the Tripiṭaka Masters Ajitasena, Bodhiruci, and others translated various sūtras, Wuchan consistently translated the oral speech. In the third month of the third year of Shengli (gengzi, 700) during the reign of the Heavenly Empress, there was a monk of Silla named Myeonghyo. Having observed the civilization of the Tang from afar, he was about to set out on his return journey; having previously focused his attention on the gateway of dhāraṇī, he earnestly and resolutely requested the translation of this mantra so that those in that border region might equally hear the secret teaching. Thereupon, at the Translation Bureau of Foshouji Temple, [Wuchan] translated one work, the *Amoghapāśa-dhāraṇī-sūtra*, with the śramaṇa Bolun recording the text. In the eighth month of the first year of Jiushi, they further collated the translated sūtra against a Sanskrit text from Jibin, and only then was it copied and circulated.

*Raśmivimalaviśuddhaprabhā-mahādhāraṇī-sūtra*, one fascicle (second translation; same text as the *Raśmivimalaviśuddhaprabhā-dhāraṇī* of Śikṣānanda);

The above one work in one fascicle is currently extant.

The śramaṇa Mitraśānta, in the language of the Tang meaning "Tranquil Friend," was a native of Tokharistan. Leaving home in his youth, he traveled through the regions of India, studying sūtras and śāstras everywhere. In the *Laṅkāvatāra* and the *Kośa* he was most

…exquisite and profound. With his mind set on propagating the Semblance Dharma and having no attachment to his native land, he travelled holding his monk’s staff and arrived at the imperial capital. During the reign of the Heavenly Empress, together with Śikṣānanda, he translated the Mahāyāna Laṅkāvatāra Sūtra. Later, in the final years of the Heavenly Empress, together with the śramaṇa Fazang and others, he translated one work, the Vimalaprabhā-dhāraṇī-sūtra. When the translation was finished, it was presented to the court, and he bid farewell to the emperor to return to his homeland. The Heavenly Empress bestowed lavish gifts upon him and permitted him to return to his native country.

Zhenzheng lun (Discourse Determining the Orthodox), 3 fascicles
This one work in 3 fascicles is extant.

The śramaṇa Shi Xuanyi: his lay surname was Du, and his personal name was You. Previously he was a Taoist priest and served as the Abbot of the Great Hongdao Abbey in the Eastern Capital. He let his mind wander through the Seven Classics and was wonderfully adept at the Three Mysteries; within the Taoist tradition, he was a leading authority. As the Heavenly Empress deeply revered the Great Dharma and broadly propagated the Śākya school, he accordingly turned his allegiance [to Buddhism] and requested tonsure. An imperial edict granted him ordination, and he resided at the Foshouji Temple. Later he became the Director of the temple and also took part in the translation bureau. Fully recognizing the falsehoods of that [Taoist] school and realizing the trustworthiness of the orthodox teaching, he thereupon composed one work, the Zhenzheng lun, exposing the falsehoods and errors. The catechism between host and guest is extremely succinct and essential.

Amoghapāśa-dhāraṇī-īśvararāja-mantra Sūtra, 3 fascicles (also called the Amoghapāśa-hṛdayarāja-mantra Sūtra; translated in the seventh month of the second year of Changshou at Foshouji Temple in the Eastern Capital; recorded in writing by the śramaṇa Degan; first translation, of the same text as the one-fascicle version produced by Li Wuchan)

Sūtra on the Merit of Bathing the Image, 1 fascicle (translated on the twenty-second day of the first month of the first year of Shenlong at the Great Fuxian Temple in the Eastern Capital; translated into Chinese by the brahmin Li Wuchan; first translation, of the same text as the later version produced by Yijing)

Sūtra on the Assessment of the Merit of Rosary Beads, 1 fascicle (translated on the twenty-third day of the first month of the first year of Shenlong at the Great Fuxian Temple; translated into Chinese by Li Wuchan; first translation, of the same text as the later version produced by Yijing)

Cintāmaṇi-dhāraṇī Sūtra of Bodhisattva Avalokiteśvara, 1 fascicle (second translation, of the same text as the version produced by Śikṣānanda and others)

Root One-Syllable Dhāraṇī Sūtra of Mañjuśrī, 1 fascicle (translated in the second year of Chang'an at Tiangong Temple; Sanskrit verified by the śramaṇa Huizhi and others; translated into Chinese by the brahmin Li Wuchan; recorded in writing by Li Wu'ai, Gentleman of the Secretariat; first translation, of the same text as the later version produced by Yijing)

One-Syllable Hṛdaya-mantra Sūtra in the End of Dharma of the Great Dhāraṇī, 1 fascicle (translated in the first year of Shenlong at the Great Fuxian Temple; translated into Chinese by Li Wuchan)

Mahā-pratisarā-dhāraṇī-mantra Sūtra of Great Sovereignty, 1 fascicle (also called Suode ["That Which Is Obtained"]; see the Great Zhou Catalogue; translated in the second year of Changshou at Tiangong Temple in the Eastern Capital; Sanskrit verified by Śrī-Nanda-iś[vara] and others, śramaṇas of Kashmir; translated into Chinese by Li Wuchan; recorded in writing by Li Wu'ai)

The above 7 works in 9 fascicles are all extant.

The śramaṇa A-ni-zhen-na (translated into Chinese as Baosiwei; Cintāmaṇi / Ratnacinta) was a native of the kingdom of Kaśmīra in North India. He was of kṣatriya stock and an illustrious descendant of that country’s king. In his youth he left home and took meditation and recitation as his vocation. After receiving the full precepts, he specialized exclusively in the vinaya categories. Moreover, his wisdom and understanding surpassed the multitude, and his scholarship embraced both sacred and secular learning. He was particularly skilled in the subtleties of astrological prognostication and spellcraft. Furthermore, with his mind set on converting and guiding, he had no attachment to his homeland. In the second year of Changshou (guisi) under the Heavenly Empress, he arrived at the capital Luoyang. An imperial decree ordered him accommodated at Tiangong Temple. Thus, from the second year of Changshou (guisi) of the Heavenly Empress to the second year of Shenlong (bingwu) of Zhongzong, at temples such as Shouji, Tiangong, and Fuxian, he translated seven works including the Amoghapāśa-dhāraṇī Sūtra. Later, in the fourth month of the first year of Taiji (renzi) under Ruizong, Zhang Qixian, Companion to the Crown Prince, and others neatly copied them and presented them to the court. By the sixth month of the first year of Yanhe, an imperial decree ordered Xue Ji, Minister of Rites and Duke of the State of Jin, Xu Yanbo, Gentleman in Attendance to the Right and Marquis of Gaoping, and others to carefully examine and authorize them for inclusion in the catalogue and propagation. After the second year of Shenlong, the Tripiṭaka Master translated no more scriptures. He only assiduously engaged in obeisances, chanting, and cultivating various meritorious deeds. Every morning he ground incense into water and smeared and bathed Buddha images before taking food and drink. From beginning to end, this was his constant practice. Aside from his robes and bowl, whatever he obtained he gave away as gifts. Later he requested permission to establish a monastery at Mount Longmen; built according to foreign specifications, it was named Tianzhu. He and his disciples lived together in this monastery. The miracles moved by his utmost sincerity were indeed numerous. He lived to be more than a hundred years old and passed away in the monastery in the ninth year of Kaiyuan.

Suvarṇaprabhāsottamarāja Sūtra, 10 fascicles (fifth translation, of the same text as the four-fascicle Suvarṇaprabhāsa-sūtra produced by Dharmakṣema of the Northern Liang; translation completed on the fourth day of the tenth month of the third year of Chang'an at Ximing Temple; recorded in writing by the śramaṇas Bolun and Huibiao)

Vajracchedikā Prajñāpāramitā Sūtra, 1 fascicle (fifth translation, of the same text as the versions produced by Kumārajīva of the Yao Qin, Bodhiruci of the Northern Wei, Paramārtha of the Chen, etc.; translated on the fourth day of the tenth month of the third year of Chang'an at Ximing Temple)

Sūtra Spoken by the Buddha for Nanda on Leaving Home and Entering the Womb, 2 fascicles (extracted from fascicles 11 and 12 of the Mūlasarvāstivāda-vinaya-kṣudrakavastu; translated in the fourth year of Jinglong at the Great Jianfu Temple; now incorporated into the Mahāratnakūṭa as the fourteenth assembly, retitled Assembly on Entering the Womb-Store)

Niyataniryatāniryatamudrā Sūtra, 1 fascicle (second translation, of the same text as the Butiding ruting ruyin jing produced by Gautama Prajñāruci of the Northern Wei; translation completed on the fifth day of the fifth month of the first year of Jiushi)

Sūtra on the Merits of the Fundamental Vows of the Seven Buddhas of Bhaiṣajyaguru-vaiḍūryaprabha, 2 fascicles (fourth translation, of the same text as that produced by Jñānagupta and others under the Sui, though differing in length; translated in the summer of the third year of Shenlong in the Foguang Hall of the Imperial Palace; at that time the Emperor personally presided over the Dharma assembly and hand-recorded it in writing)

Maitreya-vyākaraṇa Sūtra, 1 fascicle (sixth translation, of the same text as Kumārajīva's Mile xia jing etc.; translated on the twenty-third day of the ninth month of the first year of Dazu at the Great Fuxian Temple in the Eastern Capital)

Sūtra on the King’s Law Spoken by the Buddha for Prince Prasenajit, 1 fascicle (third translation, of the same text as the old Jianwang jing and the Tang translation Shengjunwang jing; translated on the fifteenth day of the seventh month of the first year of Shenlong at the Great Fuxian Temple in the Eastern Capital; recorded in writing by the śramaṇa Xuanzan)

Sūtra on the Merit of Bathing the Image, 1 fascicle (second translation, of the same text as that produced by Baosiwei; translated on the fifteenth day of the fourth month of the fourth year of Jinglong in the Translation Hall of the Great Jianfu Temple)

Sūtra on the Merit of Rosary Beads, 1 fascicle (second translation, of the same text as that produced by Baosiwei; translated on the fifteenth day of the fourth month of the fourth year of Jinglong in the Translation Hall of the Great Jianfu Temple)

Cintāmaṇi-hṛdaya-dhāraṇī-mantra Sūtra of Bodhisattva Avalokiteśvara, 1 fascicle (third translation, of the same text as those produced by Śikṣānanda, Baosiwei, etc.; translated in the fourth year of Jinglong in the Translation Hall of the Great Jianfu Temple)

One-Syllable Mantra-King Sūtra from the Mantra-Treasury of Bodhisattva Mañjuśrī, 1 fascicle (second translation, of the same text as that produced by Baosiwei; translated on the fourth day of the tenth month of the third year of Chang'an at Ximing Temple)

Sūtra of the Divine Mantra Praising the Merits of the Tathāgata, 1 fascicle (second translation, of the same text as the Twelve Buddhas' Names Divine Mantra Sūtra translated under the Sui; in the second [year] of Jingyun…