開元釋教錄 9.3.1

9.3.1

師子莊嚴王菩薩請問經一卷（一名八曼荼羅經龍朔三年於慈恩
寺譯見大周錄）
離垢慧菩薩所問禮佛法經一卷（龍朔三年於慈恩寺譯見大周
錄）
阿吒那智經一卷（龍朔三年於慈恩寺譯見續高僧傳）
右三部三卷（前二部二卷見在後一部一卷本闕）。
沙門那提。唐曰福生。具依梵言則云布如烏
伐耶。以言煩多故此但訛略而云那提也。本
中印度人。少出家名師開悟。志氣雄遠弘道
為懷。歷遊諸國務在開物。而善達聲明通諸
詁訓。大夏召為文士。擬此土蘭臺著作者。性
汎愛好奇尚。聞有涉悟不憚遠夷。曾往執師
子國。又東南上楞伽山。南海諸國隨緣遠
化。承脂那東國盛傳大乘佛法崇盛贍洲稱
最。乃搜集大小乘經律論五百餘甲合一千
五百餘部。以天皇永徽六年創達京師。有勅
令於慈恩安置所司供給。時玄奘法師當途
翻譯。聲華騰蔚無由克彰掩抑簫條般若是
難。那提不蒙引致無由自敷。顯慶元年勅往
昆崙諸國採取異藥。既至南海諸王歸敬。
為別立寺度人授法。弘化之廣又倍於前。以
昔被勅往理須返命。慈恩梵本擬重尋研。龍
朔三年還返舊寺。所齎諸經並為奘將北出。
意欲翻度莫有依憑。惟譯八曼荼羅等經
三部。要約精最可常行學。禪林寺沙門慧澤
譯語。豐德寺沙門道宣綴文并製序。其年南
海真臘國。為那提素所化者。奉敬無已思見
其人。互相牽率假途遠請。乃云。國有好藥惟
提識之請自採取。下勅聽往返。亦未由曾有。
博訪大夏行人云。那提三藏乃龍樹之門人
也。所解無相與奘碩反。西梵僧云。大師隱
後斯人第一。深解實相善達方便。小乘五部
毘尼外道四韋陀論。莫不洞達源底通明言
義。詞出珠聯理暢霞舉。所著大乘集義論可
有四十餘卷。將事譯之被遣遂闕。夫以抱麟
之歎代有斯蹤。知人難哉。千齡罕遇那提挾
道遠至。投俾北冥既無所待。乃三被毒再充
南役。崎嶇數萬頻歷瘴氛。委命遭命斯人
斯在。嗚呼惜哉。
大般涅槃經後譯荼毘分二卷（亦云闍維分亦云後分沙門慧
立製序見大周錄）
右一部二卷其本見在。
沙門若那跋陀羅。唐云智賢。南海波凌（亦曰訶陵）
國人也。善三藏學。往者麟德年中益府成都
沙門會寧。故遊天竺觀禮聖迹。汎舶西逝路
經波凌國。遂共智賢譯涅槃後分二卷。寄經
達於交州。會寧方之天竺。後至儀鳳年初交
州都督梁難。敵遣使附經入京。三年戊寅大
慈恩寺沙門靈會。於東宮啟請施行。
大乘顯識經二卷（第二出與寶積賢護長者會同本見大周錄永隆元年於東都東太原寺
譯）
大方廣佛華嚴經續入法界品一卷（或無續字續舊華嚴經闕
文見大周錄垂拱元年於西太原寺歸寧院譯）
方廣大莊嚴經十二卷（一名神通遊戲第四出與竺法護普曜經等同本見大周
錄永淳二年九月十五日於西太原寺歸寧院譯訖沙門復禮筆受）
證契大乘經二卷（亦名入一切佛境智陪盧遮那藏第二出與大乘同性經同本見大周
錄永隆元年於東太原寺譯）
大乘離文字普光明藏經一卷（第三出與元魏菩提留支所出無字寶篋
經等同本見大周錄永淳二年於西太原寺歸寧院譯）
大乘遍照光明藏無字法門經一卷（第四出即與次前離文字
經同本日照重出）
大方廣師子吼經一卷（第二出與如來師子吼經同本見大周錄永隆元年於東
太原寺譯）
大乘百福相經一卷（初出見大周錄永淳二年於西太原寺歸寧院譯）
大乘百福莊嚴相經一卷（第二出即與次前百福相經同本日照重出）
大乘四法經一卷（初出見大周錄永隆元年於東太原寺譯）
菩薩脩行四法經一卷（永隆二年正月於京弘福寺譯沙門彥悰製序第二出與
前大乘四法同本於京再出）
七俱胝佛大心准提陀羅尼經一卷（初出與金剛智出者同本
見大周錄垂拱元年於西太原寺歸寧院譯）
佛頂最勝陀羅尼經一卷（第二出與杜顗等出者同本永淳元年五月二
十二日於京弘福寺共沙門彥琮譯琮兼製序）

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).