[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154) › 9.3.11 # 開元釋教錄 9.3.11 開元釋教錄 9.3.11 - **Language:** Classical Chinese ### [9.3.11](https://indike.org/pramana/in.bauddha.taisho.2154.9.3.11) 曼荼羅。依法作成皆感靈瑞。沙門一行欽 斯祕法數就諮詢。智一一指陳復為立壇灌 頂。一行敬受斯法請譯流通。以十一年癸亥。 於資聖寺為譯瑜伽念誦法及七俱胝陀羅 尼。東印度婆羅門大首領直中書伊舍羅譯 語。嵩岳沙門溫古筆受。至十八年庚午。於 大薦福寺出曼殊室利五字心及觀自在瑜伽 要。沙門智藏譯語。又於舊隨求中更續新 呪。智執總持契所至皆驗。祕教流傳寔斯人 矣。 大佛頂如來密因脩證了義諸菩薩萬行首楞 嚴經十卷 右一部十卷。其本見在。 沙門釋懷迪。循州人也。住本州羅浮山南樓 寺。其山乃仙聖遊居之處。迪久習經論多所 該博。九流七略粗亦討尋。但以居近海隅。數 有梵僧遊止。迪就學書語復皆通悉。往者三 藏菩提流志譯寶積經。遠召迪來以充證義。 所為事畢還歸故鄉。後因遊廣府遇一梵僧。 （未得其名）齎梵經一夾請共譯之。勒成十卷。即大 佛頂萬行首楞嚴經是也。迪筆受經旨兼緝 綴文理。其梵僧傳經事畢莫知所之。有因南 使流經至此。 大毘盧遮那成佛神變加持經七卷（第七一卷是念誦法） 蘇婆呼童子經三卷（唐云妙臂童子亦云蘇婆呼律或二卷） 蘇悉地羯羅經三卷（唐言妙成就法此與蘇婆呼並是呪毘奈耶不曾入大曼 荼羅不合輙讀同未受具人盜聽戒律便成盜法） 虛空藏菩薩能滿諸願最勝心陀羅尼求聞持 法一卷（出梵本金剛頂經成就一切義品略譯少分） 右四部一十四卷其本並在。 沙門輸波迦羅。唐言善無畏。中印度人。釋迦 之苗裔。風儀爽俊聰叡超群。解究五乘行該 三學。總持禪觀妙達其源。藝術異能無不 諳曉。加以弘法為務豈憚艱危。遂發跡中天 來遊東夏。塗至北印度境。聲譽已達帝京。 今上搜集賢良。發使迎接。以開元四年丙 辰。大齎梵本來達長安。初於興福寺南院安 置。次後有勅令住西明。至五年丁巳於菩提 院譯虛空藏求聞持法一卷。沙門悉達譯語。 沙門無著綴文筆受。其無畏所將梵本有勅 並令進內。緣此未得廣譯諸經。曩時沙門無 行西遊天竺學畢言歸迴。至北天不幸而 卒。所將梵本有勅迎歸。比在西京華嚴寺 收掌。無畏與沙門一行。於彼簡得數本梵經 並總持妙門。先未曾譯。至十二年隨駕入洛。 於大福先寺安置。遂為沙門一行譯大毘盧 遮那經。其經具足梵文有十萬頌。今所出者 撮其要耳。沙門寶月譯語。沙門行筆受承 旨兼刪綴詞理。文質相半妙諧深趣。又出蘇 婆呼蘇悉地二經。無畏性愛恬簡靜慮怡神。 時開禪觀獎勸初學。慈悲作念接誘無虧。人 或問疑剖析無滯。 開元釋教錄二十卷（上帙總錄下帙別錄十八年庚午於西崇福寺東塔院撰） 續大唐內典錄一卷（同前十八年撰） 續古今譯經圖紀一卷（同前十八年撰） 續集古今佛道論衡一卷（同前） 集諸經禮懺儀二卷（同前） 右上五部二十五卷。智昇所撰。昇早預釋 流志弘大教。但才微力寡無遂本懷。俛仰 之間亟經寒暑。曾未能宣傳正法荷擔菩 提。而近閱藏經仍探眾錄。覩其差謬或所 未安。狂簡斐然考成斯記。雖文詞靡敘而 事有所憑。但鄙見未弘固多疏闕耳。其續 內典錄等附於本部之末。幸諸來哲無貽 誚焉。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。總二千二 百七十八部。都合七千四十六卷。於中一 千一百二十四部五千四十八卷見行入藏 （其梁代曼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。但一千一百二十三部五千四十七卷 是見行數（其集傳中有四十部三百六十八卷並是此方撰集非梵本翻出）一千一 百四十八部一千九百八十卷是闕本數。 兩件見闕合有二千二百七十一部七千二 十七卷（與前都數欠七部一千九卷。不同者其東晉無垢眼譯毘尼序合入十誦其蕭齊法意譯提 > \[When he made\] maṇḍalas, constructing them according to the rules, all produced spiritual and auspicious signs. The śramaṇa Yixing admired these esoteric teachings and repeatedly approached him for instruction. Vajrabodhi pointed them out one by one, and also erected an altar for him to bestow empowerment (abhiṣeka). Yixing respectfully received this Dharma and requested him to translate and circulate it. In the eleventh year, guihai (723 CE), at Zisheng Temple, he translated for him the Yoga Recitation Method and the Saptakoṭi-dhāraṇī. The great chieftain from Eastern India, the scribe of the Secretariat (Zhongshu) Īśvara, translated the spoken Sanskrit, and Śramaṇa Wengu of Mount Song transcribed it. In the eighteenth year, gengwu (730 CE), at Da Jianfu Temple, he produced the Pañcākṣara Heart \[Dhāraṇī\] of Mañjuśrī and the Essentials of Avalokiteśvara-yoga. Śramaṇa Zhizang translated the spoken Sanskrit. Furthermore, he supplemented the older Suvarṇaprabhāsa Dhāraṇī with new mantras. Vajrabodhi upheld the dhāraṇī seals, and wherever he went, they were efficacious. That the esoteric teachings spread is truly due to this man. > > Da foding rulai miyin xiuzheng liaoyi zhu pusa wanxing shoulengyan jing, in 10 fascicles. > Right: one work, 10 fascicles. The text is currently extant. > Śramaṇa Shi Huaidi was a native of Xunzhou. He lived at Nanlou Temple on Mount Luofu in his native prefecture. That mountain was an abode where immortals and sages wandered. Huaidi had long studied the sūtras and treatises, gaining broad erudition. He had also investigated the nine philosophical schools and the seven bibliographical categories in rough detail. Merely because he lived near the coastal region, foreign monks frequently traveled and stayed there. Huaidi studied their scripts and spoken languages and became conversant with them. Formerly, when the Tripiṭaka Master Bodhiruci translated the Ratnakūṭa-sūtra, he summoned Huaidi from afar to serve as a verifier of meaning. When the task was completed, he returned to his home region. Later, while traveling in Guangzhou, he met a foreign monk (his name is not known), who carried a bundle of Sanskrit texts and invited him to translate them together. It was formed into ten fascicles, which is the Da foding wanxing shoulengyan jing. Huaidi transcribed the meaning of the sūtra and edited the style and syntax. When the foreign monk finished the task of transmitting the sūtra, it was not known where he went. Due to a southern envoy, the text circulated to this region. > > Mahāvairocana-abhisaṃbodhi-vikurvita-adhiṣṭhāna-sūtra, in 7 fascicles (the seventh fascicle is the recitation method). > Subāhu-paripṛcchā-sūtra, in 3 fascicles (in Tang speech, 'The Boy with Wondrous Arms'; also called the Subāhu Vinaya; sometimes in 2 fascicles). > Susiddhikara-sūtra, in 3 fascicles (in Tang speech, 'Method of Wondrous Accomplishment'; this and the Subāhu are both dhāraṇī-vinayas. Those who have not entered the Great Maṇḍala must not rashly read them; just as when an unordained person secretly listens to the monastic precepts it constitutes stealing the Dharma). > Ākāśagarbha-bodhisattva-dhāraṇī Method for Seeking Retention to Fulfill All Vows, in 1 fascicle (extracted from the Sanskrit Sarvārthasiddhipaṭala of the Vajraśekhara-sūtra, briefly translated in a small portion). > Right: four works, 14 fascicles. Their texts are all extant. > Śramaṇa Śubhakarasiṃha (in Tang speech, Shanwuwei) was a native of Central India and an offspring of the Śākya clan. His demeanor was graceful and handsome, and his intelligence surpassed the crowd. He comprehended the five vehicles and his practice encompassed the three disciplines. In dhāraṇī and meditation, he subtly attained their source. In arts and extraordinary skills, there was nothing he did not master. Furthermore, taking the propagation of the Dharma as his duty, how could he fear hardship and danger? Thereupon he set out from Central India to travel to the Eastern Xia (China). When his route reached Northern India, his reputation had already reached the imperial capital. The current Emperor, searching for the worthy and good, dispatched an envoy to welcome him. In the fourth year of Kaiyuan, bingchen (716 CE), carrying a large number of Sanskrit texts, he arrived in Chang'an. Initially, he was accommodated in the Southern Courtyard of Xingfu Temple. Later, there was an imperial edict ordering him to reside at Ximing Temple. In the fifth year, dingsi (717 CE), in the Bodhi Courtyard, he translated the Ākāśagarbha-sūtra Method for Seeking Retention in one fascicle. Śramaṇa Xida (Siddha) translated the spoken Sanskrit, and Śramaṇa Wuzhuo edited the phrasing and transcribed the text. Because there was an imperial edict ordering all the Sanskrit texts that Śubhakarasiṃha brought to be submitted to the palace, he was not able to widely translate various sūtras. In former times, Śramaṇa Wuxing traveled west to Tianzhu, and upon completing his studies was returning, but unfortunately died upon reaching Northern India. An imperial order was issued to bring back the Sanskrit texts he had carried. Recently, they were stored and kept at Huayan Temple in the Western Capital. Śubhakarasiṃha and Śramaṇa Yixing selected several Sanskrit texts from there, all being profound gateways of dhāraṇī that had never been translated before. In the twelfth year (724 CE), following the imperial entourage into Luoyang, he was accommodated at Da Faxian Temple. Thereupon he translated the Mahāvairocana-sūtra for Śramaṇa Yixing. That sūtra in its complete Sanskrit version has one hundred thousand verses; what is produced now merely extracts its essentials. Śramaṇa Baoyue translated the spoken Sanskrit, and Śramaṇa Yixing transcribed the text, received the intent, and edited the diction and syntax. The literary and plain styles were balanced, subtly harmonizing with its deep purport. He also produced the two sūtras of Subāhu and Susiddhi. By nature, Śubhakarasiṃha loved tranquil simplicity, quietly contemplating to gladden the spirit. From time to time, he opened the meditation gates to encourage beginners. In generating compassion and guiding others, he never fell short. When people asked questions to resolve doubts, he analyzed them without obstruction. > > Kaiyuan shijiao lu (Kaiyuan Catalogue of Buddhist Teachings), in 20 fascicles (the upper case is the General Catalogue, the lower case is the Classified Catalogue; compiled in the eighteenth year, gengwu \[730 CE\], at the Eastern Pagoda Courtyard of West Chongfu Temple). > Xu Datang neidian lu (Continuation of the Great Tang Inner Canon Catalogue), in 1 fascicle (compiled in the same eighteenth year). > Xu Gujin yijing tuji (Continuation of the Illustrated Record of Past and Present Translation of Sūtras), in 1 fascicle (compiled in the same eighteenth year). > Xu Ji gujin Fodao lunheng (Continuation of the Collected Debates between Buddhism and Daoism Past and Present), in 1 fascicle (same as above). > Ji zhu jing licanyi (Collection of Confession and Homage Rites from Various Sūtras), in 2 fascicles (same as above). > Right: the above five works, in 25 fascicles, were compiled by Zhisheng. Early on, I, Zhisheng, participated in Śramaṇa Bodhiruci's propagation of the Great Teaching. But my talent was slight and my strength meager, so I could not realize my original aspiration. In the blink of an eye, many cold and warm seasons have passed. I have never been able to proclaim the true Dharma or shoulder bodhi. Yet recently, reviewing the Tripiṭaka and examining various catalogues, I saw their errors or places that were unsettled. With wild boldness, I investigated and completed this record. Although the literary expression lacks refinement, the matters are based on evidence. Yet my humble view is not extensive, so there are naturally many omissions. Such works as the Continuation of the Inner Canon Catalogue are appended to the end of their respective sections. May future wise ones not cast ridicule upon them! From the Later Han down to the imperial dynasty, across a total of nineteen dynasties, the Mahāyāna and Hīnayāna sūtras, vinayas, and śāstras, as well as the compilations and biographies of sages and worthies produced, total 2,278 works in altogether 7,046 fascicles. Among them, 1,124 works in 5,048 fascicles are currently circulating and entered into the canon. (The Mañjuśrī-prajñā-sūtra translated by Mandrasena in the Liang dynasty is already contained in the Prajñā section, and is also included in the Ratnakūṭa section, so this single sūtra is doubly recorded in the catalogue.) According to the actual count, only 1,123 works in 5,047 fascicles are the currently circulating count (among the compilations and biographies, there are 40 works in 368 fascicles that are all compilations composed in this land, not translated from Sanskrit texts), and 1,148 works in 1,980 fascicles are the lost count. The two categories of extant and lost together amount to 2,271 works in 7,027 fascicles. (The difference from the previous total of seven works and nineteen fascicles is that the Vinaya Preface translated by Wugouyan of the Eastern Jin should be incorporated into the Daśabhāṇavāra-vinaya; the one fascicle of the Devadatta chapter translated by Fayilu of the Southern Qi, and the one fascicle of the repeated verse of the Samantamukha chapter translated by Zhide in the Northern Zhou dynasty, > — English (machine translation) (machine translation) - [Previous: 9.3.10](https://indike.org/pramana/in.bauddha.taisho.2154.9.3.10) - [Next: 9.3.12](https://indike.org/pramana/in.bauddha.taisho.2154.9.3.12) - [Up: 9.3](https://indike.org/pramana/in.bauddha.taisho.2154.9.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2154~en-mt.9.3.11) — English, machine translation ## Linked texts (2) - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.14.3.4) — 圓照, Classical Chinese - [續古今譯經圖紀](https://indike.org/pramana/in.bauddha.taisho.2152.1.25) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2154.9.3.11](https://indike.org/pramana/in.bauddha.taisho.2154.9.3.11) · Pramāṇa