開元釋教錄 9.3.2

9.3.2

最勝佛頂陀羅尼淨除業障經一卷（第四出即與前經同本
日照後欲歸國於東都共沙門慧智再譯前緣後法二文並廣）
大乘密嚴經三卷（見大周錄）
造塔功德經一卷（見大周錄永隆元年於東太原寺譯）
金剛般若波羅蜜經破取著不壞假名論二卷
（功德施菩薩造亦云功德施論見大周錄永淳二年九月十五日於西太原寺歸寧院譯）
大乘廣五蘊論一卷（安慧菩薩造或無廣字見大周錄垂拱元年六月二十五日於西
太原寺歸寧院譯）
右一十八部三十四卷其本並在。
沙門地婆訶羅。唐言日照。中印度人。洞明八
藏博曉四含。戒行清高學業優贍。尤工呪術
兼洞五明。志在利生來遊此國。以天皇儀鳳
初至天后垂拱末。於兩京東西太原寺（西太原寺
即今西崇福寺是也東太原寺即今大福先寺是也）。
及西京弘福寺譯大乘顯識經等一十八部。
沙門戰陀般若提婆譯語。沙門慧智證梵語。
勅召名德十人助其法化。沙門道成薄塵嘉
尚圓測靈辯明恂懷度等證義。沙門思玄復
禮等綴文筆受。天后親敷睿藻製序標首。光
飾像教傳之不朽也。
佛頂尊勝陀羅尼經一卷（初出與日照等出者同本儀鳳四年正月五日
譯畢）
右一部一卷其本見在。
清信士杜行顗。京兆人。儀鳳中任朝散郎行
鴻臚寺典客署令。顗明諸蕃語兼有文藻。天
竺語書亦窮其妙。于時有罽賓國僧佛陀波
利。齎梵經一夾詣闕奉獻。天皇有詔令顗翻
出。名為佛頂尊勝陀羅尼。寧遠將軍度婆及
中印度三藏法師地婆訶羅證譯。是時儀鳳
四年正月也。此杜譯者有廟諱國諱皆隱而
避之。即世尊為聖尊。世界為生界。大勢為大
趣。救治為救除。譯訖奉進。皇上讀訖顧謂顗
曰。既是聖言不須避諱。杜時奉詔以正屬有
故而寢焉。荏苒之間杜君長逝。未遑改正其
經遂行。後日照三藏奉詔再譯。名佛頂最勝
陀羅尼。大周錄云。佛頂尊勝陀羅尼日照三
藏譯者誤也。
十門辯惑論二卷（答太子文學權無二釋典稽疑或三卷）
右一部二卷其本見在。
沙門釋復禮。京兆人。俗姓皇甫氏。少出家住
興善寺。性虛靜寡嗜慾。遊心內典兼博玄
儒。尤工賦詠善於著述。俗流名士皆慕仰之。
三藏地婆訶羅實叉難陀等。譯大莊嚴華嚴
等經。皆勅召禮令同翻譯。綴文裁義實屬斯
人。天皇永隆二年辛巳。因太子文學權無二
述釋典稽疑十條用以問禮請令釋滯。遂為
答之撰成二卷。名曰十門辯惑論。賓主酬答
剖析稽疑。文出於智府義在於心外。如斯答
對非此而誰。可謂龍猛更生馬鳴再出。權文
學覩斯論已。眾疑頓遣頂戴遵行。此雖一時
之酬答。寔為萬代之龜鏡也。法師兼有文集
行於代焉。
大唐慈恩寺三藏法師傳十卷
右一部十卷其本見在。
沙門釋慧立。本名子立。天皇改為慧立。俗姓
趙氏。天水人也。遠祖因官徙寓新平。故為
豳（今改為邠）人焉。爰祖及父俱馳高譽。立即隋祕書
郎毅之第三子也。生而岐嶷有棄俗之志。年
十五貞觀三年出家住豳州昭仁寺。此寺即
破薛舉之戰場也。立識敏才俊神清道遠。習
林遠之高風有肇融之識量。聲譽聞徹勅召
充大慈恩寺翻經大德。次補西明寺都維那。
後授太原寺主。皆降綸旨令維寺任。天皇之
代頻召入內。與黃冠對論皆愜帝旨。事在別
傳。立以玄奘法師求經印度。若無紀述季代
罕聞。遂撰慈恩三藏行傳。未成而卒。後弘福
沙門彥悰續而成之。總成十卷。故初題云沙
門慧立本釋彥悰箋。
四分比丘戒本一卷（題云四分戒本并序西太原寺沙門懷素集）
四分比丘尼戒本一卷（題加尼字餘同前）
四分僧羯磨三卷（題云羯磨卷上并序出四分律西太原寺沙門懷素集）
四分尼羯磨三卷（題加尼字餘同前）
右四部八卷其本並在。
沙門釋懷素。俗姓范氏。京兆人。世襲冠冕。貞
觀十九年出家師奘法師為弟子。而立性聰
敏專尋經論。進具之後偏隷毘尼。依道成律
師學四分律。不淹時序而為上首。先居弘濟

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