開元釋教錄 9.3.3

9.3.3

後住太原。學侶雲奔教授無輟。以先德所集
多不依文率己私見妄生增減。遂乃撿尋律
藏抄出戒心羯磨。但取成文非妄穿鑿。可謂
嗣徽迦葉繼軌波離而已焉。又別撰四分記
鈔兼經論疏記等五十餘卷行於代。
大方廣圓覺修多羅了義經一卷
右一部一卷其本見在。
沙門佛陀多羅。唐云覺救。北印度罽賓人也。
於東都白馬寺譯圓覺了義經一部。此經近
出不委何年。且弘道為懷務甄詐妄。但真詮
不謬豈假具知年月耶。
佛頂尊勝陀羅尼經一卷（第三出與杜顗等出者同本見大周錄及經前序）
右一部一卷其本見在。
沙門佛陀波利。唐言覺護。北印度罽賓國人。
忘身徇道遍觀靈跡。聞文殊師利在清涼山。
遠涉流沙躬來禮謁。以天皇儀鳳元年丙子。
杖錫五臺虔誠禮拜。悲泣雨淚望覩聖容。倐
焉見一老翁從山中出來。作婆羅門語謂波
利曰。師精誠懇惻何所求耶。波利答曰。聞文
殊大士隱跡此山。從印度來欲求瞻禮。翁曰。
師從彼國將佛頂尊勝陀羅尼經來不。此土
眾生多造諸罪。出家之輩亦多所犯。佛頂
神呪除罪祕方。若不將經徒來何益。縱見文
殊何必能識。師可還西國取彼經來流傳此
土。即是遍奉眾聖廣利群生。拯濟幽冥報諸
佛恩也。師取經來至此。弟子當示師文殊師
利菩薩所在。波利聞此語已不勝喜躍。遂
裁抑悲淚向山更禮。舉頭之頃忽不見老人。
波利驚愕倍增虔敬。遂返歸本國取得經來。
既達帝城便求進見。有司具狀聞奏。天皇
賞其精誠崇斯祕典。遂詔鴻臚寺典客令杜
行顗及日照三藏於內共譯。譯訖儭絹三十
匹。經留在內。波利因乃垂泣奏曰。委棄身命
志在利人。請布流行是所誠望。帝愍其專至。
遂留所譯之經還其梵本任將流布。波利得
經不勝喜躍。將向西明寺訪得善梵語僧順
貞奏共翻譯。帝允其請。遂對諸大德共貞翻
出。名佛頂尊勝陀羅尼。與前杜令所翻之者。
呪韻經文大同小異。波利所願已畢持經梵
本入於五臺。于今不出莫知所之。比諸眾譯
此最弘布（准經前序乃云。永淳二年迴至西京。具狀聞奏。其年即共順貞再譯。名佛頂尊勝陀羅尼
經。今尋此說年月稍乖其杜令譯者乃儀鳳四年正月五日也。日照再譯乃永淳元年五月十三日也。既云永淳二年
方達唐境。前之二本從何而得。又永淳二年天皇已幸東都。如何乃云在京譯出。其序復是永昌已後有人述記。
却敘前事致有參差。此波利譯者不可依序定其年月也）。
大方廣佛華嚴經不思議佛境界分一卷（或二卷十
二紙永昌元年於魏國東寺譯見大周錄初出與後實叉難陀所譯不思議境界經同本）
大方廣佛華嚴經脩慈分一卷（天授二年於大周東寺譯見大周錄）
大乘造像功德經二卷（或一卷天授二年於大周東寺譯見大周錄）
智炬陀羅尼經一卷（天授二年於大周東寺譯見大周錄）
諸佛集會陀羅尼經一卷（天授二年於大周東寺譯見大周錄）
大乘法界無差別論一卷（天授二年十月十四日於大周東寺譯見大周錄）
右六部七卷其本並在。
沙門提雲般若。或云提雲陀若那。唐云天
智。于闐國人。學通大小智兼真俗。呪術禪門
悉皆諳曉。以天后永昌元年來屆于此。即以
其年謁帝于洛。勅於魏國東寺（後改為大周東寺）翻經。
以永昌元年己丑至天授二年辛卯。總出經
論六部。沙門戰陀慧智等譯語。沙門處一等
筆受。沙門復禮等綴文。沙門德感慧儼法明
弘景等證義。
讚觀世音菩薩頌一卷（見大周錄）
右一部一卷其本見在。
沙門釋慧智。父印度人也。婆羅門種。因使遊
此而生於智。少而精勤有出俗之志。天皇時
因長年婆羅門僧。奉勅度為弟子。本既梵人
善閑天竺書語。又生唐國復練此土言音。三
藏地婆訶羅提雲若那寶思惟等。所有翻譯
皆召智為證兼令度語。智以天后長壽二年
癸巳。於東都佛授記寺。自譯讚觀世音頌一
部。
大周刊定眾經目錄十五卷
右一部十五卷其本見在。

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.