[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) › 9.3.4 # 開元釋教錄 9.3.4 開元釋教錄 9.3.4 - **Language:** Classical Chinese ### [9.3.4](https://indike.org/pramana/in.bauddha.taisho.2154.9.3.4) 沙門釋明佺。東都佛授記寺僧也。尤精律學 兼閑經論。天后天冊萬歲元年乙未勅刊定 經目。佺首末條錄編比次序。與翻經大德二 十餘人同共參定。雖云刊定繁穢尤多。雖見 流行實難憑准。中有乖舛如別所述。 大方廣佛華嚴經八十卷（第二出與東晉覺賢譯者同本證聖元年三月十四 日於東都大內大遍空寺譯天后親受筆削至聖曆二年十月八日於佛授記寺功畢） 文殊師利授記經三卷（於清禪寺譯第三出與文殊佛土嚴淨經等同本今編入 寶積當第十五會） 大方廣入如來智德不思議經一卷（於東都佛授記寺譯第四 出與度諸佛境界智光嚴經等同本） 大方廣如來不思議境界經一卷（第二出與提雲般若所出境界 分同本） 大方廣普賢菩薩所說經一卷 大乘入楞伽經七卷（第四出與宋功德賢等出者同本久視元年五月五日於東都三陽 宮內初出至長安四年正月五日繕寫功畢） 觀世音菩薩祕密藏神呪經一卷（初出與寶思惟等出者同本） 妙臂印幢陀羅尼經一卷（第二出與勝幢臂印陀羅尼經同本） 百千印陀羅尼經一卷 救面燃餓鬼陀羅尼神呪經一卷 右繞佛塔功德經一卷（亦云遶塔功德經） 大乘四法經一卷（與前日照三藏出者名字雖同經體全異） 十善業道經一卷 大乘起信論二卷（第二出與真諦出者同本） 摩訶般若隨心經一卷 大方廣不生不滅經一卷 大方廣如來難思議境界經一卷 離垢淨光陀羅尼經一卷（初出與彌陀出譯者同本） 菩薩出生四法經一卷 右一十九部一百七卷（起信論上一十四部一百二卷見在摩訶般若隨心 經下五部五卷闕本）。 沙門實叉難陀。唐云喜學。于闐國人。智度 弘曠利物為心。善大小乘兼異學論。天后明 揚佛日敬重大乘。以華嚴舊經處會未備。遠 聞于闐有斯梵本發使求訪。并請譯人實叉與 經同臻帝闕。以天后證聖元年乙未。於東都 大內大遍空寺譯華嚴經。天后親臨法座煥 發序文。自運仙毫首題名品。南印度沙門菩 提流志沙門義淨同宣梵本。後付沙門復禮 法藏等。於佛授記寺譯。至聖曆二年己亥功 畢。又至久視元年庚子。於三陽宮內譯大乘 入楞伽經。及於西京清禪寺東都授記寺譯 文殊授記等經。前後總譯一十九部。沙門波 崙玄軌等筆受。沙門復禮等綴文。沙門法寶 弘景等證義。太子中舍賈膺福監護。至長安 四年實叉緣母年老請歸覲省。表書再上方 蒙允許。勅御史霍嗣光送至于闐。後和帝龍 興重暉佛日。勅再徵召方屆帝城。以景龍二 年達于茲土。帝屈萬乘之尊親迎於開遠門 外。京城緇侶備諸幢幡逆路導引。仍裝飾青 象令乘入城。勅於大薦福寺安置。未遑翻譯 遘疾彌留。以景雲元年十月十二日。右脇累 足終于大薦福寺。春秋五十有九。緇徒悲噎 歎法棟之遽摧。俗侶哀號恨群生之失導。有 詔聽依外國法葬。以十一月十二日。於開遠 門外古然燈臺焚之。薪盡火滅其舌猶存。斯 是弘法之嘉瑞也。至十二月二十三日。本國 門人悲智勅使哥舒道元。送其餘骸及斯靈 舌還歸于闐起塔供養。後人復於焚屍之所 起七層塔焉。 不空羂索陀羅尼經一卷（一名普門此有一十六品是梵本經沙門波崙製 序第二出與寶思惟譯三卷者同本） 右一部一卷其本見在。 婆羅門李無諂。北印度嵐波國人。識量聰敏 內外該通。唐梵二言洞曉無滯。三藏阿儞真 那菩提流志等。翻譯眾經並無諂度語。於天 后代聖曆三年庚子三月。有新羅國僧明曉。 遠觀唐化將欲旋途。於總持門先所留意。遂 慇勤固請譯此真言。使彼邊維同聞祕教。遂 於佛授記寺翻經院。為譯不空羂索陀羅尼 經一部。沙門波崙筆受。至久視元年八月。將 所譯經更於罽賓重勘梵本方寫流布。 無垢淨光大陀羅尼經一卷（第二出與實叉難陀離垢淨光陀羅尼同本） 右一部一卷其本見在。 沙門彌陀山。唐言寂友。覩貨邏國人也。幼小 出家遊諸印度遍學經論。於楞伽俱舍最為 > 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 > — English (machine translation) (machine translation) - [Previous: 9.3.3](https://indike.org/pramana/in.bauddha.taisho.2154.9.3.3) - [Next: 9.3.5](https://indike.org/pramana/in.bauddha.taisho.2154.9.3.5) - [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.9.3.4) — English, machine translation ## Linked texts (3) - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.1.240) — 法雲, Classical Chinese - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.13.3.1) — 圓照, Classical Chinese - [續古今譯經圖紀](https://indike.org/pramana/in.bauddha.taisho.2152.1.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2154.9.3.4](https://indike.org/pramana/in.bauddha.taisho.2154.9.3.4) · Pramāṇa