開元釋教錄 9.3.9

9.3.9

大陀羅尼經一卷（長壽二年於佛授記寺譯）
文殊師利呪法藏經一卷（長壽二年於佛授記寺譯）
一字呪王經一卷（今疑與前呪藏共是一經長壽二年於佛授記寺譯）
無迦略曳菩薩造廣大摩尼祕密善住經一卷
（長壽二年於佛授記寺譯）
釋般若六字三句論一卷（長壽二年於佛授記寺譯）
右五十三部（寶積二十六會即為二十六部）。
一百一十一卷（般若波羅蜜多那下一十二部一十二卷尋本未獲）。
沙門菩提流志。本名達摩流支。唐言法希。天
后改為菩提流志。唐云覺愛。南印度人。婆羅
門種。姓迦葉氏。聰叡絕倫風神爽異。生年十
二外道出家。師稟波羅奢羅學彼經術。遂洞
曉聲明尤閑數論。陰陽曆數地理天文呪術
醫方皆如指掌。年登耳順自謂孤行撩僧論
議䞈以身事。時有大乘上座部三藏。厥號耶
舍瞿沙。知其根熟遂與交論。未越幾關詞理
俱屈。始知佛日高明匪螢燈並照。法海深廣
豈涓渧等潤。於是沒身敬事專學佛乘。奉
戒無虧志節高峻。崇慧有在解學寬深。未越
五年通達三藏。天皇遠聞雅譽遣使往邀。未
及使還白雲遽駕。暨天后御極方赴帝京。以
長壽二年癸巳創達都邑。即以其年於佛授
記寺譯寶雨經。中印度王使沙門梵摩同宣
梵本。沙門戰陀居士婆羅門李無諂譯語。沙
門慧智證譯語。沙門處一等筆受。沙門思玄
等綴文。沙門圓測神英等證義。司賓寺丞孫
辟監護。後於大周東寺譯實相般若。金剛髻。
大乘伽耶頂。有德妙慧。文殊不思議境界。妙
德女問佛等經。又於佛授記寺。譯護命法門。
六字神呪。般若蜜多那。不空羂索呪心。智猛
長者問。除鬼病那耶大陀羅尼。文殊呪法藏。
一字呪王。摩尼。祕密善住等經。及般若六字
三句論。已上一十九部合二十卷。沙門行感
等同譯。後至和帝龍興神龍二年丙午隨駕
歸京。勅於西崇福寺安置。遂譯廣大寶樓閣
不空羂索神變。一字佛頂。千手千眼姥陀羅
尼。如意輪。文殊寶藏。金剛光焰等經。及大寶
積。此經都有四十九會。上代譯者摘會別翻
而不終部帙。往者貞觀中玄奘法師往遊印
度將梵本還。於弘福寺譯大菩薩藏經。即是
寶積第十二之一會。後於玉華宮寺翻大般
若竟諸德慇懃請翻寶積。奘法師云。譯寶積
之功不謝於般若。余生涯已窮恐不終其事。
固請不已遂啟夾譯之。可得數行乃嗟歎曰。
此經與此土群生未有緣矣。余氣力衰竭不
能辦也。因而遂輟。流志來日復齎其梵本。和
帝命志續奘餘功。遂廣鳩碩德并召名儒。尋
繹舊翻之經。考校新來之夾。上代譯者勘
同即附。昔來未出案本具翻。兼復舊義擁迷
詳文重譯。始乎神龍二年丙午創筵。迄于
睿宗先天二年癸丑畢席。於中二十六會三
十九卷。流志新譯。謂三律儀會。無邊莊嚴會。
無量壽如來會。不動如來會。被甲莊嚴會。文
殊師利普門會。出現光明會。佛為阿難說處
胎會。無盡伏藏會。授幻師跋陀羅記會。大神
變會。優波離會。發勝志樂會。善順菩薩會。勤
授長者會。優陀延王會。妙慧童女會。恒河上
優婆夷會。功德寶花敷菩薩會。善德天子會。
阿闍世王子會。淨信童女會。彌勒菩薩所問
會。無盡慧菩薩會。勝鬘夫人會。廣博仙人會。
創發題日於大內佛光殿和帝親御法筵筆受
經旨。百僚侍坐妃后同觀。求之古人無以加
也。逮睿宗嗣曆復於北苑白蓮華亭及大內
甘露等殿。別開會首亦親筆受。並沙門思忠
及東印度大首領伊舍羅直中書度頗具等譯
梵文。北印度沙門達摩。南印度沙門波若丘
多等證梵義。沙門慧覺宗一普敬履方等筆
受。沙門勝莊法藏塵外無著深亮懷迪等證
義。沙門承禮神暕雲觀等次文。太子詹事東
海郡公徐堅邠王傅固安伯盧粲尚書右丞東
海男盧藏用中書舍人野王男蘇𤨁禮部郎中
彭景直左補闕祁縣男王𤨁太府丞顏溫之太
常博士賀知章等潤色。中書侍郎平輿侯陸
象先侍中鉅鹿公魏知古等監譯。前太常卿

Da tuoluoni jing (Great Dhāraṇī Sūtra), in one fascicle (translated in the second year of Changshou at Foshouji Temple).
Wenshushili zhoufazang jing (Sūtra on the Treasury of Mañjuśrī's Spell Methods), in one fascicle (translated in the second year of Changshou at Foshouji Temple).
Yizi zhouwang jing (Sūtra of the One-Syllable Spell King), in one fascicle (now suspected of being the same sūtra as the preceding Treasury of Spells; translated in the second year of Changshou at Foshouji Temple).
Guangda mani mimi shanzhu jing (Sūtra on the Vast Jewel and the Secret Well-Abiding), composed by the Bodhisattva *Mukarye, in one fascicle (translated in the second year of Changshou at Foshouji Temple).
Shi banruo liuzi sanju lun (Treatise Explaining the Six Characters and Three Phrases of Prajñā), in one fascicle (translated in the second year of Changshou at Foshouji Temple).
The above comprises fifty-three works (the twenty-six assemblies of the Mahāratnakūṭa count as twenty-six works), in one hundred and eleven fascicles (the twelve works in twelve fascicles following the Prajñāpāramitā could not be located).
Śramaṇa Bodhiruci was originally named Dharmaruci, which in the Tang language means Faxi ("Desiring the Dharma"). The Heavenly Empress changed his name to Bodhiruci, which in the Tang language means Jue'ai ("Loving Awakening"). He was a native of South India, of the Brahmin caste, with the surname of Kāśyapa. He was extraordinarily intelligent and gifted, with an uncommon spirit and bearing. At the age of twelve, he left home among non-Buddhists. He received instruction from Pārāśara and studied their scriptural arts. Consequently, he had a thorough understanding of the linguistic sciences (śabdavidyā) and was especially adept in Sāṃkhya. Yin and yang, calendar calculations, geography, astronomy, incantations, and medicine were all like the palm of his hand to him. When he reached sixty years of age, considering himself to walk alone without peer, he provoked monks into debates, betting his own person on the outcome. At that time, there was a Tripiṭaka master of the Mahāyāna Sthaviravāda school named Yaśaghoṣa. Knowing that Bodhiruci's faculties were ripe, he entered into debate with him. Before passing even a few hurdles, [Bodhiruci] was confounded in both words and reasoning. Only then did he realize that the blazing brilliance of the Buddha's sun cannot be rivaled by the light of a firefly, and that the vast depth of the Dharma ocean cannot be matched by a trickle of drops. Thereupon, he devoted the rest of his life to reverent service and focused exclusively on studying the Buddha Vehicle. He kept the precepts without flaw, maintaining lofty integrity. Exalting wisdom, his comprehension and learning were vast and deep. In less than five years, he had mastered the Tripiṭaka. The Heavenly Emperor (Gaozong), hearing of his fine reputation from afar, dispatched an envoy to invite him. Before the envoy could return, the Emperor rode the white clouds into heaven (passed away). When the Heavenly Empress (Wu Zetian) ascended the imperial throne, he finally journeyed to the imperial capital. Arriving in the capital in the second year of Changshou, a guisi year, he translated the Baoyu jing (Ratnamegha-sūtra) in that same year at Foshouji Temple. Śramaṇa Fanmo (Brahma?), an envoy of the Central Indian king, assisted in reciting the Sanskrit text. Śramaṇa Zhantuo (Canda) and the Brahmin upāsaka Li Wuchan translated the words. Śramaṇa Huizhi certified the translations. Śramaṇa Chuyi and others took down the text by brush. Śramaṇa Sixuan and others edited the composition. Śramaṇas Woncheuk and Shenying certified the doctrinal meaning. Sun Pi, Assistant Director of the Court of Dependencies (Sibin Si), oversaw the proceedings. Later, at Dazhou Dong Temple, he translated the Shixiang banruo (Prajñā of the True Aspect), Jingangji (Vajracūḍa), Dacheng jiayading (Mahāyāna Gayāśīrṣa), Youde miaohui, Wenshu busiyiyi jingjie (Inconceivable Realm of Mañjuśrī), Miaodenü wen fo, and other sūtras. Furthermore, at Foshouji Temple, he translated the Huming famen, Liuzi shenzhou (Six-Syllable Divine Spell), Banruo miduona, Bukong juansuo zhouxin (Heart-Dhāraṇī of Amoghapāśa), Zhimeng zhangzhe wen, Chu guibing naye da tuoluoni, Wenshu zhoufazang (Treasury of Mañjuśrī's Spell Methods), Yizi zhouwang (One-Syllable Spell King), Mani, Mimi shanzhu, and other sūtras, as well as the Banruo liuzi sanju lun (Treatise Explaining the Six Characters and Three Phrases of Prajñā). The above nineteen works in twenty fascicles were co-translated by Śramaṇa Xinggan and others. Later, when Emperor Zhongzong ascended the throne, in the second year of Shenlong, a bingwu year, he accompanied the imperial retinue back to the capital. By imperial order, he was housed at Western Chongfu Temple. He then translated the Guangda baolouge (Vast Great Precious Pavilion), Bukong juansuo shenbian (Amoghapāśakalparāja), Yizi foding (One-Syllable Uṣṇīṣacakra), Qianshou qianyan motuoluoni (Dhāraṇī of the Thousand Hands and Thousand Eyes), Ruylun (Cintāmaṇicakra), Wenshu baozang (Mañjuśrī's Treasury of Jewels), Jingang guangyan (Vajra Radiance), and other sūtras, as well as the Da baoji jing (Mahāratnakūṭa-sūtra). This scripture originally comprised forty-nine assemblies. Translators of earlier generations had rendered select assemblies separately without finishing the whole compilation. Formerly, during the Zhenguan reign, Dharma Master Xuanzang traveled to India and brought back the Sanskrit texts. At Hongfu Temple, he translated the Da pusa zang jing (Bodhisattvapiṭaka-sūtra), which is the twelfth assembly of the Ratnakūṭa. Later, at Yuhua Palace Temple, after completing the translation of the Mahāprajñāpāramitā, the venerable masters earnestly requested him to translate the Ratnakūṭa. Dharma Master Xuanzang said: 'The labor of translating the Ratnakūṭa is no less than that of the Prajñā. My life is already nearing its end, and I fear I will not be able to complete the work.' As they repeatedly persisted in their requests, he finally opened the folios to translate it. After producing only a few lines, he sighed and said: 'This scripture has no karmic affinity with the living beings of this land. My energy and strength are exhausted, and I cannot accomplish it.' Thereupon he stopped. When Bodhiruci arrived, he had brought its Sanskrit text with him. Emperor Zhongzong ordered Bodhiruci to continue the remaining work of Xuanzang. Thus, he broadly assembled eminent masters and summoned famous literati to examine the previously translated sūtras and collate them with the newly arrived folios. Where translations of previous eras agreed upon collation, they were included; those which had never previously appeared were translated fully in accordance with the text. Furthermore, where old interpretations were obscure and confused, the text was closely scrutinized and retranslated. The translation assembly was inaugurated in the second year of Shenlong, a bingwu year, and concluded in the second year of Xiantian under Emperor Ruizong, a guichou year. Among these, twenty-six assemblies in thirty-nine fascicles were newly translated by Bodhiruci: namely, the Assembly on the Three Types of Precepts, the Assembly on Boundless Adornment, the Assembly on the Tathāgata Amitāyus, the Assembly on the Tathāgata Akṣobhya, the Assembly on Donning the Armor of Adornment, the Assembly on Mañjuśrī's Universal Gate, the Assembly on the Manifestation of Radiance, the Assembly on the Buddha Speaking to Ānanda on Dwelling in the Womb, the Assembly on the Inexhaustible Hidden Store, the Assembly on Bestowing the Prediction on Bhadra the Illusionist, the Assembly on Great Spiritual Transformations, the Assembly on Upāli, the Assembly on Producing Superior Aspiration, the Assembly on Bodhisattva Shanxiang, the Assembly on Elder Diligent Grant, the Assembly on King Udayana, the Assembly on the Maiden Vimaladattā, the Assembly on the Upāsikā Gangottarā, the Assembly on Bodhisattva Flower Adornment of Meritorious Jewels, the Assembly on Deva Suvikrāntacintin, the Assembly on Prince Ajātaśatru, the Assembly on the Maiden of Pure Faith, the Assembly on Maitreya Bodhisattva's Inquiries, the Assembly on Bodhisattva Akṣayamati, the Assembly on Queen Śrīmālā, and the Assembly on the Sage Vyāsa. On the day the project commenced, in the Foguang Hall of the Imperial Palace, Emperor Zhongzong personally presided over the Dharma assembly and took down the scriptures by brush. The civil officials attended, and the empress and imperial concubines observed together. Looking back to antiquity, nothing could surpass this. When Emperor Ruizong succeeded to the throne, in the White Lotus Pavilion of the Northern Garden and the Ganlu and other halls of the Imperial Palace, separate openings of the assemblies were held, and he also took down the text by brush personally. Śramaṇa Sichong, as well as the Grand Chieftain of Eastern India, Iśvara, who served in the Secretariat, and Dupaigu, translated the Sanskrit text. Śramaṇa Dharma of North India and Śramaṇa Prajñāgupta of South India certified the Sanskrit meaning. Śramaṇas Huijue, Zongyi, Pujing, Lüfang, and others took down the text by brush. Śramaṇas Shengzhuang, Fazang, Chenwai, Wuzhuo, Shenliang, Huaidi, and others certified the doctrinal meaning. Śramaṇas Chengli, Shenjian, Yunguan, and others arranged the text. Xu Jian, Supervisor of the Household of the Crown Prince and Duke of Donghai Commandery; Lu Can, Preceptor to the Prince of Bin and Count of Gu'an; Lu Zangyong, Right Vice Director of the Department of State Affairs and Baron of Donghai; Su Ting, Secretariat Drafter and Baron of Yewang; Peng Jingzhi, Director in the Ministry of Rites; Wang Han, Left Omissioner and Baron of Qixian; Yan Wenzhi, Assistant Director of the Court of the National Granaries; and He Zhizhang, Erudite of the Court of Imperial Sacrifices, polished the prose. Lu Xiangxian, Vice Director of the Secretariat and Marquis of Pingyu; Wei Zhigu, Director of the Chancellery and Duke of Julu, and others supervised the translation. The former Minister of the Court of Imperial Sacrifices