開元釋教錄 8.6.12

8.6.12

At the end of the Zhenguan era, an imperial decree summoned [Xuanying] to participate in the transmission, weaving together the sūtras and correcting the warp, in order to make a veracious record. In connection with translating, he perused and gathered from the canonical scriptures to produce their sounds and meanings (Yinyi). In commenting, glossing, and explaining, he cited extensively from various books. His evidence was eminently clear, luminous, and comprehensible. Formerly, the śramaṇa Shi Daohui of the Northern Qi had compiled sounds for all the scriptures, but directly provided phonetic spellings according to the characters without ever looking back [to verify them], thereby losing the doctrinal meaning and genuinely confusing common custom. What [Xuan]ying produced was entirely different from the ordinary run: he examined and verified the original authorities, striving to preserve a veracious record. He was indeed a model teacher for ten thousand generations, and a figure difficult to match in the current dynasty. Regrettably, just after he finished composing and arranging it, before he had time to review and edit it, he passed away. How lamentable!

Gujin Yijing Tuji (Pictorial Records of the Translation of Scriptures Past and Present), in four fascicles.
The above one work in four fascicles is extant.
The śramaṇa Shi Jingmai was a native of Jianzhou. He was famed far and wide for his extensive learning. When the Tripiṭaka Master of the Great Tang translated the scriptures, [Jingmai] was summoned to serve as an editor of the text (dazhuanwen). Later, in the translation hall of the Great Cien Temple, portraits of the clergy and laity who had transmitted and translated [texts] since ancient times were painted on the walls. Thereupon Jingmai gathered and organized these matters, compiled them into a pictorial record, and inscribed it upon the walls. He simply abridged Fei Changfang’s catalogue and continued it down to the present dynasty, directly narrating the translation of scriptures without recording other matters.

Qianyan Qianbi Guanshiyin Pusa Tuoluoni Shenzhou Jing (Sūtra of the Dhāraṇī-Spells of the Bodhisattva Guanshiyin with a Thousand Eyes and a Thousand Arms), in two fascicles (also in one fascicle; translated in the imperial palace during the Zhenguan era; first translation; same text as Tang Liuzhi's Qianyan Qianshou Shen Jing; preface composed by the śramaṇa Bolun).
Qianzhuan Tuoluoni Guanshiyin Pusa Zhou Jing (Sūtra of the Thousand-Turn Dhāraṇī-Spell of the Bodhisattva Guanshiyin), in one fascicle (some lack the character 'Jing'; translated at Zongchi Temple in the fourth year of Yonghui).
Guanzizai Pusa Suixin Zhou Jing (Sūtra of the Incantation of the Wish-Fulfilling Mind of the Bodhisattva Avalokiteśvara), in one fascicle (also called Duoli Xin Jing; translated at Zongchi Temple in the fourth year of Yonghui).
Qingjing Guanshiyin Puxian Tuoluoni Jing (Dhāraṇī-Sūtra of the Pure Guanshiyin and Samantabhadra), in one fascicle (translated at Zongchi Temple in the fourth year of Yonghui; see the Great Zhou Catalogue).
The above four works in five fascicles are all extant.
The śramaṇa Shi Zhitong was pure and ascetic in his vinaya conduct and also understood the sūtras and śāstras. He paid particular attention to the gate of dhāraṇī. Zhitong was ordained during the Daye era of the Sui, and resided at the Great Zongchi Temple in the capital. Having the aspiration to travel abroad, he subsequently studied the Sanskrit script and language at the translation hall in the western capital of Luoyang, soon mastering their subtle profundities. During the Zhenguan era of the Tang, there was a monk from Northern India who brought the Sanskrit text of the Qianbi Qianyan Jing and offered it to the court. Emperor Taizong decreed that Zhitong and the Indian monk translate it face-to-face, organizing it into two fascicles. Later, in the fourth year of Yonghui of Emperor Gaozong (the guichou year), he again produced three works, including the Qianzhuan Jing, at Zongchi Temple.

Qianshou Qianyan Guanshiyin Pusa Guangda Yuanman Wu'ai Dabeixin Tuoluoni Jing (Dhāraṇī-Sūtra of the Vast, Perfect, and Unhindered Great Compassionate Mind of the Bodhisattva Guanshiyin with a Thousand Hands and a Thousand Eyes), in one fascicle.
The above one work in one fascicle is extant.
The śramaṇa Bhagavaddharma (rendered as Zunfa in Tang), a native of Western India, translated the Qianshou Qianyan Dabeixin Jing in one fascicle. However, the title of the scripture states that it was translated by Bhagavaddharma of Western India, without marking the era. Tracing its origins and developments, it seems to be a recent translation of the present dynasty. But since masters who transmit the Dharma adapt to circumstances to benefit others, and having produced and distributed a scripture, they depart for other regions, without recording the reign title, it is impossible to know how recent or distant it was. I, Zhisheng, personally asked Indian monks, who said there was a Sanskrit text. Since it is not a mistaken falsehood, it is therefore recorded in this catalogue. According to the preface of the Qianbi Jing, it also says that it was produced jointly by Zhitong.

Tuoluoni Ji Jing (Dhāraṇī-Saṃgraha-Sūtra), in twelve fascicles (see the Great Zhou Catalogue; translated at Huiri Temple from the fourteenth day of the third month of the fourth year of Yonghui to the fifteenth day of the fourth month of the fifth year; recorded by the śramaṇa Xuankai).
The above one work in twelve fascicles is extant.
The śramaṇa Ādigupta (rendered as Wujigao in the Tang language) was a native of Central India. In his learning he mastered the complete words (nītārtha), and in his conduct he was as pure as a perfect pearl. He was well-versed in the five sciences (pañcavidyā) and marvelously understood the Tripiṭaka. Moreover, as a great being who benefited sentient beings, he begrudged neither his native land nor his country; with the aspiration to propagate the Semblance Teaching, he feared no hardships. He thus crossed the Snow Mountains to the west and traversed the Sand River to the east, enduring repeated difficulties to come and present himself at the imperial court. In the first month of the third year of Yonghui of Emperor Gaozong (the renzi year), he arrived in Chang'an bringing a wide variety of Sanskrit texts. An imperial decree ordered him to be accommodated at Cien Temple. Sixteen people, including the śramaṇa Dacheng Cong, and twelve people, including the Duke of Ying and the Duke of E, requested Ādigupta to establish an altar for the universal assembly of dhāraṇī in the stupa courtyard of Huiri Temple. All requisites for the altar were completely provided. On the day the rite was accomplished, wondrous and numinous signs repeatedly descended, and both clergy and laity in the capital marveled at its rarity. The śramaṇa Xuankai and others then firmly requested the translation of its liturgical texts. Later, from the fourth year (guichou) to the fifth year (jiayin) at Huiri Temple, he extracted the essentials and translated them from the Vajramahāmaṇḍala-sūtra, assembling them into twelve fascicles. The śramaṇa Xuankai and others recorded the text. At that time, there were monks of the Mahābodhi Temple in Central India, such as Master Ānandalo-mokṣa and Master Kāśyapa, who translated the Rite of Śrīmahādevī at Jingxing Temple; as this is incorporated within the tenth fascicle of the Ji Jing, it is not preserved separately.

Zhu Jing Yao Ji (Collection of Essentials from the Various Scriptures), in twenty fascicles (compiled at Ximing Temple during the Xianqing era).
The above one work in twenty fascicles is extant.
The śramaṇa Shi Xuanyun, originally named Shidao, had high renown in vinaya studies and deeply admired the worthy ancients. Making compiling and assembling his primary task, he also wrote commentaries, subcommentaries, and glosses to explain various sūtras. When Ximing Temple was first founded, he was summoned to be a great virtue. During the Xianqing era, he read through all the scriptures, extracted various essential matters, and compiled them into one work, named Zhu Jing Yao Ji. The rest is as recorded in the Neidian Lu.

Ji Shamen Bu Bai Su Yi (Anthology of the Deliberations on Śramaṇas Not Bowing to the Laity), in six fascicles (see the Neidian Lu).
The above one work in six fascicles is extant.
The śramaṇa Shi Yancong was intelligent and keen in discernment, extensively knowledgeable in various sūtras, good at literary composition, and particularly skilled at writing. In the second year of Longshuo of Emperor Gaozong (the renxu year), an imperial decree ordered monks to bow before the ruler and parents. Fearing this would harm state cultivation, the emperor ordered all bureaus to deliberate universally. At that time, the śramaṇa Daoxuan and others jointly submitted a memorial to present their view to the imperial court. When the conflicting views from the various deliberations were presented by the relevant officials, His Majesty reviewed them personally and issued a decree revoking [the order]. Fearing that future generations would hear nothing of it, Yancong compiled this affair, along with precedents from previous eras and the responses of former sages, naming it Ji Shamen Bu Bai Su Yi. Transmitted to future generations, it serves forever as a model, walling and moating the Dharma citadel so that the profound tradition does not fall. He also compiled the Da Tang Jingshi Si Lu (Record of the Monasteries in the Capital of the Great Tang), which is circulated in the world.