開元釋教錄 9.3.11

9.3.11

[When he made] maṇḍalas, constructing them according to the rules, all produced spiritual and auspicious signs. The śramaṇa Yixing admired these esoteric teachings and repeatedly approached him for instruction. Vajrabodhi pointed them out one by one, and also erected an altar for him to bestow empowerment (abhiṣeka). Yixing respectfully received this Dharma and requested him to translate and circulate it. In the eleventh year, guihai (723 CE), at Zisheng Temple, he translated for him the Yoga Recitation Method and the Saptakoṭi-dhāraṇī. The great chieftain from Eastern India, the scribe of the Secretariat (Zhongshu) Īśvara, translated the spoken Sanskrit, and Śramaṇa Wengu of Mount Song transcribed it. In the eighteenth year, gengwu (730 CE), at Da Jianfu Temple, he produced the Pañcākṣara Heart [Dhāraṇī] of Mañjuśrī and the Essentials of Avalokiteśvara-yoga. Śramaṇa Zhizang translated the spoken Sanskrit. Furthermore, he supplemented the older Suvarṇaprabhāsa Dhāraṇī with new mantras. Vajrabodhi upheld the dhāraṇī seals, and wherever he went, they were efficacious. That the esoteric teachings spread is truly due to this man.

Da foding rulai miyin xiuzheng liaoyi zhu pusa wanxing shoulengyan jing, in 10 fascicles.
Right: one work, 10 fascicles. The text is currently extant.
Śramaṇa Shi Huaidi was a native of Xunzhou. He lived at Nanlou Temple on Mount Luofu in his native prefecture. That mountain was an abode where immortals and sages wandered. Huaidi had long studied the sūtras and treatises, gaining broad erudition. He had also investigated the nine philosophical schools and the seven bibliographical categories in rough detail. Merely because he lived near the coastal region, foreign monks frequently traveled and stayed there. Huaidi studied their scripts and spoken languages and became conversant with them. Formerly, when the Tripiṭaka Master Bodhiruci translated the Ratnakūṭa-sūtra, he summoned Huaidi from afar to serve as a verifier of meaning. When the task was completed, he returned to his home region. Later, while traveling in Guangzhou, he met a foreign monk (his name is not known), who carried a bundle of Sanskrit texts and invited him to translate them together. It was formed into ten fascicles, which is the Da foding wanxing shoulengyan jing. Huaidi transcribed the meaning of the sūtra and edited the style and syntax. When the foreign monk finished the task of transmitting the sūtra, it was not known where he went. Due to a southern envoy, the text circulated to this region.

Mahāvairocana-abhisaṃbodhi-vikurvita-adhiṣṭhāna-sūtra, in 7 fascicles (the seventh fascicle is the recitation method).
Subāhu-paripṛcchā-sūtra, in 3 fascicles (in Tang speech, 'The Boy with Wondrous Arms'; also called the Subāhu Vinaya; sometimes in 2 fascicles).
Susiddhikara-sūtra, in 3 fascicles (in Tang speech, 'Method of Wondrous Accomplishment'; this and the Subāhu are both dhāraṇī-vinayas. Those who have not entered the Great Maṇḍala must not rashly read them; just as when an unordained person secretly listens to the monastic precepts it constitutes stealing the Dharma).
Ākāśagarbha-bodhisattva-dhāraṇī Method for Seeking Retention to Fulfill All Vows, in 1 fascicle (extracted from the Sanskrit Sarvārthasiddhipaṭala of the Vajraśekhara-sūtra, briefly translated in a small portion).
Right: four works, 14 fascicles. Their texts are all extant.
Śramaṇa Śubhakarasiṃha (in Tang speech, Shanwuwei) was a native of Central India and an offspring of the Śākya clan. His demeanor was graceful and handsome, and his intelligence surpassed the crowd. He comprehended the five vehicles and his practice encompassed the three disciplines. In dhāraṇī and meditation, he subtly attained their source. In arts and extraordinary skills, there was nothing he did not master. Furthermore, taking the propagation of the Dharma as his duty, how could he fear hardship and danger? Thereupon he set out from Central India to travel to the Eastern Xia (China). When his route reached Northern India, his reputation had already reached the imperial capital. The current Emperor, searching for the worthy and good, dispatched an envoy to welcome him. In the fourth year of Kaiyuan, bingchen (716 CE), carrying a large number of Sanskrit texts, he arrived in Chang'an. Initially, he was accommodated in the Southern Courtyard of Xingfu Temple. Later, there was an imperial edict ordering him to reside at Ximing Temple. In the fifth year, dingsi (717 CE), in the Bodhi Courtyard, he translated the Ākāśagarbha-sūtra Method for Seeking Retention in one fascicle. Śramaṇa Xida (Siddha) translated the spoken Sanskrit, and Śramaṇa Wuzhuo edited the phrasing and transcribed the text. Because there was an imperial edict ordering all the Sanskrit texts that Śubhakarasiṃha brought to be submitted to the palace, he was not able to widely translate various sūtras. In former times, Śramaṇa Wuxing traveled west to Tianzhu, and upon completing his studies was returning, but unfortunately died upon reaching Northern India. An imperial order was issued to bring back the Sanskrit texts he had carried. Recently, they were stored and kept at Huayan Temple in the Western Capital. Śubhakarasiṃha and Śramaṇa Yixing selected several Sanskrit texts from there, all being profound gateways of dhāraṇī that had never been translated before. In the twelfth year (724 CE), following the imperial entourage into Luoyang, he was accommodated at Da Faxian Temple. Thereupon he translated the Mahāvairocana-sūtra for Śramaṇa Yixing. That sūtra in its complete Sanskrit version has one hundred thousand verses; what is produced now merely extracts its essentials. Śramaṇa Baoyue translated the spoken Sanskrit, and Śramaṇa Yixing transcribed the text, received the intent, and edited the diction and syntax. The literary and plain styles were balanced, subtly harmonizing with its deep purport. He also produced the two sūtras of Subāhu and Susiddhi. By nature, Śubhakarasiṃha loved tranquil simplicity, quietly contemplating to gladden the spirit. From time to time, he opened the meditation gates to encourage beginners. In generating compassion and guiding others, he never fell short. When people asked questions to resolve doubts, he analyzed them without obstruction.

Kaiyuan shijiao lu (Kaiyuan Catalogue of Buddhist Teachings), in 20 fascicles (the upper case is the General Catalogue, the lower case is the Classified Catalogue; compiled in the eighteenth year, gengwu [730 CE], at the Eastern Pagoda Courtyard of West Chongfu Temple).
Xu Datang neidian lu (Continuation of the Great Tang Inner Canon Catalogue), in 1 fascicle (compiled in the same eighteenth year).
Xu Gujin yijing tuji (Continuation of the Illustrated Record of Past and Present Translation of Sūtras), in 1 fascicle (compiled in the same eighteenth year).
Xu Ji gujin Fodao lunheng (Continuation of the Collected Debates between Buddhism and Daoism Past and Present), in 1 fascicle (same as above).
Ji zhu jing licanyi (Collection of Confession and Homage Rites from Various Sūtras), in 2 fascicles (same as above).
Right: the above five works, in 25 fascicles, were compiled by Zhisheng. Early on, I, Zhisheng, participated in Śramaṇa Bodhiruci's propagation of the Great Teaching. But my talent was slight and my strength meager, so I could not realize my original aspiration. In the blink of an eye, many cold and warm seasons have passed. I have never been able to proclaim the true Dharma or shoulder bodhi. Yet recently, reviewing the Tripiṭaka and examining various catalogues, I saw their errors or places that were unsettled. With wild boldness, I investigated and completed this record. Although the literary expression lacks refinement, the matters are based on evidence. Yet my humble view is not extensive, so there are naturally many omissions. Such works as the Continuation of the Inner Canon Catalogue are appended to the end of their respective sections. May future wise ones not cast ridicule upon them! From the Later Han down to the imperial dynasty, across a total of nineteen dynasties, the Mahāyāna and Hīnayāna sūtras, vinayas, and śāstras, as well as the compilations and biographies of sages and worthies produced, total 2,278 works in altogether 7,046 fascicles. Among them, 1,124 works in 5,048 fascicles are currently circulating and entered into the canon. (The Mañjuśrī-prajñā-sūtra translated by Mandrasena in the Liang dynasty is already contained in the Prajñā section, and is also included in the Ratnakūṭa section, so this single sūtra is doubly recorded in the catalogue.) According to the actual count, only 1,123 works in 5,047 fascicles are the currently circulating count (among the compilations and biographies, there are 40 works in 368 fascicles that are all compilations composed in this land, not translated from Sanskrit texts), and 1,148 works in 1,980 fascicles are the lost count. The two categories of extant and lost together amount to 2,271 works in 7,027 fascicles. (The difference from the previous total of seven works and nineteen fascicles is that the Vinaya Preface translated by Wugouyan of the Eastern Jin should be incorporated into the Daśabhāṇavāra-vinaya; the one fascicle of the Devadatta chapter translated by Fayilu of the Southern Qi, and the one fascicle of the repeated verse of the Samantamukha chapter translated by Zhide in the Northern Zhou dynasty,