開元釋教錄 9.3.9

9.3.9

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