[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) › [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157) › 11.51.1 # 貞元新定釋教目錄 11.51.1 貞元新定釋教目錄 11.51.1 - **Language:** Classical Chinese ### [11.51.1](https://indike.org/pramana/in.bauddha.taisho.2157.11.51.1) 寶星陀羅尼經十卷（或八卷見內典錄貞觀三年二月於興善寺出四年四月四日 訖沙門法琳製序佛於大集會中重說此經即大集寶幢分是非重譯也） 般若燈論釋十五卷（龍樹菩薩本分別明菩薩釋見內典錄貞觀四年六月於勝光 寺出至六年十月十七日畢沙門惠賾製序） 大乘莊嚴經論十三卷（或十五卷無著菩薩造見內典錄貞觀四年夏於勝光 寺與般若燈論同時出至七年春訖勅太子右庶子李百藥為序） 右三部三十八卷其本並在。 沙門波羅頗迦羅蜜多羅。唐言作明知識。略 云明友。或一云波頗。唐言光智。中印度人 也。本剎利王種。姓剎帝利。十歲出家隨師 習學。誦一洛叉大乘經可十萬偈。受具已後 便學律藏。既通戒網心樂禪思。又隨勝德修 習定業。因修不捨經十三年。末後南遊摩伽 陀國。 那蘭陀寺。值戒賢論師盛弘十七地論。因復 聽採。以此論中兼明小教。又誦一洛叉偈小 乘諸論。波頗識度通敏器宇冲邃。博通內外 研精大小。傳燈教授同侶所推。承化門人般 若因陀羅跋摩等。學功樹勣深達義綱。相繼 領徒本國匡化。為彼王臣之所欽重。但以 出家釋子不滯一方。六月一移任緣靡定。承 北狄貪勇未識義方。法藉人弘敢欲傳化。 乃與道俗十人展轉北行。達西面可汗葉護 衙所以法訓勗。曾未浹旬特為戎主深所信 伏。日給二十人料旦夕祇奉。同侶道俗咸 被珍遇。生福增敬日倍於前。武德九年高平 王出使入蕃因與相見。承此風化將事東歸。 而葉護君臣留戀不許。王即奏聞下勅徵 入。乃與高平同來謁帝。以貞觀元年歲次丁 亥十一月二十日達京。 勅住興善。釋門英達莫不修造。自古教傳詞 旨有所未喻者。皆委其宗緒檢其同異。內計 外執指掌釋然。徵問相酬披解無滯。乃上簡 聞蒙引內見。躬傳法理無爽對揚。綵四十 段并宮禁新納一領。所將五僧加料供給。重 頻慰問勞接殊倫。至三年三月上以諸有非 樂物我皆空。眷言真要無過釋典。流通之極 豈尚翻傳。下。 詔所司搜𫾻碩德兼閑三教備舉十科者一十 九人。於大興善寺創開傳譯。沙門玄謨僧 伽等譯語。及三藏同學崛多律師證譯。沙門 法琳惠明惠賾惠淨等執筆承旨。慇懃詳 覆審定名義具意成文。沙門慧乘法常惠朗 曇藏智解智首僧辯僧珍道岳靈佳文順等 證義。又勅上柱國尚書左僕射邦國公房玄 齡散騎常侍太子詹事杜正倫禮部尚書趙郡 王李孝恭等參助詮定。右光祿大夫太府卿 蘭陵男蕭璟總知監護。百司供送四事豐華。 至四年四月譯寶星經訖。後移勝光又譯般 若燈大莊嚴經論。至七年春勘閱既周繕寫 云畢。所司詳讀乃上聞奏。下。 勅各寫十部散流海內。仍賜頗物百段。餘承 譯僧有差束帛。波頗意在傳法餘無挂懷。 而時輩不詢。或生異議云。頗僥倖時譽敢馳 於後。故聚名達廢講經論。斯未是弘通者。時 有沙門靈佳。卓犖拔群妙通機會。對監護使 具述事理云。頗逮投東夏情乖名利。欲使 道流千載聲振上古。昔苻姚兩代翻經學士 乃有三千。今大唐譯人不過二十。意在明德 同證信非徒說。後代昭奉無疑於今耳。識者 僉議攸同。後遂不行。時為太子染患眾治無 効。下　勅延頗入內一百餘日。親問承對 下。 帝旨。疾既漸降辭出本寺。賜綾帛等六十段 并及時服十具。頗誓傳法化不憚艱危。遠度 䓗河來歸震旦。經途所亘四萬有餘。躬齎梵 文望並翻盡。不言英彥有墜綸言。本志頹然 雅懷莫訴。因而遘疾自知不救。分散衣資造 諸淨業。端坐觀佛遺表施身。下。 勅特聽。尋爾而卒於勝光寺。春秋六十有九 　東宮下令給二十人。輿屍坐送至于山所。 闍維既了。沙門玄謨收拾餘骸為之起塔於 勝光寺。在乘法師塔東。即貞觀七年四月六 日也。有識同嗟。法輪輟軫群生無導。良可悲 矣（內典錄云于斯時也大集梵文將事廣博陶津後代而恨語由唐化弘匠不行致使梵寶無由分布故十載之 > Ratnolkā-dhāraṇī-sūtra, ten fascicles (or eight fascicles; recorded in the Neidian lu; produced in the second month of the third year of Zhenguan at Xingshan Monastery, and finished on the fourth day of the fourth month of the fourth year; with a preface composed by the śramaṇa Falin; the Buddha preached this sūtra again during a great assembly; it is the Ratnaketu section of the Mahāsaṃnipāta, and is not a retranslation). > Prajñāpradīpa-śāstra-ṭīkā, fifteen fascicles (root text by Bodhisattva Nāgārjuna, commentary by Bodhisattva Bhāviveka; recorded in the Neidian lu; produced in the sixth month of the fourth year of Zhenguan at Shengguang Monastery, and completed on the seventeenth day of the tenth month of the sixth year; with a preface composed by the śramaṇa Huize). > Mahāyānasūtrālaṃkāra-śāstra, thirteen fascicles (or fifteen fascicles; composed by Bodhisattva Asaṅga; recorded in the Neidian lu; produced in the summer of the fourth year of Zhenguan at Shengguang Monastery at the same time as the Prajñāpradīpa-śāstra, and finished in the spring of the seventh year; by imperial command, the Junior Assistant to the Crown Prince, Li Baiyao, composed a preface). > The above three works in thirty-eight fascicles: their texts are all extant. > The śramaṇa Prabhākaramitra, rendered in Chinese as Zuoming Zhishi ('Creator of Illuminating Beneficence'), abbreviated as Mingyou ('Illuminating Friend'), or alternatively Po-po, which in Chinese means Guangzhi ('Luminous Wisdom'), was a native of Central India. He was originally of kṣatriya royal lineage, of the kṣatriya clan. At the age of ten, he left home and studied with his master, reciting one lakṣa of Mahāyāna sūtras, approximately one hundred thousand verses. After receiving full ordination, he then studied the Vinayapiṭaka. Having mastered the net of precepts, his mind delighted in dhyāna contemplation. Furthermore, following eminent and virtuous teachers, he practiced the discipline of samādhi. Continuing his practice without cease, thirteen years elapsed. Afterwards, he traveled south to Magadha. > At Nālandā Monastery, he met the master Śīlabhadra, who was vigorously propagating the Yogācārabhūmi (Treatise on the Seventeen Stages). He thereupon attended and absorbed his lectures. Because this treatise also elucidates the Hīnayāna teachings, he additionally recited one lakṣa of verses of various Hīnayāna treatises. Po-po's intellect and bearing were versatile and discerning, and his demeanor was profound and detached. Broadly versed in internal and external learning, he thoroughly investigated both the Great and Small Vehicles. In transmitting the lamp and instructing, he was revered by his peers. Disciple-followers who received his instruction, such as Prajñendravarmā, achieved great success in their studies and deeply comprehended the framework of the doctrine. They successively led assemblies of followers in their native land to deliver transformation, and were respected by the kings and ministers there. However, as an ordained son of the Śākya, he would not remain fixed in one place, moving every six months, accommodating to circumstances without fixed abode. Hearing that the northern barbarians were avaricious and valorous, yet knew nothing of righteous ways, and believing that the Dharma relies on people for its propagation, he dared to wish to transmit and transform them. > He thereupon traveled north through successive stages with ten monks and laypeople, reaching the encampment of the Yabgu Qaghan of the Western regions, where he instructed and exhorted them with the Dharma. Before even a ten-day period had passed, he was especially trusted and submitted to by the barbarian ruler. Daily rations for twenty persons were provided to serve him morning and evening. All the monks and laypeople among his companions met with precious reception, producing merit and increasing reverence daily twofold compared to before. In the ninth year of Wude, Prince of Gaoping was sent as an envoy to the border regions and consequently met him. Bearing this transformative influence, he prepared to return east. Yet the Yabgu sovereign and his ministers were reluctant to part and would not allow it. The Prince immediately memorialised the court, whereupon an imperial decree summoned him to enter. He thus came together with Gaoping to have audience with the emperor. On the twentieth day of the eleventh month in the dinghai year, the first year of Zhenguan, he arrived at the capital. > By imperial command, he resided at Xingshan Monastery. The eminent and accomplished members of the Buddhist order all came to pay their respects and consult him. Whenever there were passages or meanings in the teachings transmitted from ancient times that had not yet been understood, he clarified their lineages and examined their similarities and differences. Internal doctrines and external views were made clear as the palm of one's hand; in posing questions and answering back and forth, his interpretations were free from impediment. Thereupon his name was submitted to the throne and he received audience in the inner palace. Expounding the principles of the Dharma in person, his answers and responses had not the slightest flaw. He was bestowed forty bolts of patterned silk and a newly made quilted robe of the palace, and additional rations were provided for the five monks he brought along. Repeated condolences and hospitable receptions were granted in exceptional degree. In the third month of the third year, the Emperor considered that all conditioned existences are devoid of joy and that both self and objects are empty; regarding the true essentials, nothing surpasses the Buddhist scriptures; as for the utmost extent of propagation, what could exceed translation? He issued > an edict commanding the relevant authorities to search out and recommend nineteen eminent figures who were versed in the Three Teachings and fully qualified in the ten disciplines. At Da Xingshan Monastery, they initiated the work of translation. The śramaṇas Xuanmo, Saṅgha, and others translated the speech, and Tripiṭaka's fellow student Master of Vinaya Gupta verified the translations. The śramaṇas Falin, Huiming, Huize, Huijing, and others wielded the brush and took down the dictation, diligently scrutinizing, reviewing, and determining terms and meanings, fully rendering the thought into text. The śramaṇas Huicheng, Fachang, Huilang, Tancang, Zhijie, Zhishou, Sengbian, Sengzhen, Daoyue, Lingjia, Wenshun, and others verified the meanings. Furthermore, by imperial command, the Upper Pillar of State, Left Vice Director of the Department of State Affairs, and Duke of the State of Liang Fang Xuanling; Cavalier Regular Attendant and Supervisor of the Household of the Crown Prince Du Zhenglun; and Minister of Rites and Prince of Zhao Commandery Li Xiaogong assisted in collating and finalizing. Right Grand Master of Splendid Happiness, Chief Minister of the Court of the National Granaries, and Baron of Lanling Xiao Jing oversaw the general superintendence. The hundred officials supplied provisions, and the four requisites were abundant and magnificent. > In the fourth month of the fourth year, the translation of the Ratnolkā-sūtra was completed. Later they moved to Shengguang Monastery and also translated the Prajñāpradīpa-śāstra and Mahāyānasūtrālaṃkāra-śāstra. In the spring of the seventh year, the collation was complete and the transcription was finished. The relevant authorities read them closely and memorialised the throne. An imperial > edict was issued ordering ten sets of each to be copied and circulated throughout the realm. Furthermore, Po-po was bestowed one hundred bolts of silk goods, and the other monks assisting the translation received bundles of silk in graded ranks. Po-po's mind was set entirely on propagating the Dharma, and he held no other concerns. Yet his contemporaries did not inquire into this, and some raised divergent views, saying: 'Po-po relies on temporary fame and dares to gallop in the rear; hence he gathers prominent figures and suspends lecturing on sūtras and śāstras. This is not yet true propagation.' At that time, there was a śramaṇa named Lingjia, outstanding and transcendent above the crowd, and wonderfully adept at recognizing moments and opportunities. Facing the supervising imperial commissioner, he detailed the circumstances, saying: 'Since Po-po arrived in the Eastern Land, his feelings have been opposed to fame and profit. He wishes to let the doctrine flow for a thousand years and his voice to resound through ancient times. Formerly, in the two dynasties of Fu \[Jian\] and Yao \[Xing\], the scholars who translated sūtras numbered as many as three thousand. Today, the translators of the Great Tang do not exceed twenty. The intention lies in illustrious virtue jointly bearing witness to faith, not merely in vain talk; so that future generations will reverently uphold it without doubts, as today.' Men of understanding all agreed with his discourse. Afterwards, the complaints did not proceed. At that time, because the Crown Prince contracted an illness and various treatments were ineffective, an imperial decree invited Po-po into the palace for more than one hundred days. He answered inquiries face to face and received > the imperial will. After the illness gradually abated, he took his leave and returned to his original monastery. He was bestowed sixty bolts of damask and silk, as well as ten sets of seasonal robes. Po-po had vowed to transmit the transformation of the Dharma without dreading hardship or peril. Far across the Pamir Mountains, he came to China, the route traversed spanning over forty thousand li. He personally brought Indic texts, hoping to translate them completely. He had not anticipated that the eminent talents would be hindered by imperial decrees; his original resolve shattered, he had nowhere to voice his refined sentiments. Consequently, he fell ill and knew he could not be cured. He distributed his robes and assets to create various pure karmic deeds. Sitting upright, contemplating the Buddha, he submitted a posthumous memorial offering his body. An imperial > decree specially granted permission. Soon thereafter, he died at Shengguang Monastery at the age of sixty-nine. > The Crown Prince's palace issued an order granting twenty men to carry the corpse seated and escort it to the mountain site. After the cremation was completed, the śramaṇa Xuanmo collected the remaining relics and erected a stūpa for him at Shengguang Monastery, east of Master Cheng's stūpa, on the sixth day of the fourth month of the seventh year of Zhenguan. Men of understanding all lamented together: the wheel of the Dharma had halted its chariot, and the multitudes of sentient beings were left without a guide. How truly mournful! (The Neidian lu states: 'At that time, the Indic text of the Mahāsaṃnipāta was about to be extensively expanded to nurture future generations; yet regretfully, because the language of the Tang transformation had not yet been fully bridged and the great craftsman could not proceed, the Indic treasure could not be distributed. Therefore, within ten years...') > — English (machine translation) (machine translation) - [Previous: 11.50](https://indike.org/pramana/in.bauddha.taisho.2157.11.50) - [Next: 11.51.2](https://indike.org/pramana/in.bauddha.taisho.2157.11.51.2) - [Up: 11.51](https://indike.org/pramana/in.bauddha.taisho.2157.11.51) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.11.51.1) — English, machine translation ## Linked texts (2) - [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060.3.6) — 道宣, Classical Chinese - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.8.6.1) — 智昇, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.11.51.1](https://indike.org/pramana/in.bauddha.taisho.2157.11.51.1) · Pramāṇa