[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 # 貞元新定釋教目錄 11.51 貞元新定釋教目錄 11.51 - **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) ### [11.51.2](https://indike.org/pramana/in.bauddha.taisho.2157.11.51.2) 譯三部獻功可悲深矣今考覈敘中譯時年月三年三月創譯七年春功畢續高僧傳云六年訖傳錄俱是宣 修年月自矛楯也）。 破邪論二卷（或一卷見內典錄） 辯正論八卷（見內典錄） 別傳三卷（貞元新入目開元先禁斷） 右三部十三卷其本見在。 沙門釋法琳。姓陳氏。頴川人。遠祖隨宦寓 居襄陽。少而出家遊獵儒釋博綜詞義。金陵 楚郢從道問津。自文苑才林靡不尋造。而意 在綱梗不營浮綺。野栖木食於青溪等山。晝 則承誨佛經。夜則吟覽俗典。故於內外詞旨 經緯遺文。精會所歸咸肆其抱。而風韻閑雅 韜德潛形。氣揚采飛方陳神略。隨季承亂入 關觀化。流離八水顧步三秦。每以槐市仙宗 互陳名寶。昔在荊楚梗概其文。而祕法奇章 猶未探撿。自非同其形服塵其本情。方可體 彼宗師靜茲紛結。乃權捨法報。長髮多年。 外統儒門內希聃術。遂以義寧初歲。假被巾 褐從其居館。琳素通莊老談吐清奇。道侶服 其精華。膜拜而從遊處。情契莫二共敘金蘭。 故彼所禁文詞並用諮琳取定。致令李宗奉 釋之典包舉具舒。張偽葛妄之言詮題品錄。 武德初運還莅釋宗。擁帙延光栖遑問道。以 帝壤同歸名教。是則鼓言鄭衛易可箴規。乃 住京師濟法寺。至武德四年。有太史令傅 奕。先是黃巾深忌佛法。上廢佛法事十有一 條。云釋經誕妄言妖事隱。損國破家。未聞 益世。請胡佛邪教退還天竺。凡是沙門放歸 桑梓。則家國昌太李孔之教行焉。武皇容其 小辯朝輔未能抗也。時謂遵其邪徑通廢宏 衢。莫不懼焉。乃下　詔問曰。棄父母之鬚髮。 去君臣之章服。利在何間之中。益在何情之 內。損益二宜請動妙釋。琳憤激傅詞側聽 明勅。承有斯問。即陳對曰。琳聞至道絕言。豈 九流能辯。法身無像。非十翼所詮。但四趣 茫茫漂淪欲海。三界蠢蠢顛墜邪山。諸子迷 以自焚。凡夫溺而不出。大聖為之興世。至 人所以降靈。遂開解脫之門。示以安穩之路。 是以中天王種辭恩愛而出家。東夏貴族厭 榮華而入道。誓出二種生死。志求一妙涅槃。 弘善以報四恩。立德以資三有。此其利益 也。毀形以成其志。故棄鬚髮美容。變俗以會 其道。故去君臣華服。雖形闕奉親而內懷其 孝。禮乖事主而心戢其恩。澤被怨親以成大 順。祐沾幽顯豈拘小違。上智之人依佛語故 為益。下凡之類虧聖教故為損。懲惡則濫者 自新。進善則通人感化。此其大略也。傅氏所 奏在司猶未施行。奕乃多寫表狀。遠近公然 流布。京室閭里咸傳禿丁之誚。劇談酒席昌 言胡鬼之謠。佛日翳而不明。僧尼阻而無勢。 于時達量道俗動毫成論者非一。各疏佛理 具引梵文。委示業緣曲垂邪正。但是奕之所 廢。豈有引廢證成。雖曰破邪終歸邪破。琳情 弄玄機獨覺千載。器局天授博悟生知覩作 者之無功。信乘權之有據。乃著破邪論二卷 用擬傅詞。文有三十餘紙。自琳之綴采貫絕 群篇。野無遁賢朝無遺士。家藏一本。咸誦在 心。並流略之菁華。文章之冠冕。茂譽於是乎 騰廣。昏情由之而開尚矣。琳又以論卷初出 意在弘通。自非廣露其情。則卓頴不虛其 道。乃上啟儲后諸王及公卿侯伯等。並文理 弘被。庶績咸嘉其博詣焉。故奕奏狀因之致 寢。遂得釋門重敞。琳寔其功。東宮庶子虞 世南詳琳著論乃為之序。而傅氏不愜其情。 重施密𧮂搆扇黃巾用為黨類。道士李仲卿 上十翼九迷論。道士劉進喜上顯正論。皆貶 量佛聖塵點釋宗。昏冐生靈衒曜朝野。薰 蕕既雜時所疑焉。武德九年春下。 詔京置三寺。唯立千僧。餘並放還桑梓。嚴。 勅既下莫敢致詞。五眾哀號於槀衢。四民顧 嘆於城市。于時道俗蒙然投骸無措。賴由震 方出帝氛𮃆廓清。素襲啟聞薄究宗領。登即 大赦還返神居。故佛日重朗於唐世又由琳 矣。琳頻逢黜陟誓結維持。道挫世情良資寡 學。乃探索典籍隱括玄奧。撰辯正論八卷。 > translated three works and presented his achievement; how deeply lamentable! When we now examine the years and months of translation in the preface, the translation began in the third month of the third year and the work was completed in the spring of the seventh year. The \*Xu Gaoseng zhuan\* says it was completed in the sixth year. The biography and the catalogue were both compiled by Daoxuan, yet their dates contradict each other). > > \*Poxie lun\* (Treatise on Refuting the Heterodox), two fascicles (or one fascicle; see the \*Neidian lu\*). > \*Bianzheng lun\* (Treatise on Defending the Correct), eight fascicles (see the \*Neidian lu\*). > \*Biezhuan\* (Separate Biography), three fascicles (newly entered into the catalogue in Zhenyuan; previously banned in Kaiyuan). > The above three works in thirteen fascicles are currently extant. > > Śramaṇa Shi Falin, whose secular surname was Chen, was a person of Yingchuan. His remote ancestors relocated with their official post to reside in Xiangyang. Leaving home in his youth, he surveyed Confucianism and Buddhism, broadly synthesizing phrasing and meaning. In Jinling and Chu's Ying, he sought the Way and inquired after the ferry \[of truth\]. From the orchards of literature and forests of talent, there was nowhere he did not explore and reach. Yet his focus was on core principles, not pursuing superficial embellishments. Residing in the wilds and feeding on wild plants in the mountains of Qingxi and elsewhere, by day he received instructions in Buddhist scriptures, and by night he recited and read secular classics. Thus, regarding the wording, purport, warp, and weft of both internal and external texts, he fully mastered their essential reconciliations and gave free rein to his aspirations. He possessed a leisurely and elegant bearing, concealing his virtue and hiding his appearance; only when his spirit soared and his brilliance flew did he unfurl divine strategies. > > In the late Sui, meeting with chaos, he entered the passes to observe the changes of the times, drifting along the Eight Rivers and surveying the Three Qin. Often observing the Huai Market and the immortal lineage \[Taoism\] displaying their precious treasures in turn—having in the past in Jing and Chu only grasped the outline of their literature, and not yet probed and examined their secret teachings and extraordinary texts—\[he knew that\] unless he shared their attire and accommodated to their original demeanor, he could not comprehend their masters and quiet this tangled dispute. Thus he expediently set aside his monastic habit and let his hair grow long for many years. Externally he mastered the Confucian school, and internally he studied the techniques of Laozi. Thus, in the first year of Yining, falsely donning a cloth cap and coarse robes, he stayed in their dwelling places and monasteries. Falin had always been versed in Zhuangzi and Laozi, and his speech was clear and extraordinary. The Daoist companions submitted to his brilliance, bowing down and following his company. Their mutual understanding was unparalleled, together enjoying an intimate bond like sworn brothers. Therefore, their restricted texts and expressions were all submitted to Falin for final judgment, which led to the thorough uncovering and expounding of the texts in the Li lineage's \[Daoist\] tradition that revered Buddhism, as well as the critical appraisal and classification of the fabricated and false words of Zhang \[Ling\] and Ge \[Hong\]. > > In the early years of Wude, he returned to the Buddhist school, clasping his book satchels to prolong his radiance and eagerly seeking the Way. Considering that the imperial realm all converged on the moral teachings, yet the decadent tones of Zheng and Wei could easily be admonished and reformed, he took up residence at Jifa Monastery in the capital. > > In the fourth year of Wude, there was the Grand Astrologer Fu Yi, who had originally been a yellow-turbaned \[Daoist\] and deeply loathed the Buddhadharma. He submitted an eleven-article memorial on abolishing the Buddhadharma, claiming that the Buddhist scriptures were absurd and spoke of uncanny, concealed matters, damaging the state and destroying families without ever being heard to benefit the world. He requested that the heterodox barbarian teaching of the Buddha be driven back to India, and that all who were śramaṇas be sent back to their home villages; then the family and state would flourish, and the teachings of Laozi and Confucius would prevail. Emperor Gaozu tolerated his minor eloquence, and the court ministers were unable to counter him. People at the time thought that following his deviant path would result in the abolition of the great avenue, and all were terrified. > > Thereupon the emperor issued an imperial edict inquiring: 'Discarding the hair and beard given by parents, and casting off the official vestments of ruler and subject: where does the benefit lie, and within what sentiment is there advantage? Between loss and gain, please expound the wondrous explanation.' > > Falin was outraged by Fu's words, and attentively heeded the clear imperial decree. Receiving this inquiry, he presented his response, stating: > > 'Falin has heard that the supreme Way transcends words; how could the nine schools of thought debate it? The dharmakāya is formless; it is not something the Ten Wings could explain. But the four destinies are vast, drifting and sinking in the ocean of desire; the three realms are restless, tumbling down the mountain of heterodoxy. The children are deluded and burn themselves; ordinary people drown and cannot emerge. For their sake the Great Sage appeared in the world, and the Supreme Man descended his spirit. He then opened the gate of liberation and showed the path of tranquility. > > 'Therefore, the royal caste of central India abandoned love and attachment to leave home, and the noble clans of the eastern land tired of glory and splendor to enter the Way, vowing to escape the two kinds of birth and death, and aspiring to seek the single wondrous nirvāṇa; propagating goodness to repay the four kindnesses, and establishing virtue to aid the three realms of existence. This is its benefit! > > 'Disfiguring the body fulfills their aspiration, which is why they discard the beauty of hair and beard; changing secular custom aligns with their path, which is why they cast off the splendid garments of ruler and subject. Although in outward form they lack attendance upon their parents, inwardly they cherish filial piety; though in etiquette they deviate from serving the sovereign, in heart they harbor gratitude. Extending their beneficence to both foe and kin fulfills great compliance; their blessings moistening both the unseen and visible worlds, how could they be constrained by minor infractions? For people of superior wisdom, relying on the Buddha’s words constitutes benefit; for inferior ordinary folk, failing the sage’s teaching constitutes harm. Chastising evil leads wrongdoers to reform themselves; advancing good leads men of understanding to be transformed. This is its broad outline.' > > Fu's memorial had not yet been put into effect by the relevant offices, so Yi made numerous copies of the memorial and openly circulated it far and wide. The city lanes of the capital all repeated the mockery of the 'bald fellows,' and rowdy drinking banquets loudly proclaimed rumors about the 'barbarian ghost.' The sun of the Buddha was dimmed and without luster; monks and nuns were hindered and lacked influence. > > At that time, there was more than one person of broad discernment among both monastics and laity who put brush to paper to compose treatises. Each explicated Buddhist principles, cited Indic texts in full, thoroughly pointed out karmic causes and conditions, and meticulously delineated the heterodox from the correct. But since all that was what Yi sought to abolish, how could one cite what he sought to abolish to verify and establish the truth? Though called 'refuting the heterodox,' in the end it was the refutations that were overcome by heterodoxy. Falin, possessing a natural mastery of the profound workings and uniquely enlightened beyond a thousand generations, with a heaven-bestowed capacity and an innate broad awakening, saw the futility of these authors and was convinced that expedient means must be grounded in authority. He thereupon composed the \*Poxie lun\* (Treatise on Refuting the Heterodox) in two fascicles to counter Fu's words, spanning over thirty sheets of paper. From the time Falin gathered his literary talents, he surpassed the crowd of writings; in the wilds there was no hidden worthy, and in the court no overlooked scholar, who did not keep a copy at home and recite it from memory. It was truly the finest essence of scholarship and the crown of literature. His splendid renown spread far and wide, and muddled minds were thereby awakened and inspired. > > Furthermore, Falin considered that as the treatise was newly produced, the intention was to propagate it broadly; unless his intentions were made extensively known, his outstanding brilliance would not serve the Way in vain. He therefore presented it in memorial to the Crown Prince, princes, and high dukes, ministers, marquises, and counts. The literary style and principles reached everywhere, and all officials commended his extensive erudition. Thus Fu's memorial was consequently shelved. It allowed the Buddhist gate to open wide again, and this was truly Falin’s achievement. Yu Shinan, Vice Mentor of the Eastern Palace, examined Falin's treatise and composed a preface for it. > > Yet Fu was not content in his mind. He again concocted secret slander, inciting the yellow-turbaned \[Daoists\] to form a faction. The Daoist Li Zhongqing submitted the \*Shiyi jiumi lun\* (Treatise on the Ten Wings and Nine Delusions), and the Daoist Liu Jinxi submitted the \*Xianzheng lun\* (Treatise on Manifesting the Correct); both belittled the Buddhist sage and defiled the Buddhist lineage, beguiling sentient beings and flaunting themselves before the court and country. The sweet-smelling and the foul being mixed together, the times were filled with doubt. > > In the spring of the ninth year of Wude, an imperial edict was issued ordering that only three monasteries be established in the capital and only a thousand monks be maintained, while the rest were all to be sent back to their home villages. Once the stern imperial decree was issued, no one dared to raise an objection. The five groups \[of disciples\] wailed in the streets, and the four classes of people looked and sighed in the markets. At that time, both monastics and laity were bewildered and had nowhere to turn. Fortunately, the Emperor \[Taizong\] emerged from the Eastern quarter and cleared away the noxious mists; having always been receptive to remonstrance and possessing a slight understanding of the essential tenets, he immediately declared a great amnesty and returned \[the clergy\] to their spiritual abodes. Thus, that the sun of the Buddha shone brightly once more in the Tang dynasty was again thanks to Falin. > > Having frequently experienced demotions and promotions, Falin vowed to maintain and support the Dharma. Seeing that worldly emotions frustrated the Way, he realized this was truly due to inadequate learning. He then explored the classics and canon, systematized their profound mysteries, and compiled the \*Bianzheng lun\* (Treatise on Defending the Correct) in eight fascicles. > — English (machine translation) (machine translation) ### [11.51.3](https://indike.org/pramana/in.bauddha.taisho.2157.11.51.3) 頴川陳子良注之并製序。良文學雄伯奉儒 戴釋誘勸成則。其從如雲。貞觀初文帝捨 終南山大和舊宮置龍田寺（龍田寺是大和宮之于大院今在翠微之 南宮正院為大和寺今并合入翠微寺焉）琳性欣幽靜。就而住之。眾所 推美舉知寺任。從容山服詠歌林野。三年。 勅波頗三藏。翻寶星經及般若燈論。召琳令 執筆。承旨兼詳覆名義。至十三年冬有黃巾 秦世英者。挾方術以要榮。遂程器於儲貳。素 嫉釋種陰陳。琳論謗訕皇宗。罪當誷上。 帝勃然下　勅沙汰僧尼。見有眾侶宜依遺 教。仍訪琳身據法推勘。琳扼腕奮發不待追 徵。獨詣公庭輕生徇理。乃縶以縲紲。下　詔 問曰。周之宗盟異姓為後。尊祖重親寔由先 古。何為追逐其短。首鼠兩端廣引形似之言。 備陳不遜之喻。爬毀我祖禰謗黷我先人。 如此要君罪有不恕。琳答曰。文王大聖周公 大賢。追遠慎終昊天靡答。孝悌之至通於神 明。雖有宗周義不爭長。何者。皇天無親竟由 輔德。古人黨理而不黨親。不自我先不自我 後。雖親有罪必罰。雖疎有功必賞。賞罰理 當故天下和平。老子習人訓導宗德加於 百姓。恕己謙光仁風形于四海。又云。吾師名 佛。佛者覺一切人也。乾竺古皇西昇逝矣。討 尋老教始末可追。日授中經示誨子弟言。吾 師者善入泥洹綿綿常存。吾今逝矣。今劉李 所述謗滅老氏之師。世莫能知。著茲辯正 論有八卷。略對道士。六十餘條。並陳史籍。 前言實非謗毀家國。自後辯對六十餘條 並據琳詞。具狀聞奏。勅云。所著辯正論信 毀交報篇曰。有念觀音者臨刃不傷。且赦七 日令爾自念。試及刑決能無傷不。琳外纏桎 梏內迫刑期。水火交懷。訴仰無路。乃錄生 來所聞經教及三聖尊名銘誦心府。擬為顯 應。至于限滿忽神思彯勇橫逸胸懷。歡慶相 尋頓忘死畏。立待對問。須臾勅至云。今赦期 已滿當至臨刑。有何所念有靈驗不。琳援筆 答曰。自隋季擾攘四海沸騰。疫毒流行干戈 競起。興師相伐各擅兵威。臣佞君荒不為正 治。遏絕行路固執一隅。自皇王弔伐載清陸 海。斯寔觀音之力。咸資勢至之恩。比德連蹤 道齊上聖。救橫死於帝庭。免淫刑於都市。琳 於七日已來不念觀音惟念陛下。勅治書侍 御韋琮問琳。有詔令念觀音。何因不念乃云 惟念。 陛下。琳答。伏承觀音聖鑒塵形六道。上天下 地皆為師範。大唐光宅四海。九夷奉職八表 刑清。君聖臣賢不為枉濫。今。 陛下子育恒品如經。即是觀音。既其靈鑒相 符。所以惟念。 陛下。且琳所著辯正論。爰與書史倫同。一 句參差任從斧鉞。 陛下若順忠順正。琳則不損一毛。 陛下若刑濫無辜。琳有伏屍之痛。具以事 聞。遂不加罪。有。 勅迻于益部僧寺。行至百牢關菩提寺因疾 而卒。時年六十九。沙門惠序經理所苦。情結 斷金曉夕同衾慰撫承接。及命將盡在序膝 上。序慟哭崩摧淚如駛雨。乃召諸關旁道 俗。葬於山東之頂。高樹白塔。勒銘鋕之。行路 忘者知便下淚。琳所著詩賦啟頌碑表章誄 大乘教法并諸論記傳合三十餘卷。並金石 擊其風韻。縟綿繢其文思。流靡雅便騰焰彌 穆。又善應機說導即事騁詞。言會宮商義符 玄籍。其秦世英竟以狂慝被誅。公私怪其 死晚。劉李傳氏相從化往。故其遺文往行可 為萬代宗轄矣。 大般若波羅蜜多經六百卷（見翻經圖佛於四處十六會說顯慶五年正月 一日於玉華寺玉華殿譯至龍朔三年十月二十日畢沙門大乘光大乘欽嘉尚等筆受） 能斷金剛般若波羅蜜多經一卷（見內典錄第四出與姚秦羅什 等出者同本貞觀二十年十月一日於坊州宜君縣玉華宮弘法臺譯直中書杜行顗筆受） 般若波羅蜜多心經一卷（見內典錄第二與摩訶般若大明呪經等同本 貞觀二十二年五月二十四日於終南山翠微宮譯沙門智仁筆受） 大菩薩藏經二十卷（見內典錄今編入寶積當第十二會貞觀十九年五月二日於西京 > Chen Ziliang of Yingchuan annotated it and composed a preface. Liang was an intellectual paragon: he revered Confucianism and honored Buddhism, instructing and encouraging others to establish moral standards. His followers gathered like clouds. At the beginning of the Zhenguan era, Emperor Taizong gave up the old Dahe Palace on Mount Zhongnan to establish Longtian Monastery (Longtian Monastery was the Grand Courtyard of Dahe Palace; it is now located south of Cuiwei, and the main courtyard of the palace is Dahe Monastery; they have now been merged into Cuiwei Monastery). Lin's disposition favored quiet seclusion, so he went to reside there. The community commended him and recommended him to take charge of the monastery's affairs. Relaxed in mountain garb, he chanted and sang in the forests and wilds. In the third year, an imperial edict instructed the Tripiṭaka \[master\] Prabhākaramitra to translate the Bao xing jing and the Prajñāpradīpa-śāstra, and summoned Lin to serve as scribe, who received the imperial instruction to also thoroughly examine and verify the terminology and meanings. By the winter of the thirteenth year, there was a Daoist named Qin Shiying who relied on occult arts to seek glory and thereby demonstrated his capabilities to the Crown Prince. Having long harbored jealousy toward the Śākya clan, he secretly submitted a memorial claiming that Lin's treatises slandered the imperial lineage and that his crime constituted deceiving the sovereign. The Emperor flared up in anger and issued an imperial edict to purge the monks and nuns, stating that the existing monastic members should follow the bequeathed teachings, and further ordered that Lin himself be sought out and investigated according to the law. Lin clenched his wrists and rose resolutely without waiting to be summoned, going alone to the public court to risk his life for the sake of principle. He was thereupon placed in fetters, and an imperial edict was issued demanding: 'Under the Zhou covenant, those of different surnames took the rear; honoring ancestors and cherishing kin indeed derives from antiquity. Why have you pursued their shortcomings, wavering in duplicity, broadly citing superficial resemblances, and setting out insolent analogies to dig up and defame my ancestors and revile my forebears? In seeking to coerce the sovereign in this manner, your crime cannot be pardoned.' Lin replied: 'King Wen was a great sage and the Duke of Zhou was a great worthy. In tracing the distant past and observing the rites of mourning with care, vast Heaven was beyond reckoning; the utmost of filial piety and fraternal duty reaches the divine. Although the royal Zhou existed, their principle was not to contend for seniority. Why so? August Heaven has no favoritism; in the end it follows only the support of virtue. The ancients sided with principle, not with kin. They did not favor their own predecessors nor did they disfavor their own successors. Although kin commit crimes, they must be punished; although distant ones have merit, they must be rewarded. When rewards and punishments accord with principle, the realm is peaceful and harmonious. Laozi instructed the people, taught foundational virtue, and bestowed it upon the common folk; forgiving himself, modest and shining, his benevolent influence took shape throughout the four seas. Furthermore, he said: "My master's name is the Buddha. The Buddha is one who awakens all people. The ancient sovereign of Tianzhu ascended to the west and passed away." If one examines the teachings of Laozi, their origin and end can be traced. In the Scripture Handed Down from the Center imparted daily, he instructed his disciples, saying: "My master enters nirvāṇa skillfully and endures continuously. I now pass away." Now, what the Liu and Li \[sects\] state slanders and eradicates the master of Laozi, and the world is unable to understand this. I composed this Bianzheng lun in eight rolls, summarily answering the Daoists on more than sixty points, all presented from historical records and former accounts, truly without defaming the imperial clan or state.' Thereafter, the more than sixty points of debate and rebuttal were fully memorialized based on Lin's words. The imperial decree stated: 'In the chapter on "The Mutual Retribution of Faith and Slander" of the Bianzheng lun that you authored, it says: "Those who are mindful of Avalokiteśvara will not be harmed when facing the blade." We now grant a reprieve of seven days for you to be mindful yourself, to test whether you will be free from harm when execution comes.' Lin was bound on the outside with stocks and fetters, and pressured on the inside by the deadline for execution; water and fire warred in his breast, and he had no recourse to appeal. He thereupon recorded the scriptures and teachings he had heard throughout his life and the honored names of the Three Holy Ones, inscribing and reciting them within the storehouse of his heart to solicit a manifest response. When the deadline was reached, his spirit suddenly surged with courage, bursting forth in his chest; joy and celebration succeeded one another, and he abruptly forgot the fear of death, standing upright awaiting interrogation. In a moment the imperial decree arrived, stating: 'Now that the period of reprieve has ended, it is time for the execution. What have you contemplated, and has there been an efficacious sign or not?' Lin took up his brush and replied: 'Since the turmoil at the close of the Sui, the four seas have boiled over, pestilence has spread, and weapons have arisen in competition. Armies were raised to attack one another, each presuming military might; ministers were fawning and rulers dissolute, failing to govern with righteousness. Roads were blocked and single corners were obstinately held. Ever since the August King brought punitive expeditions and purified the land and sea, this has indeed been through the power of Avalokiteśvara and all thanks to the grace of Mahāsthāmaprāpta. Equaling their virtue and matching their steps, your Way is on a par with the supreme sages; you save those who face unnatural deaths in the imperial court, and spare people from cruel punishments in the markets. For the past seven days, Lin has not been mindful of Avalokiteśvara, but only mindful of Your Majesty.' An imperial decree ordered Wei Cong, the Imperial Vice Censor, to question Lin: 'There was an edict ordering you to be mindful of Avalokiteśvara. Why did you not be mindful of him, but instead say you were only mindful of Your Majesty?' Lin replied: 'I humbly submit that the holy mirror of Avalokiteśvara manifests forms across the six realms; above in heaven and below on earth, he serves as an exemplar for all. The Great Tang gloriously resides over the four seas; the nine barbarian tribes perform their duties, and the eight extremes are cleared of penal abuses. The ruler is a sage and the ministers are worthies, without injustice or excess. Now, Your Majesty rears the common multitude just as in the scriptures; that is Avalokiteśvara himself. Since the divine mirrors coincide, this is why I was only mindful of Your Majesty. Moreover, what Lin authored in the Bianzheng lun is entirely parallel with historical books; if a single sentence is amiss, I willingly submit to the battle-axe. If Your Majesty accords with loyalty and righteousness, Lin will not lose a single hair; if Your Majesty executes the innocent without cause, Lin will suffer the grief of a fallen corpse.' All of this was reported, and no penalty was ultimately imposed. An imperial edict was issued to transfer him to a monastic temple in Yizhou. When he reached Bodhi Monastery at Bailao Pass, he died of illness at the age of sixty-nine. The śramaṇa Huixu attended to his sufferings, their bond solid as split metal; morning and evening they shared a blanket, comforting and caring for him. When his life was about to end, he was upon Xu's knees. Xu wailed with grief, his heart crushed, his tears pouring down like swift rain. He then summoned the clergy and laity around the passes, and buried him at the peak of the mountain to the east, erecting a high white stūpa and engraving an inscription to commemorate him. Wayfarers who had forgotten him would shed tears upon learning of it. The poems, rhapsodies, petitions, praises, stelae, memorials, essays, eulogies on the Mahāyāna doctrine, and various treatises, records, and biographies authored by Lin totaled more than thirty rolls; all strike resonant chords like bells and chimes, their literary conception richly woven like brocade, fluent, elegant, soaring with flame and deeply harmonious. Furthermore, he was skilled at adapting to circumstances to instruct and guide, giving free rein to his words according to the occasion; his words accorded with the pentatonic notes, and his principles conformed to the profound scriptures. Qin Shiying was ultimately executed for wild wickedness, and both official and private circles wondered why his death had come so late. The Liu and Li lineages followed in passing away. Thus his bequeathed writings and past deeds may serve as a guiding model for ten thousand generations. The Mahāprajñāpāramitā-sūtra in six hundred rolls (see the Fanjing tu; spoken by the Buddha in four locations and sixteen assemblies; translated in the Yuhua Hall of Yuhua Monastery on the first day of the first month of the fifth year of Xianqing, completed on the twentieth day of the tenth month of the third year of Longshuo; the śramaṇas Dacheng Guang, Dacheng Qin, Jiashang, and others served as scribes). The Vajracchedikā-prajñāpāramitā-sūtra in one roll (see the Neidian lu; fourth translation, of the same Indic original as that translated by Kumārajīva of the Yao Qin; translated at the Hongfa Terrace in Yuhua Palace, Yijun County, Fangzhou, on the first day of the tenth month of the twentieth year of Zhenguan; Du Xingyi, court official of the Secretariat, served as scribe). The Prajñāpāramitāhṛdaya-sūtra in one roll (see the Neidian lu; second translation, of the same Indic original as the Mohe banruo daming zhou jing, etc.; translated at Cuiwei Palace on Mount Zhongnan on the twenty-fourth day of the fifth month of the twenty-second year of Zhenguan; the śramaṇa Zhiren served as scribe). The Da pusa zang jing in twenty rolls (see the Neidian lu; now compiled into the Baoji as the twelfth assembly; \[translated\] on the second day of the fifth month of the nineteenth year of Zhenguan in the Western Capital > — English (machine translation) (machine translation) ### [11.51.4](https://indike.org/pramana/in.bauddha.taisho.2157.11.51.4) 弘福寺翻經院譯至九月二日畢沙門智證筆受道宣證文） 大乘大集地藏十輪經十卷（見內典錄是大集第十三分與舊方廣十輪同 本永徽二年正月二十三日於西京大慈恩寺翻經院譯至六月二十九日畢沙門大乘光等筆受） 顯無邊佛土功德經一卷（見內典錄是華嚴經壽量品異譯永徽五年九 月二十八日於大慈恩寺翻經院譯沙門大乘雲筆受） 說無垢稱經六卷（見內典錄第七譯與羅什維摩經等同本永徽元年二月八日於大 慈恩寺翻經院譯至八月一日畢沙門大乘光筆受） 解深密經五卷（見內典錄第二譯與深密解脫解節相續解脫等並同本貞觀二十一年五月 十八日於弘福寺譯至七月十三日畢沙門大乘光筆受） 分別緣起初勝法門經二卷（見內典錄第二出與隋笈多緣生經同本永徽 元年二月三日於大慈恩寺翻經院譯至八月畢沙門大乘詢筆受） 藥師琉璃光如來本願功德經一卷（見內典錄第三出與 隋笈多等出者同本永徽元年五月五日於大慈恩寺翻經院譯沙門惠立筆受） 稱讚淨土佛攝受經一卷（見內典錄第三出與羅什彌陀經等同本永徽元年 正月一日於大慈恩寺翻經院譯沙門大乘詢筆受） 甚希有經一卷（見內典錄第三出與未曾有經等同本貞觀二十二年五月十八日於終 南翠微宮譯沙門大乘欽筆受） 最無比經一卷（見內典錄第二出隋譯希有挍量功德經同本貞觀二十三年七月十九日於 大慈恩寺翻經院譯沙門大乘光筆受） 稱讚大乘功德經一卷（見內典錄初出與決定業障經同本永徽五年六月五日 於大慈恩寺翻經院譯沙門大乘光筆受） 如來示教勝軍王經一卷（見內典錄第二出與諫王經同本貞觀二十 年二月六日於大慈恩寺翻經院譯沙門大乘光筆受） 緣起聖道經一卷（見內典錄第六出與貝多樹下經等同本貞觀二十三年正月一日於西 京北闕內紫徽宮右弘法院譯沙門大乘光筆受） 不空羂索神呪心經一卷（見內典錄第二出與隋崛多等出者同本顯慶四年 四月十九日於大慈恩寺翻經院譯沙門大乘光筆受） 十一面神呪心經一卷（見內典錄第二出與耶舍崛多等出者同本顯慶元年三 月二十八日於大慈恩寺翻經院譯沙門玄則筆受） 呪五首經一卷（見翻經圖麟德元年正月一日於玉華寺玉華殿譯沙門大乘光筆受） 勝幢臂印陀羅尼經一卷（見內典錄初出與妙臂印幢陀羅尼同本永徽五年 九月二十九日於大慈恩寺翻經院譯沙門大乘雲筆受） 諸佛心陀羅尼經一卷（見內典錄永徽元年九月二十六日於大慈恩寺翻經院 譯沙門大乘雲筆受） 拔濟苦難陀羅尼經一卷（見內典錄永徽五年九月十日於大慈恩寺翻經 院譯沙門大乘光筆受） 八名普密陀羅尼經一卷（見內典錄永徽五年九月二十七日於大慈恩 寺翻經院譯沙門大乘雲筆受） 持世陀羅尼經一卷（見內典錄永徽五年十月十日於大慈恩寺翻經院譯沙門神察筆 受） 六門陀羅尼經一卷（見內典錄貞觀十九年七月十四日於弘福寺翻經院譯沙門辯 機筆受） 佛地經一卷（見內典錄貞觀十九年七月五日於弘福寺翻經院譯沙門辯機筆受） 受持七佛名號所生功德經一卷（見內典錄永徽二年正月九日 於大慈恩寺翻經院譯沙門大乘光筆受） 佛臨涅槃記法住經一卷（見翻經圖永徽三年四月四日於大慈恩寺翻經院 譯沙門大乘光筆受） 寂照神變三摩地經一卷（見翻經圖龍朔二年十二月二十九日於玉華寺玉 華殿譯沙門大乘光筆受） 菩薩戒本一卷（見內典錄第三譯出瑜伽論本地分中菩薩地與曇無讖等出者同本貞觀二 十三年七月二十一日於大慈恩寺翻經院譯大乘光筆受） 菩薩戒羯磨文一卷（見內典錄出瑜伽論本地分中菩薩地貞觀二十三年七月十五日 於大慈恩寺翻經院譯沙門大乘光筆受） 佛地經論七卷（見內典錄親光等菩薩造貞觀二十三年十二月二日於大慈恩寺翻經院 譯至十二月二十四日畢沙門大乘光筆受） 瑜伽師地論一百卷（見內典錄彌勒菩薩說貞觀十二年五月十五日於弘福寺翻經 > translated at the Sūtra Translation Cloister of Hongfu Monastery, completed on the second day of the ninth month; the śramaṇa Zhizheng recorded the text and Daoxuan verified the prose.) > Dasheng daji dizang shilun jing (Mahāyāna Mahāsaṃnipāta Kṣitigarbha Daśacakra-sūtra), ten fascicles (Found in the Neidian lu. It is the thirteenth division of the Mahāsaṃnipāta; the same text as the earlier Fangguang shilun. Translated at the Sūtra Translation Cloister of the Great Cien Monastery in the Western Capital, starting on the twenty-third day of the first month in the second year of Yonghui, and completed on the twenty-ninth day of the sixth month; recorded by the śramaṇa Dashengguang and others.) > Xian wubian fotu gongde jing (Sūtra on Manifesting the Merits of Boundless Buddha-lands), one fascicle (Found in the Neidian lu. A different translation of the "Life Span" chapter of the Avataṃsaka-sūtra. Translated on the twenty-eighth day of the ninth month in the fifth year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengyun.) > Shuo wugoucheng jing (Vimalakīrtinirdeśa-sūtra), six fascicles (Found in the Neidian lu. The seventh translation, the same text as Kumārajīva's Vimalakīrti-sūtra and others. Translated at the Sūtra Translation Cloister of the Great Cien Monastery from the eighth day of the second month in the first year of Yonghui, completed on the first day of the eighth month; recorded by the śramaṇa Dashengguang.) > Jieshenmi jing (Saṃdhinirmocana-sūtra), five fascicles (Found in the Neidian lu. The second translation, the same text as the Shenmi jietuo, Jie jie xiangxu jietuo, and others. Translated at Hongfu Monastery from the eighteenth day of the fifth month in the twenty-first year of Zhenguan, completed on the thirteenth day of the seventh month; recorded by the śramaṇa Dashengguang.) > Fenbie yuanqi chusheng famen jing (Pratītyasamutpādādiviśeṣavibhāṅga-sūtra), two fascicles (Found in the Neidian lu. The second edition, the same text as the Sui translation by Jñānagupta, the Yuansheng jing. Translated at the Sūtra Translation Cloister of the Great Cien Monastery from the third day of the second month in the first year of Yonghui, completed in the eighth month; recorded by the śramaṇa Dashengxun.) > Yaoshi liuliguang rulai benyuan gongde jing (Bhaiṣajyaguru-vaidūryaprabha-tathāgata-pūrvapraṇidhāna-viśeṣavistāra), one fascicle (Found in the Neidian lu. The third edition, the same text as those translated by Jñānagupta and others under the Sui. Translated on the fifth day of the fifth month in the first year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Huili.) > Chengzan jingtu fosheshou jing (Sūtra Praising the Pure Land and the Buddhas' Acceptance), one fascicle (Found in the Neidian lu. The third edition, the same text as Kumārajīva's Amitābha-sūtra and others. Translated on the first day of the first month in the first year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengxun.) > Shen xiyou jing (Atyadbhuta-sūtra), one fascicle (Found in the Neidian lu. The third edition, the same text as the Weicengyou jing and others. Translated on the eighteenth day of the fifth month in the twenty-second year of Zhenguan at Cuizhi Palace in Zhongnan; recorded by the śramaṇa Dashengqin.) > Zui wubi jing (Sūtra on the Incomparable), one fascicle (Found in the Neidian lu. The second edition, the same text as the Sui translation, Xiyou jiaoliang gongde jing. Translated on the nineteenth day of the seventh month in the twenty-third year of Zhenguan at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.) > Chengzan dasheng gongde jing (Sūtra Praising the Merits of the Mahāyāna), one fascicle (Found in the Neidian lu. The first edition, the same text as the Jueding yezhang jing. Translated on the fifth day of the sixth month in the fifth year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.) > Rulai shijiao shengjunwang jing (Rājavavādaka-sūtra), one fascicle (Found in the Neidian lu. The second edition, the same text as the Jianwang jing. Translated on the sixth day of the second month in the twentieth year of Zhenguan at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.) > Yuanqi shengdao jing (Sūtra on the Noble Path of Dependent Origination), one fascicle (Found in the Neidian lu. The sixth edition, the same text as the Beiduoshuxia jing and others. Translated on the first day of the first month in the twenty-third year of Zhenguan at the Right Hongfa Cloister in the Zihui Palace within the Northern Palace of the Western Capital; recorded by the śramaṇa Dashengguang.) > Bukong juansuo shenzhou xin jing (Amoghapāśahṛdaya-dhāraṇī-sūtra), one fascicle (Found in the Neidian lu. The second edition, the same text as that translated by Jñānagupta and others under the Sui. Translated on the nineteenth day of the fourth month in the fourth year of Xianqing at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.) > Shiyimian shenzhou xin jing (Ekādaśamukha-dhāraṇī-sūtra), one fascicle (Found in the Neidian lu. The second edition, the same text as that translated by Yaśogupta and others. Translated on the twenty-eighth day of the third month in the first year of Xianqing at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Xuanze.) > Zhou wushou jing (Sūtra of Five Dhāraṇī Incantations), one fascicle (Found in the Fanjing tu. Translated on the first day of the first month in the first year of Linde at Yuhua Hall in Yuhua Monastery; recorded by the śramaṇa Dashengguang.) > Shengzhuang biyin tuoluoni jing (Dhvajāgrakeyūra-dhāraṇī-sūtra), one fascicle (Found in the Neidian lu. The first edition, the same text as the Miaobi yinzhuang tuoluoni. Translated on the twenty-ninth day of the ninth month in the fifth year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengyun.) > Zhufo xin tuoluoni jing (Sarvabuddhahṛdaya-dhāraṇī-sūtra), one fascicle (Found in the Neidian lu. Translated on the twenty-sixth day of the ninth month in the first year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengyun.) > Baji kunan tuoluoni jing (Dhāraṇī-sūtra for Rescuing from Suffering and Hardship), one fascicle (Found in the Neidian lu. Translated on the tenth day of the ninth month in the fifth year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.) > Baming pumi tuoluoni jing (Dhāraṇī-sūtra of the Eight Names of Universal Secrecy), one fascicle (Found in the Neidian lu. Translated on the twenty-seventh day of the ninth month in the fifth year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengyun.) > Chishi tuoluoni jing (Vasudhārā-dhāraṇī-sūtra), one fascicle (Found in the Neidian lu. Translated on the tenth day of the tenth month in the fifth year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Shencha.) > Liumen tuoluoni jing (Ṣaṇmukhī-dhāraṇī-sūtra), one fascicle (Found in the Neidian lu. Translated on the fourteenth day of the seventh month in the nineteenth year of Zhenguan at the Sūtra Translation Cloister of Hongfu Monastery; recorded by the śramaṇa Bianji.) > Fodi jing (Buddhabhūmi-sūtra), one fascicle (Found in the Neidian lu. Translated on the fifth day of the seventh month in the nineteenth year of Zhenguan at the Sūtra Translation Cloister of Hongfu Monastery; recorded by the śramaṇa Bianji.) > Shouchi qifo minghao suosheng gongde jing (Sūtra on the Merits Born of Upholding the Names of the Seven Buddhas), one fascicle (Found in the Neidian lu. Translated on the ninth day of the first month in the second year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.) > Fo lin niepan ji fazhu jing (Sūtra on the Buddha's Record of the Duration of the Dharma when Approaching Parinirvāṇa), one fascicle (Found in the Fanjing tu. Translated on the fourth day of the fourth month in the third year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.) > Jizhao shenbian sanmodi jing (Praśāntaviniścayaprātihāryasamādhi-sūtra), one fascicle (Found in the Fanjing tu. Translated on the twenty-ninth day of the twelfth month in the second year of Longshuo at Yuhua Hall in Yuhua Monastery; recorded by the śramaṇa Dashengguang.) > Pusa jieben (Bodhisattva Prātimokṣa), one fascicle (Found in the Neidian lu. The third translation, extracted from the Bodhisattvabhūmi in the Maulībhūmi section of the Yogācārabhūmi-śāstra; the same text as Dharmakṣema's translation and others. Translated on the twenty-first day of the seventh month in the twenty-third year of Zhenguan at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by Dashengguang.) > Pusa jie jiemoshi (Karmavācanā for the Bodhisattva Precepts), one fascicle (Found in the Neidian lu. Extracted from the Bodhisattvabhūmi in the Maulībhūmi section of the Yogācārabhūmi-śāstra. Translated on the fifteenth day of the seventh month in the twenty-third year of Zhenguan at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.) > Fodi jing lun (Buddhabhūmisūtra-śāstra), seven fascicles (Found in the Neidian lu. Composed by the Bodhisattva Bandhuprabha and others. Translated at the Sūtra Translation Cloister of the Great Cien Monastery from the second day of the twelfth month in the twenty-third year of Zhenguan, completed on the twenty-fourth day of the twelfth month; recorded by the śramaṇa Dashengguang.) > Yuqieshidilun (Yogācārabhūmi-śāstra), one hundred fascicles (Found in the Neidian lu. Spoken by the Bodhisattva Maitreya. Begun on the fifteenth day of the fifth month in the twelfth \[read twenty-first\] year of Zhenguan at the Sūtra Translation \[Cloister\] of Hongfu Monastery > — English (machine translation) (machine translation) ### [11.51.5](https://indike.org/pramana/in.bauddha.taisho.2157.11.51.5) 院譯至二十年五月十五日畢沙門靈會明𤀹等筆受） 顯揚聖教論二十卷（見內典錄無著菩薩造貞觀十九年十月十一日於弘福寺翻經院 譯至二十年正月五日畢沙門智證等筆受） 瑜伽師地論釋一卷（見翻經圖最勝子菩薩造永徽九年二月一日於大慈恩寺翻 經院譯沙門大乘暉筆受） 顯揚聖教論頌一卷（見內典錄無著菩薩造貞觀十九年十月十一日於弘福寺翻經 院譯沙門辯機筆受） 王法正理論一卷（見內典錄彌勒菩薩造貞觀二十三年七月十八日於大慈恩寺翻經院 譯沙門大乘林筆受） 大乘阿毘達磨集論七卷（見內典錄無著菩薩造永徽三年正月十六日於大 慈恩寺翻經院譯至三月二十八日畢沙門大乘光大乘雲等筆受） 大乘阿毘達磨雜集論十六卷（見內典錄安惠菩薩釋貞觀二十年 正月十七日於弘福寺翻經院譯至閏三月二十九日畢沙門玄賾等筆受） 廣百論本一卷（見內典錄聖天菩薩造永徽元年六月日於大慈恩寺翻經院譯沙門大乘 謀筆受） 大乘廣百論釋論十卷（見內典錄護法菩薩釋永徽元年六月二十七日於大慈 恩寺翻經院譯至十二月二十三日畢沙門敬明等筆受） 攝大乘論本三卷（見內典錄無著菩薩造第三出貞觀二十二年十二月二十六日於北闕 紫微殿西弘法院譯至二十三年六月十七日慈恩寺畢大乘巍筆受） 攝大乘論世親釋十卷（見內典錄第三出與陳真諦隋笈多出者同本貞觀二十 二年十二月八日於北闕弘法院譯至三年六月十七日慈恩寺畢大乘巍筆受） 攝大乘論無性釋十卷（見內典錄貞觀二十一年三月一日於弘福寺翻經院 譯至二十二年六月十七日於大慈恩寺翻經院畢沙門大乘巍大乘林等筆受） 辯中邊論頌一卷（見內典錄彌勒菩薩造龍朔元年五月一日於玉華寺嘉壽殿譯沙 門大乘基筆受） 辯中邊論三卷（見內典錄世親菩薩造第二出與中邊分別論同本龍朔元年五月十日於 玉華寺嘉壽殿譯至二十日畢沙門大乘基筆受） 大乘成業論一卷（見內典錄世親菩薩造第二出與業成就論同本永徽二年閏九月五日 於大慈恩寺翻經院譯沙門大乘光筆受） 因明正理門論本一卷（見內典錄大域龍樹菩薩造初出與義淨出者同本貞 觀二十三年十二月二十五日於大慈恩寺翻經院譯沙門智仁筆受） 因明入正理論一卷（見內典錄商羯羅主菩薩造貞觀二十一年八月六日於弘福寺 翻經院譯沙門明𤀹筆受） 唯識二十論一卷（見翻經圖世親菩薩造第三出與元魏智希陳真諦出者同本龍朔 元年六月一日於玉華寺慶福殿譯沙門大乘光筆受） 唯識三十論一卷（見內典錄世親菩薩造貞觀二十三年五月二十九日於弘福寺翻 經院譯沙門大乘光筆受） 成唯識論十卷（見內典錄護法等菩薩造顯慶四年閏十月於玉華寺雲光殿譯沙門大乘基 筆受） 大乘掌珍論二卷（見內典錄清辯菩薩造貞觀二年九月八日於大慈恩寺翻經院譯 至十三日畢沙門大乘暉筆受） 大乘五蘊論一卷（見內典錄世親菩薩造第二出與五陰論同本貞觀二十一年二月二十 四日於弘福寺翻經院譯沙門大乘光筆受） 觀所緣緣論一卷（見內典錄陳那菩薩造第二出與無相思塵論同本顯慶二年十二月 二十九日於東都大內麗日殿譯沙門大乘光筆受） 大乘百法明門論一卷（見內典錄世親菩薩造貞觀二十二年十一月十七日於 北闕弘法院譯沙門玄志筆受） 緣起經一卷（見翻經圖出增一阿含第四十六卷異譯龍朔元年七月九日於玉華寺八柱亭譯沙 門神皎筆受） 本事經七卷（見內典錄永徽元年九月十日於大慈恩寺翻經院譯至十一月八日畢沙門靖邁神昉 等筆受） 天請問經一卷（見內典錄貞觀二十二年三月二十日於弘福寺翻經院譯沙門辯機筆受） 阿毘達磨發智論二十卷（見內典錄迦多衍尼子造第二出與舊八揵度論同 本顯慶二年正月二十六日於京大內順賢閣譯至五年五月七日於玉華寺畢沙門玄則筆受） 阿毘達磨法蘊足論十二卷（見內典錄大採菽氏造顯慶四年七月二十七 > …translation cloister, completed on the fifteenth day of the fifth month in the twentieth year; the śramaṇas Linghui, Mingjun, and others took it down). > > Prakaraṇāryavācā-śāstra, twenty fascicles (found in the Neidian lu; composed by Bodhisattva Asaṅga; translated from the eleventh day of the tenth month in the nineteenth year of Zhenguan at the translation cloister of Hongfu Monastery, completed on the fifth day of the first month in the twentieth year; the śramaṇa Zhizheng and others took it down). > > Yogācārabhūmi-śāstra-vyākhyā, one fascicle (found in the Fanjing tu; composed by Bodhisattva Jinaputra; translated on the first day of the second month in the ninth \[fourth\] year of Yonghui at the translation cloister of Great Cien Monastery; the śramaṇa Dacheng Hui took it down). > > Prakaraṇāryavācā-kārikā, one fascicle (found in the Neidian lu; composed by Bodhisattva Asaṅga; translated on the eleventh day of the tenth month in the nineteenth year of Zhenguan at the translation cloister of Hongfu Monastery; the śramaṇa Bianji took it down). > > Rājadharma-nyāya-śāstra, one fascicle (found in the Neidian lu; composed by Bodhisattva Maitreya; translated on the eighteenth day of the seventh month in the twenty-third year of Zhenguan at the translation cloister of Great Cien Monastery; the śramaṇa Dacheng Lin took it down). > > Abhidharma-samuccaya, seven fascicles (found in the Neidian lu; composed by Bodhisattva Asaṅga; translated from the sixteenth day of the first month in the third year of Yonghui at the translation cloister of Great Cien Monastery, completed on the twenty-eighth day of the third month; the śramaṇas Dacheng Guang, Dacheng Yun, and others took it down). > > Abhidharma-samuccaya-vyākhyā, sixteen fascicles (found in the Neidian lu; commentary by Bodhisattva Sthiramati; translated from the seventeenth day of the first month in the twentieth year of Zhenguan at the translation cloister of Hongfu Monastery, completed on the twenty-ninth day of the intercalary third month; the śramaṇa Xuanze and others took it down). > > Bodhisattva-caryāratna-śāstra-śataka (Catuhśataka root verses), one fascicle (found in the Neidian lu; composed by Bodhisattva Āryadeva; translated in the sixth month of the first year of Yonghui at the translation cloister of Great Cien Monastery; the śramaṇa Dacheng Mou took it down). > > Mahāyāna-śatadharmavidyā-śāstra-vṛtti (Catuḥśataka-ṭīkā), ten fascicles (found in the Neidian lu; commentary by Bodhisattva Dharmapāla; translated from the twenty-seventh day of the sixth month in the first year of Yonghui at the translation cloister of Great Cien Monastery, completed on the twenty-third day of the twelfth month; the śramaṇa Jingming and others took it down). > > Mahāyānasaṃgraha-mūla, three fascicles (found in the Neidian lu; composed by Bodhisattva Asaṅga; third translation; translated from the twenty-sixth day of the twelfth month in the twenty-second year of Zhenguan at the Hongfa Cloister west of the Ziwei Hall of the Northern Palace, completed on the seventeenth day of the sixth month in the twenty-third year at Cien Monastery; Dacheng Wei took it down). > > Mahāyānasaṃgraha-bhāṣya by Vasubandhu, ten fascicles (found in the Neidian lu; third translation, same original as the versions by Paramārtha of Chen and Jñānagupta of Sui; translated from the eighth day of the twelfth month in the twenty-second year of Zhenguan at the Hongfa Cloister of the Northern Palace, completed on the seventeenth day of the sixth month of the twenty-third year at Cien Monastery; Dacheng Wei took it down). > > Mahāyānasaṃgraha-vivaraṇa by Asvabhāva, ten fascicles (found in the Neidian lu; translated from the first day of the third month in the twenty-first year of Zhenguan at the translation cloister of Hongfu Monastery, completed on the seventeenth day of the sixth month in the twenty-second year at the translation cloister of Great Cien Monastery; the śramaṇas Dacheng Wei, Dacheng Lin, and others took it down). > > Madhyāntavibhāga-kārikā, one fascicle (found in the Neidian lu; composed by Bodhisattva Maitreya; translated on the first day of the fifth month in the first year of Longshuo at Jiashou Hall of Yuhua Monastery; the śramaṇa Dacheng Ji took it down). > > Madhyāntavibhāga-bhāṣya, three fascicles (found in the Neidian lu; composed by Bodhisattva Vasubandhu; second translation, same original as the Zhongbian fenbie lun; translated from the tenth day of the fifth month in the first year of Longshuo at Jiashou Hall of Yuhua Monastery, completed on the twentieth day; the śramaṇa Dacheng Ji took it down). > > Karmasiddhiprakaraṇa, one fascicle (found in the Neidian lu; composed by Bodhisattva Vasubandhu; second translation, same original as the Ye chengjiu lun; translated on the fifth day of the intercalary ninth month in the second year of Yonghui at the translation cloister of Great Cien Monastery; the śramaṇa Dacheng Guang took it down). > > Nyāyamukha, one fascicle (found in the Neidian lu; composed by Bodhisattva Dignāga \[lit. Mahā-Dignāga-Nāgārjuna\]; first translation, same original as the version by Yijing; translated on the twenty-fifth day of the twelfth month in the twenty-third year of Zhenguan at the translation cloister of Great Cien Monastery; the śramaṇa Zhiren took it down). > > Nyāyapraveśa, one fascicle (found in the Neidian lu; composed by Bodhisattva Śaṅkarasvāmin; translated on the sixth day of the eighth month in the twenty-first year of Zhenguan at the translation cloister of Hongfu Monastery; the śramaṇa Mingjun took it down). > > Viṃśikā-vijñaptimātratāsiddhi, one fascicle (found in the Fanjing tu; composed by Bodhisattva Vasubandhu; third translation, same original as the versions by Zhixi of the Northern Wei and Paramārtha of Chen; translated on the first day of the sixth month in the first year of Longshuo at Qingfu Hall of Yuhua Monastery; the śramaṇa Dacheng Guang took it down). > > Triṃśikā-vijñaptikārikā, one fascicle (found in the Neidian lu; composed by Bodhisattva Vasubandhu; translated on the twenty-ninth day of the fifth month in the twenty-third year of Zhenguan at the translation cloister of Hongfu Monastery; the śramaṇa Dacheng Guang took it down). > > Vijñaptimātratāsiddhi, ten fascicles (found in the Neidian lu; composed by Bodhisattva Dharmapāla and others; translated in the intercalary tenth month of the fourth year of Xianqing at Yunguang Hall of Yuhua Monastery; the śramaṇa Dacheng Ji took it down). > > Karatalaratna, two fascicles (found in the Neidian lu; composed by Bodhisattva Bhāviveka; translated from the eighth day of the ninth month in the \[twenty-\]second year of Zhenguan at the translation cloister of Great Cien Monastery, completed on the thirteenth day; the śramaṇa Dacheng Hui took it down). > > Pañcaskandhaka, one fascicle (found in the Neidian lu; composed by Bodhisattva Vasubandhu; second translation, same original as the Wuyin lun; translated on the twenty-fourth day of the second month in the twenty-first year of Zhenguan at the translation cloister of Hongfu Monastery; the śramaṇa Dacheng Guang took it down). > > Ālambanaparīkṣā, one fascicle (found in the Neidian lu; composed by Bodhisattva Dignāga; second translation, same original as the Wuxiang sichen lun; translated on the twenty-ninth day of the twelfth month in the second year of Xianqing at Liri Hall within the Great Palace of the Eastern Capital; the śramaṇa Dacheng Guang took it down). > > Mahāyāna-śatadharma-prakāśamukha-śāstra, one fascicle (found in the Neidian lu; composed by Bodhisattva Vasubandhu; translated on the seventeenth day of the eleventh month in the twenty-second year of Zhenguan at the Hongfa Cloister of the Northern Palace; the śramaṇa Xuanzhi took it down). > > Pratītyasamutpāda-sūtra, one fascicle (found in the Fanjing tu; a different translation from the forty-sixth fascicle of the Ekottarika-āgama; translated on the ninth day of the seventh month in the first year of Longshuo at Bazhu Pavilion of Yuhua Monastery; the śramaṇa Shenjiao took it down). > > Itivṛttaka, seven fascicles (found in the Neidian lu; translated from the tenth day of the ninth month in the first year of Yonghui at the translation cloister of Great Cien Monastery, completed on the eighth day of the eleventh month; the śramaṇas Jingmai, Shenfang, and others took it down). > > Devaparipṛcchā-sūtra, one fascicle (found in the Neidian lu; translated on the twentieth day of the third month in the twenty-second year of Zhenguan at the translation cloister of Hongfu Monastery; the śramaṇa Bianji took it down). > > Abhidharma-jñānaprasthāna-śāstra, twenty fascicles (found in the Neidian lu; composed by Kātyāyanīputra; second translation, same original as the older Bajiandu lun; translated from the twenty-sixth day of the first month in the second year of Xianqing at Shunxian Pavilion within the Imperial Palace of the Capital, completed on the seventh day of the fifth month in the fifth year at Yuhua Monastery; the śramaṇa Xuanze took it down). > > Abhidharma-dharmaskandha-pāda-śāstra, twelve fascicles (found in the Neidian lu; composed by Mahā-Maudgalyāyana; on the twenty-seventh day of the seventh month in the fourth year of Xianqing… > — English (machine translation) (machine translation) _First 5 of 9 passages. [Read on](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 (4) - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.8.6.1) — 智昇, Classical Chinese - [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060.3.6) — 道宣, Classical Chinese - [大唐大慈恩寺三藏法師傳](https://indike.org/pramana/in.bauddha.taisho.2053.1.13) — 慧立 & 彥悰, Classical Chinese - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.1.233) — 法雲, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.11.51](https://indike.org/pramana/in.bauddha.taisho.2157.11.51) · Pramāṇa