[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) › 12.20.1 # 貞元新定釋教目錄 12.20.1 貞元新定釋教目錄 12.20.1 - **Language:** Classical Chinese ### [12.20.1](https://indike.org/pramana/in.bauddha.taisho.2157.12.20.1) 四分律刪補隨機羯磨一卷（序題云曇無德部四分律刪補隨機羯磨見內 典錄） 釋迦氏略譜一卷（或無略字見內典錄麟德二年九月十八日於西明寺撰記） 釋迦方志二卷（見內典錄永徽元年撰） 大唐內典錄十卷（見內典錄麟德元年於西明寺譯） 集古今佛道論衡實錄四卷（見內典錄麟德元年龍朔元年於 西明寺撰第四卷麟德元年撰或三卷） 東夏三寶感通錄三卷（亦云集神州三寶感通錄見內典錄麟德元年撰） 續高僧傳三十卷（見內典錄） 廣弘明集三十卷（見內典錄） 右八部八十一卷其本並在。 沙門釋道宣。俗姓錢氏。吳興人也。彭祖之後 胤。宣少尋教相長慕尋師。關之東西河之南 北。追訪賢友無憚苦辛。外博九流內釋三學。 戒香芬潔定水澄漪。存護法城著述無輟。尤 工律藏刪補章儀。常於終南山以堅其志。凡 所修撰並行於代。護法經要此錄載之。餘別 行門在於內典錄。貞觀末年方事修緝撰四 分刪補羯磨等八部。內典錄中更有後續高 僧傳十卷。尋本未獲故闕。 一切經音義二十五卷（見內典錄） 右一部二十五卷其本見在。 沙門釋玄應。大慈恩寺翻經沙門也。博聞強 記鏡林苑之宏標。窮討本支通古今之五體。 故能讎校源流勘閱時代。刪雅古之野素削 澆薄之浮雜。悟通俗而顯教。舉集略而勝 美。真可謂文字之鴻囿。言音之龜鏡者也。以 貞觀之末勅召參傳綜經。理經正緯咨為實 錄。因譯尋閱捃拾藏經為之音義。注釋訓解 援引群籍。證據卓明煥然可領。昔高齊沙門 釋道慧為一切經音。依字直反曾無追顧。致 失教義寔迷匡俗。應所作者全異恒倫。徵覈 本據務在實錄。即萬代之師宗。亦當朝之難 偶也。恨敘綴纔了未及覆疎。遂從物故惜哉。 古今譯經圖紀四卷 右一部四卷其本見在。 沙門釋靖邁。簡州人也。以博學馳譽。大唐 三藏翻譯眾經。召充綴文大德。後大慈恩寺 翻經堂中。壁畫古來傳譯緇素。靖邁於是緝 維其事。撰成圖紀題之于壁。但略費長房錄 續逮皇朝。直述譯經餘無所紀。 千眼千臂觀世音菩薩陀羅尼神呪經二卷 （或一卷貞觀中在內譯初出與流志千手千眼身經同本波崙製序） 千囀陀羅尼觀世音菩薩呪經一卷（或無經字永徽四年於 總持寺譯） 觀自在菩薩隨心呪經一卷（亦云多唎心經永徽四年於總持寺譯） 清淨觀世音普賢陀羅尼經一卷（永徽四年於總持寺譯見大周 錄） 右四部五卷其本並在。 沙門釋智通。律行清高兼明經論。於總持門 特所留意。通以隋大業年中出家。住京大總 持寺。有遊方之志。遂於洛京翻經館學梵書 語。早通精奧。唐貞觀中有北天竺僧。齎千臂 千眼經梵本奉進文帝。勅通共梵僧相對譯 出。勒成二卷。後於天皇永徽四年癸丑。於 總持寺又出千囀等經三部。 千手千眼觀世音菩薩廣大圓滿無礙大悲心 陀羅尼經一卷 右一部一卷其本見在。 沙門伽梵達摩。此云尊法。西印度人也。譯千 手千眼大悲心經一卷。然題云西天竺伽梵 達摩譯不標年代。推其本末似是　皇朝新 譯。但以傳法之士隨緣利見。出經流布更適 餘方。既不記年號故莫知近遠。昇親問梵僧 云有梵本。既非謬妄故載斯錄。准千臂經序 亦云智通共出。 陀羅尼集經十二卷（見大周錄永徽四年三月十四日於慧日寺譯至五年四月十五 日畢沙門玄楷筆受） 右一部一十二卷其本見在。 沙門阿地瞿多。唐言無極高。中印度人。學 窮滿字行潔圓珠。精練五明妙通三藏。加以 大士利生無悋鄉國。志弘像教罔懼艱險。遂 西踰雪嶺東越沙河。載歷艱危來儀　帝闕。 以　天皇永徽三年壬子正月。廣將梵本來 屆長安　勅令慈恩寺安置。沙門大乘琮等 一十六人。英公鄂公等一十二人。請高於慧 日寺浮圖院。建陀羅尼普集會壇。所須並皆 供辦。法成之日屢降靈異。京中道俗咸歎希 逢。沙門玄楷等遂固請翻其法本。後以四年 癸丑至五年甲寅。於慧日寺從金剛大道場 > Sifenlü shanbu suiji jiemo (Abridged and Supplemented Dharmaguptaka Vinaya Karman according to Occasion), one fascicle (The preface title says: "Dharmaguptaka Sifenlü shanbu suiji jiemo"; see Neidian lu). > Shijia shi lüepu (Brief Genealogy of the Śākya Clan), one fascicle (Sometimes without the word "lüe" \[Brief\]; see Neidian lu; compiled and recorded at Ximing Monastery on the eighteenth day of the ninth month in the second year of Linde). > Shijia fangzhi (Regional Gazetteer of the Śākya \[Domain\]), two fascicles (See Neidian lu; compiled in the first year of Yonghui). > Da Tang neidian lu (Great Tang Record of the Inner Scriptures), ten fascicles (See Neidian lu; compiled at Ximing Monastery in the first year of Linde). > Ji gujin fodao lunheng shilu (Collection of Verified Records of Past and Present Debates between Buddhism and Daoism), four fascicles (See Neidian lu; compiled at Ximing Monastery in the first year of Linde and the first year of Longshuo; the fourth fascicle compiled in the first year of Linde; sometimes three fascicles). > Dongxia sanbao gantong lu (Record of Miraculous Responses of the Three Jewels in the Eastern Summer \[China\]), three fascicles (Also titled Ji Shenzhou sanbao gantong lu; see Neidian lu; compiled in the first year of Linde). > Xu gaoseng zhuan (Continued Biographies of Eminent Monks), thirty fascicles (See Neidian lu). > Guang hongming ji (Expanded Anthology for the Propagation of the Brightness), thirty fascicles (See Neidian lu). > The above eight works in eighty-one fascicles are all extant in original texts. > The śramaṇa Shi Daoxuan, whose secular surname was Qian, was a man of Wuxing, a descendant of Pengzu. In his youth, Daoxuan sought the characteristics of the teachings, and when grown, he longed to seek masters. East and west of the Passes, south and north of the Yellow River, he pursued and visited worthy companions without dreading toil and hardship. Externally, he was broadly learned in the Nine Streams; internally, he explicated the Three Trainings. The fragrance of his precepts was pure and fragrant, and the water of his concentration was clear and undisturbed. Upholding and protecting the citadel of the Dharma, his writing never ceased. He was especially skilled in abridging and supplementing the chapters and ritual protocols of the Vinaya-piṭaka. Constantly residing in the Zhongnan Mountains to fortify his resolve, all of his compilations were widely circulated in his age. Those essential for protecting the Dharma and scriptures are recorded in this catalogue, while the rest, falling under other separate circulations, are in the Neidian lu. Toward the end of the Zhenguan era, he began his compilation work, composing eight works including the Sifen shanbu jiemo. In the Neidian lu there is also a Hou xu gaoseng zhuan (Later Continued Biographies of Eminent Monks) in ten fascicles, but upon searching for the text it was not found, hence it is omitted. > Yiqie jing yin yi (Pronunciations and Meanings of the Complete Scriptures), twenty-five fascicles (See Neidian lu). > The above one work in twenty-five fascicles is currently extant in its original text. > The śramaṇa Shi Xuanying was a scripture-translating śramaṇa of the Great Cien Monastery. He possessed broad erudition and a powerful memory, reflecting the grand standards of the groves of literature; he plumbed the fundamental origins and secondary branches, understanding the five scripts of past and present. Thus, he was able to collate textual lineages and verify eras, expelling what was rustic from the elegant antiquity, and shearing away the superficial and heterogeneous of decadent periods. He illuminated the teachings through vernacular comprehension, achieving exquisite beauty through concise compilation. Truly, he could be called a vast preserve of scriptural letters, a turtle-mirror of pronunciation and sound! Toward the end of the Zhenguan era, an imperial decree summoned him to participate in the transmission and collation of scriptures; he put the texts in order, rectified their threads, and made them verified records. In the course of translating, he examined, gathered, and extracted from the scriptural canon to produce their pronunciations and meanings, annotating and glossing them, citing numerous texts. His evidence is distinct and clear, radiant and comprehensible. In the past, the śramaṇa Shi Daohui of the Northern Qi made the Yiqie jing yin, yet relying solely on direct fanti fanqie without any retrospection, he caused the doctrinal meanings to be lost, truly confusing society. What Xuanying produced was entirely different from ordinary standards: verifying basic evidence, his endeavor lay in genuine records. He is indeed a master and exemplar for ten thousand generations, and a rare match in the present dynasty. Alas, having barely completed his narrative compilation, he had no time to review and comment upon it before he passed away—how lamentable! > Gujin yijing tuji (Illustrated Records of Past and Present Scripture Translations), four fascicles. > The above one work in four fascicles is currently extant in its original text. > The śramaṇa Shi Jingmai was a man of Jianzhou, celebrated for his vast learning. When the Tripiṭaka \[Master\] of the Great Tang translated the scriptures, he was summoned to serve as an Eminent Composer of Text. Later, in the Scripture Translation Hall of the Great Cien Monastery, murals depicted the monastic and lay figures of past and present translation history. Jingmai thereupon compiled these matters, composing an illustrated record and inscribing it on the walls. Taking Fei Changfang's catalogue as an abridged guide, he continued it down to the imperial dynasty, directly relating the translation of scriptures without recording other matters. > Qianyan qianbi Guanshiyin pusa tuoluoni shenzhou jing (Dhāraṇī Spiritual Incantation Sūtra of the Bodhisattva Avalokiteśvara with a Thousand Eyes and a Thousand Arms), two fascicles (Or one fascicle; translated in the palace during the Zhenguan era; first translated; of the same Indic text as Bodhiruci's Qianhou qianyan shen jing; preface composed by Bolun). > Qianzhuan tuoluoni Guanshiyin pusa zhou jing (Incantation Sūtra of the Bodhisattva Avalokiteśvara of the Thousand Rotations Dhāraṇī), one fascicle (Sometimes without the word jing \[Sūtra\]; translated at Zongchi Monastery in the fourth year of Yonghui). > Guanzizai pusa suixin zhou jing (Wish-Fulfilling Incantation Sūtra of Bodhisattva Avalokiteśvara), one fascicle (Also called Duoli xin jing \[Tārā-hṛdaya-sūtra\]; translated at Zongchi Monastery in the fourth year of Yonghui). > Qingjing Guanshiyin puxian tuoluoni jing (Pure Dhāraṇī Sūtra of Avalokiteśvara and Samantabhadra), one fascicle (Translated at Zongchi Monastery in the fourth year of Yonghui; see Great Zhou Catalogue). > The above four works in five fascicles are all extant in their original texts. > The śramaṇa Shi Zhitong was of pure and lofty vinaya practice, and simultaneously illuminated sūtras and śāstras; he paid particular attention to the dhāraṇī gate. Tong was ordained during the Daye era of the Sui dynasty and resided at the Great Zongchi Monastery in the capital. Having the aspiration to travel abroad, he studied Indic scripts and language at the Scripture Translation Hall in Luoyang, and early on mastered their subtle esoterica. In the Zhenguan era of the Tang, there was a North Indian monk who brought an Indic text of the Qianbi qianyan jing and presented it to Emperor Taizong. An imperial decree ordered Tong and the Indic monk to sit together and translate it, compiling it into two fascicles. Later, in the fourth year (guichou) of Yonghui under the Heavenly Emperor \[Gaozong\], he translated three further works including the Qianzhuan jing at Zongchi Monastery. > Qianshou qianyan Guanshiyin pusa guangda yuanman wu'ai dabeixin tuoluoni jing (Broad, Perfect, and Unimpeded Great Compassion Mind Dhāraṇī Sūtra of the Bodhisattva Avalokiteśvara with a Thousand Hands and a Thousand Eyes), one fascicle. > The above one work in one fascicle is currently extant in its original text. > The śramaṇa Bhagavaddharma (rendered here as Zunfa, "Revered Dharma") was a native of Western India. He translated the Qianshou qianyan dabeixin jing in one fascicle. However, the title states "Translated by Bhagavaddharma of Western India" without indicating the era. Examining its origins and development, it seems to be a new translation of the Imperial Dynasty. Yet, because transmitters of the Dharma benefit beings according to conditions, once he produced the scripture for circulation he departed to other regions. Since he did not record the reign era, we do not know its proximity in time. \[Zhi\]sheng personally questioned Indic monks, who said an Indic text exists. Being neither erroneous nor false, it is therefore recorded in this catalogue. According to the preface of the Qianbi jing, it is also said that Zhitong produced it jointly. > Tuoluoni ji jing (Collection of Dhāraṇīs Sūtra), twelve fascicles (See Great Zhou Catalogue; translated at Huiri Monastery starting from the fourteenth day of the third month in the fourth year of Yonghui, completed on the fifteenth day of the fourth month in the fifth year; scribe-scribe śramaṇa Xuankai). > The above one work in twelve fascicles is currently extant in its original text. > The śramaṇa Atigupta (in the Tang language, Wujigao, "Boundlessly Lofty") was a native of Central India. His study exhausted the complete words \[of the Dharma\], and his conduct was pure as a rounded pearl; he was thoroughly practiced in the five sciences and wondrously conversant in the Tripiṭaka. Moreover, as a great being benefiting sentient beings, he had no attachment to his native land; aspiring to propagate the semblant teaching, he had no fear of hardships and perils. He thereupon crossed the Snow Mountains to the west and the Sandy River \[desert\] to the east, enduring danger and difficulty to grace the Imperial Palace. In the first month of the third year (renzi) of Yonghui under the Heavenly Emperor, he arrived at Chang'an carrying extensive Indic texts. An imperial decree ordered him accommodated at Cien Monastery. The śramaṇa Dachengcong and others, sixteen people in all, along with Duke of Ying, Duke of E, and others, twelve people in all, requested Gupta to erect a universal assembly altar for dhāraṇīs at the pagoda compound of Huiri Monastery, with all required supplies fully provided. On the day the ritual was completed, spiritual wonders descended repeatedly, and monastics and laypeople in the capital all sighed that it was rare to encounter. The śramaṇa Xuankai and others thereupon earnestly requested him to translate its ritual texts. Later, from the fourth year (guichou) to the fifth year (jiayin), at Huiri Monastery, based on the Great Vajra Bodhimaṇḍa, > — English (machine translation) (machine translation) - [Previous: 12.19](https://indike.org/pramana/in.bauddha.taisho.2157.12.19) - [Next: 12.20.2](https://indike.org/pramana/in.bauddha.taisho.2157.12.20.2) - [Up: 12.20](https://indike.org/pramana/in.bauddha.taisho.2157.12.20) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.12.20.1) — English, machine translation ## Linked texts (3) - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.1.235) — 法雲, Classical Chinese - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.8.6.12) — 智昇, Classical Chinese - [續古今譯經圖紀](https://indike.org/pramana/in.bauddha.taisho.2152.1.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.12.20.1](https://indike.org/pramana/in.bauddha.taisho.2157.12.20.1) · Pramāṇa