貞元新定釋教目錄 12.20.3

12.20.3

大乘離文字普光明藏經一卷（第三出與元魏菩提留支所出無字
寶篋經等同本見大周錄永淳二年於太原寺歸寧院譯）
大乘遍照光明藏無字法門經一卷（第四出即與次前離文
經同本日照重出）
大方廣師子吼經一卷（第二出與如來師子吼經同本見大周錄永隆元年於東
太原寺譯）
大乘百福相經一卷（初出見大周錄永淳二年於西太原寺歸寧院譯）
大乘百福莊嚴相經一卷（第二出即與次前百福相經同本日照重出）
大乘四法經一卷（初出見大周錄永隆元年於東太原寺譯）
菩薩修行四法經一卷（永隆二年正月於京弘福寺譯沙門彥琮製序第二出與
前大乘四法同本於京再出）
七俱胝佛大心准提陀羅尼經一卷（初出與金剛智出者同本
見大周錄垂拱元年於西太原寺歸寧院譯）
佛頂最勝陀羅尼經一卷（第二出與杜顗等出者同本永淳元年五月二十
日於京弘福寺共沙門彥琮譯兼製序見經前序）
最勝佛頂陀羅尼除業障經一卷（第四出即與前經同本日
照後欲歸國於大東都共沙門惠智再譯前緣後法二文並廣）
大乘密嚴經三卷（見大周錄）
造塔功德經一卷（見大周錄永隆元年於東太原寺譯）
金剛般若波羅蜜經破取著不壞假名論二卷
（功德救菩薩造亦云功德施論見大周錄永淳二年九月十五日於西太原寺歸寧院譯）
大乘廣五蘊論一卷（安惠菩薩造無廣字見大周錄垂拱元年六月十五日於西太原
寺歸寧院譯）
右一十八部三十四卷其本並在。
沙門地婆訶羅。唐言日照。中印度人洞明三
藏。博曉四含。戒行清高學業優贍。尤工呪術
兼洞五明。志在利生來遊此國。以天皇儀
鳳初至。天后垂拱末於兩京東西太原寺（西太原寺
即今西崇福寺是也東太原寺即今太福先寺是也）。
及西京弘福寺。譯大乘顯識經等一十八部。
沙門單陀般若提婆譯語。沙門惠智證梵語
　勅召名德十人助其法化。沙門道成薄塵
嘉尚圓測靈辯明恂懷度證義。沙門思玄
復禮等綴文筆受。
天后親敷睿藻製序標首。光飾像教傳之不
朽也。
佛頂尊勝陀羅尼經一卷（初出與日照等出者同本儀鳳四年正月五日
譯出）
右一部一卷其本見在。
清信士杜行顗京兆人。儀鳳中任朝散郎行
鴻臚寺典客署令。顗明諸蕃語兼有文藻天
竺語書亦窮其妙。于時有罽賓國僧佛馱波
利。齎梵經一夾詣闕奉獻。
天皇有詔命顗翻出。名為佛頂尊勝陀羅尼。
寧遠將軍度婆及中印度三藏法師地婆訶羅
證譯。是時儀鳳四年正月也。此杜譯者有廟
諱國諱皆隱而避之。即世尊為聖尊。世界為
生界。大勢為大趣。救治為救除。譯訖奉進。
皇上讀訖顧謂顗曰。既是聖言不須避諱。杜
時奉　詔以正屬故而有寢焉。荏苒之間杜
君長逝。未遑改正其經遂行。後日照三藏奉
詔再譯。名佛頂最勝陀羅尼。大周錄云。佛
頂尊勝陀羅尼日照三藏譯者誤也。
十門辯惑論二卷（答太子文學權無二釋典稽疑或三卷）
右一部二卷本在。
沙門釋復禮京兆人。俗姓皇甫氏。少出家住
興善寺。性靈靜寡嗜慾。遊心內典兼博玄
儒。尤工賦詠善於著述。俗流名士皆慕仰之。
三藏地婆訶羅實叉難陀等譯大莊嚴華嚴等
經。皆勅召禮令同翻譯。綴文裁義實屬斯
人。天皇永隆二年辛巳。因太子文學權無二
述釋典稽疑十條用以問禮請令釋滯。遂答
之撰成二卷。名曰十門辯惑論。賓主酬
答剖析稽疑。文出於智府。義在於心外。如斯
答對非此而誰。可謂龍猛更生馬鳴再出。權
文學覩斯論已眾疑頓遣頂戴遵行。此雖一
時之酬答。寔為萬代之龜鏡也。法師兼有文
集行於代。
大唐慈恩寺三藏法師傳十卷
右一部十卷其本見在。
沙門釋惠立。本名字立。天皇改為惠立。俗
姓趙氏。天水人也。遠祖因䆠徙寓新平。故為
豳（今改為邠）人焉。爰祖及父俱馳高譽。立節隋祕
書郎毅之第三子也。生而破嶷有棄俗之志。
年十五貞觀三年出家住豳州昭仁寺。此寺

Mahāyāna-nirvikalpa-raśmiprabhāsa-garbha-sūtra, one fascicle (third translation, from the same original as the Wuzi baoqie jing translated by Bodhiruci of the Northern Wei; see the Da Zhou Catalogue; translated in the second year of Yongchun at Guining Cloister of Taiyuan Monastery).
Mahāyāna-vairocana-garbha-nirvikalpa-dharmaparyāya-sūtra, one fascicle (fourth translation, from the same original as the preceding Nirvikalpa-sūtra; retranslated by Rizhao).
Mahābherīhāra-garbha-sūtra, one fascicle (second translation, from the same original as the Rulai shizi hou jing; see the Da Zhou Catalogue; translated in the first year of Yonglong at East Taiyuan Monastery).
Mahāyāna-śatapuṇyalakṣaṇa-sūtra, one fascicle (first translation; see the Da Zhou Catalogue; translated in the second year of Yongchun at Guining Cloister of West Taiyuan Monastery).
Mahāyāna-śatapuṇyālaṃkāra-lakṣaṇa-sūtra, one fascicle (second translation, from the same original as the preceding Śatapuṇyalakṣaṇa-sūtra; retranslated by Rizhao).
Mahāyāna-caturdharma-sūtra, one fascicle (first translation; see the Da Zhou Catalogue; translated in the first year of Yonglong at East Taiyuan Monastery).
Bodhisattva-caryā-caturdharma-sūtra, one fascicle (translated in the first month of the second year of Yonglong at Hongfu Monastery in the capital, with a preface composed by the śramaṇa Yancong; second translation, from the same original as the preceding Mahāyāna-caturdharma; retranslated in the capital).
Saptakoṭibuddhamātṛ-cundī-dhāraṇī-sūtra, one fascicle (first translation, from the same original as the one produced by Vajrabodhi; see the Da Zhou Catalogue; translated in the first year of Chuigong at Guining Cloister of West Taiyuan Monastery).
Buddhoṣṇīṣa-vijayā-dhāraṇī-sūtra, one fascicle (second translation, from the same original as the one produced by Du Xingyi and others; translated on the twentieth day of the fifth month in the first year of Yongchun at Hongfu Monastery in the capital together with the śramaṇa Yancong, who also composed a preface; see the preface preceding the sūtra).
Vijayoṣṇīṣa-dhāraṇī-sarvakarmāvaraṇa-viśodhana-sūtra, one fascicle (fourth translation, from the same original as the preceding sūtra; Rizhao later, wishing to return to his homeland, retranslated it at the Great Eastern Capital together with the śramaṇa Huizhi, expanding both the preceding narrative of origins and the subsequent ritual).
Mahāyāna-ghanavyūha-sūtra, three fascicles (see the Da Zhou Catalogue).
Stūpa-karaṇa-guṇa-sūtra, one fascicle (see the Da Zhou Catalogue; translated in the first year of Yonglong at East Taiyuan Monastery).
Vajracchedikā-prajñāpāramitā-sūtra-vyākhyā-parigraha-parighātākṣaya-prajñapti-śāstra, two fascicles (composed by the Bodhisattva Guṇamti, also called the Guṇaprabha-śāstra; see the Da Zhou Catalogue; translated on the fifteenth day of the ninth month in the second year of Yongchun at Guining Cloister of West Taiyuan Monastery).
Mahāyāna-pañcaskandhaka-vaipulya-śāstra, one fascicle (composed by the Bodhisattva Sthiramati, without the character 'guang'; see the Da Zhou Catalogue; translated on the fifteenth day of the sixth month in the first year of Chuigong at Guining Cloister of West Taiyuan Monastery).
The above eighteen works in thirty-four fascicles are all extant.
The śramaṇa Divākara, translated into the Tang language as Rizhao ('Sunlight'), was a native of Central India. He had a profound mastery of the Tripiṭaka and wide knowledge of the four Āgamas. His conduct in moral discipline was pure and lofty, and his learning was abundant. He was especially skilled in incantation rituals and also penetrated the five sciences. With the vow to benefit sentient beings, he traveled to this land. He arrived at the beginning of the Yifeng reign of the Heavenly Emperor, and toward the end of the Chuigong reign of the Heavenly Empress, at East and West Taiyuan Monasteries in the two capitals (West Taiyuan Monastery is the present-day West Chongfu Monastery, and East Taiyuan Monastery is the present-day Da Fuxian Monastery),
as well as Hongfu Monastery in the Western Capital, he translated eighteen works including the Mahāyāna-pratyutpannabuddha-saṃmukhāvasthita-samādhi-sūtra and others. The śramaṇa Śāntaprajñādeva translated the spoken words, and the śramaṇa Huizhi certified the Sanskrit words. By imperial decree, ten eminent and virtuous monks were summoned to assist in this Dharma conversion: the śramaṇas Daocheng, Baochen, Jiashang, Woncheuk, Lingbian, Mingxun, and Huaidu certified the meaning, while the śramaṇas Sixuan, Fuli, and others arranged the text and took down the brush strokes.
The Heavenly Empress personally presented her sage composition and wrote a preface to head the work, illuminating and adorning the image teaching so that it would be handed down imperishably.
Buddhoṣṇīṣa-vijayā-dhāraṇī-sūtra, one fascicle (first translation, from the same original as the one produced by Rizhao and others; translated on the fifth day of the first month in the fourth year of Yifeng).
The above one work in one fascicle is presently extant.
The pure-faith layman Du Xingyi was a native of the capital district. During the Yifeng era, he served as Court Gentleman for Miscellaneous Service and Acting Director of the Reception Bureau of the Court of State Ceremonial. Xingyi was well-versed in the languages of the various borderlands and possessed literary eloquence; he also thoroughly penetrated the wonders of Indian language and script. At that time, the monk Buddhapāli of Kashmīr came to the palace carrying a bundle of Indic sūtras and presented them.
The Heavenly Emperor issued an edict commanding Xingyi to translate it, naming it the Buddhoṣṇīṣa-vijayā-dhāraṇī. General Ningyuan Duba and the Tripiṭaka Master Divākara of Central India certified the translation. This was the first month of the fourth year of Yifeng. In this translation by Du, ancestral temple taboos and national dynastic taboos were all concealed and avoided: thus 'World-Honoured One' (shizun) became 'Sage-Honoured One' (shengzun); 'world' (shijie) became 'living realm' (shengjie); 'great influence' (dashi) became 'great destination' (daqu); and 'healing' (jiuzhi) became 'eliminating' (jiuchu). Upon the completion of the translation, it was submitted to the court. The Emperor read it through and turned to Xingyi, saying: 'Since these are sacred words, there is no need to observe taboos.' At that time, having received the imperial command, Du was on the verge of correcting it, but set it aside due to other duties. As time slipped by, Gentleman Du passed away. Before he could rectify it, the sūtra had already begun to circulate. Later, the Tripiṭaka Master Rizhao received an imperial decree to translate it again, naming it the Zuicheng foding tuoluoni jing (Buddhoṣṇīṣa-vijayā-dhāraṇī-sūtra). The Da Zhou Catalogue erroneously states that the Buddhoṣṇīṣa-vijayā-dhāraṇī was translated by the Tripiṭaka Master Rizhao.
Shimen bianhuo lun (Treatise Resolving Doubts in Ten Sections), two fascicles (responding to Literary Scholar of the Crown Prince Quan Wuer's 'Inquiries into Doubts in Buddhist Scriptures'; sometimes in three fascicles).
The above one work in two fascicles is extant.
The śramaṇa Shi Fuli was a native of the capital district, surnamed Huangfu in secular life. He went forth as a youth and resided at Xingshan Monastery. By nature he was quiet and harbored few desires, wandering in mind through the inner scriptures and broadly versed in both the mysterious [Daoist] and Confucian texts. He was especially skilled in poetry and rhymed prose, and excelled at literary writing; secular celebrities all admired and looked up to him. When the Tripiṭaka Masters Divākara, Śikṣānanda, and others translated scriptures such as the Mahā-alaṃkāra and the Avataṃsaka, Fuli was summoned by imperial decree to join in the translation work; the arrangement of the text and tailoring of the meaning truly fell upon him. In the second year of Yonglong (a xinsi year) under the Heavenly Emperor, because Quan Wuer, Literary Scholar of the Crown Prince, wrote 'Inquiries into Doubts in Buddhist Scriptures' in ten sections to question Fuli and request that he resolve obscurities, Fuli replied and compiled a work in two fascicles, titled Treatise Resolving Doubts in Ten Sections. Host and guest exchanged inquiries and replies, dissecting doubts and queries. The text flowed from a storehouse of wisdom; its meaning surpassed normal imagination. Who else could have provided such responses? It may truly be said that Nāgārjuna was reborn and Aśvaghoṣa appeared again. When Literary Scholar Quan saw this treatise, his myriad doubts were instantly dispelled, and he reverently accepted and followed it. Although this was an exchange of a single occasion, it is truly a guiding mirror for ten thousand generations. The Dharma master also had a collection of literary works circulating in the world.
Da Tang Cien si Sanzang fashi zhuan (Biography of the Tripiṭaka Master of Cien Monastery of the Great Tang), ten fascicles.
The above one work in ten fascicles is presently extant.
The śramaṇa Shi Huili was originally named Zili; the Heavenly Emperor changed his name to Huili. Surnamed Zhao in secular life, he was a native of Tianshui. An early ancestor moved to Xinping due to an official appointment, so he became a man of Bin (now changed to Bin). His grandfather and father both enjoyed high renown. He was the third son of Yi, an Editorial Director of the Sui dynasty who maintained steadfast integrity. From birth he was extraordinarily gifted and possessed the resolve to abandon the world. At the age of fifteen, in the third year of Zhenguan, he went forth and resided at Zhaoren Monastery in Binzhou. This monastery