[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 # 貞元新定釋教目錄 12.20 貞元新定釋教目錄 12.20 - **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) ### [12.20.2](https://indike.org/pramana/in.bauddha.taisho.2157.12.20.2) 經中要鈔譯集成一十二卷。沙門玄楷等筆 受。于時有中印度大菩提寺僧阿難律木叉 師迦葉師等。於經行寺譯功德天法。編在集 經第十卷內。故不別存也。 諸經要集二十卷（顯慶四年西明寺撰） 右一部二十卷其本見在。 沙門釋玄惲。本名世道。律學高譽謨重前 良。綴緝為務。兼有鈔疏注解眾經。西明創居 召為大德。顯慶年中讀一切經。鈔諸要事撰 成一部。名諸經要集。餘如內典錄載。 集沙門不拜俗議六卷（見內典錄） 右一部六卷其本見在。 沙門釋彥琮。識量聰敏博曉群經善屬文筆 尤工著述　天皇龍朔二年壬戌有　詔令拜 　君親。恐傷國化令百司遍議。于時沙門道 宣等。共上書啟聞于朝廷眾議異端。所司進 入　聖躬親覽。下勅罷之。琮恐後代無聞故。 纂斯事并前代故事及先賢答對。名為集沙 門不拜俗議。傳之後代永作楷摸。牆塹法城 玄風不墜也。兼撰大唐京師寺錄行於代。 師子莊嚴王菩薩請問經一卷（亦名八曼荼羅經龍朔三年於慈恩 寺譯見大周錄） 離垢惠菩薩所問禮佛法經一卷（龍朔三年於慈恩寺譯見大周 錄） 阿吒那智呪經一卷（龍朔三年於慈恩寺譯見續高僧傳） 右三部三卷（前二部二卷見在後一部一卷闕本）。 沙門那提。唐曰福生。具依梵言則云布如烏 代耶。以言煩多故。此但訛略而云那提也。本 中印度人。少出家名師開悟志氣雄遠。弘道 為懷歷遊諸國務在開物。而善達聲明通諸 詁訓。大夏召為文士擬此士蘭臺著作者。 汎愛好奇尚。聞有涉悟不憚遠夷。曾往執師 子國。又東南上楞伽山。南海諸國隨緣遠化。 承脂那東國盛傳大乘佛法崇盛贍洲稱最。 乃搜集大小乘經律論五百餘夾合一千五百 餘部。以天皇永徽六年創達京師。有勅令於 慈恩寺安置所司供給。時玄奘法師當途翻 譯聲華騰蔚。無由克彰掩抑蕭條。達名寔 難。那提不蒙引到無由自敷。顯慶元年。 勅往昆崙諸國採取異藥。既至南海諸王歸 敬為別立寺度人授法。弘化之廣又倍於前。 以昔被　勅往理須返命慈恩寺梵本擬重 尋研。龍朔三年還返舊寺。所齎諸經並為奘 將出。意欲翻度莫有依憑。惟譯八曼荼羅 等經三部。要約精最可常行學。禪林寺沙門 惠澤譯語。豐德寺沙門道宣綴文并製序。其 年南海真臘國為那提素所化者奉敬無已。思 見其人互相牽率假途遠請。乃云。國有好藥 唯提識之。請自採取。下勅聽往返亦未曾 有。博訪大夏行人云。那提三藏乃龍樹之門 人也。所解無相與奘碩。反西梵僧云。大師隱 後斯人第一。深解實相善達方便。小乘五部 毘尼。外道四違陀論。莫不洞達源底通明言 義。詞出珠聯理暢霞舉。所著大乘集義論可 有四十餘卷。將事譯之被遣遂闕。夫以抱麟 之歎代有斯蹤。知人難哉。千齡罕遇那提挾 道遠至。投俾北冥既無所待。乃三被毒再充 南役。崎嶇數萬頻歷瘴氛。委命遭命斯在 斯人。嗚呼惜哉。 大般涅槃經後譯茶毘分二卷（亦云闍維分亦云後分沙門惠立製 序見大周錄） 右一部二卷其本見在。 沙門若那跋陀羅。唐云智賢。南海波凌（亦曰訶凌）國 人也。善三藏學。往者麟德年中益府成都沙 門會寧。故遊天竺觀禮聖。跡汎舶西逝路經 波凌國。遂共智賢譯涅槃後分二卷。寄經達 於交州。會寧方之天竺。後至儀鳳年初交州 都督梁難敵遣使附經入京。三年戊寅大慈 恩寺沙門靈會。於東宮啟請施行。 大乘顯識經二卷（第二出與寶積賢護長者會同本見大周錄永隆元年於東都太原寺譯） 大方廣佛華嚴經續入法界品一卷（或無續字續舊華嚴經闕 文見大周錄垂拱元年於西太原寺歸寧院譯） 方廣大莊嚴經十二卷（一名神通遊戲第四出與竺法護普曜經等同本見大周 錄永淳二年九月十五日畢於西太原寺歸寧院譯沙門復禮筆受） 證契大乘經二卷（亦名入一切佛境界智陪盧遮那藏第二出與大乘同性經同本見大 周錄永隆元年於太原寺譯） > \[He took\] essential extracts from the scriptures, translated and compiled into twelve rolls. Śramaṇa Xuanjie and others took them down with brush. At that time, there were the monks Ānandasaṃgha (?), Mokṣamaster, Kāśyapamaster, and others from the Mahābodhi Monastery in Central India, who translated the Ritual of Śrīmahādevī at Jingxing Monastery. Because it was incorporated into the tenth roll of this anthology of sūtras, it was not preserved separately. > > Anthology of Essentials from Various Sūtras (Zhujing Yaoji), twenty rolls (composed at Ximing Monastery in the fourth year of Xianqing). > The one work above, in twenty rolls, is extant. > Śramaṇa Shi Xuanyun, whose original personal name was Shidao, enjoyed high renown in Vinaya studies and modeled himself upon the former virtuous ones. He made compilation his duty and additionally had extracts, subcommentaries, and annotations on numerous scriptures. When Ximing \[Monastery\] was first established, he was summoned as a Great Virtuous One. In the middle of the Xianqing era, he read through all the scriptures, extracted all the essential matters, and compiled them into one work named Anthology of Essentials from Various Sūtras. The rest is recorded in the Neidian lu. > > Collection of Deliberations on Śramaṇas Not Paying Homage to the Secular (Ji Shamen Bubai Su Yi), six rolls (see Neidian lu). > The one work above, in six rolls, is extant. > Śramaṇa Shi Yancong possessed acute discernment and great intelligence, was broadly conversant in the various scriptures, was skilled at literary composition, and was especially proficient in writing works. In the second year of the Longshuo era of the Heavenly Emperor, the cyclical year renxu, an imperial edict was issued ordering \[clerics\] to pay homage to sovereign and parents. Fearing that this would harm the nation's edification, \[the emperor\] ordered all officials to deliberate thoroughly. At that time, Śramaṇa Daoxuan and others jointly submitted a memorial to inform the imperial court, where the numerous opinions diverged. When the relevant officials submitted them, the Sage Personage inspected them himself and issued an imperial decree revoking it. Fearing that later generations would hear nothing of it, Cong compiled these events, along with precedent cases from previous dynasties and the responses of former worthies, titling it Collection of Deliberations on Śramaṇas Not Paying Homage to the Secular, to transmit it to later generations to serve forever as an exemplar, defending the fortress of the Dharma so that the profound tradition would not falter. He also compiled Records of the Monasteries in the Capital of the Great Tang, which circulates in the world. > > Sūtra of the Questions of the Bodhisattva King Lion Ornament (Shizi Zhuangyan Wang Pusa Qingwen Jing), one roll (also called Eight Maṇḍalas Sūtra; translated in the third year of Longshuo at Cien Monastery; see Great Zhou Catalogue). > Sūtra of the Ritual for Worshipping the Buddha Asked by the Bodhisattva Immaculate Wisdom (Ligouhui Pusa Suowen Lifofa Jing), one roll (translated in the third year of Longshuo at Cien Monastery; see Great Zhou Catalogue). > Sūtra of the Aṭavaka Spell (Azhana Zhi Zhou Jing), one roll (translated in the third year of Longshuo at Cien Monastery; see Continued Biographies of Eminent Monks). > The three works above, in three rolls (the former two works in two rolls are extant; the latter one work in one roll lacks an extant text). > Śramaṇa Nadi, rendered in the Tang as Fusheng; if fully following the Indic phonetics, it is Puṇyodaya. Because the phrasing is verbose, it is here merely abbreviated and corrupted as Nadi. Originally a native of Central India, he left household life at an early age, was awakened by renowned teachers, and had far-reaching and heroic aspirations. Bearing the propagation of the Way in mind, he traveled through various kingdoms, making the edification of beings his purpose. Moreover, he was thoroughly accomplished in phonetics and grammar and conversant in glossaries and interpretations. The Tokharians (Daxia) summoned him as a literatus, comparable to a compiler in the Orchid Pavilion (Lantai) of this land. He loved widely and had a taste for the remarkable; whenever he heard of someone who had attained realization, he did not shrink from distant barbarian lands. He once went to the Kingdom of the Lion (Siṃhala) and then ascended Mount Laṅkā to the southeast. In the various countries of the South Seas, he traveled afar to convert beings according to conditions. Having heard that the Mahāyāna Buddha-Dharma was flourishingly transmitted in the eastern land of Cīna and was the most revered in Jambudvīpa, he gathered together more than 500 bundles of Mahāyāna and Hīnayāna sūtras, vinayas, and śāstras, totaling over 1,500 works. In the sixth year of Yonghui under the Heavenly Emperor, he arrived for the first time in the capital. An imperial edict ordered that he be accommodated at Cien Monastery and provided for by the relevant authorities. At that time, Dharma Master Xuanzang was in charge of translation, his fame and renown flourishing and resplendent. Having no avenue to display his abilities, \[Nadi\] was overshadowed and neglected; attaining renown was indeed difficult. Not receiving an introduction, Nadi had no way to reveal his skills. In the first year of Xianqing, an imperial edict \[ordered him\] to go to the various kingdoms of Kunlun to collect rare medicines. When he arrived in the South Seas, the various kings took refuge and respected him, erecting separate monasteries for him, ordaining people, and conferring the Dharma. The breadth of his propagation and transformation was double that of before. Because he had formerly received an imperial edict to go, it was proper for him to report his mission, and he planned to study again the Indic texts at Cien Monastery. In the third year of Longshuo, he returned to the old monastery. The various scriptures he had brought had all been taken away by Xuanzang. Wishing to translate them, he had nothing to rely upon. He only translated three works, including the Eight Maṇḍalas Sūtra, which were succinct, essential, and suitable for regular practice and study. Śramaṇa Huize of Zhanlin Monastery translated the spoken words; Śramaṇa Daoxuan of Fengde Monastery polished the text and composed the preface. That year, the kingdom of Zhenla (Cambodia) in the South Seas, having long been transformed by Nadi, revered him boundlessly. Yearning to see him, they urged one another on and came from afar using trade routes to make a request, saying: 'Our country has fine medicines which only Nadi recognizes. We request that he personally gather them.' An imperial decree permitted him to go, but whether he ever returned is unknown. Inquiring broadly of travelers from Daxia (Tokharistan), they said: 'Tripiṭaka Master Nadi was a disciple of Nāgārjuna. His understanding of the signless was diametrically opposed to Xuanzang's.' An Indic monk from the west said: 'After the Great Master (Nāgārjuna) passed away, this man was foremost. He deeply understood the true reality and was adept in skillful means. In the Vinaya of the five Hīnayāna divisions and the four Veda treatises of the non-Buddhists, there was none whose depths he did not penetrate, being thoroughly clear in their words and meanings. His words poured forth like linked pearls; his principles flowed freely like rising mists. The Mahāyānasaṃgīti-śāstra (?) he composed was around forty rolls; just as he was about to translate it, he was sent away and so it was left undone.' Truly, the lament of 'cradling the unicorn' has left its traces in every age; how hard it is to know a person! Rare to encounter in a thousand years, Nadi came from afar embracing the Way; cast upon the Northern Darkness, he found nothing to rely upon. He was poisoned three times and twice assigned to missions in the south, traversing tens of thousands of li on rugged roads and repeatedly braving malarial vapors. Entrusting life \[to duty\] and suffering such a fate—this was true of this man. Alas, how lamentable! > > Mahāparinirvāṇa-sūtra, Later Translation: Section on the Cremation, two rolls (also called Cremation Section; also called Later Section; with a preface composed by Śramaṇa Huili; see Great Zhou Catalogue). > The one work above, in two rolls, is extant. > Śramaṇa Jñānabhadra, in Tang called Zhixian, was a native of the kingdom of Poling (also called Heling) in the South Seas. He was proficient in the study of the Tripiṭaka. Formerly, during the Linde era, Śramaṇa Huining of Chengdu in Yizhou traveled to India to view and worship sacred traces. Sailing west on a ship, his route passed through the kingdom of Poling. Thereupon, together with Zhixian, he translated two rolls of the Later Section of the Nirvāṇa \[Sūtra\], and sent the scripture to Jiaozhou. Only then did Huining go to India. Later, at the beginning of the Yifeng era, Liang Nandi, Area Commander of Jiaozhou, dispatched an envoy to bring the scripture into the capital. In the third year, the cyclical year wuyin, Śramaṇa Linghui of Da Cien Monastery submitted a petition at the Eastern Palace requesting its distribution and practice. > > Mahāyāna Manifestation of Consciousness Sūtra (Dasheng Xianshi Jing), two rolls (second translation; same text as the 'Bhadrapāla the Merchant' Assembly of the Ratnakūṭa; see Great Zhou Catalogue; translated in the first year of Yonglong at Taiyuan Monastery in the Eastern Capital). > Great Vaipulya Buddha Avataṃsaka Sūtra, Continuation to the Chapter on Entering the Dharma Realm, one roll (sometimes without the character 'continuation'; continuing the missing text of the old Avataṃsaka Sūtra; see Great Zhou Catalogue; translated in the first year of Chuigong at the Guining Cloister of West Taiyuan Monastery). > Extensive Sūtra of Great Ornamentation (Lalitavistara), twelve rolls (also named Supernatural Play; fourth translation; same text as Dharmarakṣa's Puyapao jing, etc.; see Great Zhou Catalogue; translation completed on the fifteenth day of the ninth month of the second year of Yongchun at the Guining Cloister of West Taiyuan Monastery; Śramaṇa Feli took down the text with brush). > Sūtra of Attestation to the Mahāyāna (Zhengqi Dasheng Jing), two rolls (also named Entering the Wisdom of All Buddhas' Realm, the Vairocana Treasury; second translation; same text as the Sūtra on the Identical Nature of the Mahāyāna; see Great Zhou Catalogue; translated in the first year of Yonglong at Taiyuan Monastery). > — English (machine translation) (machine translation) ### [12.20.3](https://indike.org/pramana/in.bauddha.taisho.2157.12.20.3) 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 > — English (machine translation) (machine translation) ### [12.20.4](https://indike.org/pramana/in.bauddha.taisho.2157.12.20.4) 破薛舉之戰場也。立識敏才俊神清道遠。 習林遠之高風。邁肇融之識量。聲譽聞徹。 勅召充大慈恩寺翻經大德。次補西明寺都 維那。後授太原寺主。皆降綸旨令維寺住。 天皇之代頻召入內。與黃冠對論皆愜。 帝旨。事在別傳。立以玄奘法師求經印度 經無紀述季代罕聞。遂撰慈恩三藏行傳。未 成而卒。後弘福寺沙門彥琮續而成之。總成 十卷。故初題云沙門惠立本釋彥琮箋。 四分比丘戒本一卷（題云四分戒本并序西太原寺沙門懷素集） 四分比丘尼戒本一卷（題加尼字餘同前） 四分僧羯磨三卷（題云羯磨卷上并序出四分西太原寺沙門懷素集） 四分尼羯磨三卷（題加尼字餘同前） 右四部八卷其本並在。 沙門懷素。俗姓范氏。京兆人。世襲冠冕。貞 觀十九年出家師奘法師為弟子。而立性聰 敏專尋經論。進具之後偏隷毘尼。依道成 律師學四分律。不淹時序而為上首。先居弘 濟後住太原。學侶雲奔教授無輟。以先德所 集多不依文率己私見妄生增減。遂乃撿尋 律藏抄出戒心羯磨。但取成文非妄穿鑿。可 謂嗣徽迦葉繼軌波離而已焉。又別撰四分 記抄兼經論疏記等五十餘卷行於代。 大方廣圓覺修多羅了義經一卷 右一部一卷其本見在。 沙門佛陀跋多羅。唐云覺救。北印度罽賓人 也。於東都白馬寺譯圓覺了義經一部。此近 出不委何年。且弘道為懷務甄詐妄。但真詮 不謬豈假具知年耶。 佛頂尊勝陀羅尼經一卷（第三出與杜顗等出者同本見大周錄及經前序） 右一部一卷其本見在。 沙門佛陀波利。唐言覺護。北印度罽賓國人。 忘身侚道遍觀靈跡。聞文殊師利在清涼山。 遠涉流沙躬來禮謁。以。 天皇儀鳳元年景子杖錫五臺虔誠禮拜。悲 泣雨淚望覩聖容。倐焉見一老翁從山中出 來。作婆羅門語。謂波利曰。師精誠懇惻何所 求耶。波利答曰。聞文殊大士隱跡此山。從印 度來欲求瞻禮。翁曰師從彼國將佛頂尊勝 陀羅尼經來不。此土眾生多造諸罪。出家之 輩亦多所犯。佛頂神呪除罪祕方。若不將經 徒來何益。縱見文殊何必能識。師可還西國 取彼經來流傳此土。即是遍奉眾聖。廣利群 生拯濟幽冥。報諸。 佛恩也。師取經來至此弟子當示師文殊師 利菩薩所在。波利聞此語已不勝喜躍。遂裁 抑悲淚向山更禮。舉頭之頃忽不見老人。波 利驚愕倍增虔敬。遂返歸本國取得經來。既 達。 帝城便求進見。有司具狀。 聞奏。 天皇賞其精誠崇斯祕典。遂詔鴻臚寺典客 令杜行顗及日照三藏於內共譯。譯訖䞋絹 三十匹。經留在內。波利因乃垂泣奏曰。委棄 身命志在利人。請布流行是所誠望。 帝愍其專至遂留所譯之經還其梵本任將流 布。波利得經不勝喜躍。將向西明寺訪得善 梵語僧順貞奏共翻譯。 帝允其請。遂對翻經大德圓測共貞翻出。名 佛頂尊勝陀羅尼。與前杜令所翻之者。呪韻 經文大同小異。波利所願已畢持經梵本入 於五臺于今不出。莫知所之。比諸眾譯此最 弘布。 （准經前序乃云永淳二年迴至西京具狀聞奏。其年即共順貞再譯名佛頂尊勝陀羅尼經。今尋此說年月稍乖。其杜令 譯者乃儀鳳四年正月五日也日照再譯乃永淳元年五月十三日也。既云永淳二年方達唐境。前之二本從何而 得。又永淳二年天皇已幸東都。如何乃云在京譯出。其序復是永昌已後有人迷記却敘前事。致有參差。此波利譯者 不可依序定其年月也）。 > ... battlefield where Xue Ju was defeated. \[Hui\]li possessed acute understanding and exceptional talent; his spirit was pure, and his path was far-reaching. He emulated the noble demeanor of \[Hui\]lin and \[Hui\]yuan, and surpassed the breadth of understanding of Sengzhao and Daorong. His renown was widely heard. By imperial decree, he was summoned to serve as a Translation Virtuoso of Great Cien Monastery. Next, he was appointed Rector (karmadāna) of Ximing Monastery. Later, he was conferred \[the position of\] Abbot of Taiyuan Monastery; in each case, imperial edicts were issued commanding him to manage monastic affairs. During the reign of Emperor Tianhuang (Gaozong), he was repeatedly summoned to the imperial palace to debate with Daoist priests, and in each case, he satisfied the imperial will; the details are recorded in his separate biography. Considering that Master of the Dharma Xuanzang had sought scriptures in India yet had no chronicle or account, so that in subsequent eras it would rarely be heard of, Li composed the \*Biography of the Tripiṭaka \[Master of\] Cien \[Monastery\]\*. Before it was completed, he passed away. Later, Śramaṇa Yanzong of Hongfu Monastery continued and completed it, making ten fascicles in total. Hence, the initial title states: 'Composed by Śramaṇa Huili; Annotated by Śramaṇa Yanzong.' > > \*Sifen biqiu jieben\* (Four-Part Bhikṣu Prātimokṣa), one fascicle (entitled \*Sifen jieben\*, with a preface, compiled by Śramaṇa Huaiyin of West Taiyuan Monastery) > \*Sifen biqiuni jieben\* (Four-Part Bhikṣuṇī Prātimokṣa), one fascicle (the character 'ni' is added to the title; the rest is the same as above) > \*Sifen seng jiemo\* (Four-Part Saṅgha Karmavācanā), three fascicles (entitled \*Jiemo, Fascicle One\*, with a preface, extracted from the \*Four-Part \[Vinaya\]\*, compiled by Śramaṇa Huaisu of West Taiyuan Monastery) > \*Sifen ni jiemo\* (Four-Part Bhikṣuṇī Karmavācanā), three fascicles (the character 'ni' is added to the title; the rest is the same as above) > The four works above, in eight fascicles, are all extant. > > Śramaṇa Huaisu, secular surname Fan, was a native of Jingzhao. His family had held official caps and sashes for generations. In the nineteenth year of Zhenguan, he went forth from household life and took Master of the Dharma \[Xuan\]zang as his teacher to become his disciple. By nature he was intelligent and acute, dedicating himself to investigating sūtras and śāstras. After receiving full ordination, he devoted himself exclusively to the vinaya. He studied the \*Four-Part Vinaya\* under Vinaya Master Daocheng; within no time, he became the foremost student. He first resided at Hongji \[Monastery\] and later stayed at Taiyuan \[Monastery\]. Students flocked to him like clouds, and his instruction never ceased. Considering that what earlier worthies had compiled mostly did not adhere to the text and arbitrarily made additions or deletions according to private opinions, he investigated the Vinayapiṭaka and excerpted the core precepts and karmavācanā rituals, only adopting established texts without making arbitrary interpretations. He may truly be said to have inherited the brilliance of Kāśyapa and followed the footsteps of Upāli. He also separately composed notes and excerpts on the \*Four-Part \[Vinaya\]\*, as well as commentaries and notes on sūtras and śāstras in more than fifty fascicles, which circulate in his generation. > > \*Da fangguang yuanjue xiuduoluo liaoyi jing\* (Mahāvaipulya Great Perfect Enlightenment Sūtra of Definitive Meaning), one fascicle > The one work above, in one fascicle, is currently extant. > > Śramaṇa Fotuobatuoluo (Buddhabhadra), in Tang called Juejiu (Awakened Savior), was a native of Kashmīr in North India. At Baima Monastery in the Eastern Capital, he translated the one work \*Yuanjue liaoyi jing\*. This was recently produced, and the exact year is not detailed. Moreover, taking the propagation of the Way as his purpose, he made it his task to distinguish the spurious from the authentic; as long as the true teaching is without error, why must one fully know the year? > > \*Foding zunsheng tuoluoni jing\* (Uṣṇīṣavijayā-dhāraṇī-sūtra), one fascicle (third translation, the same text as that produced by Du Xingyi and others; see the \*Great Zhou Catalogue\* and the preface before the sūtra) > The one work above, in one fascicle, is currently extant. > > Śramaṇa Fotuoboli (Buddhāpāli), in Tang called Juehu (Awakened Protector), was a native of the country of Kashmīr in North India. Forgetting his own body and devoting himself to the Way, he visited sacred sites everywhere. Having heard that Mañjuśrī was at Mount Qingliang, he crossed the drifting sands from afar to come in person to pay homage. In the first year of the Yifeng era of Emperor Tianhuang (676), a \*bingzi\* year, carrying his monk's staff to Mount Wutai, he reverently made prostrations. Weeping tears of sorrow, he hoped to behold the holy visage. Suddenly, he saw an old man emerge from within the mountain. Speaking in the language of the Brāhmaṇas, he said to Pāli: 'Master, with such sincere earnestness and deep grief, what do you seek?' Pāli replied, 'I heard that the Great Being Mañjuśrī conceals his traces on this mountain, so I have come from India desiring to behold and worship him.' The old man said: 'Master, did you bring the \*Uṣṇīṣavijayā-dhāraṇī-sūtra\* from that country or not? The sentient beings of this land create many sins, and those who have gone forth also frequently commit transgressions. The divine dhāraṇī of the Buddha-Uṣṇīṣa is a secret recipe for eliminating sins. If you have not brought the sūtra, what benefit is there in coming in vain? Even if you saw Mañjuśrī, how would you necessarily be able to recognize him? Master, you may return to the Western countries, obtain that sūtra, and circulate it in this land; that would indeed be making offerings everywhere to all the holy ones, widely benefiting all living beings, saving those in the dark realms, and requiting the kindness of all the Buddhas. Once you have fetched the scripture and arrived here, this disciple will point out to you where the Bodhisattva Mañjuśrī is.' Having heard these words, Pāli could not contain his joy. Thereupon, restraining his sorrowful tears, he bowed again toward the mountain. In the time it took to raise his head, the old man suddenly vanished. Pāli was astonished and redoubled his reverent devotion. He then returned to his native country, obtained the scripture, and brought it back. Having reached the imperial capital, he immediately requested an audience. The authorities reported the circumstances to the throne. Emperor Tianhuang appreciated his sincere devotion and revered this secret scripture. Thereupon, he decreed that Du Xingyi, Director of Foreign Affairs at the Court of State Ceremonial, and the Tripiṭaka \[Master\] Rizhao (Divākara) translate it together within the palace. When the translation was completed, thirty bolts of silk were bestowed as an offering, but the scripture was retained within the palace. Pāli therefore wept and memorialized: 'Discarding my body and life, my ambition was to benefit others. I request that it be distributed and circulated; this is my earnest hope.' The Emperor pitied his single-minded dedication, so he retained the translated scripture and returned the Indic text to him, allowing him to take and circulate it. Having obtained the scripture, Pāli was overjoyed. Taking it toward Ximing Monastery, he found a monk named Shunzheng who was skilled in Sanskrit, and memorialized to translate it together. The Emperor granted his request. Thereupon, together with the Translation Virtuoso Yuance and \[Shun\]zheng, he translated it, entitling it \*Foding zunsheng tuoluoni\*. Compared to the one previously translated by Director Du, the mantra sounds and scripture text were broadly similar with minor differences. Pāli's wish having been fulfilled, he took the Indic text of the scripture and entered Mount Wutai, not emerging down to the present day; no one knows where he went. Compared with the various translations, this one is the most widely distributed. > (According to the preface before the scripture, it says that in the second year of Yongchun \[683\] he returned to the Western Capital and reported the circumstances to the throne, and that in that year he translated it again with Shunzheng under the title \*Foding zunsheng tuoluoni jing\*. Now investigating this account, the dates are somewhat contradictory. The one translated by Director Du was on the fifth day of the first month of the fourth year of Yifeng \[679\], and Rizhao's second translation was on the thirteenth day of the fifth month of the first year of Yongchun \[682\]. Since it says that he only reached the Tang territory in the second year of Yongchun, from where were the previous two versions obtained? Furthermore, in the second year of Yongchun, Emperor Tianhuang had already visited the Eastern Capital; how could it say that it was translated in the capital? That preface was written after the Yongchang era \[689\] by someone whose memory was confused when retrospectively recounting former matters, resulting in discrepancies. The date of this translation by Pāli cannot be determined based on that preface.) > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.12.20.1) — English, machine translation ## Linked texts (4) - [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 - [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060.4.10) — 道宣, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.12.20](https://indike.org/pramana/in.bauddha.taisho.2157.12.20) · Pramāṇa