貞元新定釋教目錄 13.3.1

13.3.1

大方廣佛華嚴經不思議佛境界分一卷（或二卷十
二紙永昌元年於魏國東寺譯見大周錄初出與後實叉難陀譯不思議境界經同）
大方廣佛華嚴經修慈分一卷（天授二年於大周東寺譯見大周錄）
大乘造像功德經二卷（或一卷天授二年於大周東寺譯見大周錄）
智炬陀羅尼經一卷（天授二年於大周東寺譯見大周錄）
諸佛集會陀羅尼經一卷（天授二年於大周東寺譯見大周錄）
大乘法界無差別論一卷（天授二年月十四日於大周東寺譯見大周錄）
右六部七卷其本並在。
沙門提雲般若。或云提雲陀若那。唐云天智。
于闐國人。學通大小智兼真俗。呪術禪門悉
皆諳曉。以天后永昌元年來屆于此。即以其
年謁。
帝于洛。
勅於魏國東寺（後改為大周東寺）翻經。以永昌元年己
丑至天授二年辛卯。總出經六部。沙門威陀
惠智等譯語。沙門處一等筆受。沙門復禮等
綴文。沙門德威慧儼法明弘景等證義。
讚觀世音菩薩頌一卷（見大周錄）
右一部一卷其本見在。
沙門釋慧智。父中印度人也。婆羅門種。因
使遊此而生於智。少而精勤有出俗之志。
天皇時因長年婆羅門僧。奉勅度為弟子。
本既梵人。善閑天竺書語。又生唐國。復練此
土言音。三藏地婆訶羅提雲。若那寶思惟等
所有翻譯。皆召智為證義令度語。智以。
天后長壽二年癸巳。於東都佛授記寺。自譯
讚觀世音菩薩頌一部。
大周刊定眾經目錄十五卷
右一部十五卷其本見在。
沙門釋明佺。東都佛授記寺僧也。尤精律學
兼閑經論。
天后天冊萬歲元年乙未。
勅刊定經目。佺首末條錄編此次序。與翻
經大德二十餘人同共參定。雖云刊定繁穢
尤多。雖見流行實難憑准。中有乖舛如別所
述。
大方廣佛華嚴經八十卷（第二出東晉覺賢譯者同本證聖元年三月十四
日於東都大內大遍空寺譯天后親受筆削至聖曆二年十月八日於佛授記寺功畢）
文殊師利授記經三卷（於清禪寺譯第三出與文殊佛土嚴淨經等同本今
編入寶積當第十五會）
大方廣入如來智德不可思議經一卷（於東都佛授記
寺譯第四出與度諸佛境界智光嚴經等同本）
大方廣如來不思議境界經一卷（第三出與提雲般若所出境界
分同本）
大方廣普賢所說經一卷（第四出與宋功德賢等出者同本久視元年五
月五日於東都三陽宮內初出至長安四年正月五日繕寫畢）
大乘入楞伽經七卷
觀世音菩薩祕密藏神呪經一卷（初出與寶思惟等出者同
本）
妙臂印幢陀羅尼經一卷（第二出與勝幢印陀羅尼經同本）
百千印陀羅尼經一卷
救面然餓鬼陀羅尼神呪經一卷
右繞佛塔功德經一卷（亦云遶塔功德經）
大乘四法經一卷（與前日照三藏出名字雖同經體全異）
十善業道經一卷
大乘起信論二卷（第二出與真諦譯者同本）
摩訶般若隨心經一卷
大方廣不生不滅經一卷
大方廣如來難思議境界經一卷
離垢淨光陀羅尼經一卷（初出與彌陀出譯者同本）
菩薩出生四法經一卷
右一十九部一百七卷（起信論上一十四部一百二卷見在摩訶般若隨心
經下五部五卷闕本）。
沙門實叉難陀。唐云喜學。于闐國人。智度
弘曠利物為心。善大小乘兼異學論。
天后明揚佛日敬重大乘。以華嚴舊經處會
未備。遠聞于闐有斯梵本發使求訪。並請譯
人。實叉與經同臻帝闕。以天后證聖元年
乙未。於東都大內大遍空寺譯華嚴經。
天后親臨法座煥發序文。自運仙毫首題
名品。南印度沙門菩提流志沙門義淨同宣
梵本。後付沙門復禮法藏等於佛授記寺譯。
至聖曆二年己亥功畢。又至久視元年庚子
於三陽宮內譯大乘入楞伽經。及於西京清
禪寺東都授記寺譯文殊授記等經。前後總
譯一十九部。沙門波崙玄範等筆受。沙門復
禮等綴文。沙門法寶弘景等證義。太子中舍
人賈膺福監護。至長安四年實叉緣母年老
請歸覲省。表書再上方蒙允許。
勅御史霍嗣光送至于闐。後和帝龍興重暉
佛日。

The Dafangguang fo huayan jing busiyiyi fo jingjie fen, in one fascicle (or two fascicles, twelve sheets; translated in the first year of the Yongchang era at the Eastern Monastery of the State of Wei; appears in the Great Zhou Catalogue; the first translation, identical to the later translation of the Busiyiyi jingjie jing by Śikṣānanda).
The Dafangguang fo huayan jing xiu ci fen, in one fascicle (translated in the second year of the Tianshou era at the Eastern Monastery of the Great Zhou; appears in the Great Zhou Catalogue).
The Dasheng zaoxiang gongde jing, in two fascicles (or one fascicle; translated in the second year of the Tianshou era at the Eastern Monastery of the Great Zhou; appears in the Great Zhou Catalogue).
The Zhiju tuoluoni jing, in one fascicle (translated in the second year of the Tianshou era at the Eastern Monastery of the Great Zhou; appears in the Great Zhou Catalogue).
The Zhufo jihui tuoluoni jing, in one fascicle (translated in the second year of the Tianshou era at the Eastern Monastery of the Great Zhou; appears in the Great Zhou Catalogue).
The Dasheng fajie wuchabie lun, in one fascicle (translated on the fourteenth day of the [tenth] month in the second year of the Tianshou era at the Eastern Monastery of the Great Zhou; appears in the Great Zhou Catalogue).
The above six works, in seven fascicles, all have their texts extant.
Śramaṇa Devaprajñā (or called Devajñāna; in Chinese, Tianzhi, "Heavenly Wisdom") was a native of the Kingdom of Khotan. His learning spanned the Great and Lesser [Vehicles], and his wisdom encompassed both the ultimate and the conventional. Incantations and the gates of meditation were all thoroughly understood by him. In the first year of the Yongchang era of the Heavenly Empress [Wu Zetian], he arrived here. In that very year, he had an audience with the Emperor in Luoyang. An imperial edict was issued for him to translate scriptures at the Eastern Monastery of the State of Wei (later renamed the Eastern Monastery of the Great Zhou). From the yichou year, the first year of Yongchang, to the xinmao year, the second year of Tianshou, he translated a total of six works of scripture. Śramaṇas such as Weituo and Huizhi translated the language; śramaṇa Chuyi and others recorded with brush; śramaṇa Fuli and others polished the style; śramaṇas Dewei, Huiyan, Faming, Hongjing, and others verified the meaning.
The Zan Guanshiyin pusa song, in one fascicle (appears in the Great Zhou Catalogue).
The above one work, in one fascicle, is currently extant.
Śramaṇa Śākya Huizhi: His father was a man of Central India of the brāhmaṇa caste, who, on an official diplomatic mission, traveled here and fathered Huizhi. From his youth, [Huizhi] was diligent and had the aspiration to renounce the world. During the reign of the Heavenly Emperor [Gaozong], an aged brāhmaṇa monk was ordered by imperial decree to ordain him as a disciple. Since he was originally of Indian descent, he was skilled and conversant in the scripts and tongues of India; furthermore, having been born in the Tang empire, he was also thoroughly practiced in the speech and sounds of this land. In all the translations by the Tripiṭaka masters Divākara, Devajñāna, Baosiwei, and others, Huizhi was invariably summoned to verify the meaning and interpret the language. In the guisi year, the second year of the Changshou era of the Heavenly Empress, Huizhi himself translated one work, the Zan Guanshiyin pusa song, at the Foshouji Monastery in the Eastern Capital.
The Da Zhou kanding zhongjing mulu, in fifteen fascicles.
The above one work, in fifteen fascicles, is currently extant.
Śramaṇa Śākya Mingquan was a monk of the Foshouji Monastery in the Eastern Capital. He was particularly proficient in the study of the vinaya and also conversant in the sūtras and śāstras. In the yiwei year, the first year of the Tiancewansui era of the Heavenly Empress, an imperial edict was issued to edit and determine the catalogue of scriptures. Mingquan compiled the items from beginning to end and arranged them in sequence, collaborating on the determination with more than twenty Great Virtues of translation. Although it is termed an edited compilation, it contains a great deal of redundancy and confusion; though it is currently in circulation, it is truly difficult to rely upon. The errors and inconsistencies within it are as described elsewhere.
The Dafangguang fo huayan jing, in eighty fascicles (the second translation, the same text as the one translated by Buddhabhadra under the Eastern Jin; translated starting on the fourteenth day of the third month of the first year of the Zhengsheng era at the Dabiankong Monastery within the Imperial Palace of the Eastern Capital; the Heavenly Empress personally held the brush and made editorial adjustments; the task was completed on the eighth day of the tenth month of the second year of the Shengli era at the Foshouji Monastery).
The Wenshushili shouji jing, in three fascicles (translated at the Qingchan Monastery; the third translation, the same text as the Wenshu fotu yanjing jing and others; now compiled into the Ratnakūṭa as the fifteenth assembly).
The Dafangguang ru Rulai zhide bukeyisiyi jing, in one fascicle (translated at the Foshouji Monastery in the Eastern Capital; the fourth translation, the same text as the Du zhufo jingjie zhiguang yan jing and others).
The Dafangguang Rulai busiyiyi jingjie jing, in one fascicle (the third translation, the same text as the Jingjie fen translated by Devaprajñā).
The Dafangguang Puxian suoshuo jing, in one fascicle (the fourth translation, the same text as the one translated by Guṇabhadra and others of the Song; translation commenced on the fifth day of the fifth month of the first year of the Jiushi era in the Sanyang Palace of the Eastern Capital, and the transcription was finished on the fifth day of the first month of the fourth year of Chang'an).
The Dasheng ru Lengqie jing, in seven fascicles.
The Guanshiyin pusa mimizang shenzhou jing, in one fascicle (the first translation, the same text as that translated by Baosiwei and others).
The Miaobi yinzhuang tuoluoni jing, in one fascicle (the second translation, the same text as the Shengzhuang yin tuoluoni jing).
The Baiqian yin tuoluoni jing, in one fascicle.
The Jiu Mianran egui tuoluoni shenzhou jing, in one fascicle.
The Yourao fota gongde jing, in one fascicle (also called Raota gongde jing).
The Dasheng sifa jing, in one fascicle (although identical in title to the one produced earlier by the Tripiṭaka master Divākara, the text of the scripture is entirely different).
The Shishanyedao jing, in one fascicle.
The Dasheng qixin lun, in two fascicles (the second translation, the same text as the one translated by Paramārtha).
The Mohe bore suixin jing, in one fascicle.
The Dafangguang busheng bumie jing, in one fascicle.
The Dafangguang Rulai nan siyiyi jingjie jing, in one fascicle.
The Ligou jingguang tuoluoni jing, in one fascicle (the first translation, the same text as that translated by Mitrasena).
The Pusa chusheng sifa jing, in one fascicle.
The above nineteen works, in one hundred and seven fascicles (the fourteen works in one hundred and two fascicles above the Qixin lun are extant; the five works in five fascicles below the Mohe bore suixin jing are missing texts).
Śramaṇa Śikṣānanda (in Chinese, Xixue, "Delighting in Learning") was a native of the Kingdom of Khotan. His wisdom was vast and broad, and his mind was set on benefiting living beings. He was proficient in both the Mahāyāna and Hīnayāna, as well as the treatises of non-Buddhist systems. As the Heavenly Empress illuminated and promoted the sun of the Buddha, showing great reverence to the Mahāyāna, and because the old translation of the Avataṃsaka-sūtra was incomplete in its assemblies and settings, she heard from afar that this Indic text was preserved in Khotan, and dispatched envoys to seek it out and invite translators. Śikṣānanda arrived at the imperial palace along with the text. In the yiwei year, the first year of the Zhengsheng era of the Heavenly Empress, he translated the Avataṃsaka-sūtra at the Dabiankong Monastery inside the Imperial Palace of the Eastern Capital. The Heavenly Empress personally attended the Dharma seat, producing a radiant preface, and wielding her own celestial brush, inscribed the title and chapter headings. The South Indian śramaṇa Bodhiruci and the śramaṇa Yijing jointly proclaimed the Indic text. Afterwards, it was entrusted to śramaṇas such as Fuli and Fazang to translate at the Foshouji Monastery. The work was completed in the jihai year, the second year of the Shengli era. Furthermore, in the gengzi year, the first year of the Jiushi era, he translated the Dasheng ru Lengqie jing in the Sanyang Palace, and translated scriptures such as the Wenshu shouji jing at the Qingchan Monastery in the Western Capital and the Shouji Monastery in the Eastern Capital. In total, he translated nineteen works earlier and later. Śramaṇas such as Bolun and Xuanfan recorded with brush; śramaṇa Fuli and others polished the style; śramaṇas Fabao, Hongjing, and others verified the meaning; and Jia Yingfu, Assistant in the Household of the Crown Prince, supervised the work. In the fourth year of Chang'an, on account of his mother's advanced age, Śikṣānanda requested leave to return home to visit her. Only after submitting two memorials was permission granted. An imperial decree ordered the Censor Huo Siguang to escort him to Khotan. Later, when Emperor Zhongzong ascended the throne, the sun of the Buddha shone brightly once again.