[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) › 13.3.2 # 貞元新定釋教目錄 13.3.2 貞元新定釋教目錄 13.3.2 - **Language:** Classical Chinese ### [13.3.2](https://indike.org/pramana/in.bauddha.taisho.2157.13.3.2) 勅再徵召方屆帝城。以景龍二年達于茲土。 帝屈萬乘之尊親迎於開遠門外。京城緇侶 備諸幢幡逆路導引。仍裝飾青象令乘入城 勅於大薦福寺安置。未遑翻譯遘疾彌留。以 景雲元年十月十二日。右脇壘足終于大薦 福寺。春秋有五十九。緇徒悲噎。歎法梁之遽 摧。俗侶哀號。恨群生之失導。有。 詔聽依外國法葬。以十一月十二日。於開遠 門外古然燈臺焚之。薪盡火滅其舌猶存。斯 是弘法之嘉瑞也。至十二月二十三日。本國 門人悲智。 勅使哥舒道元。送其餘骸及斯靈舌。還歸于 闐起塔供養。後人復於焚屍之所。起七層塔 焉。 不空羂索陀羅尼經一卷（一名普門此有一十六品是梵本經抄沙門波崙製 序第二出與寶思惟譯三卷者同本） 右一部一卷其本見在。 婆羅門李無諂。北印度嵐波國人。識量聰敏 內外該通。唐梵二言洞曉無滯。三藏阿儞真 那菩提流志等翻譯眾經。並無諂度語。於。 天后代聖曆三年庚子三月。有新羅國僧明 曉。遠觀唐化將欲旋途。於總持門先所留意。 遂慇懃固請譯此真言。使彼邊維同聞祕教。 遂於佛授記寺翻經院。為譯不空羂索陀羅 尼經一部。沙門波崙筆受。至久視元年八月 將所譯經。更於罽賓重勘梵本。方寫流布。 無垢淨光大陀羅尼經一卷（第二出與實叉難陀離垢淨光陀羅尼同本） 右一部一卷其本見在。 沙門彌陀山。唐言淑友。覩貨邏國人也。幼 少出家遊諸印度遍學經論。於楞伽俱舍最 為精妙。志弘像法無悋鄉邦。杖錫而遊來臻 皇闕。於天皇代共實叉難陀譯大乘入楞 伽經。後於天后末年共沙門法藏等譯無 垢淨光陀羅尼經一部。譯畢進內辭帝歸邦。 天后厚遺任歸本國。 甄正論三卷 右一部。三卷其本見在。 沙門釋玄嶷。俗姓杜。名乂。是黃冠。為東都 大弘道觀主。遊心七籍妙善三玄。黃宗之中 此為綱領。 天后心崇大法弘闡釋宗。又遂歸心請求剃 落。 詔許度之。住佛授記寺。後為寺都兼預翻譯。 悉彼宗之虛誕。知正教之可憑。遂造甄正論 一部。指陳虛偽。主客問答極為省要。 不空羂索陀羅尼自在王呪經三卷（亦名不空羂索心呪王經 長壽二年十月於東都佛授記寺譯沙門德感筆受初出與李無諂出一卷者同本） 浴像功德經一卷（神龍元年正月二十三日於東都大福先寺譯婆羅門李無諂譯語 初出與後義淨出者同本） 挍量數珠功德經一卷（神龍元年正月二十三日於大福先寺譯李無諂譯語 初出與義淨出者同本） 觀世音菩薩如意摩尼陀羅尼經一卷（第二出與實叉難陀 等出者同本） 文殊師利根本一字陀羅尼經一卷（長安二年於天宮寺譯沙 門惠智等證梵文婆羅門李無諂譯語直中書李無礙筆受初出與後義淨出者同本） 大陀羅尼末法中一字心呪經一卷（神龍元年於大福先寺 譯李無諂譯語） 隨求即得大自在陀羅尼神呪經一卷（亦云所得見大周錄 長壽二年於東天官寺譯罽賓沙門尸利難陀設等證梵文李無諂譯語李無礙筆受） 右七部九卷其本見在。 沙門阿儞真那。唐云寶思惟。北印度迦濕蜜 羅國人。剎帝利種。彼王之華胄。幼而捨家 禪誦為業。進具之後專精律品。復慧解超 群學兼真俗。乾文呪術尤功其妙。加以化導 為心無戀鄉國。以。 天后長壽二年癸巳屆于洛都。勅於天宮寺 安置。即以。 天后長壽二年癸巳。至中宗神龍二年景午。 於授記天宮福先寺。譯不空羂索陀羅尼經 等七部。後至叡宗太極元年壬子四月。太子 洗馬張齊賢等繕寫進內。至延和元年六月。 勅令禮部尚書晉國公薛稷右常侍高平侯 徐彥伯等詳定入目施行。三藏自神龍二年 已後更不譯經。唯精勤禮誦修諸福業。每於 晨朝磨香為水塗浴佛像。後方飲食。從始至 終此為恒業。衣鉢之外隨得隨施。後於龍門 山請置一寺。依外國法式製造。呼為天竺。己 及門人同居此寺。精誠所感其數寔多。壽 百餘。以開元九年終于寺矣。 > \[Only after\] imperial decrees repeatedly summoned \[him\] did he reach the imperial city, arriving in this land in the second year of Jinglong (708 CE). > The Emperor humbled his lordly majesty of ten thousand chariots to welcome him in person outside Kaiyuan Gate. The monastics of the capital prepared banners and pennants to guide the way, meeting him along the road; they further decorated a blue elephant for him to ride as he entered the city. > By imperial order he was installed at Da Jianfu Monastery. Before he had time to translate, he fell critically ill. On the twelfth day of the tenth month in the first year of Jingyun (710 CE), resting on his right side with feet folded, he passed away at Da Jianfu Monastery, at the age of fifty-nine. The monastic disciples wept and choked with grief, lamenting that the pillar of the Dharma had suddenly collapsed; the laity wailed in sorrow, despairing that the multitude had lost its guide. There was > an imperial decree permitting him to be buried according to the customs of foreign countries. On the twelfth day of the eleventh month, he was cremated at the Ancient Dīpaṅkara Terrace outside Kaiyuan Gate. When the wood was exhausted and the fire extinguished, his tongue remained intact. This was an auspicious sign of his propagation of the Dharma. On the twenty-third day of the twelfth month, his disciple from his homeland, Beizhi, > and the imperial commissioner Geshu Daoyuan were ordered to escort his remaining relics and this miraculous tongue back to Khotan, where a stūpa was erected to make offerings to them. Later generations also erected a seven-storied stūpa at the place of his cremation. > Amoghapāśa-dhāraṇī-sūtra, in one scroll (Also called 'Universal Gate'. This text contains sixteen chapters and is an extract from an Indic text. Preface composed by the śramaṇa Bolun. Second translation, sharing the same original text with the three-scroll version translated by Baosiwei.) > The one work above, in one scroll, is currently extant. > The Brahman Li Wuchan was a native of the kingdom of Lampa in Northern India. His intellect and capacity were acute and perceptive; he was thoroughly versed in both inner \[Buddhist\] and outer \[secular\] teachings, and had complete, unobstructed fluency in the two languages of Tang and Sanskrit. When the Tripiṭaka masters \*Ajitasena (Anizhenna), Bodhiruci, and others translated the various sūtras, Li Wuchan interpreted the words for all of them. In the > reign of the Heavenly Empress, in the third month of the third year of Shengli, gengzi (700 CE), the Silla monk Myeonghyo (Mingxiao), who had traveled from afar to contemplate the culture of the Tang, was about to return home. Having long set his mind upon the gate of dhāraṇī, he earnestly and insistently requested the translation of this mantra so that those in that remote borderland might equally hear the esoteric teachings. Thereupon, at the Translation Cloister of Fo Shouji Monastery, he translated for him one work, the Amoghapāśa-dhāraṇī-sūtra. The śramaṇa Bolun wrote it down. In the eighth month of the first year of Jiushi (700 CE), taking the translated sūtra, he collated it again with an Indic text in Kashmīr, after which it was copied and circulated. > Vimalaprabhā-mahādhāraṇī-sūtra, in one scroll (Second translation, sharing the same original text with the Vimalaprabhā-dhāraṇī translated by Śikṣānanda.) > The one work above, in one scroll, is currently extant. > The śramaṇa Mitasan (Mitraśānta?), rendered in Chinese as 'Shuyou' ('Virtuous Friend'), was a native of Tokharistan. Leaving home in his youth, he traveled throughout India and studied the sūtras and treatises exhaustively. He was especially versed and refined in the Laṅkāvatāra and the Abhidharmakośa. Devoted to propagating the Semblance Dharma and having no attachment to his homeland, he traveled with staff in hand and arrived at the imperial palace. During the reign of the Heavenly Emperor, he co-translated the Mahāyāna Laṅkāvatāra-sūtra with Śikṣānanda. Later, in the final years of the Heavenly Empress, he co-translated one work, the Vimalaprabhā-dhāraṇī-sūtra, with the śramaṇa Fazang and others. When the translation was completed, he presented it to the palace, took his leave of the sovereign, and returned to his homeland. The Heavenly Empress bestowed lavish gifts upon him and permitted him to return to his native country. > Treatise Discriminating the Correct (Zhenzheng lun), in three scrolls. > The one work above, in three scrolls, is currently extant. > The śramaṇa Shi Xuanyi, whose secular surname was Du and whose personal name was Ai, was a Daoist adept ('yellow-crowned') and served as the abbot of Da Hongdao Abbey in the Eastern Capital. His mind had wandered through the seven classics, and he excelled in the three mysteries; among the Daoist tradition, he was a guiding leader. The > Heavenly Empress revered the Great Dharma in her heart and widely propagated the Buddhist tradition, whereupon he turned his heart \[to Buddhism\] and petitioned to shave his head. An > imperial decree granted permission for his ordination. He resided at Fo Shouji Monastery, later served as the monastery rector (sishi-du), and also participated in the translations. Fully recognizing the vacuity and falsehood of his former tradition and knowing that the correct teachings could be relied upon, he composed one work, the Treatise Discriminating the Correct (Zhenzheng lun), pointing out the falsities and errors; its questions and answers between host and guest are extremely concise and essential. > Amoghapāśa-dhāraṇī-īśvararāja-mantra-sūtra, in three scrolls (Also named Amoghapāśahṛdayarāja-mantra-sūtra. Translated in the tenth month of the second year of Changshou at Fo Shouji Monastery in the Eastern Capital. Śramaṇa Degan recorded the text. First translation, sharing the same original text with the one-scroll version produced by Li Wuchan.) > Sūtra on the Merit of Bathing the Buddha Image, in one scroll (Translated on the twenty-third day of the first month in the first year of Shenlong at Da Faxian Monastery in the Eastern Capital, with the Brahman Li Wuchan interpreting the words. First translation, sharing the same original text with the version produced later by Yijing.) > Sūtra on Assessing the Merit of Rosaries, in one scroll (Translated on the twenty-third day of the first month in the first year of Shenlong at Da Faxian Monastery, with Li Wuchan interpreting the words. First translation, sharing the same original text with the version produced by Yijing.) > Sūtra on the Wish-Fulfilling Jewel Dhāraṇī of Avalokiteśvara Bodhisattva, in one scroll (Second translation, sharing the same original text with the version produced by Śikṣānanda and others.) > Sūtra on the Fundamental One-Syllable Dhāraṇī of Mañjuśrī, in one scroll (Translated in the second year of Chang'an at Tiangong Monastery. The śramaṇa Huizhi and others verified the Sanskrit text, the Brahman Li Wuchan interpreted the words, and Li Wu'ai, Secretariat Drafter in Attendance, recorded the text. First translation, sharing the same original text with the version produced later by Yijing.) > Sūtra on the One-Syllable Heart-Mantra in the Period of the Degenerate Dharma from the Great Dhāraṇī, in one scroll (Translated in the first year of Shenlong at Da Faxian Monastery, with Li Wuchan interpreting the words.) > Spiritual Mantra-Sūtra of the Mahāpratisarā-mahāvidyārāja Dhāraṇī, in one scroll (Also called 'Suide' \['Obtained'\]. Found in the Great Zhou Catalogue. Translated in the second year of Changshou at East Tianguan Monastery. Śrīnanthashe (?) and others, śramaṇas of Kashmīr, verified the Sanskrit text, Li Wuchan interpreted the words, and Li Wu'ai recorded the text.) > The seven works above, in nine scrolls, are currently extant. > The śramaṇa \*Ajitasena (Anizhenna), rendered in Chinese as Baosiwei ('Ratnacinta' / 'Precious Reflection'), was a native of the kingdom of Kashmīr in Northern India. He belonged to the kṣatriya caste and was an illustrious scion of that royal family. Leaving home in his youth, he took meditation and recitation as his vocation. After receiving the full precepts, he devoted himself to the vinaya divisions. Furthermore, his insightful comprehension surpassed the ordinary, and his learning encompassed both the ultimate and the worldly. He was especially accomplished and refined in celestial divination and esoteric mantras. In addition, taking the guidance and conversion of others as his purpose, he had no lingering fondness for his native land. In > the second year of Changshou, guisi (693 CE), under the Heavenly Empress, he arrived at the capital Luoyang. By imperial order he was installed at Tiangong Monastery. Beginning in the > second year of Changshou, guisi (693 CE), under the Heavenly Empress, and down to the second year of Shenlong, bingwu (706 CE), under Emperor Zhongzong, he translated seven works, including the Amoghapāśa-dhāraṇī-sūtra, at Shouji, Tiangong, and Faxian monasteries. Later, in the fourth month of the first year of Taiji, renzi (712 CE), under Emperor Ruizong, the Household Provisioner to the Crown Prince Zhang Qixian and others copied them and presented them to the palace. In the sixth month of the first year of Yanhe (712 CE), > an imperial decree ordered Xue Ji, Minister of Rites and Duke of the State of Jin, Xu Yanbo, Right Regular Attendant and Marquis of Gaoping, and others to carefully examine and finalize them for inclusion in the catalogue and implementation. From the second year of Shenlong onward, the Tripiṭaka master translated no more sūtras, engaging solely in diligent worship, recitation, and the cultivation of various meritorious deeds. Every morning he would grind incense to make scented water and bathe the Buddha image before taking food and drink; from beginning to end, this was his constant practice. Aside from his robes and bowl, whatever he received he immediately gave away in alms. Later, he petitioned to establish a monastery at Longmen Mountain, built according to foreign models and named 'Tianzhu' ('India'). He and his disciples resided together in this monastery. The miracles evoked by his sincere devotion were indeed many. Living over a hundred years, he died at the monastery in the ninth year of Kaiyuan (721 CE). > — English (machine translation) (machine translation) - [Previous: 13.3.1](https://indike.org/pramana/in.bauddha.taisho.2157.13.3.1) - [Next: 13.3.3](https://indike.org/pramana/in.bauddha.taisho.2157.13.3.3) - [Up: 13.3](https://indike.org/pramana/in.bauddha.taisho.2157.13.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.13.3.2) — English, machine translation ## Linked texts (3) - [宋高僧傳](https://indike.org/pramana/in.bauddha.taisho.2061.3.8) — 贊寧, Classical Chinese - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.9.3.5) — 智昇, Classical Chinese - [續古今譯經圖紀](https://indike.org/pramana/in.bauddha.taisho.2152.1.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.13.3.2](https://indike.org/pramana/in.bauddha.taisho.2157.13.3.2) · Pramāṇa