貞元新定釋教目錄 14.26

14.26

大威力烏樞瑟摩明王經二卷（或三卷亦云烏蒭澁摩經）
穢跡金剛說神通大滿陀羅尼法術靈要門一
卷
穢跡金剛法禁百變法一卷
右三部四卷其本見在。
北天竺國三藏沙門阿質達霰（唐言無能勝將）。
於安西譯。開元二十年因法月三藏貢獻入
朝。附上件經至于京邑。不及得入開元目錄。
准勅編入貞元新定釋教目錄。
普遍智藏般若波羅蜜多心經
右一部一卷其本見在。
三藏沙門達摩戰涅羅（唐言法月）東天竺國人也。
遊中印度。亦稱摩提國人焉。學通三藏善達
醫明。利物隨緣至龜茲國（漢書云丘慈並訛謬）正曰屈
（軍鬱反）支。教授門人。地戰（上）濕羅（唐言真月）字布那
羨。亦稱利言。使令記持梵本大乘月燈三摩
地經滿七千偈。及曆帝記過一萬偈。瑜伽真
言獲五千偈。一聞於耳恒記在心。開元十四
年受具足戒。自後聽習律論大小乘經梵書
漢書唐言文字石城四鎮護密戰于吐火羅
言。眼見耳聞悉能領會。便令譯語形影相隨。
開元十八年安西節度使呂休林表薦入朝。
利言隨師以充譯語。路次所歷烏耆大鎮伊
西寺州摩賀延磧瓜沙甘肅轉次西涼本道
節度使攝御史大夫牛仙客。至二十祀屆于
長安。所司奏引對大內。進奉方術醫方梵
夾藥草經書。稱愜天心。或見宣政天騎迎送
錫賚重重。弟子比丘利言隨師譯語。方藥本
草隨譯上聞。三餘之間遂譯普遍智藏般若
波羅蜜多心經。與古舊二經中無少異。姚秦
譯見名摩訶般若波羅蜜大明呪經。經中云。
是大明呪無上明呪無等等明呪。經後略讚
受持功德。能除十惡五逆等罪文字少殊。大
唐三藏玄奘譯者題云般若波羅蜜多心經。
正宗經云。是大神呪是大明呪是無上呪是
無等等呪。餘義無異。此之二經同本異譯。
但有正宗並無序分及流通分。今法月所譯
三分具全。正宗經文不異玄奘譯者。承旨翻
經利言譯語。時。
聖上萬樞之暇注金剛經。至二十三年著述
功畢。釋門請立般若經臺。二十七年其功終
竟。僧等建百座道場。七月上陳　墨制。依許
八月十日安國寺開經。九日暮開西明齊集。
十日迎赴安國道場。講。
御注經及仁王般若。法月三藏當其一焉。演
梵本經利言譯語。凡是聽者虛往實歸。七難
永清七福咸集。洎乎明歲劉志成狂賊潛搆
兇謀。卜日問於寶花三藏。天不長惡逆黨
平除。凡是蕃僧詔歸本國。法月三藏恩尚延
留。後忽思鄉請還本國。二十九年七月二十
六日遠辭。
丹闕。路取西涼沙磧伊西烏耆疎勒望于天
竺。轉次西行漸屆前程。至式匿國之乏騾
嶺吉連鎮城。遇國賊興不由前進。旋騎退入
疎勒城中。轉次東南行八百里。至于闐國住
金輪寺。化利有緣一歲有餘道俗瞻覲。時因
病疹漸染纏綿。藥石無徵奄從遷化。春秋九
十一。法夏七十二。以天寶二年歲次癸未十
一月二十三日卒於此寺矣。時本道節度副
使大夫蒙零詧監護葬儀。弟子比丘利言等
銜哀啜泣。擗慄茹茶燒香散花茶毘起塔所
譯經法不及入開元目錄。准勅編入貞元新
定釋教目錄。
開元釋教錄二十卷（上帙總錄下帙別錄十八年庚午於西崇福寺塔院撰）
續大唐內典錄一卷（同前十八年撰）
續古今譯經圖記一卷（同前十八年撰）
續集古今佛道論一卷（同前）
集諸經禮懺儀二卷（同前）
右上五部二十五卷智昇所撰。昇早預釋
流志弘大教。但才微力寡無遂本懷。俛仰
之間亟經寒暑。曾未能宣傳正法荷擔菩
提。而近閱藏經仍探眾錄。覩其差謬或
所未安。狂簡斐然考成斯記。雖文詞靡敘
而事有所憑。但鄙見未弘固多疎闕耳。其
續內典錄等附於本部之末。幸諸來哲無
貽誚焉。

Da weili wushusemo mingwang jing (Great-Powered Ucchuṣma Vidyārāja Sūtra), 2 fascicles (or 3 fascicles; also called Wuchusemo jing).
Huiji jingang shuo shentong daman tuoluoni fashu lingyao men (Essential Divine Gate of the Magical Arts of the Greatly Fulfilling Dhāraṇī Spoken by Ucchuṣma-vajra), 1 fascicle.
Huiji jingang fa jin baibian fa (Ritual Rules of Ucchuṣma-vajra for Prohibiting a Hundred Transformations), 1 fascicle.
The above three works in four fascicles: their texts are currently extant.
[Translated by] the Tripiṭaka śramaṇa Ajitasena (rendered in Tang as "General Invincible") from North India.
Translated in Anxi. In the twentieth year of Kaiyuan [732 CE], because the Tripiṭaka [master] Dharmacandra came to court to offer tribute, he attached the above-listed scriptures to bring to the capital city. They did not make it in time to enter the Kaiyuan Catalogue. In accordance with imperial edict, they are now compiled into the Zhenyuan New Catalogue of Buddhist Teachings.
Pubian zhizang boreboluomiduo xin jing (All-Pervading Wisdom-Treasury Prajñāpāramitāhṛdaya-sūtra), 1 fascicle.
The above one work in one fascicle: its text is currently extant.
Tripiṭaka śramaṇa Dharmacandra (rendered in Tang as "Dharma Moon"), a native of East India.
He traveled through Central India and was also said to be a person of the country of Magadha. In learning he penetrated the Tripiṭaka, and he was thoroughly versed in the science of medicine (cikitsā-vidyā). Benefiting living beings according to conditions, he arrived at the country of Kucha (the Han shu has "Qiuci", which is an error; the correct form is Quzhi). He taught his disciple Di zhanshiluo (in Tang, "True Moon"; style name: Punanxian, also called Liyan). He had him memorize and retain the Indic text of the Mahāyāna Candrapradīpa-samādhi-sūtra to a full seven thousand verses, as well as the calendar and historical records exceeding ten thousand verses, and he acquired five thousand verses of Yoga mantras. Once heard by his ear, they were constantly remembered in his mind. In the fourteenth year of Kaiyuan [726 CE], he received full ordination. From then on he studied the vinaya, śāstras, and Mahāyāna and Hīnayāna sūtras, Indic writing, Chinese script, the Tang spoken language, and the languages of Shicheng, the Four Garrisons, Humi, Zhan, and Tokharestān (Tukhāra). Whatever he saw with his eyes or heard with his ears he was able to comprehend completely. [Dharmacandra] then had him serve as translator, following him like a shadow following a form.
In the eighteenth year of Kaiyuan [730 CE], Lü Xiulin, the Military Commissioner of Anxi, submitted a memorial recommending him to enter the court. Liyan accompanied his master to serve as translator. The route they traveled passed through the Great Garrison of Yanqi, the Yixi Temple and prefecture, the Great Desert of Mahāyāna (Moheyandi), Guazhou, Shazhou, Ganzhou, and Suzhou, proceeding next through Xiliang, [where they met] Niu Xianke, the Military Commissioner and Acting Vice Censor-in-Chief of that circuit. In the twentieth year [732 CE] they arrived in Chang'an. The relevant authorities memorialized to usher them in for an audience in the imperial palace. They presented occult methods, medical recipes, Indic palm-leaf manuscripts, herbal medicines, and sūtra texts, which thoroughly delighted the Heavenly Heart. At times he was received and escorted by the imperial cavalry at the Xuanzheng Hall, and granted bountiful rewards. The disciple bhikṣu Liyan accompanied his master in translating spoken language. Medical formulas and materia medica were reported to the throne as they were translated. In his spare time, he then translated the All-Pervading Wisdom-Treasury Prajñāpāramitāhṛdaya-sūtra. It does not differ in the least from the two older sūtras. That translated under the Yao Qin is titled Mohe boreboluomi damingzhou jing (Mahāprajñāpāramitā Great Spell Sūtra). In the sūtra it says: "It is the great spell, the unexcelled spell, the unequaled spell." Following the sūtra it briefly praises the merit of receiving and upholding it, being able to eradicate the sins of the ten unwholesome deeds, the five heinous offenses, and so forth; the phrasing is slightly different. That translated by the Great Tang Tripiṭaka [master] Xuanzang is titled Prajñāpāramitāhṛdaya-sūtra. The main body of the sūtra says: "It is the great spirit spell, it is the great spell, it is the unexcelled spell, it is the unequaled spell." The rest of its meaning does not differ. These two sūtras are different translations of the same text; both have only the main body (pradhānāṅga) and lack both the opening section (nidāna) and the transmission section. Now the translation by Dharmacandra is complete with all three parts; its main text does not differ from Xuanzang's translation. Receiving the decree to translate the sūtra, Liyan translated the spoken language. At that time,
His Majesty, in the leisure from myriad affairs of state, wrote a commentary on the Vajracchedikā-sūtra. In the twenty-third year [735 CE] the composition was completed. The Buddhist community requested the establishment of a Prajñā Sūtra Terrace, and in the twenty-seventh year [739 CE] this work was finished. The monks established a hundred-seat bodhimanda. In the seventh month they submitted a memorial presenting the imperial decree. Permission was granted, and on the tenth day of the eighth month the sūtra [lectures] began at Anguo Monastery. On the evening of the ninth day, [the clergy] gathered together at Ximing [Monastery]. On the tenth day they were welcomed and proceeded to the Anguo bodhimaṇḍa to lecture on
the Imperial Commentary on the sūtra and the Renwang bore (Benevolent Kings Prajñā). Tripiṭaka master Dharmacandra was one of the [lecturers]. He expounded the Indic text of the sūtra, with Liyan translating the spoken words. All who listened went away enriched. The seven disasters were forever cleared away, and the seven blessings all assembled. When it came to the following year, the mad rebel Liu Zhicheng secretly hatched an evil plot and divined a date by asking Tripiṭaka master Baohua. Heaven does not foster wickedness; the rebellious faction was eradicated. A decree ordered that all foreign monks return to their native countries. Tripiṭaka master Dharmacandra was detained by imperial favor. Later, he suddenly longed for his homeland and requested to return to his native country. On the twenty-sixth day of the seventh month of the twenty-ninth year [741 CE], he bade farewell from afar to
the Vermilion Palace gates. His route went through the gravel desert of Xiliang, Yixi, Yanqi, and Shule, heading toward India. Proceeding westward step by step, he gradually approached his destination. When he arrived at the Faluoling Jilian Garrison City in the country of Shiknan (Shikni), internal rebels arose, preventing further advance. Turning back on horseback, he retreated into the city of Shule. He then traveled eight hundred li southeast, arrived in the country of Khotan, and stayed at the Jinlun (Golden Wheel) Monastery. He converted and benefited those with karmic affinity for more than a year; monastics and laypeople came to gaze upon him in veneration. Then, on account of an illness that gradually worsened and lingered, medicines proving ineffective, he suddenly passed away. His worldly years were ninety-one, his Dharma age seventy-two. On the twenty-third day of the eleventh month in the year guangwei, the second year of Tianbao [743 CE], he passed away at this monastery. At that time, the Deputy Military Commissioner and Grand Master Meng Lingcha oversaw the funeral rites. His disciple the bhikṣu Liyan and others choked back their grief and wept; beating their breasts in trembling sorrow, they burned incense, scattered flowers, cremated the body (jhāpita), and erected a stūpa. The scriptures and Dharma he translated did not make it in time to enter the Kaiyuan Catalogue. In accordance with imperial edict, they are now compiled into the Zhenyuan New Catalogue of Buddhist Teachings.
Kaiyuan shijiao lu (Kaiyuan Catalogue of Buddhist Teachings), 20 fascicles (the upper case being the General Catalogue and the lower case being the Detailed Catalogue; composed in the eighteenth year, gengwu [730 CE], at the Stūpa Cloister of Western Chongfu Monastery).
Xu Da Tang neidian lu (Sequel to the Great Tang Catalogue of Buddhist Texts), 1 fascicle (composed in the same eighteenth year).
Xu Gujin yijing tuji (Sequel to the Illustrated Record of Ancient and Modern Sūtra Translations), 1 fascicle (composed in the same eighteenth year).
Xu Ji gujin fo dao lun (Sequel to the Collection of Debates between Buddhism and Daoism, Ancient and Modern), 1 fascicle (composed as above).
Ji zhu jing lichan yi (Collection of Rituals for Bowing and Repentance from Various Sūtras), 2 fascicles (composed as above).
The above five works in twenty-five fascicles were composed by Zhisheng. Sheng entered the Buddhist fold early and resolved to propagate the Great Teaching. However, with meager talent and slight strength, I could not fulfill my original yearning. In the span of a fleeting glance, cold and heat swiftly succeeded each other. I was never able to propagate the true Dharma or shoulder the burden of Bodhi. Yet recently, reviewing the canon of scriptures and exploring numerous catalogues, I observed errors and anomalies or points that were unsettled. With brash simplicity I applied my efforts and verified this record. Although the literary prose lacks elegance, the matters rest upon firm evidence. Yet my humble view has not been broad, and there are surely many omissions and deficiencies. The Sequel to the Neidian lu and other works are appended to the end of their respective sections. I hope future luminaries will not leave censure upon them.