貞元新定釋教目錄 14.3.1

14.3.1

大寶積經一百二十卷（單重合譯神龍二年創首先天二年功畢）
右此一部經新譯舊譯四十九會合成
一部。於中折取二十六會三十九卷為菩
提流志新譯。餘二十三會八十一卷並是
舊譯。勘同編入。已備餘錄。故不重存。其新
譯會具如別錄初第十一卷寶積部中依
次編列。
實相般若波羅蜜經一卷（見大周錄第二出大般若第十會理趣分同本廣略
少異長壽二年於東都大周東寺譯）
文殊師利所說不思議佛境界經二卷（見大周錄或一卷
初出與寶積三十五善德天子會同本長壽二年於大周東寺譯）
大乘金剛髻珠菩薩修行分一卷（見大周錄亦名金剛髻菩薩加
行品是華嚴眷屬經長壽二年於大周東寺譯）
寶雨經十卷（見大周錄第二出與梁曼陀羅所出寶法經等同本長壽二年於佛授記寺譯
沙門處一等筆受）
大乘伽耶山頂經一卷（見大周錄第四出與羅什文殊問菩提經等同本長壽二
年於大周東寺譯）
不空羂索神變真言經三十卷（當第四出舊譯單卷者即是此經初
品神龍三年夏於西崇福寺譯弟子般若丘多助宣梵本至景龍三年春畢）
千手千眼觀世音菩薩姥陀羅尼身經一卷
（第三出與唐智通譯二卷同本景龍三年夏於西崇福寺弟子般若丘多同宣梵本）
如意輪陀羅尼經一卷（第四出與實叉難陀等出者同本此法稍具景龍三年夏
於西崇福寺譯弟子般若丘多同宣梵本）
六字神呪經一卷（或云六字呪法第四出長壽二年於佛授記寺譯）
護命法門神呪經一卷（見大周錄第三出與善法方便陀羅尼經等同本長壽二
年於佛授記寺譯）
廣大寶樓閣善住祕密陀羅尼經三卷（神龍二年九月
十五日於崇福寺譯畢東天竺伊舍羅等譯語沙門雲觀筆受）
一字佛頂輪王經五卷（亦云五佛頂經或四卷景龍二年夏於西崇福寺譯弟子
般若丘多助宣梵本其年冬畢）
文殊師利寶藏陀羅尼經一卷（景龍四年於西崇福寺譯弟子般若
丘多助宣梵本）
金剛光焰止風雨陀羅尼經一卷（景龍四年於西崇福寺譯弟子
般若丘多助宣梵本）
有德女所問大乘經一卷（見大周錄長壽二年於大周東寺譯）
般若波羅蜜多那經一卷（第三出與摩訶大明呪經等同本長壽二年於佛授
記寺譯）
妙慧童女所問經一卷（第三出與須摩提經等同本長壽二年於大周東寺譯）
不空羂索呪心經一卷（見大周錄第三出與不空羂索神呪經等同本長壽二年
於佛授記寺譯）
妙德婆羅門女問佛轉何法輪經一卷（今疑即有德女所問
大乘經長壽二年於大周東寺譯）
智猛長者問經一卷（長壽二年於佛授記寺譯）
佛入毘耶離除一切鬼病經一卷（長壽二年於佛授記寺譯）
那耶經一卷（長壽二年於佛授記寺譯）
大陀羅尼經一卷（長壽二年於佛授記寺譯）
文殊師利呪法藏經一卷（長壽二年於佛授記寺譯）
一字呪王經一卷（今疑與前呪法藏共是一經長壽二年於佛授記寺譯）
無迦略曳菩薩造廣大摩尼祕密善住經一
卷（長壽二年佛授記寺譯）
釋般若六字三句論一卷（長壽二年於佛授記寺譯）
右五十三部（寶積二十六會即為二十六部）
一百一十一卷（般若波羅蜜多那下一十二部一十二卷尋本未獲）。
沙門菩提流志。本名達摩流支。唐言法希。天
后改為菩提流志。唐云覺愛。南印度人。婆羅
門種。姓迦葉氏。聰叡絕倫風神爽異生年十
二外道出家。師稟波羅奢羅學彼經術。遂洞
曉聲明尤閑數論。陰陽曆數地理天文呪術
醫方皆如指掌。年登耳順自謂孤行。撩僧論
議䞈以身事。時有大乘上座部三藏。厥號耶
舍瞿沙。知其根熟遂與交論。未越幾關詞理
俱屈。始知佛日高明匪螢燈竝照。法流深廣
豈涓渧等潤。投身敬事專學佛乘奉戒無
虧。志節高峻崇慧有在。解學寬深未越五年
通達三藏　天皇遠聞雅譽遣使往要。未及
使還白雲遽駕。暨　天后御極方赴帝京。以
長壽二年癸巳創達都邑即以其年於佛授記
寺譯寶雨經。中印度王使沙門梵摩同宣梵
本。沙門戰陀居士婆羅門李無諂譯。沙門

Mahāratnakūṭa-sūtra, 120 fascicles (combined translation of both single and multiple recensions; begun in the second year of Shenlong and completed in the second year of Xiantian).
The single scripture above brings together new and old translations of forty-nine assemblies to form a single work. Among them, twenty-six assemblies in thirty-nine fascicles were extracted as new translations by Bodhiruci; the remaining twenty-three assemblies in eighty-one fascicles are all old translations, collated and entered together. Since they are already fully detailed in other catalogues, they are not repeated here. Its newly translated assemblies are arranged in order as fully listed in the Ratnakūṭa section at the beginning of fascicle 11 of the Detailed Catalogue.
Shixiang bore boluomi jing (Tattvalakṣaṇā-prajñāpāramitā-sūtra), 1 fascicle (found in the Great Zhou Catalogue; second translation; same original as the Adhyardhaśatikā Prajñāpāramitā, the tenth assembly of the Mahāprajñāpāramitā-sūtra, with slight differences in detail; translated in the second year of Changshou at the Great Zhou East Monastery in the Eastern Capital).
Wenshushili suoshuo busiyi fo jingjie jing (Acintyabuddhaviṣayanirdeśa-sūtra spoken by Mañjuśrī), 2 fascicles (found in the Great Zhou Catalogue; alternatively 1 fascicle; first translation; same original as the thirty-fifth assembly, “Bhadraśrīdevaputra,” of the Ratnakūṭa; translated in the second year of Changshou at the Great Zhou East Monastery).
Dasheng jingang jizhu pusa xiuxing fen, 1 fascicle (found in the Great Zhou Catalogue; also called the “Vajracūḍā-bodhisattva prayoga-parivarta”; a subordinate scripture of the Avataṃsaka; translated in the second year of Changshou at the Great Zhou East Monastery).
Baoyu jing (Ratnamegha-sūtra), 10 fascicles (found in the Great Zhou Catalogue; second translation; same original as the Baofa jing translated by Mandra of the Liang; translated in the second year of Changshou at Foshouji Monastery; scribed by the śramaṇa Chuyi and others).
Dasheng jieyashan ding jing (Mahāyāna Gayāśīrṣa-sūtra), 1 fascicle (found in the Great Zhou Catalogue; fourth translation; same original as the Wenshu wen puti jing translated by Kumārajīva; translated in the second year of Changshou at the Great Zhou East Monastery).
Amoghapāśakalparāja-sūtra, 30 fascicles (the fourth translation; the old single-fascicle translation corresponds to the first chapter of this sūtra; translated in the summer of the third year of Shenlong at West Chongfu Monastery, with the disciple Prajñāgupta assisting in reciting the Indic text, and completed in the spring of the third year of Jinglong).
Qianshou qianyan guanshiyin pusa mu tuoluoni shen jing (Sahasrabhuja-sahasranetrāvalokiteśvara-bodhisattva-mātā-dhāraṇī-kāya-sūtra), 1 fascicle (third translation; same original as the two-fascicle translation by Zhitong of the Tang; translated in the summer of the third year of Jinglong at West Chongfu Monastery, with the disciple Prajñāgupta jointly reciting the Indic text).
Ruyilun tuoluoni jing (Cintāmaṇicakra-dhāraṇī-sūtra), 1 fascicle (fourth translation; same original as the version produced by Śikṣānanda and others, this ritual being somewhat more complete; translated in the summer of the third year of Jinglong at West Chongfu Monastery, with the disciple Prajñāgupta jointly reciting the Indic text).
Liuzi shenzhou jing (Ṣaḍakṣara-vidyāmantra-sūtra), 1 fascicle (also called Liuzi zhoufa; fourth translation; translated in the second year of Changshou at Foshouji Monastery).
Huming famen shenzhou jing (Āyuhpālanadharmaparyāya-dhāraṇī-sūtra), 1 fascicle (found in the Great Zhou Catalogue; third translation; same original as the Shanfa fangbian tuoluoni jing; translated in the second year of Changshou at Foshouji Monastery).
Guangda baolouge shanzhu mimi tuoluoni jing (Mahāmaṇivipulavimāna-supratiṣṭhita-guhyaparama-dhāraṇī-sūtra), 3 fascicles (translation completed on the fifteenth day of the ninth month of the second year of Shenlong at Chongfu Monastery; translated by Īśvara of East India and others; scribed by the śramaṇa Yun’guan).
Yizi foding lunwang jing (Ekākṣaroṣṇīṣacakra-sūtra), 5 fascicles (also called Wu foding jing, or in 4 fascicles; translated in the summer of the second year of Jinglong at West Chongfu Monastery, with the disciple Prajñāgupta assisting in reciting the Indic text; completed in the winter of that year).
Wenshushili baozang tuoluoni jing (Mañjuśrīratnagarbha-dhāraṇī-sūtra), 1 fascicle (translated in the fourth year of Jinglong at West Chongfu Monastery, with the disciple Prajñāgupta assisting in reciting the Indic text).
Jingang guangyan zhi fengyu tuoluoni jing, 1 fascicle (translated in the fourth year of Jinglong at West Chongfu Monastery, with the disciple Prajñāgupta assisting in reciting the Indic text).
Youde nü suowen dasheng jing (Śrīmatībrāhmaṇī-paripṛcchā-mahāyāna-sūtra), 1 fascicle (found in the Great Zhou Catalogue; translated in the second year of Changshou at the Great Zhou East Monastery).
Bore boluomiduo na jing, 1 fascicle (third translation; same original as the Mohe damingzhou jing; translated in the second year of Changshou at Foshouji Monastery).
Miaohui tongnü suowen jing (Vimaladattāparipṛcchā-sūtra), 1 fascicle (third translation; same original as the Sumatidārikā-paripṛcchā-sūtra; translated in the second year of Changshou at the Great Zhou East Monastery).
Bukong juansuo zhouxin jing (Amoghapāśahṛdaya-sūtra), 1 fascicle (found in the Great Zhou Catalogue; third translation; same original as the Bukong juansuo shenzhou jing; translated in the second year of Changshou at Foshouji Monastery).
Miaode poluomen nü wen fo zhuan he falun jing, 1 fascicle (now suspected to be the Youde nü suowen dasheng jing; translated in the second year of Changshou at the Great Zhou East Monastery).
Zhimeng zhangzhe wen jing, 1 fascicle (translated in the second year of Changshou at Foshouji Monastery).
Fo ru piyechali chu yiqie guibing jing, 1 fascicle (translated in the second year of Changshou at Foshouji Monastery).
Naye jing, 1 fascicle (translated in the second year of Changshou at Foshouji Monastery).
Da tuoluoni jing (Mahādhāraṇī-sūtra), 1 fascicle (translated in the second year of Changshou at Foshouji Monastery).
Wenshushili zhoufazang jing, 1 fascicle (translated in the second year of Changshou at Foshouji Monastery).
Yizi zhouwang jing, 1 fascicle (now suspected to be the same scripture as the preceding Zhoufazang jing; translated in the second year of Changshou at Foshouji Monastery).
Guangda mani mimi shanzhu jing composed by Wujialuoye Pusa (Muktakarāja-bodhisattva), 1 fascicle (translated in the second year of Changshou at Foshouji Monastery).
Shi bore liuzi sanju lun, 1 fascicle (translated in the second year of Changshou at Foshouji Monastery).
The fifty-three works above (the twenty-six assemblies of the Ratnakūṭa count as twenty-six works),
in one hundred eleven fascicles (the twelve works in twelve fascicles from the Bore boluomiduo na jing downward have not yet been located upon searching for copies).
The śramaṇa Bodhiruci, originally named Dharmaruci, which in Chinese means Faxi (“Desiring the Dharma”). The Heavenly Empress changed it to Bodhiruci, which in Chinese means Jue’ai (“Awakening-Love”). He was a native of South India, of the brāhmaṇa caste, and of the Kāśyapa clan. He was extraordinarily intelligent and possessed a remarkably distinctive demeanor. At the age of twelve, he renounced household life among the non-Buddhists. He received instruction from Parāśara, studying their scriptures and arts. Consequently, he had a thorough understanding of linguistic science (śabdavidyā) and was especially skilled in Sāṃkhya philosophy. Yin-yang, calendrical calculations, geography, astronomy, incantations, and medicine were all as clear to him as pointing to his own palm. When he reached sixty years of age, he considered himself peerless; he would challenge monks to doctrinal debates, wagering to serve them as a disciple [if defeated]. At that time, there was a Tripiṭaka master of the Mahāyāna Sthaviranikāya named Yaśoghoṣa. Discerning that his faculties were mature, he engaged him in debate. Before passing through a few stages of exchange, Bodhiruci’s arguments and reasoning were completely vanquished. Only then did he realize that the brightness of the Buddha-sun cannot be matched by fireflies and lamps, and how could drops of water equal the moisture of the deep, broad flow of the Dharma? He devoted himself to reverently serving him, focusing solely on studying the Buddha vehicle and upholding the precepts without fault. His resolution was lofty and his respect for wisdom steadfast. His understanding and learning grew broad and deep, and in less than five years he had mastered the Tripiṭaka. The Heavenly Emperor, hearing of his fine reputation from afar, dispatched an envoy to invite him. Before the envoy returned, the Emperor abruptly departed upon the white clouds. When the Heavenly Empress took the throne, Bodhiruci at last arrived at the imperial capital. In the second year of Changshou, a guisi year, he first arrived at the capital, and in that very year at Foshouji Monastery he translated the Baoyu jing. The śramaṇa Brahma, an envoy of the Central Indian king, assisted in reciting the Indic text; the śramaṇa Chandra and the brāhmaṇa layman Li Wuchan translated it; the śramaṇa...