貞元新定釋教目錄 14.3.3

14.3.3

遠近師稟。昔宋朝罽賓三藏覺壽。譯彌沙塞
律因出羯磨一卷。時運遷移其本零落。尋求
不獲學者無依。同遂於大律之內抄出羯磨
一卷。彼宗學者盛傳流布。
新譯大方廣佛華嚴經音義二卷
右一部二卷其本見在。
沙門釋慧苑京兆人。華嚴藏法師上首門
人也。勤學無惰內外兼通。華嚴一宗尤所精
達。苑以新譯之經未有音義。披讀之者取決
無從。遂博覽字書撰成二卷。使尋翫之者不
遠求師而曉於字義也。
大佛頂如來密因修證了義諸菩薩萬行首
楞嚴經十卷（一名中印度那爛陀大道場灌頂部錄出別行）
右一部十卷其本見在。
沙門般剌蜜帝。唐云極重。中印度人也。懷道
觀方隨緣濟度。展轉遊化達我支那（印度國俗呼廣府為
支那名帝京為摩訶支那）。
乃於廣州制旨道場居止。眾知博達祈請亦
多。利物為心敷斯祕賾。以神龍元年龍集乙
巳五月己卯二十三日辛丑。遂於灌頂部中
誦出一品譯成十卷。即前萬行首楞嚴經是
也。烏萇國沙門引伽釋迦（釋迦稍訛正云鑠佉此曰雲峯）譯
語。菩薩戒弟子前正議大夫同中書門下平
章事清河房融筆受。脩州羅浮山南樓寺沙
門懷迪證譯。其僧傳經事畢汎舶西歸。有因
南使流通於此。
說妙法決定業障經一卷（第二出與奘法師稱讚大乘功德經同本開元九
年六月於終南山石鱉谷老尹蘭若譯）
出生無邊門陀羅尼經一卷（第十一譯與無量門微密持經等同本開元九
年於奉恩寺譯）
師子素馱婆王斷肉經一卷（開元九年於奉恩寺譯）
大乘修行菩薩行門諸經要集三卷（開元九年六月二日於終
南山石鱉谷老尹蘭若譯）
右四部六卷其本見在。
沙門釋智嚴。于闐國王之質子。性欝持名樂
（盧各反）幼至大唐早居榮祿。授左領軍衛大將
軍上柱國封金滿郡公。而立性淳質貞信居
懷。請捨宅置寺奉為國家。神龍二年五月十
一日。
勅允其所請。
又自惟生居異域長自中華。幸得侍奉四朝
班榮寵極。猶恐叨丞厚祿濫沐殊恩。於是因
請出家冀酬玄澤。神龍二年七月二十四日。
墨制云。人之情也莫不貪惜祿位。卿之願也
乃欲棄欲出家襲蘭若之蹤起禪那之行。
忽省來奏嗟賞兼懷。特遂所祈式成高志。以
景龍元年十一月五日。和帝生日捨家剃落。
法號智嚴。仍請住終南山至相寺蘭若修道。
由是虛心靜慮宴坐經行。精苦居懷幽捿積
念。加以經明唐梵智照幽微。寶積真詮如來
祕偈。莫不屢丞。
綸旨久預翻詳。頻奉。
絲言兼令證譯。於石鱉谷居阿練若習頭陀
行。開元九年於石鱉練若及奉恩寺。譯決定
業障經等四部。竝文質相兼得其深趣。又譯
尊勝陀羅尼呪一首及法華經藥王菩薩等呪
六首。時有經本寫新呪入。幸勿怪之。
大毘盧遮那成佛神變加持經七卷（第七一卷是念誦法開元
十三年於東都大福先寺譯）
蘇婆呼童子經三卷（唐云妙臂童子亦云蘇婆呼律或二卷開元十四年於東都大福
先寺譯）
蘇悉地羯羅經三卷（唐云妙成就法此與蘇婆呼并是呪毘柰耶不曾入大曼茶
羅不合輒讀同求受具人盜聽戒律便成盜罪開元十四年譯）
虛空藏菩薩能滿諸願最勝心陀羅尼求聞持
法經一卷（出梵本金剛頂經成就一切義品略譯少分開元五年於西明寺菩提院譯）
右四部一十四卷其本見在。
沙門輸波迦羅。具足梵音應云戍婆揭羅
（仙蒸反）訶。唐音正翻云淨師子。以義譯之名善
無畏。中印度摩伽陀國人。住王舍城那爛陀
寺。本剎利種。姓剎帝利。捨俗榮貴依佛出家。
神氣清虛道業恢著。精通禪慧妙達總持。
三藏教門一心遊入。五天諸國久播芳名。大
悲利生有緣東漸。塗至北印度境。響震摩訶
支那。我皇搜集賢良發使迎接。以開元四年
景辰大齎梵本來達長安。初於興福南院
安置。次後五年丁巳於菩提院。譯虛空藏求
聞持法一卷。沙門悉達譯語。沙門無著綴文
筆受。其無畏所將梵本有勅並令進內。緣此
未得廣譯諸經。曩時沙門無行西遊天竺。學

Those near and far received his teachings as their master. Formerly, under the Liu Song dynasty, the Tripiṭaka master Buddhajīva from Kashmīr had translated the Mahīśāsaka-vinaya and, on that basis, extracted a one-fascicle karmavācanā. With the passing of time, its text became scattered and lost; students seeking it could not find it and had nothing to rely on. Tong thereupon extracted a one-fascicle karmavācanā from within the great vinaya. Followers of that school widely transmitted and circulated it.
Newly Translated Pronunciation and Meaning of the Mahāvaipulya Buddhāvataṃsaka Sūtra, in two fascicles.
The above single work in two fascicles is currently extant.
Śramaṇa Shi Huiyuan was a native of Jingzhao. He was the head disciple of the Avataṃsaka Dharma master [Fazang]. Diligent in study without indolence, he was thoroughly versed in both inner and outer learning, and was especially expert in the Avataṃsaka school. Huiyuan, observing that the newly translated scripture had no pronunciation and meaning guide, leaving readers with nowhere to resolve doubts, extensively consulted dictionaries and compiled this into two fascicles, so that those who study and peruse it need not seek masters far away to understand the meanings and pronunciations of the words.
Śūraṅgama Sūtra of All the Bodhisattvas' Myriad Practices and the Definitive Meaning of the Tathāgata's Secret Cause of Cultivation and Realization at the Great Buddha's Uṣṇīṣa, in ten fascicles (also titled "Separately Circulated Excerpt from the Abhiṣeka Section of the Great Bodhimaṇḍa of Nālandā in Central India").
The above single work in ten fascicles is currently extant.
Śramaṇa Pāramiti, translated into the Tang language as "Jizhong" (Utmost Weight), was a native of Central India. Harboring the Way and surveying all regions, he delivered beings in accordance with conditions. Wandering in his teaching from place to place, he arrived in our China (by Indian custom, Guangzhou is called Zhina [Cīna], and the imperial capital is called Mahā-cīna).
He then resided at the Zhizhi Bodhimaṇḍa in Guangzhou. The assembly recognized his vast erudition, and requests to him were numerous. Harboring the heart to benefit living beings, he unfolded this profound secret. In the first year of Shenlong, year-star in yisi, on the twenty-third day, xinhai, of the fifth month, jimao, he recited a chapter from the Abhiṣeka Section and translated it into ten fascicles; this is the aforementioned Śūraṅgama Sūtra of the Myriad Practices. Śramaṇa *Induśākya (śākya is slightly corrupted; the correct form is śākha, here translated as "Cloud Peak") from Uḍḍiyāna translated the language. Fang Rong of Qinghe, a bodhisattva-precept disciple, former Grand Master of Closing Court Counsel, and Participant in Policy Decisions with the Central Secretariat and Chancellery, transcribed the text. Śramaṇa Huaidi of Nanlou Monastery on Mount Luofu in Xiu Prefecture verified the translation. When the work of transmitting the scripture was finished, the monk boarded a ship and returned west. Through an envoy traveling from the south, it came to circulate here.
Sūtra on the Expounding of the Sublime Dharma for the Decisive [Destruction of] Karmic Obstacles, in one fascicle (second translation; same text as Dharma Master Xuanzang's Sūtra in Praise of the Merits of the Mahāyāna; translated in the sixth month of the ninth year of Kaiyuan at the Laoyin Hermitage in Shibie Valley, Mount Zhongnan).
Sūtra of the Dhāraṇī of Producing the Boundless Gateway, in one fascicle (eleventh translation; same text as the Sūtra of the Boundless Gate and Subtle Retentive Power; translated in the ninth year of Kaiyuan at Feng'en Monastery).
Sūtra of King *Siṃhasudatta's Cutting Off Meat, in one fascicle (translated in the ninth year of Kaiyuan at Feng'en Monastery).
Essential Collection of Various Sūtras on the Gate of Bodhisattva Practice in the Cultivation of the Mahāyāna, in three fascicles (translated on the second day of the sixth month of the ninth year of Kaiyuan at the Laoyin Hermitage in Shibie Valley, Mount Zhongnan).
The above four works in six fascicles are currently extant.
Śramaṇa Shi Zhiyan was a hostage son of the king of Khotan. His original surname was Yuchi, and his given name was Le (pronounced lüe). Arriving in the Great Tang in his youth, he early on held honor and emoluments, being appointed Great General of the Left Militant Guard, Pillar of State, and enfeoffed as the Commandery Duke of Jinman. Yet by nature he was pure and upright, harboring sincere faith within. He petitioned to renounce his residence to establish a monastery on behalf of the state. On the eleventh day of the fifth month of the second year of Shenlong,
an imperial decree granted his request.
He further reflected that having been born in a foreign realm and raised in China, he had fortunately been able to serve across four imperial courts, with official honors and favor reaching the pinnacle. Yet he feared undeservedly occupying lavish emoluments and improperly bathing in extraordinary imperial grace. Thereupon, taking this occasion, he petitioned to leave the household life, hoping to repay the profound favor. On the twenty-fourth day of the seventh month of the second year of Shenlong,
an imperial rescript in dark ink stated: "Among human emotions, none fails to covet and cherish emoluments and station. As for your wish, it is to abandon desire and renounce the household, pursuing the footsteps of the araṇya and raising the practice of dhyāna. Suddenly perusing your incoming memorial, sighs of praise and admiration fill Our heart. We specially grant your request to fulfill your noble ambition." On the fifth day of the eleventh month of the first year of Jinglong, the birthday of Emperor Zhonghe [Zhongzong], he renounced the household and shaved his hair, taking the Dharma name Zhiyan. He further petitioned to dwell at the hermitage of Zhixiang Monastery on Mount Zhongnan to cultivate the Way. From then on, with an empty mind and quiet reflection, he sat in meditation and engaged in walking contemplation, harboring earnest austerities within and accumulating contemplation in seclusion. Furthermore, being well-versed in the scriptures in both Tang and Indic tongues, his wisdom illuminated the subtle and profound. In the true purports of the Ratnakūṭa and the secret verses of the Tathāgatas, none failed to repeatedly receive
imperial decrees, and he had long participated in translation and examination. Frequently receiving
imperial rescripts, he was also ordered to verify translations. Dwelling in an araṇya in Shibie Valley, he practiced the dhūta austerities. In the ninth year of Kaiyuan, at the Shibie Hermitage and Feng'en Monastery, he translated four works including the Sūtra on Decisive Karmic Obstacles, in which literary elegance and substance were well-balanced, grasping their deep purports. He also translated one chant of the Uṣṇīṣavijayā-dhāraṇī-mantra and six chants of mantras including the Bhaiṣajyarāja Bodhisattva mantra from the Lotus Sūtra. At times, manuscripts have the new mantras copied into them; one should kindly not find this strange.
Mahāvairocana-abhisaṃbodhi-vikurvitādhiṣṭhāna-sūtra, in seven fascicles (the seventh fascicle is a recitation ritual; translated in the thirteenth year of Kaiyuan at the Great Fuxian Monastery in the Eastern Capital).
Subāhuparipṛcchā-sūtra, in three fascicles (translated into the Tang language as *Miaobi Tongzi [Subāhu Kumāra], also called Subāhu-vinaya; sometimes in two fascicles; translated in the fourteenth year of Kaiyuan at the Great Fuxian Monastery in the Eastern Capital).
Susiddhikara-sūtra, in three fascicles (translated into the Tang language as *Miao-chengjiu-fa [Sublime Fulfillment Ritual]; this and the Subāhu are both dhāraṇī-vinaya; those who have not entered the great maṇḍala are not permitted to read them at will; just as those seeking full ordination who secretly listen to the vinaya commit the offense of theft; translated in the fourteenth year of Kaiyuan).
Sūtra on the Most Supreme Heart Dhāraṇī Method for Seeking Retentive Hearing That Can Fulfill All Wishes of Ākāśagarbha Bodhisattva, in one fascicle (extracted from the chapter on "Accomplishing All Aims" in the Indic text of the Vajraśekhara-sūtra, translated in brief; translated in the fifth year of Kaiyuan at the Bodhi Cloister of Ximing Monastery).
The above four works in fourteen fascicles are currently extant.
Śramaṇa Śubhākara—the complete Sanskrit sound should be Śubhākarasiṃha—translated correctly according to the Tang sound is "Pure Lion"; translated according to its meaning, his name is Shanwuwei. He was a native of Magadha in Central India and resided at Nālandā Monastery in Rājagṛha. Originally of the kṣatriya caste, his surname was Kṣatriya. Renouncing mundane honors and nobility, he relied on the Buddha to leave the household life. His spiritual bearing was pure and ethereal, and his achievements in the Way were grand and prominent. Having a penetrating grasp of dhyāna and wisdom, he marvelously attained the dhāraṇī gates. Into the doctrinal gates of the Tripiṭaka he entered with a focused mind; across the five regions of India, his fragrant renown had long spread. With great compassion to benefit living beings, having karmic affinity to advance eastward, he traveled to the borders of North India, his fame resounding through Mahā-cīna. Our Emperor gathered together the worthy and capable, and dispatched envoys to welcome him. In the fourth year of Kaiyuan, bingchen, carrying a large collection of Indic texts, he arrived in Chang'an. At first he was accommodated in the Southern Cloister of Xingfu [Monastery]. Next, in the following fifth year, dingsi, at the Bodhi Cloister, he translated the Method for Seeking Retentive Hearing of Ākāśagarbha in one fascicle. Śramaṇa Xida translated the language, and Śramaṇa Wuzhuo arranged the text and took it down in writing. Regarding the Indic texts that Wuwei brought, an imperial decree ordered them all to be submitted to the palace. Because of this, he was unable to translate the various sūtras extensively. Formerly, Śramaṇa Wuxing traveled west to India to study