貞元新定釋教目錄 14.3.4

14.3.4

畢言歸。迴至北天不幸而卒。所將梵本有。
勅迎還。比在西京華嚴寺收掌。無畏與沙門
一行於彼簡得數本梵經。並總持妙門先未曾
譯。至十二年隨駕入洛。於大福先寺安置。遂
為沙門一行譯大毘盧遮那經。其經具足梵
文有十萬頌。今所出者撮其要耳。沙門寶月
譯語。沙門一行筆受承旨兼刪綴詞理。文質
相半妙諧深趣。又出蘇婆呼蘇悉地二經。無
畏性愛恬簡靜慮怡神。時開禪觀獎勸初學。
慈悲作念接引無虧。人或問疑割析無滯。
七俱胝佛母准泥大明陀羅尼經一卷（第二出與日照三藏
譯者同本開元十一年於資聖寺譯）
金剛頂瑜伽中略出念誦法四卷（亦云經開元十一年於資聖寺
譯）
金剛頂經曼殊室利菩薩五字心陀羅尼品一
卷（開元十八年於大薦福寺譯）
觀自在如意輪菩薩瑜伽法要一卷（上三經並出梵本金剛頂
經撮要抄譯非全部也開元十八年於大薦福寺譯）
右四部七卷其本並在。
沙門跋日羅菩（上聲）提（地之反上聲）唐云金剛智。南
印度摩賴耶國人（此云光明國其國近觀音宮殿補陀落山）婆羅門種。
幼而出家遊諸印度。雖內外博達而偏善總
持。於此一門罕有其匹。隨緣遊化隨處利
生。聞大支那佛法崇盛。遂汎舶東逝達于海
隅。間八年中方屆京邑。於是廣弘祕教建曼
荼羅。依法作成皆感靈瑞。沙門一行欽斯祕
法數就諮詢。智一一指陳復為立壇灌頂一
行敬受斯法請譯流通。以十一年癸亥於資
聖寺。為譯瑜伽念誦法及七俱胝陀羅尼。東
印度婆羅門大首領直中書伊舍羅譯語。嵩
岳沙門溫古筆受。至十八年庚午於大薦福
寺。出曼殊室利五字心及觀自在瑜伽要。沙
門智藏譯語。又於舊隨求中更續新呪。智執
總持契所至皆驗。祕教流傳寔斯人矣。復有
灌頂弟子正議大夫行中書舍人侍皇太子
諸王文章集賢院學士呂向。敬師三藏因而
紀之曰。和上本中天竺國剎利王伊舍那靺
摩第三子也。後因南天國王將軍米准那薦
聞。遂稱南天竺人也。年始十歲於那爛陀寺
出家。依寂靜智師學聲明論。年十五往西天
竺國。經四年學法稱論。却迴於那爛陀寺。年
二十受具戒。六年學大小乘律。又學南宗般
若燈論百論十二門論。年二十八於迦毘羅
衛城。就勝賢論師學瑜伽論唯識論辯中邊
論。經三年至三十一往南天竺。於龍樹菩薩
弟子龍智年七百歲今猶見在。經七年承
事供養。受學金剛頂瑜伽經及毘盧遮那總
持陀羅尼法門諸大乘經典并五明論。受五
部灌頂諸佛祕要之藏無不通達。遂辭師龍
智却還中天。尋禮如來八相靈塔。其後南天
三年亢旱。其王捺羅僧伽補多靺摩遣使迎
請和上。於自宮中建灌頂道場請雨。其時甘
澤流澍王臣欣慶。遂為和上造寺安置。經餘
三載。國南近海有觀自在菩薩寺。門側有尼
拘陀樹。先已枯顇。和上七日斷食行道。樹再
滋茂。菩薩應現而作是言。汝之所學今已成
就。可往師子國瞻禮佛牙。登楞伽山禮拜佛
跡。迴來可往中國禮謁文殊師利菩薩。彼國
於汝有緣。宜往傳教濟度群生。聞是語已不
勝忻慰。僧徒咸聞其語。寺眾乃曰。若菩薩降
臨尼拘陀樹枝葉滋榮。去即枯顇。以此為候
經三七日。却迴辭其國王。將領弟子道俗八
人。往師子國至楞伽城。王臣四眾以諸香花
迎禮和上。至其宮側復往無畏王寺頂禮佛
牙。持諸香花精誠供養。遂感佛牙放光空中
成蓋普現。大眾咸覩斯瑞。便住其寺半年供
養遂詣東南往楞伽山。逕中路禮佛眼塔。其
時行道一日一夜。無願不果。次至七寶山城。
次行至嚕呵那國國管寶山。其山土地足多
羅樹。國王先信小乘。聞和上至出城遠迎。就
王宮殿廣陳供養。經一月餘日和上為說大
乘理性。便能悟入信受欣喜。即廣施雜寶和
上不受云。本來意者頂禮佛跡非為珍寶。遠
來至此願示其路。王即遣人持輿令和上乘。
上送至山下。其山多諸猛獸師子毒龍野人

Having finished, he intended to return; on his way back through Northern India he unfortunately died. The Indic texts he had brought were, by imperial order, welcomed and brought back, and were recently kept and managed at Huayan Monastery in the Western Capital. [Śubhakarasiṃha] Wūwèi and the śramaṇa Yīxíng selected several Indic sūtras there, all of which were wondrous dhāraṇī teachings that had never been translated before. In the twelfth year, accompanying the imperial cortege into Luoyang, he was accommodated at Dàfúxiān Monastery. Thereupon, for the śramaṇa Yīxíng, he translated the Mahāvairocana-sūtra. That sūtra's full Indic text contains one hundred thousand verses; what was produced now merely extracts its essentials. The śramaṇa Bǎoyuè translated the spoken words; the śramaṇa Yīxíng served as scribe receiving the directives, and also edited and polished the phrasing and doctrine. With ornate and plain in equal measure, it was wonderfully harmonious with the profound purport. He also produced two sūtras: the Subāhu[-paripṛcchā] and the Susiddhi. Wūwèi's nature was fond of tranquil simplicity, quiet reflection, and gladdening the spirit. From time to time he opened up meditation contemplation to encourage beginners. Generating thought with compassion, he guided others without failing. When people asked about their doubts, he analyzed and resolved them without impediment.
Qī jùzhī fómǔ zhǔnnī dàmíng tuóluóní jīng (Cundī-dhāraṇī-sūtra of the Seven Koṭis of Mother-Buddhas), 1 fascicle (Second translation; same text as that translated by the Tripiṭaka master Divākara; translated in the eleventh year of Kǎiyuán at Zìshèng Monastery.)
Jīngāngdǐng yújiā zhōng lüèchū niànsòng fǎ (Abbreviated Recitation Ritual from the Vajraśekhara Yoga), 4 fascicles (Also called a sūtra; translated in the eleventh year of Kǎiyuán at Zìshèng Monastery.)
Jīngāngdǐng jīng Mànshūshìlì púsà wǔ zì xīn tuóluóní pǐn (Chapter on the Five-Syllable Heart Dhāraṇī of Mañjuśrī Bodhisattva from the Vajraśekhara-sūtra), 1 fascicle (Translated in the eighteenth year of Kǎiyuán at Dàjiànfú Monastery.)
Guānzìzài rúyì lún púsà yújiā fǎyào (Yoga Essentials of the Bodhisattva Avalokiteśvara Cintāmaṇicakra), 1 fascicle (The above three sūtras are all abridged translations extracted from the Indic text of the Vajraśekhara-sūtra, not the entire work; translated in the eighteenth year of Kǎiyuán at Dàjiànfú Monastery.)
Total: 4 works, 7 fascicles; all texts are extant.
The śramaṇa Bāzhìluópútí (pronounced Bōtí), rendered in Tang as Vajrabodhi, was a person of Malaya in Southern India (rendered here as "Country of Radiance"; this country is near Potalaka Mountain, the palace of Avalokiteśvara). He was of the brahmin caste. He went forth from home in his youth and traveled through the regions of India. Although broadly versed in internal and external learning, he was especially adept in dhāraṇīs; in this single gate he rarely had a peer. Traveling and converting according to conditions, he benefited living beings everywhere. Hearing that the Buddha Dharma was esteemed and flourished in Great China, he boarded a ship and sailed eastward, reaching the coastal borders. After eight years, he finally arrived at the capital. Thereupon he widely promoted the secret teaching and established maṇḍalas; when he produced them according to the rules, all were touched by miraculous omens. The śramaṇa Yīxíng revered this secret method and frequently went to consult him. Vajrabodhi pointed out and expounded everything one by one, and also erected an altar to confer abhiṣeka on him. Yīxíng reverently received this teaching and requested that it be translated and circulated. In the eleventh year, guǐhài, at Zìshèng Monastery, [Vajrabodhi] translated the Yoga niànsòng fǎ and the Qī jùzhī tuóluóní for him. The great leader of East Indian brahmins and Drafter in the Secretariat, Iśvara, translated the spoken words; the śramaṇa Wēngǔ of Mount Sōng served as scribe. In the eighteenth year, gēngwǔ, at Dàjiànfú Monastery, he produced the Mànshūshìlì wǔ zì xīn and the Guānzìzài yújiā yào; the śramaṇa Zhìzàng translated the spoken words. Furthermore, to the former Mahāpratisarā he added new mantras. Whatever dhāraṇī mudrā Vajrabodhi performed, it was efficacious wherever he went. The transmission and spread of the secret teachings truly relied on this person! Furthermore, his abhiṣeka disciple, Grand Master of Proper Consultation, Acting Secretariat Drafter, Attendant Reader to the Crown Prince and Princes, and Academician of the Academy of Scholarly Worthies Lǚ Xiàng, out of veneration for his master, the Tripiṭaka Master, consequently recorded him, saying: The Upādhyāya was originally the third son of the kṣatriya king Īśānavarman of Central India. Later, because General Mi-zhun-na of the king of Southern India recommended and reported him, he was consequently called a person of Southern India. At ten years of age, he went forth from home at Nālandā Monastery. Relying on the master Śāntijñāna, he studied the treatise on linguistics (Śabdavidyā-śāstra). At age fifteen he went to Western India, where for four years he studied Dharmakīrti's treatises; then he returned to Nālandā Monastery. At age twenty he received full ordination. For six years he studied the Mahāyāna and Hīnayāna vinayas. He also studied the southern tradition's Prajñāpradīpa-śāstra, Śata-śāstra, and Dvādaśanikāya-śāstra. At age twenty-eight, in the city of Kapilavastu, he studied the Yogācārabhūmi-śāstra, Vijñaptimātratāsiddhi-śāstra, and Madhyāntavibhāga-śāstra under the master Jinabhadra. After three years, when he was thirty-one, he went to Southern India. Under Nāgārjuna Bodhisattva's disciple Nāgabodhi—who was seven hundred years old and still living today—he served and made offerings for seven years. He received and studied the Vajraśekhara-yoga-sūtra, the Vairocana dhāraṇī gates, various Mahāyāna scriptures, and the five vidyā treatises. Receiving the fivefold abhiṣeka, there was nothing of the secret treasury of all Buddhas that he did not master. He then took leave of his master Nāgabodhi and returned to Central India, where he visited and paid homage to the miraculous stūpas of the Tathāgata's eight aspects. After that, Southern India suffered a drought for three years. Its king, Narasiṃhapodhavarman, dispatched an envoy to invite the Upādhyāya to erect an abhiṣeka bodhimanda within his palace to pray for rain. At that time sweet rain poured down, and the king and ministers rejoiced. Thereupon, for the Upādhyāya, [the king] built a monastery to lodge him. After more than three years, in the south of the country near the sea, there was an Avalokiteśvara Bodhisattva Monastery, beside whose gate stood a nyagrodha tree that had previously withered. The Upādhyāya fasted and practiced the Path for seven days, and the tree flourished anew. The Bodhisattva manifested in response and spoke these words: 'What you have studied is now accomplished. You may go to the Lion Country (Siṃhala) to gaze upon and worship the Buddha's tooth, and ascend Mount Laṅkā to pay homage to the Buddha's footprint. Upon returning, you may go to the Middle Kingdom (China) to pay homage to the Bodhisattva Mañjuśrī. That country has an affinity with you; you should go to transmit the teachings and deliver living beings.' Having heard these words, he was exceedingly rejoiced. The monastic assembly all heard these words. The monastery community then said: 'If the Bodhisattva descends, the branches and leaves of the nyagrodha tree flourish; when he leaves, they wither.' Taking this as a sign for three weeks, he then returned to take leave of the king of that country. Leading eight disciples, both monastic and lay, he went to the Lion Country, reaching the city of Laṅkā. The king, ministers, and the fourfold assembly welcomed and paid homage to the Upādhyāya with various incenses and flowers. Reaching the side of the palace, he further proceeded to the Abhayarāja Monastery to pay head-and-foot homage to the Buddha's tooth, holding various incenses and flowers in sincere offering. This moved the Buddha's tooth to emit light forming a canopy in the air, universally manifesting. The great assembly all witnessed this auspicious sign. He then stayed at that monastery for half a year making offerings, and then went southeast toward Mount Laṅkā. Along the way, he paid homage to the Buddha-Eye Stūpa. At that time, practicing the Path for a day and a night, none of his wishes went unfulfilled. Next he arrived at the Seven Jewels Mountain City. Next he traveled to the country of Rohaṇa, which governed the Jewel Mountain. The land of this mountain abounded in tāla trees. The king of the country had previously believed in the Hīnayāna. Hearing that the Upādhyāya had arrived, he went far outside the city to welcome him. Proceeding to the royal palace, he extensively arranged offerings. Over the course of more than a month, the Upādhyāya expounded the Mahāyāna nature of reality to him, and he was able to awaken, enter, believe, accept, and rejoice. He then generously bestowed miscellaneous jewels, but the Upādhyāya would not accept them, saying: 'My original intention in coming was to pay head-and-foot homage to the Buddha's footprint, not for precious treasures. Having come from afar to this place, I wish only that you show me the way.' The king then sent men with a palanquin for the Upādhyāya to ride, sending him up to the foot of the mountain. That mountain had many wild beasts, lions, poisonous dragons, and savages.