[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) › 17.4.1 # 貞元新定釋教目錄 17.4.1 貞元新定釋教目錄 17.4.1 - **Language:** Classical Chinese ### [17.4.1](https://indike.org/pramana/in.bauddha.taisho.2157.17.4.1) 大乘理趣六波羅蜜多經一部十卷（御製序） 大花嚴長者問佛那羅延力經一卷 般若波羅蜜多心經一卷 守護國界主陀羅尼經一部十卷（貞元六年庚午譯） 本生心地觀經一部八卷（御製序貞元六年庚午譯） 右五部三十卷其本見在。 般若三藏續翻譯經記曰。昔秦主姚氏有連 理樹生於朝庭。龜茲羅什踐西涼而入貢。今 我皇濬哲。有合蔓瓜生於御苑。罽賓龍象汎 南海以來朝。手持梵經六波羅蜜。大臣聞奏。 帝俞其言制委有司。精選碩德就西明寺譯 訖。奏聞者即三藏法師其人矣。法師梵名般 剌若（唐言智惠）北天竺境迦畢試國人也（言罽賓者訛略）性 喬答摩氏（言瞿曇者訛略不正）頴晤天假七歲發心。違侍 二親歸依三寶。時依大德名調伏軍。諷四阿 含經滿十萬偈阿毘達摩二萬餘偈。又乃隨 師詣迦溼蜜。至年二十具足律儀。諷薩婆多 近四萬偈及俱舍論偈二萬八千并大婆沙。 兼受其義。七年此國學習小乘。至二十三詣 中天竺那蘭陀寺。受大乘唯識瑜伽中邊等 論及聲明論。學與金剛經因明醫明工律論 等。並依智護進友智友三大論師。時乃遊從 雙林八塔。往來瞻禮一十八年。時聞南天尚 持明藏。遂便往詣諮稟未聞。有灌頂師厥名 法稱。受瑜伽教入曼荼羅。三密護身五部契 印。如是承奉住經一年。諷滿三千五百餘偈。 甞聞支那大國。文殊在中。東赴大唐誓傳佛 教。汎海東邁架險乘航。垂至廣州風飄却 返。至執師子國之東隅。又集資糧堅修船 舶。備歷南海路次國中建中二年垂至廣府 風吹舶破平沒數船。始從五更洎于日出。或 漂或溺賴遇順風。所持資財梵夾經論。遭此 厄難不知所之。及至海壖已在岸上於白沙 內大竹筒中。宛若有神歎未曾有。知大乘理 趣六波羅蜜經與大唐國中根緣熟矣。東行 半月方達廣州。洎建中三年屆于上國矣。至 貞元二祀訪見鄉親。神策正將羅好心即般 若三藏舅氏之子也。悲喜相慰將至家中。用 展親親延留供養。好心既信重三寶請譯佛 經。乃與大秦寺波斯僧景淨依胡本。六波羅 蜜經譯成七卷。時為般若不閑胡語復未解 唐言。景淨不識梵文復未明釋教。雖稱傳譯 未獲半珠。圖竊虛名匪為福利。錄表聞奏意 望流行。聖上濬哲文明允恭釋典。察其所譯 理昧詞疎。且夫釋氏伽藍大秦僧寺。居止 既別行法全乖。景淨應傳彌尸訶教。沙門釋 子弘闡佛經。欲使教法區分人無濫涉。正邪 異類涇渭殊流。若網在綱有條不紊。天人攸 仰四眾知歸。分命有司乃下制曰。中書門下 牒。王希遷牒奉勅釋教深微。道俗虔敬。皆因 梵本法被中華。宜令王希遷與所司精選有 道行僧。就西明寺重更翻譯訖聞奏。牒至准 勅故牒。貞元四年四月十九日牒。及牒祠部 准勅亦然。傳牒京城諸寺。大德罽賓國三 藏沙門般若宣釋梵本翰林待詔。光宅寺沙 門利言譯梵語。西明寺沙門圓照筆受。資聖 寺沙門道液。西明寺沙門良秀。莊嚴寺沙門 圓照並潤文。慈恩寺沙門應真。醴泉寺沙門 超悟。光宅寺沙門道岸。西明寺沙門𧦬空並 同證義。自六月八日欲剏經題。勅西街功 德使兼句當右神策軍使營幕使元從興元元 從鎮軍大將軍行右監門衛將軍知內侍省事 上柱國太原縣開國伯王希遷。親奉綸言。與 奉天定難功臣驃騎大將軍行右神策軍大將 軍知軍事檢校工部尚書兼御史太夫上柱 國武都郡王孟涉寶應功臣元從驃騎。大將 軍行右神策軍大將軍知軍事兼御史中丞 上柱國靜戎郡王食實封五十戶馬有麟等。 送梵本經至西明寺翻譯。恩錢一百千茶三 十釧香一大合以充譯經院供養。開題名曰 大乘理趣六波羅蜜多經也。其文十卷品十 亦然。至八月六日本使奉宣勅旨。茶五十釧 香一大合賜譯經院。至宜領取。秋涼敬問。諸 大德各得平安好在。又至二十四日翰林使 張孝順奉宣勅旨。翰林院待詔官等宜命。每 月假日兩度於西明寺禮謁翻經僧利言等。 > The Mahāyāna Sutra on the Principle of the Six Pāramitās, one work in ten fascicles (with an imperial preface); > The Sutra of the Great Avataṃsaka Elder Asking the Buddha about the Nārāyaṇa Strength, one fascicle; > The Prajñāpāramitāhṛdaya-sūtra, one fascicle; > The Dhāraṇī Sutra of the Guardian of the Country's Lord, one work in ten fascicles (translated in the sixth year of Zhenyuan, gengwu \[790\]); > The Jātaka Sutra on the Contemplation of the Mind-Ground, one work in eight fascicles (with an imperial preface; translated in the sixth year of Zhenyuan, gengwu \[790\]). > The above five works in thirty fascicles have extant texts. > "Record of the Continuing Translation of Scriptures by the Tripiṭaka \[Master\] Prajñā" states: Formerly, when the Yao clan of Qin ruled, intertwined branches grew at court, and Kumārajīva of Kucha traversed Western Liang to arrive as tribute. Now our Emperor's wisdom runs deep: a melon with joined vines sprouted in the imperial gardens, and a dragon-elephant from Kashmīr sailed the Southern Sea to pay court, bearing in hand the Indic scripture of the Six Pāramitās. The great ministers memorialised this; the Emperor assented to their words and decreed that the appropriate officials carefully select eminent worthies to proceed to Ximing Monastery to make the translation. The one whose completion of it was memorialised was none other than the Tripiṭaka Dharma Master himself. > The Dharma Master's Sanskrit name was Prajñā (in the language of Tang, "Zhihui" \[Wisdom\]), a native of the country of Kapiśa in North India (saying "Kashmīr" is an erroneous abbreviation). His surname was Gautama (saying "Qutan" is an erroneous and inaccurate abbreviation). Endowed by heaven with exceptional intelligence, at seven he generated the resolve \[for awakening\], left his two parents, and took refuge in the Three Jewels. At that time he relied on a great virtuous one named Vinītasena, chanting in full the four Āgama sutras to one hundred thousand verses and the Abhidharma to more than twenty thousand verses. He then followed his master to Kaśmīra, and upon reaching the age of twenty, received the full monastic precepts. He chanted nearly forty thousand verses of the Sarvāstivāda, twenty-eight thousand verses of the Kośa-śāstra, and the Mahāvibhāṣā, receiving their meanings as well. For seven years he studied the Hīnayāna in that country. At twenty-three, he went to Nālandā Monastery in Central India, where he received Mahāyāna treatises such as the Vijñaptimātra, Yogācāra, and Madhyāntavibhāga, as well as the treatise on phonology (śabdavidyā), the study of the Vajracchedikā, logic (hetuvidyā), medicine (cikitsāvidyā), craftsmanship (śilpakarmasthānavidyā), monastic discipline, treatises, and so forth, relying upon the three great treatise masters Jñānamitra, Guṇamati, and Jñānamitra. At that time he traveled to and from the Twin Trees and the Eight Stūpas, paying homage back and forth for eighteen years. Hearing then that South India still preserved the repository of Vidyādharas, he forthwith went there to enquire and receive what he had not yet heard. There was an initiation master whose name was Dharmakīrti; from him he received the Yoga teachings, entered the maṇḍala, and \[received\] the three mysteries protecting the body and the seals of the five divisions. Serving him in this manner, he resided there for a full year and chanted more than 3,500 verses in full. > Having once heard that Mañjuśrī resided in the great country of Cīna, he set out eastward for the Great Tang, vowing to transmit the Buddha's teachings. He crossed the sea eastward, braving dangers and boarding ships. As he drew near to Guangzhou, winds blew him back to the eastern corner of the Country of Lion-Clutchers (Siṃhala). Gathering provisions again and sturdily repairing the vessel, he traversed the various countries along the South Sea route. In the second year of Jianzhong \[781\], as he drew near to the prefecture of Guangzhou, wind blew and shattered the vessel, sinking several ships flat. From the fifth watch until sunrise, \[they were\] either adrift or drowning, relying only on meeting a favorable wind. The wealth, provisions, Indic palm-leaf manuscripts, scriptures, and treatises he carried were lost without knowing their whereabouts in this disaster. When he reached the seashore and was already on the land, \[he found them\] amid the white sand inside a large bamboo cylinder, just as if assisted by spirits—truly unprecedented! He knew that the conditions and faculties for the Mahāyāna Sutra on the Principle of the Six Pāramitās had matured in the realm of the Great Tang. Walking eastward for half a month, he at last reached Guangzhou; and by the third year of Jianzhong \[782\], he arrived at the capital of the realm. > In the second year of Zhenyuan \[786\], he sought out and met a fellow countryman: the Senior General of the Shence Army, Luo Haoxin, who was none other than the son of Tripiṭaka Prajñā's maternal uncle. Comforting each other in sorrow and joy, \[Luo\] brought him home to show family affection and detain him for offerings. Since Haoxin deeply believed in and respected the Three Jewels, he requested the translation of Buddhist scriptures. \[Prajñā\] then, together with the Persian monk Jingjing of the Daqin Monastery, relied on a Hu text to translate the Six Pāramitās Sutra into seven fascicles. At that time, because Prajñā was not skilled in the Hu language and had not yet understood Chinese, and Jingjing did not know Sanskrit and was not yet clear about the Buddhist teachings, although it was claimed to be a translation, not even half a pearl was obtained. Seeking to usurp an empty name, it brought no blessing or benefit. A memorial was submitted presenting the catalog, with hopes for its circulation. The Sagely Sovereign, deeply wise and brilliantly cultivated, faithfully revered the Buddhist scriptures. He observed that what they had translated was obscure in principle and crude in expression. Furthermore, Buddhist monasteries and Daqin monasteries differ in residence and are completely contrary in religious practice. Jingjing ought to transmit the teachings of the Messiah, while śramaṇas and sons of Śākya should propagate Buddhist sutras. Wishing to distinguish the teachings so that people would not mix them up indiscriminately, \[just as\] the orthodox and heterodox are of different kinds and the Jing and Wei rivers flow distinctly—like a net having its headrope, orderly and unconfused, so that gods and humans have what they revere and the four assemblies know where to turn—officials were commissioned, and an imperial decree was issued, stating: > "Document of the Secretariat-Chancellery: Wang Xiqian’s document states: 'In accordance with the imperial decree: The Buddhist teachings are profound and subtle; monks and laity revere them with devotion. All this is because Indic texts have caused the Dharma to cover China. It is fitting to order Wang Xiqian and the relevant officials to select monks of virtuous conduct carefully, proceed to Ximing Monastery to re-translate them, and memorialise upon completion. When this document arrives, act in accordance with the decree; hence this document.' Dated the nineteenth day of the fourth month of the fourth year of Zhenyuan \[788\]." Documents sent to the Bureau of Sacrifices were likewise in accordance with the decree. > The document was circulated to the monasteries of the capital. The Great Worthy, the Tripiṭaka Śramaṇa Prajñā of the kingdom of Kashmīr, expounded the Indic text; Śramaṇa Liyan of Guangzhai Monastery, an Attendant in the Hanlin Academy, translated the Indic sounds; Śramaṇa Yuanzhao of Ximing Monastery took it down in writing; Śramaṇa Daoye of Zisheng Monastery, Śramaṇa Liangxiu of Ximing Monastery, and Śramaṇa Yuanzhao of Zhuangyan Monastery together polished the text; Śramaṇa Yingzhen of Cien Monastery, Śramaṇa Chaowu of Liquan Monastery, Śramaṇa Dao'an of Guangzhai Monastery, and Śramaṇa Biankong of Ximing Monastery jointly verified the meaning. > From the eighth day of the sixth month, when the sutra title was first to be established, the Commissioner of Merits for the Western Quarter, concurrently Commissioner in Charge of the Right Shence Army, Encampment Commissioner, Original Follower of Xingyuan, General of the Guarding Army, Acting General of the Right Gate Guard, Director of the Palace Domestic Service, Upper Pillar of the State, and Founding Count of Taiyuan County, Wang Xiqian, personally received the imperial words. Together with the Meritorious Official of Defending the Heavens and Pacifying Difficulties, General of Agile Cavalry, Acting Grand General of the Right Shence Army, Supervisor of Military Affairs, Probational Minister of Works, concurrently Censor-in-Chief, Upper Pillar of the State, and Prince of Wudu Commandery, Meng She; and the Meritorious Official of Baoying, Original Follower, General of Agile Cavalry, Acting Grand General of the Right Shence Army, Supervisor of Military Affairs, concurrently Vice Censor-in-Chief, Upper Pillar of the State, Prince of Jingrong Commandery, with an actual fief of fifty households, Ma Youlin, and others, they escorted the Indic manuscript of the sutra to Ximing Monastery for translation. One hundred strings of imperial grace money, thirty bunches of tea, and one large container of incense were granted to provide for the translation court. The title established was the Mahāyāna Sutra on the Principle of the Six Pāramitās. Its text had ten fascicles, and likewise ten chapters. > On the sixth day of the eighth month, the commissioner personally proclaimed the imperial decree: fifty bunches of tea and one large container of incense were bestowed on the translation court, to be received upon arrival. 'Respectful greetings during the autumn cool. May each of the Great Worthies be in peace and good health.' Furthermore, on the twenty-fourth day, the Hanlin Commissioner Zhang Xiaoshun proclaimed the imperial decree: 'The Waiting Officials of the Hanlin Academy are ordered to pay respects to the translation monks Liyan and others at Ximing Monastery twice a month on rest days.' > — English (machine translation) (machine translation) - [Previous: 17.3](https://indike.org/pramana/in.bauddha.taisho.2157.17.3) - [Next: 17.4.2](https://indike.org/pramana/in.bauddha.taisho.2157.17.4.2) - [Up: 17.4](https://indike.org/pramana/in.bauddha.taisho.2157.17.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.17.4.1) — English, machine translation ## Linked texts (1) - [大唐貞元續開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2156.1.7.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.17.4.1](https://indike.org/pramana/in.bauddha.taisho.2157.17.4.1) · Pramāṇa