[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) › 9.34.3 # 貞元新定釋教目錄 9.34.3 貞元新定釋教目錄 9.34.3 - **Language:** Classical Chinese ### [9.34.3](https://indike.org/pramana/in.bauddha.taisho.2157.9.34.3) 大乘寶積經論四卷（第一譯與寶出者同本異譯單卷寶積經即第四十會普 明菩薩會） 金剛般若波羅蜜經論三卷（天親菩薩造永平二年於胡相國宅出僧朗筆 受第一譯與唐義淨所出能斷金剛論同本） 文殊師利菩薩問菩提經論二卷（一名伽耶山頂論婆藪盤 豆菩薩造天平二年在鄴城殷同寺出僧辯道堪筆受） 法華經論二卷（題云妙法蓮華經優波提舍或一卷曇林筆受并製序第二出前寶意出 者同本初有歸敬頌者是見續高僧傳） 勝思惟梵天所問經論四卷（或三卷普泰元年洛陽元桃楊宅出僧辯僧 朗筆受錄云十卷應誤見續高僧傳） 無量壽經論一卷（題云無量壽優婆提舍願生偈婆藪盤豆菩薩造永安二年於洛陽 永寧寺出僧辯筆受） 十二因緣論一卷（淨意菩薩造） 百字論一卷（提婆菩薩造） 破外道小乘四宗論一卷（提婆菩薩造） 破外道小乘涅槃論一卷（提婆菩薩造） 寶性論四卷（或五卷初出與寶意出者同本已上並見在長房錄及內典錄） 右三十部一百一卷（前二十九部見在後寶性論一部闕本）。 沙門菩提留支。魏言道希。北印度人也。遍通 三藏妙入總持志在弘法廣流視聽。遂挾道 霄征遠莅葱左。以魏永平之歲至止東華。宣 武下勅慇勤敬勞。後處之永寧大寺供待甚 豐。七百梵僧並皆周給。勅以留支為譯經之 元匠也。其寺本孝明帝熙平元年靈太后胡 氏所立。在宮前閶闔門南御道之東。中有九 層浮圖架水為之。舉高九十餘丈。上有金剎 復高十丈。出地千尺去臺百里已遙見之。初 營基日掘至黃泉獲金像三十二軀。太后以 為嘉瑞奉信法之徵也。是以飾制瓌奇窮世 華美。剎表置金寶瓶容二十五斛。承露金 盤一十一重鐵鎖角張。槃及鎖上皆有金鐸 如一石甕。九級諸角皆懸大鐸。上下凡有一 百三十枚。其塔四面九間六窓三戶。皆朱漆 扉扇垂諸金鈴。層有五千四百枚。復施金鐸 鋪首。佛事精妙彈土木之工。繡柱金鋪驚駭 心目。高風永夜鈴鐸和鳴。鏘鏘之音聞十餘 里。北有正殿形擬太極。中諸像設金玉珠 繡。作工巧綺冠絕當世。僧房周接千有餘 間。臺觀星羅參差間出。彫飾朱紫繢以丹青。 栝柏楨松異草叢集。院臺周匝皆施椽瓦。 正南三門樓開三道三重。去地二百餘尺。狀 若天門赫奕華麗。夾門列四力士四師子。飾 以金玉莊嚴煥爛。東西兩門例皆如此。所可 異者唯樓兩重北門通道俠路而置。其四 門外樹以青槐亘以淥水。京師行旅多庇其 下。路斷飛塵不由淹雲之潤清風送涼。豈藉 合歡之發。乃詔中書舍人常景製寺碑文。故 云須彌寶殿兜率淨宮莫尚於斯是也。外國 所獻經像皆在此寺。寺既初成明帝及太后 共登浮圖視宮中如掌內。下臨雲雨上天清 朗。以見宮中事故禁人不聽登之。時有西域 沙門菩提達摩者。波斯國人也。越自西域來 遊洛京。見金盤炫日光照雲表寶鐸含風 響出天外。歌詠讚嘆疑是神工。自云年一百 五十歲。歷涉諸國靡不周遍。如此寺精廬閻 浮所無也。訖佛境界亦無有比。口唱南無合 掌連日。孝昌二年大風發屋拔樹。剎上寶瓶 隨風而墮入地丈餘。復命工人更安新者。至 永熙三年二月為天所震。帝登凌雲臺望火。 遣南陽王寶炬錄尚書孫稚將羽林一千人來 救。于斯時也雷雨晦冥霰雪交注。第八級中 平旦火起。有二道人不忍焚燼投火而死。其 焰相續經餘三月。入地剎柱乃至周年猶有 煙氣。其年五月有人從東萊郡至云。見浮圖 在於海中光明儼然。周覩非一。俄而雲霧亂 起失其所在。至七月平陽王為侍中斛斯椿 所脅西奔長安。至十月而洛京遷于漳鄴。 先時留支奉。 勅創翻十地經論。厥初命章宣武皇帝親自 筆受。然後方付沙門僧辯等訖盡論文。佛法 隆盛英俊蔚然。相從傳授孜孜如也。三藏留 支從洛陽宣武帝永平元年戊子。至鄴都孝 靖帝天平二年乙卯。將三十年相繼翻譯出 金剛般若等經十地等論共三十部。帝又勅 > Treatise on the Mahāyāna Ratnakūṭa\[-sūtra\], four fascicles (the first translation, of the same text as that produced by Bao\[yi\], but a different translation; the single-fascicle Ratnakūṭa-sūtra is the fortieth assembly, the Prabhasa Bodhisattva Assembly); > Treatise on the Vajracchedikā Prajñāpāramitā-sūtra, three fascicles (composed by Bodhisattva Vasubandhu; produced in the second year of Yongping at the residence of Prime Minister Hu, transcribed by Senglai; the first translation, of the same text as the Tri-sāhasraka-prajñāpāramitā-sūtra Treatise produced in the Tang by Yijing); > Treatise on the Sūtra of Mañjuśrī Bodhisattva's Inquiry into Bodhi, two fascicles (also called Treatise on the Gayāśīrṣa Peak; composed by Bodhisattva Vasubandhu; produced in the second year of Tianping at Yintong Monastery in the city of Ye, transcribed by Sengbian and Daokan); > Treatise on the Lotus Sūtra, two fascicles (entitled Saddharmapuṇḍarīka Upadeśa; or in one fascicle; transcribed by Tanlin, who also composed the preface; the second translation, of the same text as that earlier produced by Baoyi; that which begins with the verses of refuge is this one; see the Continued Biographies of Eminent Monks); > Treatise on the Sūtra of the Inquiries of the Brahma Viśeṣacintī, four fascicles (or in three fascicles; produced in the first year of Putai in Luoyang at the residence of Yuan Taoyang, transcribed by Sengbian and Senglang; a catalogue states it is in ten fascicles, which must be an error; see the Continued Biographies of Eminent Monks); > Treatise on the Sukhāvatīvyūha-sūtra, one fascicle (entitled Sukhāvatī Upadeśa with Verses on Aspiration for Rebirth; composed by Bodhisattva Vasubandhu; produced in the second year of Yong'an at Yongning Monastery in Luoyang, transcribed by Sengbian); > Treatise on the Twelve Links of Dependent Origination, one fascicle (composed by Bodhisattva Śuddhamati); > Treatise of One Hundred Verses (Śataśāstra), one fascicle (composed by Bodhisattva Deva); > Treatise Refuting the Four Heterodox and Hīnayāna Tenets, one fascicle (composed by Bodhisattva Deva); > Treatise Refuting the Heterodox and Hīnayāna Nirvāṇa, one fascicle (composed by Bodhisattva Deva); > Treatise on the Jewel Nature (Ratnagotravibhāga), four fascicles (or in five fascicles; the first translation, of the same text as that produced by Baoyi; the above are all extant; recorded in the Changfang Catalogue and the Neidian Catalogue). > The preceding thirty works, comprising 101 fascicles (the first twenty-nine works are extant; the latter single work, the Ratnagotravibhāga, is a lost text). > Śramaṇa Bodhiruci, translated in the Wei as Daoxi ('Aspirant for the Way'), was a native of northern India. He was completely versed in the Tripiṭaka, profoundly entered into dhāraṇīs, and had his will set on propagating the Dharma and broadly extending its hearing. He thereupon set forth on a lofty journey, bearing the Way, and arrived far to the east of the Congling Mountains. In the Yongping era of the Wei dynasty, he arrived at the Eastern Capital. Emperor Xuanwu issued an edict with earnest hospitality and honour to console him. Later, he was lodged at the great Yongning Monastery, where provisions and treatment were exceptionally abundant. Seven hundred Indian monks were all likewise fully supported. An imperial decree appointed Bodhiruci as the principal master for the translation of sūtras. This monastery was originally founded in the first year of Xiping by Empress Dowager Hu (Lingtaihou) of Emperor Xiaoming. It was situated to the east of the Imperial Highway south of the Changhe Gate in front of the palace. Within it was a nine-tiered stūpa constructed over water, rising to a height of over ninety zhang. Above it was a golden finial (chattra-daṇḍa) another ten zhang high. Projecting a thousand chi from the ground, it could already be seen from afar one hundred li away from the terrace. When the foundations were first excavated down to the yellow springs, thirty-two golden statues were unearthed. The Empress Dowager regarded this as an auspicious sign of venerating the faith in the Dharma. Consequently, its decorative structures were extraordinarily magnificent, exhausting worldly splendour. On the exterior of the finial was placed a golden treasure-vase with a capacity of twenty-five hu. There were eleven tiers of dew-catching golden plates, with iron chains extending to the corners. On both the plates and chains were golden bells the size of a stone-measure jug. Large bells hung from all the corners of the nine storeys, totalling 130 bells from top to bottom. The stūpa had four faces with nine bays, six windows, and three doors; their leaves were all lacquered in vermilion, and hung with golden bells, numbered at 5,400 bells per tier. In addition, golden monster-mask knockers with ring-bells were installed. The Buddhist fixtures were exquisitely wrought, exhausting the craft of masonry and woodwork. Embroidered columns and golden fittings startled the mind and eye. When strong winds blew on long nights, the bells and chimes harmonised in song, their ringing sounds audible for more than ten li. To the north stood the main hall, modelled after the Hall of the Supreme Ultimate (Taiji Dian). Inside, the various statues and images were adorned with gold, jade, pearls, and embroidery, their craftsmanship and elegance crowning the contemporary age. The monks' quarters connected all around, numbering over a thousand bays. Terraces and lookouts were spread like stars, intermingled and varied, carved and decorated in vermilion and purple, painted with cinnabar and azure. Cypress, arborvitae, boxwood, and pine mingled with exotic grasses. The eaves and tiles surrounded all the courtyard terraces. The three southern gates opened onto three portals in three storeys, more than two hundred chi above the ground, resembling the Gates of Heaven in majestic brilliance. Flanking the gates were arranged four mighty warriors (herculean guardians) and four lions, adorned with gold and jade, radiant and gleaming. The east and west gates were likewise in this manner; the only difference was that their gatehouses had two storeys. The north gate was positioned so as to let the passageway accommodate the road. Outside its four gates, green scholar trees were planted, with clear waters stretching around. Travellers in the capital often found shelter beneath them. The roads blocked flying dust without needing the moisture of lingering clouds; the cool breeze brought freshness, so there was no reliance on the bloom of silk-trees. Thereupon an imperial edict commanded Palace Attendant Chang Jing to compose an inscription on the monastery's stele; hence it was said: 'Neither the jewel-hall of Sumeru nor the pure palace of Tuṣita could surpass this,' which refers to this. The scriptures and statues presented from foreign lands were all housed in this monastery. When the monastery was first completed, Emperor Ming and the Empress Dowager ascended the stūpa together and looked upon the inner palace as if in the palm of their hand; looking down upon the clouds and rain, the heavens above were bright and clear. Because the affairs within the palace could be seen from there, they subsequently prohibited people from ascending it. At that time, there was a Western Regions śramaṇa named Bodhidharma, a native of the country of Persia. Crossing from the Western Regions, he came to travel in Luoyang. Seeing the golden plates dazzling in the sunlight, shining beyond the clouds, and the jewelled bells catching the wind, ringing out beyond the skies, he sang praise and sighed in admiration, suspecting it to be divine craftsmanship. He said of himself that he was 150 years old and had traversed various lands everywhere without omission; yet a monastery and hermitage like this did not exist anywhere in Jambudvīpa, nor was there any comparable to it in the realms of the Buddhas. Singing 'Namo' with joined palms, he did so for consecutive days. In the second year of Xiaochang, a great storm tore off roofs and uprooted trees; the treasure-vase atop the finial fell with the wind, sinking more than a zhang into the ground. Craftsmen were again ordered to replace it with a new one. In the second month of the third year of Yongxi, it was struck by lightning from heaven. The Emperor ascended the Lingyun Terrace to watch the fire, and dispatched Nanyang Wang Baoyu and Senior Clerk of the Department of State Affairs Sun Zhi leading a thousand Feathered Forest imperial guards to rescue it. At that time, thunder and rain darkened the sky, and sleet and snow fell together. At dawn, a fire broke out in the eighth tier; two men of the Way, unable to bear seeing it reduced to ashes, threw themselves into the fire and died. The flames continued for more than three months. The finial's post where it sank into the ground still gave off smoke even after a whole year. In the fifth month of that year, someone arrived from Donglai Commandery and reported seeing the stūpa out at sea, its radiant light majestic and intact, witnessed by many. Presently, clouds and mist rose tumultuously, and its location was lost. In the seventh month, Pingyang Wang was coerced by Attendant-in-ordinary Husi Chun to flee west to Chang'an. In the tenth month, the capital at Luoyang was relocated to the Zhang River in Ye. Prior to this, Bodhiruci received an imperial edict to begin translating the Daśabhūmika-sūtra Treatise. At the beginning of the composition, Emperor Xuanwu personally served as scribe, and only later handed it over to śramaṇa Sengbian and others to complete the entirety of the treatise text. The Buddha's Dharma flourished, its outstanding talents blooming, learning from one another with unflagging diligence. Tripiṭaka Bodhiruci, from the first year of Yongping of Emperor Xuanwu in Luoyang (a wuzi year) until the second year of Tianping of Emperor Xiaojing in the capital of Ye (a yimao year), for nearly thirty years continuously translated texts, producing thirty works in total including sūtras such as the Vajracchedikā Prajñāpāramitā and treatises such as the Daśabhūmika. The Emperor also decreed > — English (machine translation) (machine translation) - [Previous: 9.34.2](https://indike.org/pramana/in.bauddha.taisho.2157.9.34.2) - [Next: 9.34.4](https://indike.org/pramana/in.bauddha.taisho.2157.9.34.4) - [Up: 9.34](https://indike.org/pramana/in.bauddha.taisho.2157.9.34) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.9.34.3) — English, machine translation ## Linked texts (2) - [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060.1.14) — 道宣, Classical Chinese - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.6.11.3) — 智昇, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.9.34.3](https://indike.org/pramana/in.bauddha.taisho.2157.9.34.3) · Pramāṇa