貞元新定釋教目錄 9.38

9.38

菩薩見實三昧經十六卷（或十四卷大統四年於天平寺出今編入寶積
當第六十會）
大集月藏經十卷（題云大集經月藏分第十二或十二卷或十五卷或直云月藏經大統
二月於天平寺出）
大集須彌藏經五卷（內題云大乘大集經須彌藏分第十五或題云須彌藏經天保
元年於天平寺出）
大悲經五卷（天保九年於天平寺出大周錄云涅槃支流）
月燈三昧經一卷（或十卷天保八年於天平寺出）
施燈功德經一卷（亦名然燈經天保九年於天平寺出）
法勝阿毘曇心論經六卷（大德優波扇多造或七卷或無法勝字或加別
譯字或云法勝字或加別譯阿毘曇論清河二年北天寺出並見長房錄）
右七部五十一卷其本並在。
沙門那連提黎耶舍。齊言尊稱。北印度烏場
國人。正音應云鄔茶茶音持耶反。奘法師云。
烏仗那唐翻之苑。謂昔輪王之苑囿。其王與
佛同氏亦姓釋迦。剎帝利種。齊云土田主也。
由劫初之時先為分地主因即號焉。今所謂國
王者是也。舍年十七發意出家。尋值名師備
聞正教。二十有一得受具足戒。聞諸宿老歎
佛景迹。或言。某國有鉢某國有衣頂骨牙齒。
神變非一。遂即起心願得瞻奉。以戒初受須
知律相。既滿五夏發足遊方。所以天梯石臺
之迹。龍廟寶塔之方。廣周諸國並親頂禮僅
無遺逸。曾寄竹園寺一住十年。通履僧坊多
值明德。有一尊者。深識人機見。語舍云。若能
靜修應獲聖果。恐汝遊涉終無所成。爾日雖
聞情無領悟。晚來欲想悔將何及。耶舍北背
雪山南窮師子。歷覽聖迹仍旋舊壤。乃覩烏
場國主真大士焉。自所經見罕儔其類。試略
述之。安民以理民愛若親。後夜五更先禮三
寶香華伎樂竭誠供養。日出陞殿方覽萬機。
次到辰時香水浴像。宮中常設日百僧齋。
王及夫人手自行食。齋後消食習諸武藝。日
景將昳寫十行經。與諸僧共談法義。復與群
臣量議治政。暝入佛堂自奉燈燭。禮拜讀誦
各有恒條。了其常業乃還退靜。三十餘年斯
功不替。王有百子誠孝居懷。釋種餘風胤流
此國。但以寺接山阜野火所焚。各相差遣四
遠投告。六人為伴行化雪山之北。至于峻頂
見有人鬼二路。人道荒險鬼道利通。行客心
迷錯尋鬼道。漸入其境便遭殺害。昔有聖王。
於其路首作毘沙門天王石像手指人路。同
伴一僧錯入鬼道。耶舍覺已口誦觀音神呪。
百步追及已被鬼害。自以呪力得免斯厄因
復前行。又逢山賊專念前呪便蒙靈衛。賊來
相突對目不見。循路東指到苪苪國值突厥
亂西路不通。反鄉意絕。乃隨流轉北至泥海
之旁。南距突厥七十餘里。彼既不安遠投
齊境。天保七年屆於鄴都。文宣帝洋極見殊
禮偏異恒倫。耶舍時年四十。骨梗雄雅物議
彈之。緣是文宣禮遇隆重。安置天平寺中請
為翻經三藏。殿內梵本千有餘夾。
勅送於寺處以上房。為建道場供窮珍妙。別
立廚庫以表尊崇。舍從文宣帝天保八年丁
丑。至高緯（無諡）天統四年戊子。於鄴城天平寺
譯菩薩見實經等七部。勅照玄大統沙門法
上等二十餘人監掌翻譯。照玄都瞿曇般若
流支長子沙門達摩闍那（齊言法智）及居士萬懿傳
語。舍於齊時大興正法弘暢眾心。文宣重法
殊異躬偏恭敬。其奉信推誠為如此也。耶
舍每於宣譯之暇時陳神呪。冥救顯助立功
多矣。未幾授昭玄都俄轉為統。所獲供祿不
專自資。好起慈惠樂興福業。設供飯僧施諸
貧乏。獄囚繫畜咸將濟之。市廛閙所多造義
井。親自漉水津給眾生。又於汲郡西山建立
三寺。依泉旁谷制極山美。又收養癘疾男女
別坊。四事供承務令周給。又往突厥客舘勸
持六齋羊料放生受行素食。又曾遇病百日
不起。天子皇后躬問起居。耶舍歎曰。我本外
客德行未隆。乘輿今降重法故爾。內撫其心
愧懼交集。耶舍後至隋代更出諸經。備在隋
錄具如後述。
尊勝菩薩所問一切諸法入無量門陀羅尼經
一卷（第三出與無涯持法門經等同本或直云尊勝菩薩所問經亦直云入無量門陀羅尼經）
右一部一卷其本見在。
居士萬天懿本姓拓跋。北代雲中人也。魏分
十姓因為萬俟氏。世居洛陽故復為河南人
也。後單稱萬氏。少曾出家師婆羅門。而聰
慧有志力。善梵書梵語兼工呪術。由是應召
得預翻傳之數。懿以武成帝湛河清年中。於
鄴都自譯尊勝菩薩所問經一部。見長房錄。

The Pusa jianshi sanmei jing in sixteen fascicles (or fourteen fascicles; produced at Tianping Monastery in the fourth year of the Datong era; now compiled into the Ratnakūṭa as the sixtieth assembly);
The Daji yuezang jing in ten fascicles (entitled Daji jing yuezang fen, fascicle 12; or twelve fascicles, or fifteen fascicles, or simply called Yuezang jing; produced in the second month of Datong at Tianping Monastery);
The Daji xumuzang jing in five fascicles (internal title: Dasheng daji jing xumuzang fen, the fifteenth division; or entitled Xumuzang jing; produced in the first year of the Tianbao era at Tianping Monastery);
The Dabei jing in five fascicles (produced in the ninth year of the Tianbao era at Tianping Monastery; the Great Zhou Catalogue states it is a branch stream of the Nirvāṇa);
The Yuedeng sanmei jing in one fascicle (or ten fascicles; produced in the eighth year of the Tianbao era at Tianping Monastery);
The Shideng gongde jing in one fascicle (also named Randeng jing; produced in the ninth year of the Tianbao era at Tianping Monastery);
The Fasheng apitan xin lun jing in six fascicles (composed by the venerable Upasānta; or in seven fascicles; or without the characters "Fasheng"; or adding the characters "another translation"; or with the characters "Fasheng"; or adding "another translation of the Abhidharma-śāstra"; produced in the second year of Qinghe at Beitian Monastery; all seen in the Changfang Catalogue).
The above seven works in fifty-one fascicles are all extant in text.
The śramaṇa Narendrayaśas (translated into the language of Qi as Zuncheng, "Venerable Fame") was a native of the country of Uḍḍiyāna in North India. The correct pronunciation should be Wu-cha (the sound of cha is a fanqie of chi and ye). Master Xuanzang said: "Udyāna is translated in the Tang as 'park' (yuan), referring to the park and hunting preserve of a former Cakravartin king." Its king shared the same clan with the Buddha, also surnamed Śākya, belonging to the kṣatriya caste (translated in the Qi as "lord of the soil"). Because in the beginning of the kalpa, they were first established as the lords distributing the land, they were accordingly named thus; they are what are now called the kings of countries. At the age of seventeen, [Narendra]yaśas resolved to leave household life. He soon encountered famous masters and thoroughly heard the correct teachings. At twenty-one, he was able to receive the full precepts. Hearing various senior elders extol the wondrous traces of the Buddha, some saying that a certain country possessed the bowl, a certain country possessed the robe, the cranial bone, or the teeth, with manifold divine wonders, he thereupon gave rise to the wish to venerate and pay homage to them. Because having just received the precepts one must understand the forms of the vinaya, having completed five summer retreats he set out on foot to travel in various regions. Thus, to the traces of the heavenly ladder and the stone terrace, the quarters of the dragon shrine and precious stūpas, he widely traversed all the countries and personally prostrated at them all, leaving almost none unvisited. He once lodged at the Veṇuvana Monastery, staying for ten years; thoroughly traversing the monastic quarters, he met many illustrious and virtuous figures. There was an elder who had deep insight into people's capacities. He said to [Narendra]yaśas: "If you can cultivate in tranquility, you should attain the holy fruit. I fear that your wandering journeys will ultimately yield no achievement." Though he heard it that day, his mind did not comprehend it; later on, when he wished to recall it, of what avail was regret? [Narendra]yaśas turned his back to the north of the Himalayas and reached Ceylon in the south; having surveyed the holy traces, he then returned to his old land. There he beheld the ruler of the country of Uḍḍiyāna, a veritable Great Being (Mahāsattva), whose kind was rarely equaled among those he had personally seen and experienced. Let it be briefly described: He governed the people with principle, and the people loved him as a parent. In the fifth watch of the latter part of the night, he first paid homage to the Three Jewels with incense, flowers, and instrumental music, exhausting his utmost sincerity in making offerings. When the sun arose, he ascended the hall and only then reviewed the myriad affairs of state. Next, when the chen hour arrived, he bathed the image with scented water. In the palace, he constantly held daily vegetarian feasts for a hundred monks; the king and queen personally served the food with their own hands. After the feast, to digest the meal, he practiced various martial arts. As the sun began to decline, he copied ten lines of scripture, discussed the meaning of the Dharma together with the monks, and further deliberated state affairs with the ministers. At dusk, he entered the Buddha hall and personally offered lamps and candles; bowing, reciting, and chanting each had their regular routine. Having finished his daily duties, he then retired into tranquility. For over thirty years, this practice never flagged. The king had a hundred sons, whose hearts were filled with sincere filial devotion. The remaining customs of the Śākya clan flowed on as descendants in this country. But because the monastery bordered the mountain foothills, it was burned down by a wildfire; they dispatched one another to distant quarters to solicit help. With six companions, he went on a mission north of the Himalayas. Reaching a precipitous peak, they saw two paths: of humans and of ghosts. The path of humans was desolate and perilous, while the path of ghosts was convenient and open. Travelers, confused in mind, mistakenly followed the path of ghosts; as they gradually entered its territory, they were murdered. In former times, a holy king had carved a stone image of the Heavenly King Vaiśravaṇa at the head of the path, with his finger pointing to the human path. A monk who was their companion mistakenly entered the path of ghosts. Once [Narendra]yaśas realized it, he orally recited the divine dhāraṇī of Avalokiteśvara; catching up with him within a hundred paces, [the companion] had already been killed by ghosts. Relying on the power of the dhāraṇī, [Narendra]yaśas himself escaped this calamity and resumed his forward journey. Again encountering mountain bandits, by single-mindedly focusing on the former dhāraṇī, he received divine protection; the bandits rushed forward directly confronting him, yet their eyes could not see him. Following the road eastward, he reached the country of the Rouran, where he encountered turmoil caused by the Turks; the western route was blocked, and his intention of returning home was cut off. Thus wandering with the circumstances, he reached the shores of the Muddy Sea in the north, more than seventy li south of the Turks. Since that place was unstable, he went far away to seek refuge in the territory of the Qi. In the seventh year of the Tianbao era, he arrived at the capital, Ye. Emperor Wenxuan, [Gao] Yang, treated him with extraordinary courtesy, far beyond the ordinary. [Narendra]yaśas was then forty years old; his character was upright, valiant, and refined, transcending common opinion. For this reason, Emperor Wenxuan accorded him magnificent honors, settled him in Tianping Monastery, and invited him to be a Tripiṭaka translator of scriptures. There were more than a thousand bundles of Indic texts inside the palace; by imperial order, they were sent to the monastery and housed in the upper chambers. For him, a bodhimaṇḍa was established, and the offerings exhausted all rarities and wonders; a separate kitchen and storehouse were set up to show high esteem. From the eighth year (dingchou) of the Tianbao era of Emperor Wenxuan to the fourth year (wuzi) of the Tiantong era of Gao Wei (who has no posthumous title), [Narendra]yaśas translated seven works, including the Pusa jianshi jing, at Tianping Monastery in the city of Ye. By imperial order, more than twenty men, including the Controller-in-Chief of Monastic Affairs (Zhaoxuan Datong), the śramaṇa Fashang, were directed to supervise the translation. The Controller of Monastic Affairs (Zhaoxuan Du), the śramaṇa Dharmajñāna (translated in Qi as Fazhi), who was the eldest son of Gautama Prajñāruci, along with the lay devotee Wan Tianyi, interpreted the language. During the Qi dynasty, [Narendra]yaśas greatly promoted the correct Dharma and inspired the minds of the multitude. Emperor Wenxuan held the Dharma in singular esteem and personally paid him special reverence; his devotion and sincerity were like this. Whenever [Narendra]yaśas had leisure from his translation work, he frequently expounded divine mantras, invisibly aiding and visibly assisting, thereby accomplishing many meritorious deeds. Before long, he was appointed Controller of Monastic Affairs (Zhaoxuan Du) and soon promoted to Controller-in-Chief (Tong). The offerings and stipends he received were not used solely for his own sustenance; he was fond of generating kindness and benevolence and took joy in promoting acts of merit: providing offerings to feed monks, bestowing gifts upon the poor and destitute, and delivering prisoners in jail as well as tethered beasts. In bustling marketplaces, he dug many public wells, personally straining the water to provide for sentient beings. Furthermore, in the western mountains of Jijun, he established three monasteries; built along springs and beside valleys, their design reached the perfection of mountain beauty. He also took in and cared for lepers, separating men and women in distinct wards, and providing them with the four requisites so that they were thoroughly supplied. Moreover, he went to the Turkish guest-hostel to encourage them to uphold the six vegetarian days, to release the sheep destined for food, and to adopt a vegetarian diet. Once, he fell ill and was bedridden for a hundred days; the Emperor and the Empress personally came to inquire after his health. [Narendra]yaśas sighed, saying: "I am originally a foreign guest whose virtuous conduct is not yet exalted. That the imperial carriage now descends is solely out of respect for the Dharma." Looking within his heart, shame and awe mingled together. Later, in the Sui dynasty, [Narendra]yaśas produced further scriptures; these are fully recorded in the Sui Catalogue, as detailed below.
The Zunsheng pusa suowen yiqie zhufa ru wuliangmen tuoluoni jing in one fascicle (third translation; identical in original text to the Wuya chi famen jing and others; or simply called Zunsheng pusa suowen jing, or also simply called Ru wuliangmen tuoluoni jing).
The above one work in one fascicle is currently extant in text.
The lay devotee Wan Tianyi originally belonged to the Tuoba clan, being a native of Yunzhong in Northern Dai. When the Wei divided into ten clans, it became the Moqi clan. Having resided in Luoyang for generations, he was therefore also a native of Henan. Later, he simply took the surname Wan. In his youth, he had left the household life and studied under brahmins; he was intelligent, gifted with determination and strength, skilled in Indic scripts and Indic language, and also adept at incantations. Because of this, he answered the summons and was able to participate in the ranks of translation. During the Heqing era of Emperor Wucheng, [Gao] Zhan, Wan Tianyi personally translated one work, the Zunsheng pusa suowen jing, in the capital Ye; it is seen in the Changfang Catalogue.