貞元新定釋教目錄 11
English (machine translation) 11
- Language
- English
Contents
- 11.51 — 8 parts
11.1
Compiled by the śramaṇa Yuanzhao of Ximing Monastery in the Western Capital
11.2
Comprehensive Compilation of the Catalogues of Scriptures, Part One, Section 11
11.3
The Great Tang, ruled by the Li clan, with its capital at Chang'an
11.4
From the first year of Wude of Emperor Gaozu Shenyao, the wuyin year, to the sixteenth year of Zhenyuan of the reigning emperor, the gengchen year, including the reign of the Heavenly Empress [Wu Zetian], a total of one hundred and eighty-three years have elapsed. Translators of both the monastic and lay communities have numbered forty-six persons. The sūtras, vinayas, śāstras, chronicles, and catalogues produced amount in total to 435 works in 2,476 fascicles (among which 407 works in 2,399 fascicles are currently extant, while texts for 27 works in 77 fascicles have been sought but not yet obtained).
11.5
Śramaṇa Prabhākaramitra of the Great Tang (3 works in 38 fascicles of sūtras and śāstras)
11.6
Śramaṇa Shi Falin (3 works in 13 fascicles of anthologies and treatises)
11.7
Śramaṇa Shi Xuanzang (76 works in 1,347 fascicles of sūtras, vinayas, śāstras, records, and biographies)
11.8
Śramaṇa Shi Daoxuan (8 works in 81 fascicles of lineages, catalogues, biographies, and anthologies)
11.9
Śramaṇa Shi Xuanying (1 work in 25 fascicles of phonetics and semantics of sūtras and vinayas)
11.10
Śramaṇa Shi Jingmai (1 work in 4 fascicles of illustrated annals)
11.11
Śramaṇa Shi Zhitong (4 works in 5 fascicles of sūtras)
11.12
Śramaṇa Bhagavaddharma (1 work in 1 fascicle of sūtra)
11.13
Śramaṇa Atigupta (1 work in 12 fascicles of sūtras)
11.14
Śramaṇa Shi Xuanyun (1 work in 20 fascicles of sūtra collections)
11.15
Śramaṇa Shi Yancong (1 work in 6 fascicles of collected discussions)
11.16
Śramaṇa Punyodaya (3 works in 3 fascicles of sūtras)
11.17
Śramaṇa Jñānabhadra (1 work in 3 fascicles of sūtra)
11.18
Śramaṇa Divākara (18 works in 34 fascicles of sūtras and śāstras)
11.19
Upāsaka Du Xingyi (1 work in 1 fascicle of sūtra)
11.20
Śramaṇa Shi Fuli (1 work in 2 fascicles of śāstra)
11.21
Śramaṇa Shi Huili (1 work in 10 fascicles of collected biographies)
11.22
Śramaṇa Shi Huaisu (4 works in 8 fascicles of prātimokṣa texts and karmavācanā)
11.23
Śramaṇa Buddhatrāta (1 work in 1 fascicle of sūtra)
11.24
Śramaṇa Buddhapāli (1 work in 1 fascicle of sūtra)
11.25
Śramaṇa Devaprajñā (6 works in 7 fascicles of sūtras and śāstras)
11.26
Śramaṇa Shi Huizhi (1 work in 1 fascicle of eulogies)
11.27
Śramaṇa Shi Mingquan (1 work in 15 fascicles of catalogue)
11.28
Śramaṇa Śikṣānanda (19 works in 107 fascicles of sūtras)
11.29
Brahmin Li Wuchan (1 work in 1 fascicle of sūtra)
11.30
Śramaṇa Mituoshan (1 work in 1 fascicle of sūtra)
11.31
Śramaṇa Shi Xuanyi (1 work in 3 fascicles of collected treatises)
11.32
Śramaṇa Zhenna (7 works in 9 fascicles of sūtras)
11.33
Śramaṇa Shi Yijing (61 works plus 7 works in 239 fascicles of sūtras, vinayas, śāstras, and chronicles; the 50 fascicles of vinaya are described among the missing texts)
11.34
Śramaṇa Bodhiruci (53 works in 110 fascicles of sūtras and śāstras)
11.35
Śramaṇa Shi Aitong (1 work in 1 fascicle of karmavācanā)
11.36
Śramaṇa Shi Huiyuan (1 work in 2 fascicles of phonetics and semantics of sūtras)
11.37
Śramaṇa Pāramiti (1 work in 10 fascicles of sūtra)
11.38
Śramaṇa Shi Zhiyan (4 works in 6 fascicles of sūtras and collections)
11.39
Śramaṇa Śubhakarasiṃha (4 works in 14 fascicles of sūtras)
11.40
Śramaṇa Vajrabodhi (4 works in 7 fascicles of sūtras; additionally, 1 work in 10 fascicles of sūtra entered according to the imperial edict of the twenty-second day of the tenth month of the fifteenth year of Zhenyuan)
11.41
Śramaṇa Shi Huaidi (1 work in 10 fascicles of sūtra)
11.42
Śramaṇa Shi Zhisheng (5 works in 25 fascicles of sūtra catalogues, penitential liturgies, etc.)
11.43
Śramaṇa Ajitasena (3 works in 4 fascicles of sūtras)
11.44
Śramaṇa Dharmacandra (1 work in 1 fascicle of sūtra)
11.45
Śramaṇa Da Guangzhi Amoghavajra (111 works in 143 fascicles of sūtras, vinayas, and śāstras; 1 fascicle among them is lost)
11.46
Śramaṇa Prajñā (6 works in 70 fascicles of sūtras)
11.47
Śramaṇa Wuti Tixiyu (1 work in 1 fascicle of sūtra)
11.48
Śramaṇa Śīladharma (2 works in 10 fascicles of sūtras)
11.49
Śramaṇa Shi Lingsui, memorialised and compiled (Zhenyuan Buddhist Catalogue, etc.)
11.50
Śramaṇa Shi Yuanzhao and others (2 works in 33 fascicles of catalogues of sūtras)
11.51.1
Ratnolkā-dhāraṇī-sūtra, ten fascicles (or eight fascicles; recorded in the Neidian lu; produced in the second month of the third year of Zhenguan at Xingshan Monastery, and finished on the fourth day of the fourth month of the fourth year; with a preface composed by the śramaṇa Falin; the Buddha preached this sūtra again during a great assembly; it is the Ratnaketu section of the Mahāsaṃnipāta, and is not a retranslation).
Prajñāpradīpa-śāstra-ṭīkā, fifteen fascicles (root text by Bodhisattva Nāgārjuna, commentary by Bodhisattva Bhāviveka; recorded in the Neidian lu; produced in the sixth month of the fourth year of Zhenguan at Shengguang Monastery, and completed on the seventeenth day of the tenth month of the sixth year; with a preface composed by the śramaṇa Huize).
Mahāyānasūtrālaṃkāra-śāstra, thirteen fascicles (or fifteen fascicles; composed by Bodhisattva Asaṅga; recorded in the Neidian lu; produced in the summer of the fourth year of Zhenguan at Shengguang Monastery at the same time as the Prajñāpradīpa-śāstra, and finished in the spring of the seventh year; by imperial command, the Junior Assistant to the Crown Prince, Li Baiyao, composed a preface).
The above three works in thirty-eight fascicles: their texts are all extant.
The śramaṇa Prabhākaramitra, rendered in Chinese as Zuoming Zhishi ('Creator of Illuminating Beneficence'), abbreviated as Mingyou ('Illuminating Friend'), or alternatively Po-po, which in Chinese means Guangzhi ('Luminous Wisdom'), was a native of Central India. He was originally of kṣatriya royal lineage, of the kṣatriya clan. At the age of ten, he left home and studied with his master, reciting one lakṣa of Mahāyāna sūtras, approximately one hundred thousand verses. After receiving full ordination, he then studied the Vinayapiṭaka. Having mastered the net of precepts, his mind delighted in dhyāna contemplation. Furthermore, following eminent and virtuous teachers, he practiced the discipline of samādhi. Continuing his practice without cease, thirteen years elapsed. Afterwards, he traveled south to Magadha.
At Nālandā Monastery, he met the master Śīlabhadra, who was vigorously propagating the Yogācārabhūmi (Treatise on the Seventeen Stages). He thereupon attended and absorbed his lectures. Because this treatise also elucidates the Hīnayāna teachings, he additionally recited one lakṣa of verses of various Hīnayāna treatises. Po-po's intellect and bearing were versatile and discerning, and his demeanor was profound and detached. Broadly versed in internal and external learning, he thoroughly investigated both the Great and Small Vehicles. In transmitting the lamp and instructing, he was revered by his peers. Disciple-followers who received his instruction, such as Prajñendravarmā, achieved great success in their studies and deeply comprehended the framework of the doctrine. They successively led assemblies of followers in their native land to deliver transformation, and were respected by the kings and ministers there. However, as an ordained son of the Śākya, he would not remain fixed in one place, moving every six months, accommodating to circumstances without fixed abode. Hearing that the northern barbarians were avaricious and valorous, yet knew nothing of righteous ways, and believing that the Dharma relies on people for its propagation, he dared to wish to transmit and transform them.
He thereupon traveled north through successive stages with ten monks and laypeople, reaching the encampment of the Yabgu Qaghan of the Western regions, where he instructed and exhorted them with the Dharma. Before even a ten-day period had passed, he was especially trusted and submitted to by the barbarian ruler. Daily rations for twenty persons were provided to serve him morning and evening. All the monks and laypeople among his companions met with precious reception, producing merit and increasing reverence daily twofold compared to before. In the ninth year of Wude, Prince of Gaoping was sent as an envoy to the border regions and consequently met him. Bearing this transformative influence, he prepared to return east. Yet the Yabgu sovereign and his ministers were reluctant to part and would not allow it. The Prince immediately memorialised the court, whereupon an imperial decree summoned him to enter. He thus came together with Gaoping to have audience with the emperor. On the twentieth day of the eleventh month in the dinghai year, the first year of Zhenguan, he arrived at the capital.
By imperial command, he resided at Xingshan Monastery. The eminent and accomplished members of the Buddhist order all came to pay their respects and consult him. Whenever there were passages or meanings in the teachings transmitted from ancient times that had not yet been understood, he clarified their lineages and examined their similarities and differences. Internal doctrines and external views were made clear as the palm of one's hand; in posing questions and answering back and forth, his interpretations were free from impediment. Thereupon his name was submitted to the throne and he received audience in the inner palace. Expounding the principles of the Dharma in person, his answers and responses had not the slightest flaw. He was bestowed forty bolts of patterned silk and a newly made quilted robe of the palace, and additional rations were provided for the five monks he brought along. Repeated condolences and hospitable receptions were granted in exceptional degree. In the third month of the third year, the Emperor considered that all conditioned existences are devoid of joy and that both self and objects are empty; regarding the true essentials, nothing surpasses the Buddhist scriptures; as for the utmost extent of propagation, what could exceed translation? He issued
an edict commanding the relevant authorities to search out and recommend nineteen eminent figures who were versed in the Three Teachings and fully qualified in the ten disciplines. At Da Xingshan Monastery, they initiated the work of translation. The śramaṇas Xuanmo, Saṅgha, and others translated the speech, and Tripiṭaka's fellow student Master of Vinaya Gupta verified the translations. The śramaṇas Falin, Huiming, Huize, Huijing, and others wielded the brush and took down the dictation, diligently scrutinizing, reviewing, and determining terms and meanings, fully rendering the thought into text. The śramaṇas Huicheng, Fachang, Huilang, Tancang, Zhijie, Zhishou, Sengbian, Sengzhen, Daoyue, Lingjia, Wenshun, and others verified the meanings. Furthermore, by imperial command, the Upper Pillar of State, Left Vice Director of the Department of State Affairs, and Duke of the State of Liang Fang Xuanling; Cavalier Regular Attendant and Supervisor of the Household of the Crown Prince Du Zhenglun; and Minister of Rites and Prince of Zhao Commandery Li Xiaogong assisted in collating and finalizing. Right Grand Master of Splendid Happiness, Chief Minister of the Court of the National Granaries, and Baron of Lanling Xiao Jing oversaw the general superintendence. The hundred officials supplied provisions, and the four requisites were abundant and magnificent.
In the fourth month of the fourth year, the translation of the Ratnolkā-sūtra was completed. Later they moved to Shengguang Monastery and also translated the Prajñāpradīpa-śāstra and Mahāyānasūtrālaṃkāra-śāstra. In the spring of the seventh year, the collation was complete and the transcription was finished. The relevant authorities read them closely and memorialised the throne. An imperial
edict was issued ordering ten sets of each to be copied and circulated throughout the realm. Furthermore, Po-po was bestowed one hundred bolts of silk goods, and the other monks assisting the translation received bundles of silk in graded ranks. Po-po's mind was set entirely on propagating the Dharma, and he held no other concerns. Yet his contemporaries did not inquire into this, and some raised divergent views, saying: 'Po-po relies on temporary fame and dares to gallop in the rear; hence he gathers prominent figures and suspends lecturing on sūtras and śāstras. This is not yet true propagation.' At that time, there was a śramaṇa named Lingjia, outstanding and transcendent above the crowd, and wonderfully adept at recognizing moments and opportunities. Facing the supervising imperial commissioner, he detailed the circumstances, saying: 'Since Po-po arrived in the Eastern Land, his feelings have been opposed to fame and profit. He wishes to let the doctrine flow for a thousand years and his voice to resound through ancient times. Formerly, in the two dynasties of Fu [Jian] and Yao [Xing], the scholars who translated sūtras numbered as many as three thousand. Today, the translators of the Great Tang do not exceed twenty. The intention lies in illustrious virtue jointly bearing witness to faith, not merely in vain talk; so that future generations will reverently uphold it without doubts, as today.' Men of understanding all agreed with his discourse. Afterwards, the complaints did not proceed. At that time, because the Crown Prince contracted an illness and various treatments were ineffective, an imperial decree invited Po-po into the palace for more than one hundred days. He answered inquiries face to face and received
the imperial will. After the illness gradually abated, he took his leave and returned to his original monastery. He was bestowed sixty bolts of damask and silk, as well as ten sets of seasonal robes. Po-po had vowed to transmit the transformation of the Dharma without dreading hardship or peril. Far across the Pamir Mountains, he came to China, the route traversed spanning over forty thousand li. He personally brought Indic texts, hoping to translate them completely. He had not anticipated that the eminent talents would be hindered by imperial decrees; his original resolve shattered, he had nowhere to voice his refined sentiments. Consequently, he fell ill and knew he could not be cured. He distributed his robes and assets to create various pure karmic deeds. Sitting upright, contemplating the Buddha, he submitted a posthumous memorial offering his body. An imperial
decree specially granted permission. Soon thereafter, he died at Shengguang Monastery at the age of sixty-nine.
The Crown Prince's palace issued an order granting twenty men to carry the corpse seated and escort it to the mountain site. After the cremation was completed, the śramaṇa Xuanmo collected the remaining relics and erected a stūpa for him at Shengguang Monastery, east of Master Cheng's stūpa, on the sixth day of the fourth month of the seventh year of Zhenguan. Men of understanding all lamented together: the wheel of the Dharma had halted its chariot, and the multitudes of sentient beings were left without a guide. How truly mournful! (The Neidian lu states: 'At that time, the Indic text of the Mahāsaṃnipāta was about to be extensively expanded to nurture future generations; yet regretfully, because the language of the Tang transformation had not yet been fully bridged and the great craftsman could not proceed, the Indic treasure could not be distributed. Therefore, within ten years...')
11.51.2
translated three works and presented his achievement; how deeply lamentable! When we now examine the years and months of translation in the preface, the translation began in the third month of the third year and the work was completed in the spring of the seventh year. The *Xu Gaoseng zhuan* says it was completed in the sixth year. The biography and the catalogue were both compiled by Daoxuan, yet their dates contradict each other).
*Poxie lun* (Treatise on Refuting the Heterodox), two fascicles (or one fascicle; see the *Neidian lu*).
*Bianzheng lun* (Treatise on Defending the Correct), eight fascicles (see the *Neidian lu*).
*Biezhuan* (Separate Biography), three fascicles (newly entered into the catalogue in Zhenyuan; previously banned in Kaiyuan).
The above three works in thirteen fascicles are currently extant.
Śramaṇa Shi Falin, whose secular surname was Chen, was a person of Yingchuan. His remote ancestors relocated with their official post to reside in Xiangyang. Leaving home in his youth, he surveyed Confucianism and Buddhism, broadly synthesizing phrasing and meaning. In Jinling and Chu's Ying, he sought the Way and inquired after the ferry [of truth]. From the orchards of literature and forests of talent, there was nowhere he did not explore and reach. Yet his focus was on core principles, not pursuing superficial embellishments. Residing in the wilds and feeding on wild plants in the mountains of Qingxi and elsewhere, by day he received instructions in Buddhist scriptures, and by night he recited and read secular classics. Thus, regarding the wording, purport, warp, and weft of both internal and external texts, he fully mastered their essential reconciliations and gave free rein to his aspirations. He possessed a leisurely and elegant bearing, concealing his virtue and hiding his appearance; only when his spirit soared and his brilliance flew did he unfurl divine strategies.
In the late Sui, meeting with chaos, he entered the passes to observe the changes of the times, drifting along the Eight Rivers and surveying the Three Qin. Often observing the Huai Market and the immortal lineage [Taoism] displaying their precious treasures in turn—having in the past in Jing and Chu only grasped the outline of their literature, and not yet probed and examined their secret teachings and extraordinary texts—[he knew that] unless he shared their attire and accommodated to their original demeanor, he could not comprehend their masters and quiet this tangled dispute. Thus he expediently set aside his monastic habit and let his hair grow long for many years. Externally he mastered the Confucian school, and internally he studied the techniques of Laozi. Thus, in the first year of Yining, falsely donning a cloth cap and coarse robes, he stayed in their dwelling places and monasteries. Falin had always been versed in Zhuangzi and Laozi, and his speech was clear and extraordinary. The Daoist companions submitted to his brilliance, bowing down and following his company. Their mutual understanding was unparalleled, together enjoying an intimate bond like sworn brothers. Therefore, their restricted texts and expressions were all submitted to Falin for final judgment, which led to the thorough uncovering and expounding of the texts in the Li lineage's [Daoist] tradition that revered Buddhism, as well as the critical appraisal and classification of the fabricated and false words of Zhang [Ling] and Ge [Hong].
In the early years of Wude, he returned to the Buddhist school, clasping his book satchels to prolong his radiance and eagerly seeking the Way. Considering that the imperial realm all converged on the moral teachings, yet the decadent tones of Zheng and Wei could easily be admonished and reformed, he took up residence at Jifa Monastery in the capital.
In the fourth year of Wude, there was the Grand Astrologer Fu Yi, who had originally been a yellow-turbaned [Daoist] and deeply loathed the Buddhadharma. He submitted an eleven-article memorial on abolishing the Buddhadharma, claiming that the Buddhist scriptures were absurd and spoke of uncanny, concealed matters, damaging the state and destroying families without ever being heard to benefit the world. He requested that the heterodox barbarian teaching of the Buddha be driven back to India, and that all who were śramaṇas be sent back to their home villages; then the family and state would flourish, and the teachings of Laozi and Confucius would prevail. Emperor Gaozu tolerated his minor eloquence, and the court ministers were unable to counter him. People at the time thought that following his deviant path would result in the abolition of the great avenue, and all were terrified.
Thereupon the emperor issued an imperial edict inquiring: 'Discarding the hair and beard given by parents, and casting off the official vestments of ruler and subject: where does the benefit lie, and within what sentiment is there advantage? Between loss and gain, please expound the wondrous explanation.'
Falin was outraged by Fu's words, and attentively heeded the clear imperial decree. Receiving this inquiry, he presented his response, stating:
'Falin has heard that the supreme Way transcends words; how could the nine schools of thought debate it? The dharmakāya is formless; it is not something the Ten Wings could explain. But the four destinies are vast, drifting and sinking in the ocean of desire; the three realms are restless, tumbling down the mountain of heterodoxy. The children are deluded and burn themselves; ordinary people drown and cannot emerge. For their sake the Great Sage appeared in the world, and the Supreme Man descended his spirit. He then opened the gate of liberation and showed the path of tranquility.
'Therefore, the royal caste of central India abandoned love and attachment to leave home, and the noble clans of the eastern land tired of glory and splendor to enter the Way, vowing to escape the two kinds of birth and death, and aspiring to seek the single wondrous nirvāṇa; propagating goodness to repay the four kindnesses, and establishing virtue to aid the three realms of existence. This is its benefit!
'Disfiguring the body fulfills their aspiration, which is why they discard the beauty of hair and beard; changing secular custom aligns with their path, which is why they cast off the splendid garments of ruler and subject. Although in outward form they lack attendance upon their parents, inwardly they cherish filial piety; though in etiquette they deviate from serving the sovereign, in heart they harbor gratitude. Extending their beneficence to both foe and kin fulfills great compliance; their blessings moistening both the unseen and visible worlds, how could they be constrained by minor infractions? For people of superior wisdom, relying on the Buddha’s words constitutes benefit; for inferior ordinary folk, failing the sage’s teaching constitutes harm. Chastising evil leads wrongdoers to reform themselves; advancing good leads men of understanding to be transformed. This is its broad outline.'
Fu's memorial had not yet been put into effect by the relevant offices, so Yi made numerous copies of the memorial and openly circulated it far and wide. The city lanes of the capital all repeated the mockery of the 'bald fellows,' and rowdy drinking banquets loudly proclaimed rumors about the 'barbarian ghost.' The sun of the Buddha was dimmed and without luster; monks and nuns were hindered and lacked influence.
At that time, there was more than one person of broad discernment among both monastics and laity who put brush to paper to compose treatises. Each explicated Buddhist principles, cited Indic texts in full, thoroughly pointed out karmic causes and conditions, and meticulously delineated the heterodox from the correct. But since all that was what Yi sought to abolish, how could one cite what he sought to abolish to verify and establish the truth? Though called 'refuting the heterodox,' in the end it was the refutations that were overcome by heterodoxy. Falin, possessing a natural mastery of the profound workings and uniquely enlightened beyond a thousand generations, with a heaven-bestowed capacity and an innate broad awakening, saw the futility of these authors and was convinced that expedient means must be grounded in authority. He thereupon composed the *Poxie lun* (Treatise on Refuting the Heterodox) in two fascicles to counter Fu's words, spanning over thirty sheets of paper. From the time Falin gathered his literary talents, he surpassed the crowd of writings; in the wilds there was no hidden worthy, and in the court no overlooked scholar, who did not keep a copy at home and recite it from memory. It was truly the finest essence of scholarship and the crown of literature. His splendid renown spread far and wide, and muddled minds were thereby awakened and inspired.
Furthermore, Falin considered that as the treatise was newly produced, the intention was to propagate it broadly; unless his intentions were made extensively known, his outstanding brilliance would not serve the Way in vain. He therefore presented it in memorial to the Crown Prince, princes, and high dukes, ministers, marquises, and counts. The literary style and principles reached everywhere, and all officials commended his extensive erudition. Thus Fu's memorial was consequently shelved. It allowed the Buddhist gate to open wide again, and this was truly Falin’s achievement. Yu Shinan, Vice Mentor of the Eastern Palace, examined Falin's treatise and composed a preface for it.
Yet Fu was not content in his mind. He again concocted secret slander, inciting the yellow-turbaned [Daoists] to form a faction. The Daoist Li Zhongqing submitted the *Shiyi jiumi lun* (Treatise on the Ten Wings and Nine Delusions), and the Daoist Liu Jinxi submitted the *Xianzheng lun* (Treatise on Manifesting the Correct); both belittled the Buddhist sage and defiled the Buddhist lineage, beguiling sentient beings and flaunting themselves before the court and country. The sweet-smelling and the foul being mixed together, the times were filled with doubt.
In the spring of the ninth year of Wude, an imperial edict was issued ordering that only three monasteries be established in the capital and only a thousand monks be maintained, while the rest were all to be sent back to their home villages. Once the stern imperial decree was issued, no one dared to raise an objection. The five groups [of disciples] wailed in the streets, and the four classes of people looked and sighed in the markets. At that time, both monastics and laity were bewildered and had nowhere to turn. Fortunately, the Emperor [Taizong] emerged from the Eastern quarter and cleared away the noxious mists; having always been receptive to remonstrance and possessing a slight understanding of the essential tenets, he immediately declared a great amnesty and returned [the clergy] to their spiritual abodes. Thus, that the sun of the Buddha shone brightly once more in the Tang dynasty was again thanks to Falin.
Having frequently experienced demotions and promotions, Falin vowed to maintain and support the Dharma. Seeing that worldly emotions frustrated the Way, he realized this was truly due to inadequate learning. He then explored the classics and canon, systematized their profound mysteries, and compiled the *Bianzheng lun* (Treatise on Defending the Correct) in eight fascicles.
11.51.3
Chen Ziliang of Yingchuan annotated it and composed a preface. Liang was an intellectual paragon: he revered Confucianism and honored Buddhism, instructing and encouraging others to establish moral standards. His followers gathered like clouds. At the beginning of the Zhenguan era, Emperor Taizong gave up the old Dahe Palace on Mount Zhongnan to establish Longtian Monastery (Longtian Monastery was the Grand Courtyard of Dahe Palace; it is now located south of Cuiwei, and the main courtyard of the palace is Dahe Monastery; they have now been merged into Cuiwei Monastery). Lin's disposition favored quiet seclusion, so he went to reside there. The community commended him and recommended him to take charge of the monastery's affairs. Relaxed in mountain garb, he chanted and sang in the forests and wilds. In the third year, an imperial edict instructed the Tripiṭaka [master] Prabhākaramitra to translate the Bao xing jing and the Prajñāpradīpa-śāstra, and summoned Lin to serve as scribe, who received the imperial instruction to also thoroughly examine and verify the terminology and meanings. By the winter of the thirteenth year, there was a Daoist named Qin Shiying who relied on occult arts to seek glory and thereby demonstrated his capabilities to the Crown Prince. Having long harbored jealousy toward the Śākya clan, he secretly submitted a memorial claiming that Lin's treatises slandered the imperial lineage and that his crime constituted deceiving the sovereign. The Emperor flared up in anger and issued an imperial edict to purge the monks and nuns, stating that the existing monastic members should follow the bequeathed teachings, and further ordered that Lin himself be sought out and investigated according to the law. Lin clenched his wrists and rose resolutely without waiting to be summoned, going alone to the public court to risk his life for the sake of principle. He was thereupon placed in fetters, and an imperial edict was issued demanding: 'Under the Zhou covenant, those of different surnames took the rear; honoring ancestors and cherishing kin indeed derives from antiquity. Why have you pursued their shortcomings, wavering in duplicity, broadly citing superficial resemblances, and setting out insolent analogies to dig up and defame my ancestors and revile my forebears? In seeking to coerce the sovereign in this manner, your crime cannot be pardoned.' Lin replied: 'King Wen was a great sage and the Duke of Zhou was a great worthy. In tracing the distant past and observing the rites of mourning with care, vast Heaven was beyond reckoning; the utmost of filial piety and fraternal duty reaches the divine. Although the royal Zhou existed, their principle was not to contend for seniority. Why so? August Heaven has no favoritism; in the end it follows only the support of virtue. The ancients sided with principle, not with kin. They did not favor their own predecessors nor did they disfavor their own successors. Although kin commit crimes, they must be punished; although distant ones have merit, they must be rewarded. When rewards and punishments accord with principle, the realm is peaceful and harmonious. Laozi instructed the people, taught foundational virtue, and bestowed it upon the common folk; forgiving himself, modest and shining, his benevolent influence took shape throughout the four seas. Furthermore, he said: "My master's name is the Buddha. The Buddha is one who awakens all people. The ancient sovereign of Tianzhu ascended to the west and passed away." If one examines the teachings of Laozi, their origin and end can be traced. In the Scripture Handed Down from the Center imparted daily, he instructed his disciples, saying: "My master enters nirvāṇa skillfully and endures continuously. I now pass away." Now, what the Liu and Li [sects] state slanders and eradicates the master of Laozi, and the world is unable to understand this. I composed this Bianzheng lun in eight rolls, summarily answering the Daoists on more than sixty points, all presented from historical records and former accounts, truly without defaming the imperial clan or state.' Thereafter, the more than sixty points of debate and rebuttal were fully memorialized based on Lin's words. The imperial decree stated: 'In the chapter on "The Mutual Retribution of Faith and Slander" of the Bianzheng lun that you authored, it says: "Those who are mindful of Avalokiteśvara will not be harmed when facing the blade." We now grant a reprieve of seven days for you to be mindful yourself, to test whether you will be free from harm when execution comes.' Lin was bound on the outside with stocks and fetters, and pressured on the inside by the deadline for execution; water and fire warred in his breast, and he had no recourse to appeal. He thereupon recorded the scriptures and teachings he had heard throughout his life and the honored names of the Three Holy Ones, inscribing and reciting them within the storehouse of his heart to solicit a manifest response. When the deadline was reached, his spirit suddenly surged with courage, bursting forth in his chest; joy and celebration succeeded one another, and he abruptly forgot the fear of death, standing upright awaiting interrogation. In a moment the imperial decree arrived, stating: 'Now that the period of reprieve has ended, it is time for the execution. What have you contemplated, and has there been an efficacious sign or not?' Lin took up his brush and replied: 'Since the turmoil at the close of the Sui, the four seas have boiled over, pestilence has spread, and weapons have arisen in competition. Armies were raised to attack one another, each presuming military might; ministers were fawning and rulers dissolute, failing to govern with righteousness. Roads were blocked and single corners were obstinately held. Ever since the August King brought punitive expeditions and purified the land and sea, this has indeed been through the power of Avalokiteśvara and all thanks to the grace of Mahāsthāmaprāpta. Equaling their virtue and matching their steps, your Way is on a par with the supreme sages; you save those who face unnatural deaths in the imperial court, and spare people from cruel punishments in the markets. For the past seven days, Lin has not been mindful of Avalokiteśvara, but only mindful of Your Majesty.' An imperial decree ordered Wei Cong, the Imperial Vice Censor, to question Lin: 'There was an edict ordering you to be mindful of Avalokiteśvara. Why did you not be mindful of him, but instead say you were only mindful of Your Majesty?' Lin replied: 'I humbly submit that the holy mirror of Avalokiteśvara manifests forms across the six realms; above in heaven and below on earth, he serves as an exemplar for all. The Great Tang gloriously resides over the four seas; the nine barbarian tribes perform their duties, and the eight extremes are cleared of penal abuses. The ruler is a sage and the ministers are worthies, without injustice or excess. Now, Your Majesty rears the common multitude just as in the scriptures; that is Avalokiteśvara himself. Since the divine mirrors coincide, this is why I was only mindful of Your Majesty. Moreover, what Lin authored in the Bianzheng lun is entirely parallel with historical books; if a single sentence is amiss, I willingly submit to the battle-axe. If Your Majesty accords with loyalty and righteousness, Lin will not lose a single hair; if Your Majesty executes the innocent without cause, Lin will suffer the grief of a fallen corpse.' All of this was reported, and no penalty was ultimately imposed. An imperial edict was issued to transfer him to a monastic temple in Yizhou. When he reached Bodhi Monastery at Bailao Pass, he died of illness at the age of sixty-nine. The śramaṇa Huixu attended to his sufferings, their bond solid as split metal; morning and evening they shared a blanket, comforting and caring for him. When his life was about to end, he was upon Xu's knees. Xu wailed with grief, his heart crushed, his tears pouring down like swift rain. He then summoned the clergy and laity around the passes, and buried him at the peak of the mountain to the east, erecting a high white stūpa and engraving an inscription to commemorate him. Wayfarers who had forgotten him would shed tears upon learning of it. The poems, rhapsodies, petitions, praises, stelae, memorials, essays, eulogies on the Mahāyāna doctrine, and various treatises, records, and biographies authored by Lin totaled more than thirty rolls; all strike resonant chords like bells and chimes, their literary conception richly woven like brocade, fluent, elegant, soaring with flame and deeply harmonious. Furthermore, he was skilled at adapting to circumstances to instruct and guide, giving free rein to his words according to the occasion; his words accorded with the pentatonic notes, and his principles conformed to the profound scriptures. Qin Shiying was ultimately executed for wild wickedness, and both official and private circles wondered why his death had come so late. The Liu and Li lineages followed in passing away. Thus his bequeathed writings and past deeds may serve as a guiding model for ten thousand generations. The Mahāprajñāpāramitā-sūtra in six hundred rolls (see the Fanjing tu; spoken by the Buddha in four locations and sixteen assemblies; translated in the Yuhua Hall of Yuhua Monastery on the first day of the first month of the fifth year of Xianqing, completed on the twentieth day of the tenth month of the third year of Longshuo; the śramaṇas Dacheng Guang, Dacheng Qin, Jiashang, and others served as scribes). The Vajracchedikā-prajñāpāramitā-sūtra in one roll (see the Neidian lu; fourth translation, of the same Indic original as that translated by Kumārajīva of the Yao Qin; translated at the Hongfa Terrace in Yuhua Palace, Yijun County, Fangzhou, on the first day of the tenth month of the twentieth year of Zhenguan; Du Xingyi, court official of the Secretariat, served as scribe). The Prajñāpāramitāhṛdaya-sūtra in one roll (see the Neidian lu; second translation, of the same Indic original as the Mohe banruo daming zhou jing, etc.; translated at Cuiwei Palace on Mount Zhongnan on the twenty-fourth day of the fifth month of the twenty-second year of Zhenguan; the śramaṇa Zhiren served as scribe). The Da pusa zang jing in twenty rolls (see the Neidian lu; now compiled into the Baoji as the twelfth assembly; [translated] on the second day of the fifth month of the nineteenth year of Zhenguan in the Western Capital
11.51.4
translated at the Sūtra Translation Cloister of Hongfu Monastery, completed on the second day of the ninth month; the śramaṇa Zhizheng recorded the text and Daoxuan verified the prose.)
Dasheng daji dizang shilun jing (Mahāyāna Mahāsaṃnipāta Kṣitigarbha Daśacakra-sūtra), ten fascicles (Found in the Neidian lu. It is the thirteenth division of the Mahāsaṃnipāta; the same text as the earlier Fangguang shilun. Translated at the Sūtra Translation Cloister of the Great Cien Monastery in the Western Capital, starting on the twenty-third day of the first month in the second year of Yonghui, and completed on the twenty-ninth day of the sixth month; recorded by the śramaṇa Dashengguang and others.)
Xian wubian fotu gongde jing (Sūtra on Manifesting the Merits of Boundless Buddha-lands), one fascicle (Found in the Neidian lu. A different translation of the "Life Span" chapter of the Avataṃsaka-sūtra. Translated on the twenty-eighth day of the ninth month in the fifth year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengyun.)
Shuo wugoucheng jing (Vimalakīrtinirdeśa-sūtra), six fascicles (Found in the Neidian lu. The seventh translation, the same text as Kumārajīva's Vimalakīrti-sūtra and others. Translated at the Sūtra Translation Cloister of the Great Cien Monastery from the eighth day of the second month in the first year of Yonghui, completed on the first day of the eighth month; recorded by the śramaṇa Dashengguang.)
Jieshenmi jing (Saṃdhinirmocana-sūtra), five fascicles (Found in the Neidian lu. The second translation, the same text as the Shenmi jietuo, Jie jie xiangxu jietuo, and others. Translated at Hongfu Monastery from the eighteenth day of the fifth month in the twenty-first year of Zhenguan, completed on the thirteenth day of the seventh month; recorded by the śramaṇa Dashengguang.)
Fenbie yuanqi chusheng famen jing (Pratītyasamutpādādiviśeṣavibhāṅga-sūtra), two fascicles (Found in the Neidian lu. The second edition, the same text as the Sui translation by Jñānagupta, the Yuansheng jing. Translated at the Sūtra Translation Cloister of the Great Cien Monastery from the third day of the second month in the first year of Yonghui, completed in the eighth month; recorded by the śramaṇa Dashengxun.)
Yaoshi liuliguang rulai benyuan gongde jing (Bhaiṣajyaguru-vaidūryaprabha-tathāgata-pūrvapraṇidhāna-viśeṣavistāra), one fascicle (Found in the Neidian lu. The third edition, the same text as those translated by Jñānagupta and others under the Sui. Translated on the fifth day of the fifth month in the first year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Huili.)
Chengzan jingtu fosheshou jing (Sūtra Praising the Pure Land and the Buddhas' Acceptance), one fascicle (Found in the Neidian lu. The third edition, the same text as Kumārajīva's Amitābha-sūtra and others. Translated on the first day of the first month in the first year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengxun.)
Shen xiyou jing (Atyadbhuta-sūtra), one fascicle (Found in the Neidian lu. The third edition, the same text as the Weicengyou jing and others. Translated on the eighteenth day of the fifth month in the twenty-second year of Zhenguan at Cuizhi Palace in Zhongnan; recorded by the śramaṇa Dashengqin.)
Zui wubi jing (Sūtra on the Incomparable), one fascicle (Found in the Neidian lu. The second edition, the same text as the Sui translation, Xiyou jiaoliang gongde jing. Translated on the nineteenth day of the seventh month in the twenty-third year of Zhenguan at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.)
Chengzan dasheng gongde jing (Sūtra Praising the Merits of the Mahāyāna), one fascicle (Found in the Neidian lu. The first edition, the same text as the Jueding yezhang jing. Translated on the fifth day of the sixth month in the fifth year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.)
Rulai shijiao shengjunwang jing (Rājavavādaka-sūtra), one fascicle (Found in the Neidian lu. The second edition, the same text as the Jianwang jing. Translated on the sixth day of the second month in the twentieth year of Zhenguan at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.)
Yuanqi shengdao jing (Sūtra on the Noble Path of Dependent Origination), one fascicle (Found in the Neidian lu. The sixth edition, the same text as the Beiduoshuxia jing and others. Translated on the first day of the first month in the twenty-third year of Zhenguan at the Right Hongfa Cloister in the Zihui Palace within the Northern Palace of the Western Capital; recorded by the śramaṇa Dashengguang.)
Bukong juansuo shenzhou xin jing (Amoghapāśahṛdaya-dhāraṇī-sūtra), one fascicle (Found in the Neidian lu. The second edition, the same text as that translated by Jñānagupta and others under the Sui. Translated on the nineteenth day of the fourth month in the fourth year of Xianqing at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.)
Shiyimian shenzhou xin jing (Ekādaśamukha-dhāraṇī-sūtra), one fascicle (Found in the Neidian lu. The second edition, the same text as that translated by Yaśogupta and others. Translated on the twenty-eighth day of the third month in the first year of Xianqing at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Xuanze.)
Zhou wushou jing (Sūtra of Five Dhāraṇī Incantations), one fascicle (Found in the Fanjing tu. Translated on the first day of the first month in the first year of Linde at Yuhua Hall in Yuhua Monastery; recorded by the śramaṇa Dashengguang.)
Shengzhuang biyin tuoluoni jing (Dhvajāgrakeyūra-dhāraṇī-sūtra), one fascicle (Found in the Neidian lu. The first edition, the same text as the Miaobi yinzhuang tuoluoni. Translated on the twenty-ninth day of the ninth month in the fifth year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengyun.)
Zhufo xin tuoluoni jing (Sarvabuddhahṛdaya-dhāraṇī-sūtra), one fascicle (Found in the Neidian lu. Translated on the twenty-sixth day of the ninth month in the first year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengyun.)
Baji kunan tuoluoni jing (Dhāraṇī-sūtra for Rescuing from Suffering and Hardship), one fascicle (Found in the Neidian lu. Translated on the tenth day of the ninth month in the fifth year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.)
Baming pumi tuoluoni jing (Dhāraṇī-sūtra of the Eight Names of Universal Secrecy), one fascicle (Found in the Neidian lu. Translated on the twenty-seventh day of the ninth month in the fifth year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengyun.)
Chishi tuoluoni jing (Vasudhārā-dhāraṇī-sūtra), one fascicle (Found in the Neidian lu. Translated on the tenth day of the tenth month in the fifth year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Shencha.)
Liumen tuoluoni jing (Ṣaṇmukhī-dhāraṇī-sūtra), one fascicle (Found in the Neidian lu. Translated on the fourteenth day of the seventh month in the nineteenth year of Zhenguan at the Sūtra Translation Cloister of Hongfu Monastery; recorded by the śramaṇa Bianji.)
Fodi jing (Buddhabhūmi-sūtra), one fascicle (Found in the Neidian lu. Translated on the fifth day of the seventh month in the nineteenth year of Zhenguan at the Sūtra Translation Cloister of Hongfu Monastery; recorded by the śramaṇa Bianji.)
Shouchi qifo minghao suosheng gongde jing (Sūtra on the Merits Born of Upholding the Names of the Seven Buddhas), one fascicle (Found in the Neidian lu. Translated on the ninth day of the first month in the second year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.)
Fo lin niepan ji fazhu jing (Sūtra on the Buddha's Record of the Duration of the Dharma when Approaching Parinirvāṇa), one fascicle (Found in the Fanjing tu. Translated on the fourth day of the fourth month in the third year of Yonghui at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.)
Jizhao shenbian sanmodi jing (Praśāntaviniścayaprātihāryasamādhi-sūtra), one fascicle (Found in the Fanjing tu. Translated on the twenty-ninth day of the twelfth month in the second year of Longshuo at Yuhua Hall in Yuhua Monastery; recorded by the śramaṇa Dashengguang.)
Pusa jieben (Bodhisattva Prātimokṣa), one fascicle (Found in the Neidian lu. The third translation, extracted from the Bodhisattvabhūmi in the Maulībhūmi section of the Yogācārabhūmi-śāstra; the same text as Dharmakṣema's translation and others. Translated on the twenty-first day of the seventh month in the twenty-third year of Zhenguan at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by Dashengguang.)
Pusa jie jiemoshi (Karmavācanā for the Bodhisattva Precepts), one fascicle (Found in the Neidian lu. Extracted from the Bodhisattvabhūmi in the Maulībhūmi section of the Yogācārabhūmi-śāstra. Translated on the fifteenth day of the seventh month in the twenty-third year of Zhenguan at the Sūtra Translation Cloister of the Great Cien Monastery; recorded by the śramaṇa Dashengguang.)
Fodi jing lun (Buddhabhūmisūtra-śāstra), seven fascicles (Found in the Neidian lu. Composed by the Bodhisattva Bandhuprabha and others. Translated at the Sūtra Translation Cloister of the Great Cien Monastery from the second day of the twelfth month in the twenty-third year of Zhenguan, completed on the twenty-fourth day of the twelfth month; recorded by the śramaṇa Dashengguang.)
Yuqieshidilun (Yogācārabhūmi-śāstra), one hundred fascicles (Found in the Neidian lu. Spoken by the Bodhisattva Maitreya. Begun on the fifteenth day of the fifth month in the twelfth [read twenty-first] year of Zhenguan at the Sūtra Translation [Cloister] of Hongfu Monastery
11.51.5
…translation cloister, completed on the fifteenth day of the fifth month in the twentieth year; the śramaṇas Linghui, Mingjun, and others took it down).
Prakaraṇāryavācā-śāstra, twenty fascicles (found in the Neidian lu; composed by Bodhisattva Asaṅga; translated from the eleventh day of the tenth month in the nineteenth year of Zhenguan at the translation cloister of Hongfu Monastery, completed on the fifth day of the first month in the twentieth year; the śramaṇa Zhizheng and others took it down).
Yogācārabhūmi-śāstra-vyākhyā, one fascicle (found in the Fanjing tu; composed by Bodhisattva Jinaputra; translated on the first day of the second month in the ninth [fourth] year of Yonghui at the translation cloister of Great Cien Monastery; the śramaṇa Dacheng Hui took it down).
Prakaraṇāryavācā-kārikā, one fascicle (found in the Neidian lu; composed by Bodhisattva Asaṅga; translated on the eleventh day of the tenth month in the nineteenth year of Zhenguan at the translation cloister of Hongfu Monastery; the śramaṇa Bianji took it down).
Rājadharma-nyāya-śāstra, one fascicle (found in the Neidian lu; composed by Bodhisattva Maitreya; translated on the eighteenth day of the seventh month in the twenty-third year of Zhenguan at the translation cloister of Great Cien Monastery; the śramaṇa Dacheng Lin took it down).
Abhidharma-samuccaya, seven fascicles (found in the Neidian lu; composed by Bodhisattva Asaṅga; translated from the sixteenth day of the first month in the third year of Yonghui at the translation cloister of Great Cien Monastery, completed on the twenty-eighth day of the third month; the śramaṇas Dacheng Guang, Dacheng Yun, and others took it down).
Abhidharma-samuccaya-vyākhyā, sixteen fascicles (found in the Neidian lu; commentary by Bodhisattva Sthiramati; translated from the seventeenth day of the first month in the twentieth year of Zhenguan at the translation cloister of Hongfu Monastery, completed on the twenty-ninth day of the intercalary third month; the śramaṇa Xuanze and others took it down).
Bodhisattva-caryāratna-śāstra-śataka (Catuhśataka root verses), one fascicle (found in the Neidian lu; composed by Bodhisattva Āryadeva; translated in the sixth month of the first year of Yonghui at the translation cloister of Great Cien Monastery; the śramaṇa Dacheng Mou took it down).
Mahāyāna-śatadharmavidyā-śāstra-vṛtti (Catuḥśataka-ṭīkā), ten fascicles (found in the Neidian lu; commentary by Bodhisattva Dharmapāla; translated from the twenty-seventh day of the sixth month in the first year of Yonghui at the translation cloister of Great Cien Monastery, completed on the twenty-third day of the twelfth month; the śramaṇa Jingming and others took it down).
Mahāyānasaṃgraha-mūla, three fascicles (found in the Neidian lu; composed by Bodhisattva Asaṅga; third translation; translated from the twenty-sixth day of the twelfth month in the twenty-second year of Zhenguan at the Hongfa Cloister west of the Ziwei Hall of the Northern Palace, completed on the seventeenth day of the sixth month in the twenty-third year at Cien Monastery; Dacheng Wei took it down).
Mahāyānasaṃgraha-bhāṣya by Vasubandhu, ten fascicles (found in the Neidian lu; third translation, same original as the versions by Paramārtha of Chen and Jñānagupta of Sui; translated from the eighth day of the twelfth month in the twenty-second year of Zhenguan at the Hongfa Cloister of the Northern Palace, completed on the seventeenth day of the sixth month of the twenty-third year at Cien Monastery; Dacheng Wei took it down).
Mahāyānasaṃgraha-vivaraṇa by Asvabhāva, ten fascicles (found in the Neidian lu; translated from the first day of the third month in the twenty-first year of Zhenguan at the translation cloister of Hongfu Monastery, completed on the seventeenth day of the sixth month in the twenty-second year at the translation cloister of Great Cien Monastery; the śramaṇas Dacheng Wei, Dacheng Lin, and others took it down).
Madhyāntavibhāga-kārikā, one fascicle (found in the Neidian lu; composed by Bodhisattva Maitreya; translated on the first day of the fifth month in the first year of Longshuo at Jiashou Hall of Yuhua Monastery; the śramaṇa Dacheng Ji took it down).
Madhyāntavibhāga-bhāṣya, three fascicles (found in the Neidian lu; composed by Bodhisattva Vasubandhu; second translation, same original as the Zhongbian fenbie lun; translated from the tenth day of the fifth month in the first year of Longshuo at Jiashou Hall of Yuhua Monastery, completed on the twentieth day; the śramaṇa Dacheng Ji took it down).
Karmasiddhiprakaraṇa, one fascicle (found in the Neidian lu; composed by Bodhisattva Vasubandhu; second translation, same original as the Ye chengjiu lun; translated on the fifth day of the intercalary ninth month in the second year of Yonghui at the translation cloister of Great Cien Monastery; the śramaṇa Dacheng Guang took it down).
Nyāyamukha, one fascicle (found in the Neidian lu; composed by Bodhisattva Dignāga [lit. Mahā-Dignāga-Nāgārjuna]; first translation, same original as the version by Yijing; translated on the twenty-fifth day of the twelfth month in the twenty-third year of Zhenguan at the translation cloister of Great Cien Monastery; the śramaṇa Zhiren took it down).
Nyāyapraveśa, one fascicle (found in the Neidian lu; composed by Bodhisattva Śaṅkarasvāmin; translated on the sixth day of the eighth month in the twenty-first year of Zhenguan at the translation cloister of Hongfu Monastery; the śramaṇa Mingjun took it down).
Viṃśikā-vijñaptimātratāsiddhi, one fascicle (found in the Fanjing tu; composed by Bodhisattva Vasubandhu; third translation, same original as the versions by Zhixi of the Northern Wei and Paramārtha of Chen; translated on the first day of the sixth month in the first year of Longshuo at Qingfu Hall of Yuhua Monastery; the śramaṇa Dacheng Guang took it down).
Triṃśikā-vijñaptikārikā, one fascicle (found in the Neidian lu; composed by Bodhisattva Vasubandhu; translated on the twenty-ninth day of the fifth month in the twenty-third year of Zhenguan at the translation cloister of Hongfu Monastery; the śramaṇa Dacheng Guang took it down).
Vijñaptimātratāsiddhi, ten fascicles (found in the Neidian lu; composed by Bodhisattva Dharmapāla and others; translated in the intercalary tenth month of the fourth year of Xianqing at Yunguang Hall of Yuhua Monastery; the śramaṇa Dacheng Ji took it down).
Karatalaratna, two fascicles (found in the Neidian lu; composed by Bodhisattva Bhāviveka; translated from the eighth day of the ninth month in the [twenty-]second year of Zhenguan at the translation cloister of Great Cien Monastery, completed on the thirteenth day; the śramaṇa Dacheng Hui took it down).
Pañcaskandhaka, one fascicle (found in the Neidian lu; composed by Bodhisattva Vasubandhu; second translation, same original as the Wuyin lun; translated on the twenty-fourth day of the second month in the twenty-first year of Zhenguan at the translation cloister of Hongfu Monastery; the śramaṇa Dacheng Guang took it down).
Ālambanaparīkṣā, one fascicle (found in the Neidian lu; composed by Bodhisattva Dignāga; second translation, same original as the Wuxiang sichen lun; translated on the twenty-ninth day of the twelfth month in the second year of Xianqing at Liri Hall within the Great Palace of the Eastern Capital; the śramaṇa Dacheng Guang took it down).
Mahāyāna-śatadharma-prakāśamukha-śāstra, one fascicle (found in the Neidian lu; composed by Bodhisattva Vasubandhu; translated on the seventeenth day of the eleventh month in the twenty-second year of Zhenguan at the Hongfa Cloister of the Northern Palace; the śramaṇa Xuanzhi took it down).
Pratītyasamutpāda-sūtra, one fascicle (found in the Fanjing tu; a different translation from the forty-sixth fascicle of the Ekottarika-āgama; translated on the ninth day of the seventh month in the first year of Longshuo at Bazhu Pavilion of Yuhua Monastery; the śramaṇa Shenjiao took it down).
Itivṛttaka, seven fascicles (found in the Neidian lu; translated from the tenth day of the ninth month in the first year of Yonghui at the translation cloister of Great Cien Monastery, completed on the eighth day of the eleventh month; the śramaṇas Jingmai, Shenfang, and others took it down).
Devaparipṛcchā-sūtra, one fascicle (found in the Neidian lu; translated on the twentieth day of the third month in the twenty-second year of Zhenguan at the translation cloister of Hongfu Monastery; the śramaṇa Bianji took it down).
Abhidharma-jñānaprasthāna-śāstra, twenty fascicles (found in the Neidian lu; composed by Kātyāyanīputra; second translation, same original as the older Bajiandu lun; translated from the twenty-sixth day of the first month in the second year of Xianqing at Shunxian Pavilion within the Imperial Palace of the Capital, completed on the seventh day of the fifth month in the fifth year at Yuhua Monastery; the śramaṇa Xuanze took it down).
Abhidharma-dharmaskandha-pāda-śāstra, twelve fascicles (found in the Neidian lu; composed by Mahā-Maudgalyāyana; on the twenty-seventh day of the seventh month in the fourth year of Xianqing…
First 55 of 61 passages. Read on
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- 貞元新定釋教目錄 — 圓照, Classical Chinese