貞元新定釋教目錄 12.20

English (machine translation) 12.20

Language: English

12.20.1

Sifenlü shanbu suiji jiemo (Abridged and Supplemented Dharmaguptaka Vinaya Karman according to Occasion), one fascicle (The preface title says: "Dharmaguptaka Sifenlü shanbu suiji jiemo"; see Neidian lu).
Shijia shi lüepu (Brief Genealogy of the Śākya Clan), one fascicle (Sometimes without the word "lüe" [Brief]; see Neidian lu; compiled and recorded at Ximing Monastery on the eighteenth day of the ninth month in the second year of Linde).
Shijia fangzhi (Regional Gazetteer of the Śākya [Domain]), two fascicles (See Neidian lu; compiled in the first year of Yonghui).
Da Tang neidian lu (Great Tang Record of the Inner Scriptures), ten fascicles (See Neidian lu; compiled at Ximing Monastery in the first year of Linde).
Ji gujin fodao lunheng shilu (Collection of Verified Records of Past and Present Debates between Buddhism and Daoism), four fascicles (See Neidian lu; compiled at Ximing Monastery in the first year of Linde and the first year of Longshuo; the fourth fascicle compiled in the first year of Linde; sometimes three fascicles).
Dongxia sanbao gantong lu (Record of Miraculous Responses of the Three Jewels in the Eastern Summer [China]), three fascicles (Also titled Ji Shenzhou sanbao gantong lu; see Neidian lu; compiled in the first year of Linde).
Xu gaoseng zhuan (Continued Biographies of Eminent Monks), thirty fascicles (See Neidian lu).
Guang hongming ji (Expanded Anthology for the Propagation of the Brightness), thirty fascicles (See Neidian lu).
The above eight works in eighty-one fascicles are all extant in original texts.
The śramaṇa Shi Daoxuan, whose secular surname was Qian, was a man of Wuxing, a descendant of Pengzu. In his youth, Daoxuan sought the characteristics of the teachings, and when grown, he longed to seek masters. East and west of the Passes, south and north of the Yellow River, he pursued and visited worthy companions without dreading toil and hardship. Externally, he was broadly learned in the Nine Streams; internally, he explicated the Three Trainings. The fragrance of his precepts was pure and fragrant, and the water of his concentration was clear and undisturbed. Upholding and protecting the citadel of the Dharma, his writing never ceased. He was especially skilled in abridging and supplementing the chapters and ritual protocols of the Vinaya-piṭaka. Constantly residing in the Zhongnan Mountains to fortify his resolve, all of his compilations were widely circulated in his age. Those essential for protecting the Dharma and scriptures are recorded in this catalogue, while the rest, falling under other separate circulations, are in the Neidian lu. Toward the end of the Zhenguan era, he began his compilation work, composing eight works including the Sifen shanbu jiemo. In the Neidian lu there is also a Hou xu gaoseng zhuan (Later Continued Biographies of Eminent Monks) in ten fascicles, but upon searching for the text it was not found, hence it is omitted.
Yiqie jing yin yi (Pronunciations and Meanings of the Complete Scriptures), twenty-five fascicles (See Neidian lu).
The above one work in twenty-five fascicles is currently extant in its original text.
The śramaṇa Shi Xuanying was a scripture-translating śramaṇa of the Great Cien Monastery. He possessed broad erudition and a powerful memory, reflecting the grand standards of the groves of literature; he plumbed the fundamental origins and secondary branches, understanding the five scripts of past and present. Thus, he was able to collate textual lineages and verify eras, expelling what was rustic from the elegant antiquity, and shearing away the superficial and heterogeneous of decadent periods. He illuminated the teachings through vernacular comprehension, achieving exquisite beauty through concise compilation. Truly, he could be called a vast preserve of scriptural letters, a turtle-mirror of pronunciation and sound! Toward the end of the Zhenguan era, an imperial decree summoned him to participate in the transmission and collation of scriptures; he put the texts in order, rectified their threads, and made them verified records. In the course of translating, he examined, gathered, and extracted from the scriptural canon to produce their pronunciations and meanings, annotating and glossing them, citing numerous texts. His evidence is distinct and clear, radiant and comprehensible. In the past, the śramaṇa Shi Daohui of the Northern Qi made the Yiqie jing yin, yet relying solely on direct fanti fanqie without any retrospection, he caused the doctrinal meanings to be lost, truly confusing society. What Xuanying produced was entirely different from ordinary standards: verifying basic evidence, his endeavor lay in genuine records. He is indeed a master and exemplar for ten thousand generations, and a rare match in the present dynasty. Alas, having barely completed his narrative compilation, he had no time to review and comment upon it before he passed away—how lamentable!
Gujin yijing tuji (Illustrated Records of Past and Present Scripture Translations), four fascicles.
The above one work in four fascicles is currently extant in its original text.
The śramaṇa Shi Jingmai was a man of Jianzhou, celebrated for his vast learning. When the Tripiṭaka [Master] of the Great Tang translated the scriptures, he was summoned to serve as an Eminent Composer of Text. Later, in the Scripture Translation Hall of the Great Cien Monastery, murals depicted the monastic and lay figures of past and present translation history. Jingmai thereupon compiled these matters, composing an illustrated record and inscribing it on the walls. Taking Fei Changfang's catalogue as an abridged guide, he continued it down to the imperial dynasty, directly relating the translation of scriptures without recording other matters.
Qianyan qianbi Guanshiyin pusa tuoluoni shenzhou jing (Dhāraṇī Spiritual Incantation Sūtra of the Bodhisattva Avalokiteśvara with a Thousand Eyes and a Thousand Arms), two fascicles (Or one fascicle; translated in the palace during the Zhenguan era; first translated; of the same Indic text as Bodhiruci's Qianhou qianyan shen jing; preface composed by Bolun).
Qianzhuan tuoluoni Guanshiyin pusa zhou jing (Incantation Sūtra of the Bodhisattva Avalokiteśvara of the Thousand Rotations Dhāraṇī), one fascicle (Sometimes without the word jing [Sūtra]; translated at Zongchi Monastery in the fourth year of Yonghui).
Guanzizai pusa suixin zhou jing (Wish-Fulfilling Incantation Sūtra of Bodhisattva Avalokiteśvara), one fascicle (Also called Duoli xin jing [Tārā-hṛdaya-sūtra]; translated at Zongchi Monastery in the fourth year of Yonghui).
Qingjing Guanshiyin puxian tuoluoni jing (Pure Dhāraṇī Sūtra of Avalokiteśvara and Samantabhadra), one fascicle (Translated at Zongchi Monastery in the fourth year of Yonghui; see Great Zhou Catalogue).
The above four works in five fascicles are all extant in their original texts.
The śramaṇa Shi Zhitong was of pure and lofty vinaya practice, and simultaneously illuminated sūtras and śāstras; he paid particular attention to the dhāraṇī gate. Tong was ordained during the Daye era of the Sui dynasty and resided at the Great Zongchi Monastery in the capital. Having the aspiration to travel abroad, he studied Indic scripts and language at the Scripture Translation Hall in Luoyang, and early on mastered their subtle esoterica. In the Zhenguan era of the Tang, there was a North Indian monk who brought an Indic text of the Qianbi qianyan jing and presented it to Emperor Taizong. An imperial decree ordered Tong and the Indic monk to sit together and translate it, compiling it into two fascicles. Later, in the fourth year (guichou) of Yonghui under the Heavenly Emperor [Gaozong], he translated three further works including the Qianzhuan jing at Zongchi Monastery.
Qianshou qianyan Guanshiyin pusa guangda yuanman wu'ai dabeixin tuoluoni jing (Broad, Perfect, and Unimpeded Great Compassion Mind Dhāraṇī Sūtra of the Bodhisattva Avalokiteśvara with a Thousand Hands and a Thousand Eyes), one fascicle.
The above one work in one fascicle is currently extant in its original text.
The śramaṇa Bhagavaddharma (rendered here as Zunfa, "Revered Dharma") was a native of Western India. He translated the Qianshou qianyan dabeixin jing in one fascicle. However, the title states "Translated by Bhagavaddharma of Western India" without indicating the era. Examining its origins and development, it seems to be a new translation of the Imperial Dynasty. Yet, because transmitters of the Dharma benefit beings according to conditions, once he produced the scripture for circulation he departed to other regions. Since he did not record the reign era, we do not know its proximity in time. [Zhi]sheng personally questioned Indic monks, who said an Indic text exists. Being neither erroneous nor false, it is therefore recorded in this catalogue. According to the preface of the Qianbi jing, it is also said that Zhitong produced it jointly.
Tuoluoni ji jing (Collection of Dhāraṇīs Sūtra), twelve fascicles (See Great Zhou Catalogue; translated at Huiri Monastery starting from the fourteenth day of the third month in the fourth year of Yonghui, completed on the fifteenth day of the fourth month in the fifth year; scribe-scribe śramaṇa Xuankai).
The above one work in twelve fascicles is currently extant in its original text.
The śramaṇa Atigupta (in the Tang language, Wujigao, "Boundlessly Lofty") was a native of Central India. His study exhausted the complete words [of the Dharma], and his conduct was pure as a rounded pearl; he was thoroughly practiced in the five sciences and wondrously conversant in the Tripiṭaka. Moreover, as a great being benefiting sentient beings, he had no attachment to his native land; aspiring to propagate the semblant teaching, he had no fear of hardships and perils. He thereupon crossed the Snow Mountains to the west and the Sandy River [desert] to the east, enduring danger and difficulty to grace the Imperial Palace. In the first month of the third year (renzi) of Yonghui under the Heavenly Emperor, he arrived at Chang'an carrying extensive Indic texts. An imperial decree ordered him accommodated at Cien Monastery. The śramaṇa Dachengcong and others, sixteen people in all, along with Duke of Ying, Duke of E, and others, twelve people in all, requested Gupta to erect a universal assembly altar for dhāraṇīs at the pagoda compound of Huiri Monastery, with all required supplies fully provided. On the day the ritual was completed, spiritual wonders descended repeatedly, and monastics and laypeople in the capital all sighed that it was rare to encounter. The śramaṇa Xuankai and others thereupon earnestly requested him to translate its ritual texts. Later, from the fourth year (guichou) to the fifth year (jiayin), at Huiri Monastery, based on the Great Vajra Bodhimaṇḍa,

12.20.2

[He took] essential extracts from the scriptures, translated and compiled into twelve rolls. Śramaṇa Xuanjie and others took them down with brush. At that time, there were the monks Ānandasaṃgha (?), Mokṣamaster, Kāśyapamaster, and others from the Mahābodhi Monastery in Central India, who translated the Ritual of Śrīmahādevī at Jingxing Monastery. Because it was incorporated into the tenth roll of this anthology of sūtras, it was not preserved separately.

Anthology of Essentials from Various Sūtras (Zhujing Yaoji), twenty rolls (composed at Ximing Monastery in the fourth year of Xianqing).
The one work above, in twenty rolls, is extant.
Śramaṇa Shi Xuanyun, whose original personal name was Shidao, enjoyed high renown in Vinaya studies and modeled himself upon the former virtuous ones. He made compilation his duty and additionally had extracts, subcommentaries, and annotations on numerous scriptures. When Ximing [Monastery] was first established, he was summoned as a Great Virtuous One. In the middle of the Xianqing era, he read through all the scriptures, extracted all the essential matters, and compiled them into one work named Anthology of Essentials from Various Sūtras. The rest is recorded in the Neidian lu.

Collection of Deliberations on Śramaṇas Not Paying Homage to the Secular (Ji Shamen Bubai Su Yi), six rolls (see Neidian lu).
The one work above, in six rolls, is extant.
Śramaṇa Shi Yancong possessed acute discernment and great intelligence, was broadly conversant in the various scriptures, was skilled at literary composition, and was especially proficient in writing works. In the second year of the Longshuo era of the Heavenly Emperor, the cyclical year renxu, an imperial edict was issued ordering [clerics] to pay homage to sovereign and parents. Fearing that this would harm the nation's edification, [the emperor] ordered all officials to deliberate thoroughly. At that time, Śramaṇa Daoxuan and others jointly submitted a memorial to inform the imperial court, where the numerous opinions diverged. When the relevant officials submitted them, the Sage Personage inspected them himself and issued an imperial decree revoking it. Fearing that later generations would hear nothing of it, Cong compiled these events, along with precedent cases from previous dynasties and the responses of former worthies, titling it Collection of Deliberations on Śramaṇas Not Paying Homage to the Secular, to transmit it to later generations to serve forever as an exemplar, defending the fortress of the Dharma so that the profound tradition would not falter. He also compiled Records of the Monasteries in the Capital of the Great Tang, which circulates in the world.

Sūtra of the Questions of the Bodhisattva King Lion Ornament (Shizi Zhuangyan Wang Pusa Qingwen Jing), one roll (also called Eight Maṇḍalas Sūtra; translated in the third year of Longshuo at Cien Monastery; see Great Zhou Catalogue).
Sūtra of the Ritual for Worshipping the Buddha Asked by the Bodhisattva Immaculate Wisdom (Ligouhui Pusa Suowen Lifofa Jing), one roll (translated in the third year of Longshuo at Cien Monastery; see Great Zhou Catalogue).
Sūtra of the Aṭavaka Spell (Azhana Zhi Zhou Jing), one roll (translated in the third year of Longshuo at Cien Monastery; see Continued Biographies of Eminent Monks).
The three works above, in three rolls (the former two works in two rolls are extant; the latter one work in one roll lacks an extant text).
Śramaṇa Nadi, rendered in the Tang as Fusheng; if fully following the Indic phonetics, it is Puṇyodaya. Because the phrasing is verbose, it is here merely abbreviated and corrupted as Nadi. Originally a native of Central India, he left household life at an early age, was awakened by renowned teachers, and had far-reaching and heroic aspirations. Bearing the propagation of the Way in mind, he traveled through various kingdoms, making the edification of beings his purpose. Moreover, he was thoroughly accomplished in phonetics and grammar and conversant in glossaries and interpretations. The Tokharians (Daxia) summoned him as a literatus, comparable to a compiler in the Orchid Pavilion (Lantai) of this land. He loved widely and had a taste for the remarkable; whenever he heard of someone who had attained realization, he did not shrink from distant barbarian lands. He once went to the Kingdom of the Lion (Siṃhala) and then ascended Mount Laṅkā to the southeast. In the various countries of the South Seas, he traveled afar to convert beings according to conditions. Having heard that the Mahāyāna Buddha-Dharma was flourishingly transmitted in the eastern land of Cīna and was the most revered in Jambudvīpa, he gathered together more than 500 bundles of Mahāyāna and Hīnayāna sūtras, vinayas, and śāstras, totaling over 1,500 works. In the sixth year of Yonghui under the Heavenly Emperor, he arrived for the first time in the capital. An imperial edict ordered that he be accommodated at Cien Monastery and provided for by the relevant authorities. At that time, Dharma Master Xuanzang was in charge of translation, his fame and renown flourishing and resplendent. Having no avenue to display his abilities, [Nadi] was overshadowed and neglected; attaining renown was indeed difficult. Not receiving an introduction, Nadi had no way to reveal his skills. In the first year of Xianqing, an imperial edict [ordered him] to go to the various kingdoms of Kunlun to collect rare medicines. When he arrived in the South Seas, the various kings took refuge and respected him, erecting separate monasteries for him, ordaining people, and conferring the Dharma. The breadth of his propagation and transformation was double that of before. Because he had formerly received an imperial edict to go, it was proper for him to report his mission, and he planned to study again the Indic texts at Cien Monastery. In the third year of Longshuo, he returned to the old monastery. The various scriptures he had brought had all been taken away by Xuanzang. Wishing to translate them, he had nothing to rely upon. He only translated three works, including the Eight Maṇḍalas Sūtra, which were succinct, essential, and suitable for regular practice and study. Śramaṇa Huize of Zhanlin Monastery translated the spoken words; Śramaṇa Daoxuan of Fengde Monastery polished the text and composed the preface. That year, the kingdom of Zhenla (Cambodia) in the South Seas, having long been transformed by Nadi, revered him boundlessly. Yearning to see him, they urged one another on and came from afar using trade routes to make a request, saying: 'Our country has fine medicines which only Nadi recognizes. We request that he personally gather them.' An imperial decree permitted him to go, but whether he ever returned is unknown. Inquiring broadly of travelers from Daxia (Tokharistan), they said: 'Tripiṭaka Master Nadi was a disciple of Nāgārjuna. His understanding of the signless was diametrically opposed to Xuanzang's.' An Indic monk from the west said: 'After the Great Master (Nāgārjuna) passed away, this man was foremost. He deeply understood the true reality and was adept in skillful means. In the Vinaya of the five Hīnayāna divisions and the four Veda treatises of the non-Buddhists, there was none whose depths he did not penetrate, being thoroughly clear in their words and meanings. His words poured forth like linked pearls; his principles flowed freely like rising mists. The Mahāyānasaṃgīti-śāstra (?) he composed was around forty rolls; just as he was about to translate it, he was sent away and so it was left undone.' Truly, the lament of 'cradling the unicorn' has left its traces in every age; how hard it is to know a person! Rare to encounter in a thousand years, Nadi came from afar embracing the Way; cast upon the Northern Darkness, he found nothing to rely upon. He was poisoned three times and twice assigned to missions in the south, traversing tens of thousands of li on rugged roads and repeatedly braving malarial vapors. Entrusting life [to duty] and suffering such a fate—this was true of this man. Alas, how lamentable!

Mahāparinirvāṇa-sūtra, Later Translation: Section on the Cremation, two rolls (also called Cremation Section; also called Later Section; with a preface composed by Śramaṇa Huili; see Great Zhou Catalogue).
The one work above, in two rolls, is extant.
Śramaṇa Jñānabhadra, in Tang called Zhixian, was a native of the kingdom of Poling (also called Heling) in the South Seas. He was proficient in the study of the Tripiṭaka. Formerly, during the Linde era, Śramaṇa Huining of Chengdu in Yizhou traveled to India to view and worship sacred traces. Sailing west on a ship, his route passed through the kingdom of Poling. Thereupon, together with Zhixian, he translated two rolls of the Later Section of the Nirvāṇa [Sūtra], and sent the scripture to Jiaozhou. Only then did Huining go to India. Later, at the beginning of the Yifeng era, Liang Nandi, Area Commander of Jiaozhou, dispatched an envoy to bring the scripture into the capital. In the third year, the cyclical year wuyin, Śramaṇa Linghui of Da Cien Monastery submitted a petition at the Eastern Palace requesting its distribution and practice.

Mahāyāna Manifestation of Consciousness Sūtra (Dasheng Xianshi Jing), two rolls (second translation; same text as the 'Bhadrapāla the Merchant' Assembly of the Ratnakūṭa; see Great Zhou Catalogue; translated in the first year of Yonglong at Taiyuan Monastery in the Eastern Capital).
Great Vaipulya Buddha Avataṃsaka Sūtra, Continuation to the Chapter on Entering the Dharma Realm, one roll (sometimes without the character 'continuation'; continuing the missing text of the old Avataṃsaka Sūtra; see Great Zhou Catalogue; translated in the first year of Chuigong at the Guining Cloister of West Taiyuan Monastery).
Extensive Sūtra of Great Ornamentation (Lalitavistara), twelve rolls (also named Supernatural Play; fourth translation; same text as Dharmarakṣa's Puyapao jing, etc.; see Great Zhou Catalogue; translation completed on the fifteenth day of the ninth month of the second year of Yongchun at the Guining Cloister of West Taiyuan Monastery; Śramaṇa Feli took down the text with brush).
Sūtra of Attestation to the Mahāyāna (Zhengqi Dasheng Jing), two rolls (also named Entering the Wisdom of All Buddhas' Realm, the Vairocana Treasury; second translation; same text as the Sūtra on the Identical Nature of the Mahāyāna; see Great Zhou Catalogue; translated in the first year of Yonglong at Taiyuan Monastery).

12.20.3

Mahāyāna-nirvikalpa-raśmiprabhāsa-garbha-sūtra, one fascicle (third translation, from the same original as the Wuzi baoqie jing translated by Bodhiruci of the Northern Wei; see the Da Zhou Catalogue; translated in the second year of Yongchun at Guining Cloister of Taiyuan Monastery).
Mahāyāna-vairocana-garbha-nirvikalpa-dharmaparyāya-sūtra, one fascicle (fourth translation, from the same original as the preceding Nirvikalpa-sūtra; retranslated by Rizhao).
Mahābherīhāra-garbha-sūtra, one fascicle (second translation, from the same original as the Rulai shizi hou jing; see the Da Zhou Catalogue; translated in the first year of Yonglong at East Taiyuan Monastery).
Mahāyāna-śatapuṇyalakṣaṇa-sūtra, one fascicle (first translation; see the Da Zhou Catalogue; translated in the second year of Yongchun at Guining Cloister of West Taiyuan Monastery).
Mahāyāna-śatapuṇyālaṃkāra-lakṣaṇa-sūtra, one fascicle (second translation, from the same original as the preceding Śatapuṇyalakṣaṇa-sūtra; retranslated by Rizhao).
Mahāyāna-caturdharma-sūtra, one fascicle (first translation; see the Da Zhou Catalogue; translated in the first year of Yonglong at East Taiyuan Monastery).
Bodhisattva-caryā-caturdharma-sūtra, one fascicle (translated in the first month of the second year of Yonglong at Hongfu Monastery in the capital, with a preface composed by the śramaṇa Yancong; second translation, from the same original as the preceding Mahāyāna-caturdharma; retranslated in the capital).
Saptakoṭibuddhamātṛ-cundī-dhāraṇī-sūtra, one fascicle (first translation, from the same original as the one produced by Vajrabodhi; see the Da Zhou Catalogue; translated in the first year of Chuigong at Guining Cloister of West Taiyuan Monastery).
Buddhoṣṇīṣa-vijayā-dhāraṇī-sūtra, one fascicle (second translation, from the same original as the one produced by Du Xingyi and others; translated on the twentieth day of the fifth month in the first year of Yongchun at Hongfu Monastery in the capital together with the śramaṇa Yancong, who also composed a preface; see the preface preceding the sūtra).
Vijayoṣṇīṣa-dhāraṇī-sarvakarmāvaraṇa-viśodhana-sūtra, one fascicle (fourth translation, from the same original as the preceding sūtra; Rizhao later, wishing to return to his homeland, retranslated it at the Great Eastern Capital together with the śramaṇa Huizhi, expanding both the preceding narrative of origins and the subsequent ritual).
Mahāyāna-ghanavyūha-sūtra, three fascicles (see the Da Zhou Catalogue).
Stūpa-karaṇa-guṇa-sūtra, one fascicle (see the Da Zhou Catalogue; translated in the first year of Yonglong at East Taiyuan Monastery).
Vajracchedikā-prajñāpāramitā-sūtra-vyākhyā-parigraha-parighātākṣaya-prajñapti-śāstra, two fascicles (composed by the Bodhisattva Guṇamti, also called the Guṇaprabha-śāstra; see the Da Zhou Catalogue; translated on the fifteenth day of the ninth month in the second year of Yongchun at Guining Cloister of West Taiyuan Monastery).
Mahāyāna-pañcaskandhaka-vaipulya-śāstra, one fascicle (composed by the Bodhisattva Sthiramati, without the character 'guang'; see the Da Zhou Catalogue; translated on the fifteenth day of the sixth month in the first year of Chuigong at Guining Cloister of West Taiyuan Monastery).
The above eighteen works in thirty-four fascicles are all extant.
The śramaṇa Divākara, translated into the Tang language as Rizhao ('Sunlight'), was a native of Central India. He had a profound mastery of the Tripiṭaka and wide knowledge of the four Āgamas. His conduct in moral discipline was pure and lofty, and his learning was abundant. He was especially skilled in incantation rituals and also penetrated the five sciences. With the vow to benefit sentient beings, he traveled to this land. He arrived at the beginning of the Yifeng reign of the Heavenly Emperor, and toward the end of the Chuigong reign of the Heavenly Empress, at East and West Taiyuan Monasteries in the two capitals (West Taiyuan Monastery is the present-day West Chongfu Monastery, and East Taiyuan Monastery is the present-day Da Fuxian Monastery),
as well as Hongfu Monastery in the Western Capital, he translated eighteen works including the Mahāyāna-pratyutpannabuddha-saṃmukhāvasthita-samādhi-sūtra and others. The śramaṇa Śāntaprajñādeva translated the spoken words, and the śramaṇa Huizhi certified the Sanskrit words. By imperial decree, ten eminent and virtuous monks were summoned to assist in this Dharma conversion: the śramaṇas Daocheng, Baochen, Jiashang, Woncheuk, Lingbian, Mingxun, and Huaidu certified the meaning, while the śramaṇas Sixuan, Fuli, and others arranged the text and took down the brush strokes.
The Heavenly Empress personally presented her sage composition and wrote a preface to head the work, illuminating and adorning the image teaching so that it would be handed down imperishably.
Buddhoṣṇīṣa-vijayā-dhāraṇī-sūtra, one fascicle (first translation, from the same original as the one produced by Rizhao and others; translated on the fifth day of the first month in the fourth year of Yifeng).
The above one work in one fascicle is presently extant.
The pure-faith layman Du Xingyi was a native of the capital district. During the Yifeng era, he served as Court Gentleman for Miscellaneous Service and Acting Director of the Reception Bureau of the Court of State Ceremonial. Xingyi was well-versed in the languages of the various borderlands and possessed literary eloquence; he also thoroughly penetrated the wonders of Indian language and script. At that time, the monk Buddhapāli of Kashmīr came to the palace carrying a bundle of Indic sūtras and presented them.
The Heavenly Emperor issued an edict commanding Xingyi to translate it, naming it the Buddhoṣṇīṣa-vijayā-dhāraṇī. General Ningyuan Duba and the Tripiṭaka Master Divākara of Central India certified the translation. This was the first month of the fourth year of Yifeng. In this translation by Du, ancestral temple taboos and national dynastic taboos were all concealed and avoided: thus 'World-Honoured One' (shizun) became 'Sage-Honoured One' (shengzun); 'world' (shijie) became 'living realm' (shengjie); 'great influence' (dashi) became 'great destination' (daqu); and 'healing' (jiuzhi) became 'eliminating' (jiuchu). Upon the completion of the translation, it was submitted to the court. The Emperor read it through and turned to Xingyi, saying: 'Since these are sacred words, there is no need to observe taboos.' At that time, having received the imperial command, Du was on the verge of correcting it, but set it aside due to other duties. As time slipped by, Gentleman Du passed away. Before he could rectify it, the sūtra had already begun to circulate. Later, the Tripiṭaka Master Rizhao received an imperial decree to translate it again, naming it the Zuicheng foding tuoluoni jing (Buddhoṣṇīṣa-vijayā-dhāraṇī-sūtra). The Da Zhou Catalogue erroneously states that the Buddhoṣṇīṣa-vijayā-dhāraṇī was translated by the Tripiṭaka Master Rizhao.
Shimen bianhuo lun (Treatise Resolving Doubts in Ten Sections), two fascicles (responding to Literary Scholar of the Crown Prince Quan Wuer's 'Inquiries into Doubts in Buddhist Scriptures'; sometimes in three fascicles).
The above one work in two fascicles is extant.
The śramaṇa Shi Fuli was a native of the capital district, surnamed Huangfu in secular life. He went forth as a youth and resided at Xingshan Monastery. By nature he was quiet and harbored few desires, wandering in mind through the inner scriptures and broadly versed in both the mysterious [Daoist] and Confucian texts. He was especially skilled in poetry and rhymed prose, and excelled at literary writing; secular celebrities all admired and looked up to him. When the Tripiṭaka Masters Divākara, Śikṣānanda, and others translated scriptures such as the Mahā-alaṃkāra and the Avataṃsaka, Fuli was summoned by imperial decree to join in the translation work; the arrangement of the text and tailoring of the meaning truly fell upon him. In the second year of Yonglong (a xinsi year) under the Heavenly Emperor, because Quan Wuer, Literary Scholar of the Crown Prince, wrote 'Inquiries into Doubts in Buddhist Scriptures' in ten sections to question Fuli and request that he resolve obscurities, Fuli replied and compiled a work in two fascicles, titled Treatise Resolving Doubts in Ten Sections. Host and guest exchanged inquiries and replies, dissecting doubts and queries. The text flowed from a storehouse of wisdom; its meaning surpassed normal imagination. Who else could have provided such responses? It may truly be said that Nāgārjuna was reborn and Aśvaghoṣa appeared again. When Literary Scholar Quan saw this treatise, his myriad doubts were instantly dispelled, and he reverently accepted and followed it. Although this was an exchange of a single occasion, it is truly a guiding mirror for ten thousand generations. The Dharma master also had a collection of literary works circulating in the world.
Da Tang Cien si Sanzang fashi zhuan (Biography of the Tripiṭaka Master of Cien Monastery of the Great Tang), ten fascicles.
The above one work in ten fascicles is presently extant.
The śramaṇa Shi Huili was originally named Zili; the Heavenly Emperor changed his name to Huili. Surnamed Zhao in secular life, he was a native of Tianshui. An early ancestor moved to Xinping due to an official appointment, so he became a man of Bin (now changed to Bin). His grandfather and father both enjoyed high renown. He was the third son of Yi, an Editorial Director of the Sui dynasty who maintained steadfast integrity. From birth he was extraordinarily gifted and possessed the resolve to abandon the world. At the age of fifteen, in the third year of Zhenguan, he went forth and resided at Zhaoren Monastery in Binzhou. This monastery

12.20.4

... battlefield where Xue Ju was defeated. [Hui]li possessed acute understanding and exceptional talent; his spirit was pure, and his path was far-reaching. He emulated the noble demeanor of [Hui]lin and [Hui]yuan, and surpassed the breadth of understanding of Sengzhao and Daorong. His renown was widely heard. By imperial decree, he was summoned to serve as a Translation Virtuoso of Great Cien Monastery. Next, he was appointed Rector (karmadāna) of Ximing Monastery. Later, he was conferred [the position of] Abbot of Taiyuan Monastery; in each case, imperial edicts were issued commanding him to manage monastic affairs. During the reign of Emperor Tianhuang (Gaozong), he was repeatedly summoned to the imperial palace to debate with Daoist priests, and in each case, he satisfied the imperial will; the details are recorded in his separate biography. Considering that Master of the Dharma Xuanzang had sought scriptures in India yet had no chronicle or account, so that in subsequent eras it would rarely be heard of, Li composed the *Biography of the Tripiṭaka [Master of] Cien [Monastery]*. Before it was completed, he passed away. Later, Śramaṇa Yanzong of Hongfu Monastery continued and completed it, making ten fascicles in total. Hence, the initial title states: 'Composed by Śramaṇa Huili; Annotated by Śramaṇa Yanzong.'

*Sifen biqiu jieben* (Four-Part Bhikṣu Prātimokṣa), one fascicle (entitled *Sifen jieben*, with a preface, compiled by Śramaṇa Huaiyin of West Taiyuan Monastery)
*Sifen biqiuni jieben* (Four-Part Bhikṣuṇī Prātimokṣa), one fascicle (the character 'ni' is added to the title; the rest is the same as above)
*Sifen seng jiemo* (Four-Part Saṅgha Karmavācanā), three fascicles (entitled *Jiemo, Fascicle One*, with a preface, extracted from the *Four-Part [Vinaya]*, compiled by Śramaṇa Huaisu of West Taiyuan Monastery)
*Sifen ni jiemo* (Four-Part Bhikṣuṇī Karmavācanā), three fascicles (the character 'ni' is added to the title; the rest is the same as above)
The four works above, in eight fascicles, are all extant.

Śramaṇa Huaisu, secular surname Fan, was a native of Jingzhao. His family had held official caps and sashes for generations. In the nineteenth year of Zhenguan, he went forth from household life and took Master of the Dharma [Xuan]zang as his teacher to become his disciple. By nature he was intelligent and acute, dedicating himself to investigating sūtras and śāstras. After receiving full ordination, he devoted himself exclusively to the vinaya. He studied the *Four-Part Vinaya* under Vinaya Master Daocheng; within no time, he became the foremost student. He first resided at Hongji [Monastery] and later stayed at Taiyuan [Monastery]. Students flocked to him like clouds, and his instruction never ceased. Considering that what earlier worthies had compiled mostly did not adhere to the text and arbitrarily made additions or deletions according to private opinions, he investigated the Vinayapiṭaka and excerpted the core precepts and karmavācanā rituals, only adopting established texts without making arbitrary interpretations. He may truly be said to have inherited the brilliance of Kāśyapa and followed the footsteps of Upāli. He also separately composed notes and excerpts on the *Four-Part [Vinaya]*, as well as commentaries and notes on sūtras and śāstras in more than fifty fascicles, which circulate in his generation.

*Da fangguang yuanjue xiuduoluo liaoyi jing* (Mahāvaipulya Great Perfect Enlightenment Sūtra of Definitive Meaning), one fascicle
The one work above, in one fascicle, is currently extant.

Śramaṇa Fotuobatuoluo (Buddhabhadra), in Tang called Juejiu (Awakened Savior), was a native of Kashmīr in North India. At Baima Monastery in the Eastern Capital, he translated the one work *Yuanjue liaoyi jing*. This was recently produced, and the exact year is not detailed. Moreover, taking the propagation of the Way as his purpose, he made it his task to distinguish the spurious from the authentic; as long as the true teaching is without error, why must one fully know the year?

*Foding zunsheng tuoluoni jing* (Uṣṇīṣavijayā-dhāraṇī-sūtra), one fascicle (third translation, the same text as that produced by Du Xingyi and others; see the *Great Zhou Catalogue* and the preface before the sūtra)
The one work above, in one fascicle, is currently extant.

Śramaṇa Fotuoboli (Buddhāpāli), in Tang called Juehu (Awakened Protector), was a native of the country of Kashmīr in North India. Forgetting his own body and devoting himself to the Way, he visited sacred sites everywhere. Having heard that Mañjuśrī was at Mount Qingliang, he crossed the drifting sands from afar to come in person to pay homage. In the first year of the Yifeng era of Emperor Tianhuang (676), a *bingzi* year, carrying his monk's staff to Mount Wutai, he reverently made prostrations. Weeping tears of sorrow, he hoped to behold the holy visage. Suddenly, he saw an old man emerge from within the mountain. Speaking in the language of the Brāhmaṇas, he said to Pāli: 'Master, with such sincere earnestness and deep grief, what do you seek?' Pāli replied, 'I heard that the Great Being Mañjuśrī conceals his traces on this mountain, so I have come from India desiring to behold and worship him.' The old man said: 'Master, did you bring the *Uṣṇīṣavijayā-dhāraṇī-sūtra* from that country or not? The sentient beings of this land create many sins, and those who have gone forth also frequently commit transgressions. The divine dhāraṇī of the Buddha-Uṣṇīṣa is a secret recipe for eliminating sins. If you have not brought the sūtra, what benefit is there in coming in vain? Even if you saw Mañjuśrī, how would you necessarily be able to recognize him? Master, you may return to the Western countries, obtain that sūtra, and circulate it in this land; that would indeed be making offerings everywhere to all the holy ones, widely benefiting all living beings, saving those in the dark realms, and requiting the kindness of all the Buddhas. Once you have fetched the scripture and arrived here, this disciple will point out to you where the Bodhisattva Mañjuśrī is.' Having heard these words, Pāli could not contain his joy. Thereupon, restraining his sorrowful tears, he bowed again toward the mountain. In the time it took to raise his head, the old man suddenly vanished. Pāli was astonished and redoubled his reverent devotion. He then returned to his native country, obtained the scripture, and brought it back. Having reached the imperial capital, he immediately requested an audience. The authorities reported the circumstances to the throne. Emperor Tianhuang appreciated his sincere devotion and revered this secret scripture. Thereupon, he decreed that Du Xingyi, Director of Foreign Affairs at the Court of State Ceremonial, and the Tripiṭaka [Master] Rizhao (Divākara) translate it together within the palace. When the translation was completed, thirty bolts of silk were bestowed as an offering, but the scripture was retained within the palace. Pāli therefore wept and memorialized: 'Discarding my body and life, my ambition was to benefit others. I request that it be distributed and circulated; this is my earnest hope.' The Emperor pitied his single-minded dedication, so he retained the translated scripture and returned the Indic text to him, allowing him to take and circulate it. Having obtained the scripture, Pāli was overjoyed. Taking it toward Ximing Monastery, he found a monk named Shunzheng who was skilled in Sanskrit, and memorialized to translate it together. The Emperor granted his request. Thereupon, together with the Translation Virtuoso Yuance and [Shun]zheng, he translated it, entitling it *Foding zunsheng tuoluoni*. Compared to the one previously translated by Director Du, the mantra sounds and scripture text were broadly similar with minor differences. Pāli's wish having been fulfilled, he took the Indic text of the scripture and entered Mount Wutai, not emerging down to the present day; no one knows where he went. Compared with the various translations, this one is the most widely distributed.
(According to the preface before the scripture, it says that in the second year of Yongchun [683] he returned to the Western Capital and reported the circumstances to the throne, and that in that year he translated it again with Shunzheng under the title *Foding zunsheng tuoluoni jing*. Now investigating this account, the dates are somewhat contradictory. The one translated by Director Du was on the fifth day of the first month of the fourth year of Yifeng [679], and Rizhao's second translation was on the thirteenth day of the fifth month of the first year of Yongchun [682]. Since it says that he only reached the Tang territory in the second year of Yongchun, from where were the previous two versions obtained? Furthermore, in the second year of Yongchun, Emperor Tianhuang had already visited the Eastern Capital; how could it say that it was translated in the capital? That preface was written after the Yongchang era [689] by someone whose memory was confused when retrospectively recounting former matters, resulting in discrepancies. The date of this translation by Pāli cannot be determined based on that preface.)

Linked texts (1)

貞元新定釋教目錄 — 圓照, Classical Chinese