貞元新定釋教目錄 12.20.3

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