貞元新定釋教目錄 13.3

English (machine translation) 13.3

Language: English

13.3.1

The Dafangguang fo huayan jing busiyiyi fo jingjie fen, in one fascicle (or two fascicles, twelve sheets; translated in the first year of the Yongchang era at the Eastern Monastery of the State of Wei; appears in the Great Zhou Catalogue; the first translation, identical to the later translation of the Busiyiyi jingjie jing by Śikṣānanda).
The Dafangguang fo huayan jing xiu ci fen, in one fascicle (translated in the second year of the Tianshou era at the Eastern Monastery of the Great Zhou; appears in the Great Zhou Catalogue).
The Dasheng zaoxiang gongde jing, in two fascicles (or one fascicle; translated in the second year of the Tianshou era at the Eastern Monastery of the Great Zhou; appears in the Great Zhou Catalogue).
The Zhiju tuoluoni jing, in one fascicle (translated in the second year of the Tianshou era at the Eastern Monastery of the Great Zhou; appears in the Great Zhou Catalogue).
The Zhufo jihui tuoluoni jing, in one fascicle (translated in the second year of the Tianshou era at the Eastern Monastery of the Great Zhou; appears in the Great Zhou Catalogue).
The Dasheng fajie wuchabie lun, in one fascicle (translated on the fourteenth day of the [tenth] month in the second year of the Tianshou era at the Eastern Monastery of the Great Zhou; appears in the Great Zhou Catalogue).
The above six works, in seven fascicles, all have their texts extant.
Śramaṇa Devaprajñā (or called Devajñāna; in Chinese, Tianzhi, "Heavenly Wisdom") was a native of the Kingdom of Khotan. His learning spanned the Great and Lesser [Vehicles], and his wisdom encompassed both the ultimate and the conventional. Incantations and the gates of meditation were all thoroughly understood by him. In the first year of the Yongchang era of the Heavenly Empress [Wu Zetian], he arrived here. In that very year, he had an audience with the Emperor in Luoyang. An imperial edict was issued for him to translate scriptures at the Eastern Monastery of the State of Wei (later renamed the Eastern Monastery of the Great Zhou). From the yichou year, the first year of Yongchang, to the xinmao year, the second year of Tianshou, he translated a total of six works of scripture. Śramaṇas such as Weituo and Huizhi translated the language; śramaṇa Chuyi and others recorded with brush; śramaṇa Fuli and others polished the style; śramaṇas Dewei, Huiyan, Faming, Hongjing, and others verified the meaning.
The Zan Guanshiyin pusa song, in one fascicle (appears in the Great Zhou Catalogue).
The above one work, in one fascicle, is currently extant.
Śramaṇa Śākya Huizhi: His father was a man of Central India of the brāhmaṇa caste, who, on an official diplomatic mission, traveled here and fathered Huizhi. From his youth, [Huizhi] was diligent and had the aspiration to renounce the world. During the reign of the Heavenly Emperor [Gaozong], an aged brāhmaṇa monk was ordered by imperial decree to ordain him as a disciple. Since he was originally of Indian descent, he was skilled and conversant in the scripts and tongues of India; furthermore, having been born in the Tang empire, he was also thoroughly practiced in the speech and sounds of this land. In all the translations by the Tripiṭaka masters Divākara, Devajñāna, Baosiwei, and others, Huizhi was invariably summoned to verify the meaning and interpret the language. In the guisi year, the second year of the Changshou era of the Heavenly Empress, Huizhi himself translated one work, the Zan Guanshiyin pusa song, at the Foshouji Monastery in the Eastern Capital.
The Da Zhou kanding zhongjing mulu, in fifteen fascicles.
The above one work, in fifteen fascicles, is currently extant.
Śramaṇa Śākya Mingquan was a monk of the Foshouji Monastery in the Eastern Capital. He was particularly proficient in the study of the vinaya and also conversant in the sūtras and śāstras. In the yiwei year, the first year of the Tiancewansui era of the Heavenly Empress, an imperial edict was issued to edit and determine the catalogue of scriptures. Mingquan compiled the items from beginning to end and arranged them in sequence, collaborating on the determination with more than twenty Great Virtues of translation. Although it is termed an edited compilation, it contains a great deal of redundancy and confusion; though it is currently in circulation, it is truly difficult to rely upon. The errors and inconsistencies within it are as described elsewhere.
The Dafangguang fo huayan jing, in eighty fascicles (the second translation, the same text as the one translated by Buddhabhadra under the Eastern Jin; translated starting on the fourteenth day of the third month of the first year of the Zhengsheng era at the Dabiankong Monastery within the Imperial Palace of the Eastern Capital; the Heavenly Empress personally held the brush and made editorial adjustments; the task was completed on the eighth day of the tenth month of the second year of the Shengli era at the Foshouji Monastery).
The Wenshushili shouji jing, in three fascicles (translated at the Qingchan Monastery; the third translation, the same text as the Wenshu fotu yanjing jing and others; now compiled into the Ratnakūṭa as the fifteenth assembly).
The Dafangguang ru Rulai zhide bukeyisiyi jing, in one fascicle (translated at the Foshouji Monastery in the Eastern Capital; the fourth translation, the same text as the Du zhufo jingjie zhiguang yan jing and others).
The Dafangguang Rulai busiyiyi jingjie jing, in one fascicle (the third translation, the same text as the Jingjie fen translated by Devaprajñā).
The Dafangguang Puxian suoshuo jing, in one fascicle (the fourth translation, the same text as the one translated by Guṇabhadra and others of the Song; translation commenced on the fifth day of the fifth month of the first year of the Jiushi era in the Sanyang Palace of the Eastern Capital, and the transcription was finished on the fifth day of the first month of the fourth year of Chang'an).
The Dasheng ru Lengqie jing, in seven fascicles.
The Guanshiyin pusa mimizang shenzhou jing, in one fascicle (the first translation, the same text as that translated by Baosiwei and others).
The Miaobi yinzhuang tuoluoni jing, in one fascicle (the second translation, the same text as the Shengzhuang yin tuoluoni jing).
The Baiqian yin tuoluoni jing, in one fascicle.
The Jiu Mianran egui tuoluoni shenzhou jing, in one fascicle.
The Yourao fota gongde jing, in one fascicle (also called Raota gongde jing).
The Dasheng sifa jing, in one fascicle (although identical in title to the one produced earlier by the Tripiṭaka master Divākara, the text of the scripture is entirely different).
The Shishanyedao jing, in one fascicle.
The Dasheng qixin lun, in two fascicles (the second translation, the same text as the one translated by Paramārtha).
The Mohe bore suixin jing, in one fascicle.
The Dafangguang busheng bumie jing, in one fascicle.
The Dafangguang Rulai nan siyiyi jingjie jing, in one fascicle.
The Ligou jingguang tuoluoni jing, in one fascicle (the first translation, the same text as that translated by Mitrasena).
The Pusa chusheng sifa jing, in one fascicle.
The above nineteen works, in one hundred and seven fascicles (the fourteen works in one hundred and two fascicles above the Qixin lun are extant; the five works in five fascicles below the Mohe bore suixin jing are missing texts).
Śramaṇa Śikṣānanda (in Chinese, Xixue, "Delighting in Learning") was a native of the Kingdom of Khotan. His wisdom was vast and broad, and his mind was set on benefiting living beings. He was proficient in both the Mahāyāna and Hīnayāna, as well as the treatises of non-Buddhist systems. As the Heavenly Empress illuminated and promoted the sun of the Buddha, showing great reverence to the Mahāyāna, and because the old translation of the Avataṃsaka-sūtra was incomplete in its assemblies and settings, she heard from afar that this Indic text was preserved in Khotan, and dispatched envoys to seek it out and invite translators. Śikṣānanda arrived at the imperial palace along with the text. In the yiwei year, the first year of the Zhengsheng era of the Heavenly Empress, he translated the Avataṃsaka-sūtra at the Dabiankong Monastery inside the Imperial Palace of the Eastern Capital. The Heavenly Empress personally attended the Dharma seat, producing a radiant preface, and wielding her own celestial brush, inscribed the title and chapter headings. The South Indian śramaṇa Bodhiruci and the śramaṇa Yijing jointly proclaimed the Indic text. Afterwards, it was entrusted to śramaṇas such as Fuli and Fazang to translate at the Foshouji Monastery. The work was completed in the jihai year, the second year of the Shengli era. Furthermore, in the gengzi year, the first year of the Jiushi era, he translated the Dasheng ru Lengqie jing in the Sanyang Palace, and translated scriptures such as the Wenshu shouji jing at the Qingchan Monastery in the Western Capital and the Shouji Monastery in the Eastern Capital. In total, he translated nineteen works earlier and later. Śramaṇas such as Bolun and Xuanfan recorded with brush; śramaṇa Fuli and others polished the style; śramaṇas Fabao, Hongjing, and others verified the meaning; and Jia Yingfu, Assistant in the Household of the Crown Prince, supervised the work. In the fourth year of Chang'an, on account of his mother's advanced age, Śikṣānanda requested leave to return home to visit her. Only after submitting two memorials was permission granted. An imperial decree ordered the Censor Huo Siguang to escort him to Khotan. Later, when Emperor Zhongzong ascended the throne, the sun of the Buddha shone brightly once again.

13.3.2

[Only after] imperial decrees repeatedly summoned [him] did he reach the imperial city, arriving in this land in the second year of Jinglong (708 CE).
The Emperor humbled his lordly majesty of ten thousand chariots to welcome him in person outside Kaiyuan Gate. The monastics of the capital prepared banners and pennants to guide the way, meeting him along the road; they further decorated a blue elephant for him to ride as he entered the city.
By imperial order he was installed at Da Jianfu Monastery. Before he had time to translate, he fell critically ill. On the twelfth day of the tenth month in the first year of Jingyun (710 CE), resting on his right side with feet folded, he passed away at Da Jianfu Monastery, at the age of fifty-nine. The monastic disciples wept and choked with grief, lamenting that the pillar of the Dharma had suddenly collapsed; the laity wailed in sorrow, despairing that the multitude had lost its guide. There was
an imperial decree permitting him to be buried according to the customs of foreign countries. On the twelfth day of the eleventh month, he was cremated at the Ancient Dīpaṅkara Terrace outside Kaiyuan Gate. When the wood was exhausted and the fire extinguished, his tongue remained intact. This was an auspicious sign of his propagation of the Dharma. On the twenty-third day of the twelfth month, his disciple from his homeland, Beizhi,
and the imperial commissioner Geshu Daoyuan were ordered to escort his remaining relics and this miraculous tongue back to Khotan, where a stūpa was erected to make offerings to them. Later generations also erected a seven-storied stūpa at the place of his cremation.
Amoghapāśa-dhāraṇī-sūtra, in one scroll (Also called 'Universal Gate'. This text contains sixteen chapters and is an extract from an Indic text. Preface composed by the śramaṇa Bolun. Second translation, sharing the same original text with the three-scroll version translated by Baosiwei.)
The one work above, in one scroll, is currently extant.
The Brahman Li Wuchan was a native of the kingdom of Lampa in Northern India. His intellect and capacity were acute and perceptive; he was thoroughly versed in both inner [Buddhist] and outer [secular] teachings, and had complete, unobstructed fluency in the two languages of Tang and Sanskrit. When the Tripiṭaka masters *Ajitasena (Anizhenna), Bodhiruci, and others translated the various sūtras, Li Wuchan interpreted the words for all of them. In the
reign of the Heavenly Empress, in the third month of the third year of Shengli, gengzi (700 CE), the Silla monk Myeonghyo (Mingxiao), who had traveled from afar to contemplate the culture of the Tang, was about to return home. Having long set his mind upon the gate of dhāraṇī, he earnestly and insistently requested the translation of this mantra so that those in that remote borderland might equally hear the esoteric teachings. Thereupon, at the Translation Cloister of Fo Shouji Monastery, he translated for him one work, the Amoghapāśa-dhāraṇī-sūtra. The śramaṇa Bolun wrote it down. In the eighth month of the first year of Jiushi (700 CE), taking the translated sūtra, he collated it again with an Indic text in Kashmīr, after which it was copied and circulated.
Vimalaprabhā-mahādhāraṇī-sūtra, in one scroll (Second translation, sharing the same original text with the Vimalaprabhā-dhāraṇī translated by Śikṣānanda.)
The one work above, in one scroll, is currently extant.
The śramaṇa Mitasan (Mitraśānta?), rendered in Chinese as 'Shuyou' ('Virtuous Friend'), was a native of Tokharistan. Leaving home in his youth, he traveled throughout India and studied the sūtras and treatises exhaustively. He was especially versed and refined in the Laṅkāvatāra and the Abhidharmakośa. Devoted to propagating the Semblance Dharma and having no attachment to his homeland, he traveled with staff in hand and arrived at the imperial palace. During the reign of the Heavenly Emperor, he co-translated the Mahāyāna Laṅkāvatāra-sūtra with Śikṣānanda. Later, in the final years of the Heavenly Empress, he co-translated one work, the Vimalaprabhā-dhāraṇī-sūtra, with the śramaṇa Fazang and others. When the translation was completed, he presented it to the palace, took his leave of the sovereign, and returned to his homeland. The Heavenly Empress bestowed lavish gifts upon him and permitted him to return to his native country.
Treatise Discriminating the Correct (Zhenzheng lun), in three scrolls.
The one work above, in three scrolls, is currently extant.
The śramaṇa Shi Xuanyi, whose secular surname was Du and whose personal name was Ai, was a Daoist adept ('yellow-crowned') and served as the abbot of Da Hongdao Abbey in the Eastern Capital. His mind had wandered through the seven classics, and he excelled in the three mysteries; among the Daoist tradition, he was a guiding leader. The
Heavenly Empress revered the Great Dharma in her heart and widely propagated the Buddhist tradition, whereupon he turned his heart [to Buddhism] and petitioned to shave his head. An
imperial decree granted permission for his ordination. He resided at Fo Shouji Monastery, later served as the monastery rector (sishi-du), and also participated in the translations. Fully recognizing the vacuity and falsehood of his former tradition and knowing that the correct teachings could be relied upon, he composed one work, the Treatise Discriminating the Correct (Zhenzheng lun), pointing out the falsities and errors; its questions and answers between host and guest are extremely concise and essential.
Amoghapāśa-dhāraṇī-īśvararāja-mantra-sūtra, in three scrolls (Also named Amoghapāśahṛdayarāja-mantra-sūtra. Translated in the tenth month of the second year of Changshou at Fo Shouji Monastery in the Eastern Capital. Śramaṇa Degan recorded the text. First translation, sharing the same original text with the one-scroll version produced by Li Wuchan.)
Sūtra on the Merit of Bathing the Buddha Image, in one scroll (Translated on the twenty-third day of the first month in the first year of Shenlong at Da Faxian Monastery in the Eastern Capital, with the Brahman Li Wuchan interpreting the words. First translation, sharing the same original text with the version produced later by Yijing.)
Sūtra on Assessing the Merit of Rosaries, in one scroll (Translated on the twenty-third day of the first month in the first year of Shenlong at Da Faxian Monastery, with Li Wuchan interpreting the words. First translation, sharing the same original text with the version produced by Yijing.)
Sūtra on the Wish-Fulfilling Jewel Dhāraṇī of Avalokiteśvara Bodhisattva, in one scroll (Second translation, sharing the same original text with the version produced by Śikṣānanda and others.)
Sūtra on the Fundamental One-Syllable Dhāraṇī of Mañjuśrī, in one scroll (Translated in the second year of Chang'an at Tiangong Monastery. The śramaṇa Huizhi and others verified the Sanskrit text, the Brahman Li Wuchan interpreted the words, and Li Wu'ai, Secretariat Drafter in Attendance, recorded the text. First translation, sharing the same original text with the version produced later by Yijing.)
Sūtra on the One-Syllable Heart-Mantra in the Period of the Degenerate Dharma from the Great Dhāraṇī, in one scroll (Translated in the first year of Shenlong at Da Faxian Monastery, with Li Wuchan interpreting the words.)
Spiritual Mantra-Sūtra of the Mahāpratisarā-mahāvidyārāja Dhāraṇī, in one scroll (Also called 'Suide' ['Obtained']. Found in the Great Zhou Catalogue. Translated in the second year of Changshou at East Tianguan Monastery. Śrīnanthashe (?) and others, śramaṇas of Kashmīr, verified the Sanskrit text, Li Wuchan interpreted the words, and Li Wu'ai recorded the text.)
The seven works above, in nine scrolls, are currently extant.
The śramaṇa *Ajitasena (Anizhenna), rendered in Chinese as Baosiwei ('Ratnacinta' / 'Precious Reflection'), was a native of the kingdom of Kashmīr in Northern India. He belonged to the kṣatriya caste and was an illustrious scion of that royal family. Leaving home in his youth, he took meditation and recitation as his vocation. After receiving the full precepts, he devoted himself to the vinaya divisions. Furthermore, his insightful comprehension surpassed the ordinary, and his learning encompassed both the ultimate and the worldly. He was especially accomplished and refined in celestial divination and esoteric mantras. In addition, taking the guidance and conversion of others as his purpose, he had no lingering fondness for his native land. In
the second year of Changshou, guisi (693 CE), under the Heavenly Empress, he arrived at the capital Luoyang. By imperial order he was installed at Tiangong Monastery. Beginning in the
second year of Changshou, guisi (693 CE), under the Heavenly Empress, and down to the second year of Shenlong, bingwu (706 CE), under Emperor Zhongzong, he translated seven works, including the Amoghapāśa-dhāraṇī-sūtra, at Shouji, Tiangong, and Faxian monasteries. Later, in the fourth month of the first year of Taiji, renzi (712 CE), under Emperor Ruizong, the Household Provisioner to the Crown Prince Zhang Qixian and others copied them and presented them to the palace. In the sixth month of the first year of Yanhe (712 CE),
an imperial decree ordered Xue Ji, Minister of Rites and Duke of the State of Jin, Xu Yanbo, Right Regular Attendant and Marquis of Gaoping, and others to carefully examine and finalize them for inclusion in the catalogue and implementation. From the second year of Shenlong onward, the Tripiṭaka master translated no more sūtras, engaging solely in diligent worship, recitation, and the cultivation of various meritorious deeds. Every morning he would grind incense to make scented water and bathe the Buddha image before taking food and drink; from beginning to end, this was his constant practice. Aside from his robes and bowl, whatever he received he immediately gave away in alms. Later, he petitioned to establish a monastery at Longmen Mountain, built according to foreign models and named 'Tianzhu' ('India'). He and his disciples resided together in this monastery. The miracles evoked by his sincere devotion were indeed many. Living over a hundred years, he died at the monastery in the ninth year of Kaiyuan (721 CE).

13.3.3

*Suvarṇaprabhāsa-uttamarāja-sūtra*, ten fascicles (fifth translation; same original as the four-fascicle *Suvarṇaprabhāsa* translated by Dharmakṣema under the Northern Liang; translation completed on the fourth day of the tenth month of Chang'an 3 [703 CE] at Ximing Monastery; śramaṇas Bolun and Huibiao served as amanuenses);
*Vajracchedikā-prajñāpāramitā-sūtra*, one fascicle (fifth translation; same original as those produced by Kumārajīva under the Yao Qin, Bodhiruci under the Northern Wei, and Paramārtha under the Chen; translated on the fourth day of the tenth month of Chang'an 3 at Ximing Monastery);
*Sūtra Spoken by the Buddha for Nanda on Renunciation and Entering the Womb*, two fascicles (extracted from fascicle 11 of the *Mūlasarvāstivāda-vinaya-kṣudrakavastu*; translated in Jinglong 4 [710 CE] at Great Jianfu Monastery; now incorporated into the *Ratnakūṭa* as the fourteenth assembly, retitled the "Assembly on Entering the Womb");
*Niyatāniyatagatimudrāvatāra-sūtra*, one fascicle (second translation; same original as the *Bubiding ruding ru yin jing* produced by Gautama Prajñāruci under the Northern Wei; translation completed on the fifth day of the fifth month of Jiushi 1 [700 CE]);
*Bhaiṣajyaguru-vaiḍūryaprabharāja-saptabuddha-pūrvapraṇidhāna-viśeṣavistara-sūtra*, two fascicles (fourth translation; same original as those produced by Dharmagupta and others under the Chen, though differing in breadth and brevity; translated in the summer of Shenlong 3 [707 CE] in the Foguang Hall of the Imperial Palace; Emperor Zhongzong personally presided over the Dharma assembly and served as amanuensis with his own hand);
*Maitreya-vyākaraṇa-sūtra*, one fascicle (sixth translation; same original as Kumārajīva's *Maitreya-vyākaraṇa* and others; translated on the twenty-second day of the ninth month of Dazu 1 [701 CE] at Great Fuxian Monastery in the Eastern Capital);
*Rājāvavādaka-sūtra Spoken by the Buddha for King Prasenajit*, one fascicle (third translation; same original as the older *Jianwang jing* and the Tang translation *Shengjunwang jing*; translated on the fifteenth day of the seventh month of Shenlong 1 [705 CE] at Great Fuxian Monastery in the Eastern Capital; śramaṇa Xuansan served as amanuensis);
*Sūtra on the Merits of Bathing the Image*, one fascicle (second translation; same original as that produced by Ratnacinta; translated on the fifteenth day of the fourth month of Jinglong 4 [710 CE] in the Translation Bureau of Jianfu Monastery);
*Sūtra on the Merits of Prayer Beads*, one fascicle (second translation; same original as that produced by Ratnacinta; translated on the fifteenth day of the fourth month of Jinglong 4 in the Translation Bureau of Jianfu Monastery);
*Cintāmaṇicakra-avalokiteśvarabodhisattva-dhāraṇī-sūtra*, one fascicle (third translation; same original as those produced by Śikṣānanda, Ratnacinta, and others; translated in Jinglong 4 in the Translation Bureau of Great Jianfu Monastery);
*Sūtra on the King of the One-Syllable Spell from the Incantation Treasury of Mañjuśrī Bodhisattva*, one fascicle (fourth translation; same original as that produced by Ratnacinta; translated on the fourth day of the tenth month of Chang'an 3 [703 CE] at Ximing Monastery);
*Dhāraṇī-sūtra Praising the Virtues of the Tathāgata*, one fascicle (second translation; same original as the *Dhāraṇī-sūtra of the Twelve Buddhas' Names* translated under the Sui; translated on the twenty-third day of the intercalary sixth month of Jingyun 2 [711 CE] in the Translation Bureau of Great Jianfu Monastery; śramaṇas Xuansan, Zhiji, and others served as amanuenses);
*Mahāmāyūrīvidyārājñī*, three fascicles (eighth translation; same original as that produced by Saṅghapāla and others under the Liang; translated in Shenlong 1 [705 CE] in the Palace Chapel of the Eastern Capital);
*Uṣṇīṣavijayā-dhāraṇī-sūtra*, one fascicle (fifth translation; same original as those produced by Du Yi, Divākara, Buddhapālita, and others; translated in Jinglong 4 [710 CE] in the Translation Bureau of Great Jianfu Monastery);
*Alaṃkārarāja-dhāraṇī-sūtra*, one fascicle (translated on the twenty-third day of the ninth month of Dazu 1 [701 CE] at Great Fuxian Monastery in the Eastern Capital);
*Gandharājabodhisattva-dhāraṇī-sūtra*, one fascicle (translated in Shenlong 1 [705 CE] at Great Fuxian Monastery in the Eastern Capital);
*Sarvaguṇālaṃkārarāja-sūtra*, one fascicle (translated on the fifteenth day of the seventh month of Shenlong 1 at Great Fuxian Monastery in the Eastern Capital; śramaṇa Xuansan served as amanuensis);
*Dhāraṇī-sūtra on Eradicating Karmic Obstacles*, one fascicle (translated in Jinglong 4 [710 CE] in the Translation Bureau of Great Jianfu Monastery);
*Bhadrakārātrī-sūtra*, one fascicle (translated on the twenty-third day of the ninth month of Dazu 1 [701 CE] at Great Fuxian Monastery in the Eastern Capital);
*Mahāyānābhavasaṅkrānti-sūtra*, one fascicle (translated on the twenty-third day of the ninth month of Dazu 1 at Great Fuxian Monastery in the Eastern Capital);
*Kalyāṇavarṇarājāvadāna-sūtra*, one fascicle (translated on the twenty-third day of the ninth month of Dazu 1 at Great Fuxian Monastery in the Eastern Capital);
*Sūtra on the Seal of the Dharma Spoken by the Buddha for the Dragon King Sāgara*, one fascicle (translated on the twenty-third day of the intercalary sixth month of Jingyun 2 [711 CE] in the Translation Bureau of Jianfu Monastery; śramaṇas Xuansan, Zhiji, and others served as amanuenses);
*Vajracchedikā-prajñāpāramitā-sūtra-śāstra-kārikā*, one fascicle (composed by Bodhisattva Asaṅga; translated in Jingyun 2 [711 CE] in the Translation Bureau of Great Jianfu Monastery; śramaṇas Xuansan, Zhiji, and others served as amanuenses);
*Vajracchedikā-prajñāpāramitā-sūtra-bhāṣya*, three fascicles (verses composed by Bodhisattva Asaṅga, commentary by Bodhisattva Vasubandhu; translated in Jingyun 2 in the Translation Bureau of Jianfu Monastery; śramaṇas Xuansan and Zhiji served as amanuenses);
*Nyāyamukha*, one fascicle (composed by Bodhisattva Dignāga; second translation; same original as that translated by Dharma Master Xuanzang; translated in Jingyun 2 in the Translation Bureau of Great Jianfu Monastery; śramaṇas Xuansan and Zhiji served as amanuenses);
*Ratnāṅkura-śāstra on the Vijñaptimātratāsiddhi*, five fascicles (also titled *Anuloma-bhāṣya on the Viṃśikā-vijñaptimātratā*; composed by Bodhisattva Dharmapāla; translated on the fifteenth day of the fourth month of Jinglong 4 [710 CE] in the Translation Bureau of Jianfu Monastery; śramaṇas Xuansan and Zhiji served as amanuenses);
*Ālambanaparīkṣā-vṛtti*, one fascicle (composed by Bodhisattva Dharmapāla; translated on the twenty-fifth day of the fourth month of Jinglong 4 in the Translation Bureau of Great Jianfu Monastery; śramaṇas Xuansan, Zhiji, and others served as amanuenses);
*Hastavālaprakaraṇa*, one fascicle (composed by Bodhisattva Dignāga; second translation; same original as the *Jiejuan lun*; translated on the fourth day of the tenth month of Chang'an 2 [702 CE] at Ximing Monastery);
*Prajñāptihētu-saṃgraha-śāstra*, one fascicle (composed by Bodhisattva Dignāga; translated on the fourth day of the tenth month of Chang'an 3 [703 CE] at Ximing Monastery; śramaṇa Huibiao served as amanuensis);
*Sāmānyalakṣaṇa-parīkṣā-kārikā*, one fascicle (composed by Bodhisattva Dignāga; translated in Jingyun 2 [711 CE] in the Translation Bureau of Great Jianfu Monastery; śramaṇa Zhiji and others served as amanuenses);
*Śamatha-vipaśyanā-dvāra-śāstra-kārikā*, one fascicle (composed by Bodhisattva Vasubandhu; translated in Jingyun 2 in the Translation Bureau of Jianfu Monastery; śramaṇa Xuansan and others served as amanuenses);
*Daṇḍa-śāstra*, one fascicle (composed by Venerable Śākyakīrti; translated in Jingyun 2 in the Translation Bureau of Great Jianfu Monastery; śramaṇa Xuansan and others served as amanuenses);
*Ṣaṇmukhī-dhyānābhyāsa-deśanā-śāstra*, one fascicle (root text by Bodhisattva Asaṅga, commentary by Bodhisattva Vasubandhu; translated on the fourth day of the tenth month of Chang'an 3 [703 CE] at Ximing Monastery);
*Sūtra on the Five Aggregates Being Empty*, one fascicle (an alternate translation extracted from fascicle 2 of the *Saṃyuktāgama*; translated in Jinglong 4 [710 CE] in the Translation Bureau of Great Jianfu Monastery; śramaṇa Zhiji and others served as amanuenses);
*Dharmacakrapravartana-sūtra*, one fascicle (an alternate translation extracted from fascicle 15 of the *Saṃyuktāgama*; translated in Jinglong 4 in the Translation Bureau of Jianfu Monastery; śramaṇa Xuansan served as amanuensis);
*Anitya-sūtra*, one fascicle (also titled *Sānqǐ jīng*; translated on the twenty-third day of the ninth month of Dazu 1 [701 CE] at Great Fuxian Monastery in the Eastern Capital);
*Aṣṭākṣaṇakṣaṇa-sūtra*, one fascicle (translated on the twenty-third day of the ninth month of Dazu 1 at Great Fuxian Monastery in the Eastern Capital).

13.3.4

Sūtra of the Questions of the Long-Nail Brahmacārin, in one fascicle (translated on the twenty-third day of the eleventh month in the first year of Jiushi at Da Faxian Monastery in the Eastern Capital);
Avadāna-sūtra, in one fascicle (translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery, recorded by śramaṇa Xuanxuan and others);
Brief Admonition Sūtra, in one fascicle (translated on the twenty-third day of the intercalary sixth month in the second year of Jingyun at the Sūtra Translation Court of Jianfu Monastery, recorded by śramaṇa Zhiji);
Sūtra on Curing Haemorrhoids, in one fascicle (also titled Haemorrhoids and Fistulas; translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery, recorded by śramaṇa Xuanxuan and others);
Mūlasarvāstivāda-vinaya, in fifty fascicles (translated on the fourth day of the tenth month in the second year of Chang'an at Ximing Monastery, recorded by śramaṇa Baolun, Huibiao, and others);
Mūlasarvāstivāda-bhikṣuṇī-vinaya, in twenty fascicles (translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery);
Mūlasarvāstivāda-vinaya-kṣudrakavastu, in forty fascicles (translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery);
Mūlasarvāstivāda-nidānamātṛkā, in ten fascicles (or eight fascicles; translated in the second year of Chang'an at Ximing Monastery);
Mūlasarvāstivāda-prātimokṣa-sūtra, in one fascicle (translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery);
Mūlasarvāstivāda-bhikṣu-prātimokṣa-sūtra, in one fascicle (translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery);
Mūlasarvāstivāda-śataika-karman, in ten fascicles (translated on the fourth day of the tenth month in the third year of Chang'an at Ximing Monastery);
Mūlasarvāstivāda-vinaya-kārikā, in five fascicles (composed by the Venerable Viśākha; translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery; previously translated at Nālandā Monastery in the Western Regions, later revised and petitioned to be circulated in the Jinglong era);
Summary Verses of the Mūlasarvāstivāda-vinaya-kṣudrakavastu, in one fascicle (translated in the fourth year of Jinglong at the Sūtra Translation Court of Jianfu Monastery);
Summary Verses of the Mūlasarvāstivāda-nidānamātṛkā, in one fascicle (translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery);
Mūlasarvāstivāda-vinayasaṃgraha, in twenty fascicles (compiled by the Venerable Jinamitra; or fourteen fascicles; translated on the twenty-third day of the twelfth month in the first year of Jiushi at Da Faxian Monastery in the Eastern Capital);
One Hundred and Fifty Verses in Praise of the Buddha, in one fascicle (composed by the Venerable Mātṛceṭa; translated at Nālandā Monastery in Central India, and rearranged again in the second year of Jingyun at Jianfu Monastery);
Bodhisattva Nāgārjuna's Verses of Admonition to the King, in one fascicle (third translation, belonging to the same text as the older Essential Verses Exhorting Kings; translated in the kingdom of Tāmralipti in Eastern India, and rearranged upon reaching the capital);
Record of Eminent Monks Who Sought the Dharma in the Western Regions under the Great Tang, in two fascicles (composed while staying in Śrīvijaya in the Southern Seas upon returning from the western countries, and sent back);
Record of the Inner Law Sent Home from the Southern Seas under the Great Tang, in four fascicles (composed while staying in Śrīvijaya in the Southern Seas upon returning from the western countries, and sent back);
Essential Ritual for the Independent Confession of Transgressions, in one fascicle (sometimes without the character "Independent");
Essential Ritual for the Use of the Three Kinds of Water, in one fascicle (also titled Essential Method of Practice);
Ritual Procedure for Protecting Life and Releasing Living Beings, in one fascicle (also titled Ritual Procedure);
Treatise on the Lotus Sūtra, in five fascicles (author unknown; whether single or duplicate translation is not yet clear; translated in the second year of Jingyun);
Pramāṇasamuccaya, in four fascicles (translated in the second year of Jingyun; as the above mostly took the dates when petitions for circulation were submitted, their stated completion dates are frequently identical);
Mūlasarvāstivāda-vinaya-bhaiṣajyavastu, in twenty fascicles;
Mūlasarvāstivāda-vinaya-saṅghabhedakavastu, in twenty fascicles (lacking two fascicles);
Mūlasarvāstivāda-vinaya-pravrajyāvastu, in five fascicles (lacking one fascicle);
Mūlasarvāstivāda-vinaya-varṣāvastu, in one fascicle;
Mūlasarvāstivāda-vinaya-pravāraṇāvastu, in one fascicle;
Mūlasarvāstivāda-vinaya-carmavastu, in two fascicles;
Mūlasarvāstivāda-vinaya-kaṭhinavastu, in one fascicle.
The above seven works comprising fifty fascicles, from the Bhaiṣajyavastu down, were all translated in the two capitals from the first year of Zhengsheng of the Great Zhou to the second year of Jingyun of the Great Tang, but were not entered into the Kaiyuan Catalogue of Buddhist Teachings. Now, having been searched out, request is made to enter them into the Zhenyuan Catalogue. Among them, three fascicles are still missing because searches for texts have not yet obtained them; for the present they are recorded under the catalogue of missing texts. Lest they be lost or mistakenly treated as offshoot extracts according to previous errors, they are specially noted again here.
The above comprises sixty-one works in two hundred and thirty-nine fascicles (the two works in nine fascicles below the Treatise on the Lotus Sūtra have lost texts).
Added further are seven works in fifty fascicles, among which three fascicles were originally missing.
Śramaṇa Shi Yijing was a man from Qizhou, whose secular surname was Zhang and courtesy name was Wenming. In his childhood years he renounced worldly glory and shed his hair. Thereupon he consulted eminent masters everywhere and gathered widely from various writings, thoroughly mastering both Buddhist and non-Buddhist teachings, and fully understanding both past and present. At the age of fifteen, his aspiration was fixed on journeying to the Western Regions. He revered the refined conduct of Faxian and admired the lofty style of Xuanzang. In addition, his diligence allowed no time to go to waste, and books never left his hands. Upon coming of age and receiving full ordination, his steadfastness grew even more resolute. In the second year of Xianheng, at the age of thirty-seven, his long-cherished aspiration was finally fulfilled. He thereupon proceeded to Guangzhou, initially forming a pact with ten like-minded companions. But when it came to embarking on the ship, all the others shrank back and quit; only Yijing's firm resolve burned ever brighter. He then traveled alone, undergoing countless hardships, and gradually reached India. Wherever he went, he mastered the local speech. Wherever he encountered kings and ministers, he was treated with great respect. He climbed Mount Gṛdhrakūṭa and Mount Kukkuṭapāda in person, and visited the Jetavana and the Deer Park everywhere. He rested at Nālandā, paid homage to the Bodhi Tree, and studied both Mahāyāna and Hīnayāna under eminent masters everywhere. When his tasks were complete, he returned to his native land. In all, he traveled through more than thirty kingdoms, journeying back and forth seeking the Dharma for over twenty years. In the mid-summer of the yihai year, the first year of Zhengsheng of the Empress Regnant, he returned to the Heluo region. He brought back nearly four hundred Indic texts of sūtras, vinayas, and śāstras, amounting to five hundred thousand verses, one set of true likenesses of the Vajrāsana, and three hundred grains of relics. The Empress Regnant, revering the Dharma and honoring the person, personally welcomed him outside the Shangdong Gate. The monastics of Luoyang prepared banners and pennants, and also arranged drums and music to guide him at the head of the procession. The Indic texts he brought were placed at Fo Shouji Monastery, and an order was issued to have them translated. At first, he translated the Avataṃsaka-sūtra together with the Khotanese Tripiṭaka Master Śikṣānanda; only after the Jiushi era did he begin translating on his own. From the gengzi year, the first year of Jiushi, to the guimao year, the third year of Chang'an, at Faxian Monastery in the Eastern Capital and Ximing Monastery in the Western Capital, he translated the Suvarṇaprabhāsottamarāja, Vajracchedikā-prajñāpāramitā, Samādhisaṃketa, Maitreya Becoming Buddha, One-Syllable Spell-King, Alaṃkārarāja-dhāraṇī, Bhadrakārātrī, Saṃsāragati, Rūpāvatī-rāja-nidāna, Anitya, Eight Inopportune and Opportune Occasions, Questions of the Long-Nail Brahmacārin, and other sūtras, as well as the Mūlasarvāstivāda-vinaya, Nidānamātṛkā

13.3.5

[Muktaka], the Ekottarakarma, the Vinayasaṃgraha, and the like; the Hastavāla, the Hetudvāra-pratītyasamutpāda (Trikālaparīkṣā), the *Ṣaṇmukhagopadeśa-śāstra, and the like; and Nāgārjuna's Suhṛllekha: the above twenty works in one hundred and fifteen fascicles. The North Indian śramaṇa Anizhenna verified the Sanskrit text and meaning. The śramaṇas Baolun, Fuli, Huibiao, Zhiji, and others transcribed the text and verified the wording. The śramaṇas Fabao, Fazang, Degan, Shengzhuang, Shenying, Renliang, Dayi, Cixun, and others verified the meaning. Xu Guan, Assistant Professor of the Directorate of Education, supervised and safeguarded [the work]. It was transcribed and presented to the inner palace. The Empress Dowager (Wu Zetian) composed the "Preface to the Newly Translated Sacred Teachings" and ordered it prefixed to the start of the scriptures. Coming to the dragon-arising of Emperor Zhongzong, in the first year of the Shenlong era (705), yisi, he translated the Mayūrī-rāñjñī-sūtra in the inner bodhimaṇḍa of the Eastern Capital. Furthermore, at the Great Fuxian Monastery, he translated such scriptures as the Suvikrāntadevaputra-paripṛcchā, the Gandharājadharābodhisattva-dhāraṇī, and the Sarvaguṇālaṅkāradharā. For the above four works in six fascicles, the śramaṇa Bandhu read the Sanskrit text; the śramaṇa Xuanzan transcribed the text; the śramaṇa Dayi verified the wording; and the śramaṇas Shengzhuang, Lizheng, and others verified the meaning. Cui Shi, Vice Minister of the Ministry of War, and Lu Can, Supervising Secretary, polished the text and rectified the characters. Yang Shenjiao, Chief of the Palace Library Secretariat, Imperial Consort Officer, and Duke of the State of Guan, supervised and safeguarded [the work]. Emperor Zhongzong esteemed the Buddhist scriptures from his heart and composed a preface extolling them, titled "Great Tang Longxing Tripiṭaka Sacred Teachings Preface". The Emperor attended the western gate of the city of Luoyang, promulgated to all the populace what [Yijing] had newly translated, and ordered all [works] to prefix it. In the second year, bingwu (706), he accompanied the imperial entourage back to the capital. An imperial edict was issued to separately establish a Translation Hall at the Great Jianfu Monastery to house him. In the third year, dingwei (707), the Emperor summoned him to enter the palace, together with the translation śramaṇas, to keep the ninety-day summer retreat. Because the Emperor had previously resided in Fangling under dark adversity with no recourse, he had prayed to Bhaiṣajyaguru and thereupon received descending blessings. Celebrating this past grace, he wished to widely propagate the great undertaking; he therefore commanded the followers of the Dharma to translate further. In the Foguang Hall of the Great Inner Palace, a two-fascicle translation was completed, titled Saptabuddhadīpanirmāṇa-bhaiṣajyaguru-pūrvapraṇidhānapuṇyaviśeṣa-sūtra. The Emperor attended the Dharma gathering and transcribed the text with his own hand. Further, in the fourth year of the Jinglong era, gengxu (710), at the Great Jianfu Monastery, he translated the [Mūlasarvāstivāda-]yuxiang gongde (Bathing the Image Merit Sūtra), the Shuzhu gongde (Rosary Merit Sūtra), the Cintāmaṇi, the Uṣṇīṣavijayā, the Banchu zuizhang (Eradicating Sins and Obstacles), the Chujia rutai (Going Forth into the Womb), the Wuyun jie kong (Five Aggregates are Empty), the San zhuan falun (Three Turnings of the Dharma Wheel), the Dṛṣṭānta, the Cure of Hemorrhoids, and other sūtras; the Mūlasarvāstivāda-bhikṣuṇī-vinaya, the Vinayavastu, the Prātimokṣa-sūtras of the two assemblies, the Vinayagāthā, the Nidānamuktaka-saṃgrahagāthā, the Vijñaptimātratā-ratnāṅkura, the Ālambanaparīkṣā-ṭīkā, and the like: the above twenty works in eighty-eight fascicles. The Tokharian śramaṇa Dharmamoma and the Central Indian śramaṇa Zhuangnu verified the Sanskrit meaning; the Kashmīrī śramaṇa Dharmananda verified the Sanskrit text; the East Indian layman and chieftain Īśvara verified the Indic manuscript. The śramaṇa Huiji, the Central Indian layman Li Shijia, and the Secretarial Drafter Dupoduo read the Indic manuscript. The śramaṇas Wenwang, Huizhao, Lizheng, Shengzhuang, Aitong, Siheng, and others verified the meaning. The śramaṇas Xuanzan, Zhiji, and others transcribed the text. The East Indian layman Gautama-vajra and Prince A顺 (Aśun/Aśoka?) of the kingdom of Kaśmīra verified the translation. More than twenty individuals—including Li Qiao, Grand Academician of the Institute for the Advancement of Literature, Specially Advanced and Duke of the State of Zhao; Wei Sili, Minister of War and Duke of Xiaoyao; Zhao Yanzhao, Vice Director of the Secretariat; Lu Zangyong, Vice Minister of Personnel; Zhang Yue, Vice Minister of War; and Li Yi and Su Ting, Secretariat Drafters—arranged the prose and polished the style. Wei Juyuan, Left Vice Director of the Department of State Affairs and Duke of the State of Shu, and Su Gui, Right Vice Director of the Department of State Affairs and Duke of the State of Xu, oversaw the translation; Secretariat Director Prince Siyong oversaw and protected it. Furthermore, in the second year of the Jingyun era of Emperor Ruizong, xinhai (711), at the Great Jianfu Monastery he again translated the Praise of the Tathāgata's Merit Divine Dhāraṇī, the Sūtra of the Dharma Seal Preached by the Buddha for the Dragon King, the Abridged Admonitions, and other sūtras; the Verses of the Vajracchedikā-śāstra, the Commentary on the Nyāyamukha, the Verses on the Examination of General Characteristics, the Verses on the Gate of Śamatha and Vipaśyanā, the Hastadaṇḍa, and other treatises; as well as the Saddharmapuṇḍarīka, the Pramāṇasamuccaya, and the Śatapañcāśatka-stotra—in all, twelve works in twenty fascicles. The śramaṇas Harimati, Utideva, and others read the Indic text; the śramaṇas Xuanzan, Zhiji, and others transcribed the text; the śramaṇa Huizhao and others verified the meaning; and Sa Chongyin, Director of Imperial Sacrifices and Duke of the State of Wei, supervised and guarded it. In total, from the first year of the Jiushi era of Empress Wu, gengzi (700), to the second year of the Jingyun era of Emperor Ruizong, xinhai (711), he translated fifty-six works in two hundred and thirty fascicles in total. Furthermore, he independently composed the Record of Eminent Monks Who Sought the Dharma in the Western Regions during the Great Tang, the Account of Buddhism Sent Home from the South Seas, the Essential Rules for Specific Confession of Transgressions, the Essential Rules for the Use of the Three Waters, and the Ritual Procedures for Protecting the Dharma and Releasing Living Beings, making five works in nine fascicles altogether. In addition, he translated the vastus of the Sarvāstivāda (namely, of the category of skandhaka and varga found in various vinayas; the Sanskrit phonetic terms merely differ between north and south) in approximately seventy to eighty fascicles; having merely produced the literal draft and not yet having had the leisure to edit and polish them, he suddenly entered nirvāṇa, and those texts were subsequently set aside. Yijing also extracted various avadānas from the Sarvāstivāda Vinaya to circulate as separate works, such as the Makara Avadāna, making forty-two sūtras in forty-nine fascicles. Since these are separately extracted sūtras, they are not counted in the regular tally of translations; they are recorded now in the catalogue of separately extracted works, where their titles are fully listed as in the catalogue of eliminating redundancies. Although Yijing translated across all three baskets of the canon, his special focus was on the Vinaya division. In the leisure left from translating and compiling, he personally instructed his disciples; in all affairs of conduct, he placed urgency upon their practice. Filtering water and washing away defilements were extraordinarily different from the ordinary crowd. His fellow learners practiced and transmitted it everywhere throughout the capitals of Chang'an and Luoyang. How excellent! This too was a glorious event for the bequeathed Dharma! As the Tripiṭaka master was flourishing in the Way and advancing in years, he showed signs of slight illness. On the nineteenth day of the first month of the third year of the Jingyun era, renzi (712), the era name was changed to the first year of Taiji. On the twenty-second day of the second month, his disciple, the bhikṣu Chongxu, had a portrait painted of the Tripiṭaka Preceptor (Upādhyāya); the Preceptor was seventy-eight years old at the time. Emperor Ruizong, the Great Holy and True Emperor, composed a eulogy:

Linked texts (1)

貞元新定釋教目錄 — 圓照, Classical Chinese