貞元新定釋教目錄 13.3.1

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.