貞元新定釋教目錄 14.3.4

14.3.4

Having finished, he intended to return; on his way back through Northern India he unfortunately died. The Indic texts he had brought were, by imperial order, welcomed and brought back, and were recently kept and managed at Huayan Monastery in the Western Capital. [Śubhakarasiṃha] Wūwèi and the śramaṇa Yīxíng selected several Indic sūtras there, all of which were wondrous dhāraṇī teachings that had never been translated before. In the twelfth year, accompanying the imperial cortege into Luoyang, he was accommodated at Dàfúxiān Monastery. Thereupon, for the śramaṇa Yīxíng, he translated the Mahāvairocana-sūtra. That sūtra's full Indic text contains one hundred thousand verses; what was produced now merely extracts its essentials. The śramaṇa Bǎoyuè translated the spoken words; the śramaṇa Yīxíng served as scribe receiving the directives, and also edited and polished the phrasing and doctrine. With ornate and plain in equal measure, it was wonderfully harmonious with the profound purport. He also produced two sūtras: the Subāhu[-paripṛcchā] and the Susiddhi. Wūwèi's nature was fond of tranquil simplicity, quiet reflection, and gladdening the spirit. From time to time he opened up meditation contemplation to encourage beginners. Generating thought with compassion, he guided others without failing. When people asked about their doubts, he analyzed and resolved them without impediment.
Qī jùzhī fómǔ zhǔnnī dàmíng tuóluóní jīng (Cundī-dhāraṇī-sūtra of the Seven Koṭis of Mother-Buddhas), 1 fascicle (Second translation; same text as that translated by the Tripiṭaka master Divākara; translated in the eleventh year of Kǎiyuán at Zìshèng Monastery.)
Jīngāngdǐng yújiā zhōng lüèchū niànsòng fǎ (Abbreviated Recitation Ritual from the Vajraśekhara Yoga), 4 fascicles (Also called a sūtra; translated in the eleventh year of Kǎiyuán at Zìshèng Monastery.)
Jīngāngdǐng jīng Mànshūshìlì púsà wǔ zì xīn tuóluóní pǐn (Chapter on the Five-Syllable Heart Dhāraṇī of Mañjuśrī Bodhisattva from the Vajraśekhara-sūtra), 1 fascicle (Translated in the eighteenth year of Kǎiyuán at Dàjiànfú Monastery.)
Guānzìzài rúyì lún púsà yújiā fǎyào (Yoga Essentials of the Bodhisattva Avalokiteśvara Cintāmaṇicakra), 1 fascicle (The above three sūtras are all abridged translations extracted from the Indic text of the Vajraśekhara-sūtra, not the entire work; translated in the eighteenth year of Kǎiyuán at Dàjiànfú Monastery.)
Total: 4 works, 7 fascicles; all texts are extant.
The śramaṇa Bāzhìluópútí (pronounced Bōtí), rendered in Tang as Vajrabodhi, was a person of Malaya in Southern India (rendered here as "Country of Radiance"; this country is near Potalaka Mountain, the palace of Avalokiteśvara). He was of the brahmin caste. He went forth from home in his youth and traveled through the regions of India. Although broadly versed in internal and external learning, he was especially adept in dhāraṇīs; in this single gate he rarely had a peer. Traveling and converting according to conditions, he benefited living beings everywhere. Hearing that the Buddha Dharma was esteemed and flourished in Great China, he boarded a ship and sailed eastward, reaching the coastal borders. After eight years, he finally arrived at the capital. Thereupon he widely promoted the secret teaching and established maṇḍalas; when he produced them according to the rules, all were touched by miraculous omens. The śramaṇa Yīxíng revered this secret method and frequently went to consult him. Vajrabodhi pointed out and expounded everything one by one, and also erected an altar to confer abhiṣeka on him. Yīxíng reverently received this teaching and requested that it be translated and circulated. In the eleventh year, guǐhài, at Zìshèng Monastery, [Vajrabodhi] translated the Yoga niànsòng fǎ and the Qī jùzhī tuóluóní for him. The great leader of East Indian brahmins and Drafter in the Secretariat, Iśvara, translated the spoken words; the śramaṇa Wēngǔ of Mount Sōng served as scribe. In the eighteenth year, gēngwǔ, at Dàjiànfú Monastery, he produced the Mànshūshìlì wǔ zì xīn and the Guānzìzài yújiā yào; the śramaṇa Zhìzàng translated the spoken words. Furthermore, to the former Mahāpratisarā he added new mantras. Whatever dhāraṇī mudrā Vajrabodhi performed, it was efficacious wherever he went. The transmission and spread of the secret teachings truly relied on this person! Furthermore, his abhiṣeka disciple, Grand Master of Proper Consultation, Acting Secretariat Drafter, Attendant Reader to the Crown Prince and Princes, and Academician of the Academy of Scholarly Worthies Lǚ Xiàng, out of veneration for his master, the Tripiṭaka Master, consequently recorded him, saying: The Upādhyāya was originally the third son of the kṣatriya king Īśānavarman of Central India. Later, because General Mi-zhun-na of the king of Southern India recommended and reported him, he was consequently called a person of Southern India. At ten years of age, he went forth from home at Nālandā Monastery. Relying on the master Śāntijñāna, he studied the treatise on linguistics (Śabdavidyā-śāstra). At age fifteen he went to Western India, where for four years he studied Dharmakīrti's treatises; then he returned to Nālandā Monastery. At age twenty he received full ordination. For six years he studied the Mahāyāna and Hīnayāna vinayas. He also studied the southern tradition's Prajñāpradīpa-śāstra, Śata-śāstra, and Dvādaśanikāya-śāstra. At age twenty-eight, in the city of Kapilavastu, he studied the Yogācārabhūmi-śāstra, Vijñaptimātratāsiddhi-śāstra, and Madhyāntavibhāga-śāstra under the master Jinabhadra. After three years, when he was thirty-one, he went to Southern India. Under Nāgārjuna Bodhisattva's disciple Nāgabodhi—who was seven hundred years old and still living today—he served and made offerings for seven years. He received and studied the Vajraśekhara-yoga-sūtra, the Vairocana dhāraṇī gates, various Mahāyāna scriptures, and the five vidyā treatises. Receiving the fivefold abhiṣeka, there was nothing of the secret treasury of all Buddhas that he did not master. He then took leave of his master Nāgabodhi and returned to Central India, where he visited and paid homage to the miraculous stūpas of the Tathāgata's eight aspects. After that, Southern India suffered a drought for three years. Its king, Narasiṃhapodhavarman, dispatched an envoy to invite the Upādhyāya to erect an abhiṣeka bodhimanda within his palace to pray for rain. At that time sweet rain poured down, and the king and ministers rejoiced. Thereupon, for the Upādhyāya, [the king] built a monastery to lodge him. After more than three years, in the south of the country near the sea, there was an Avalokiteśvara Bodhisattva Monastery, beside whose gate stood a nyagrodha tree that had previously withered. The Upādhyāya fasted and practiced the Path for seven days, and the tree flourished anew. The Bodhisattva manifested in response and spoke these words: 'What you have studied is now accomplished. You may go to the Lion Country (Siṃhala) to gaze upon and worship the Buddha's tooth, and ascend Mount Laṅkā to pay homage to the Buddha's footprint. Upon returning, you may go to the Middle Kingdom (China) to pay homage to the Bodhisattva Mañjuśrī. That country has an affinity with you; you should go to transmit the teachings and deliver living beings.' Having heard these words, he was exceedingly rejoiced. The monastic assembly all heard these words. The monastery community then said: 'If the Bodhisattva descends, the branches and leaves of the nyagrodha tree flourish; when he leaves, they wither.' Taking this as a sign for three weeks, he then returned to take leave of the king of that country. Leading eight disciples, both monastic and lay, he went to the Lion Country, reaching the city of Laṅkā. The king, ministers, and the fourfold assembly welcomed and paid homage to the Upādhyāya with various incenses and flowers. Reaching the side of the palace, he further proceeded to the Abhayarāja Monastery to pay head-and-foot homage to the Buddha's tooth, holding various incenses and flowers in sincere offering. This moved the Buddha's tooth to emit light forming a canopy in the air, universally manifesting. The great assembly all witnessed this auspicious sign. He then stayed at that monastery for half a year making offerings, and then went southeast toward Mount Laṅkā. Along the way, he paid homage to the Buddha-Eye Stūpa. At that time, practicing the Path for a day and a night, none of his wishes went unfulfilled. Next he arrived at the Seven Jewels Mountain City. Next he traveled to the country of Rohaṇa, which governed the Jewel Mountain. The land of this mountain abounded in tāla trees. The king of the country had previously believed in the Hīnayāna. Hearing that the Upādhyāya had arrived, he went far outside the city to welcome him. Proceeding to the royal palace, he extensively arranged offerings. Over the course of more than a month, the Upādhyāya expounded the Mahāyāna nature of reality to him, and he was able to awaken, enter, believe, accept, and rejoice. He then generously bestowed miscellaneous jewels, but the Upādhyāya would not accept them, saying: 'My original intention in coming was to pay head-and-foot homage to the Buddha's footprint, not for precious treasures. Having come from afar to this place, I wish only that you show me the way.' The king then sent men with a palanquin for the Upādhyāya to ride, sending him up to the foot of the mountain. That mountain had many wild beasts, lions, poisonous dragons, and savages.