Translation axis · 譯 · 祖師
Figures祖師
The masters behind the texts Waken translates — the authors who composed them, the translators who carried them into Chinese, and the commentators who opened them. All are figures of antiquity. Where a master's exact dates are uncertain, an approximate century is shown and marked as such — these are ancient teachers, not modern persons of the same name.
Waken 所譯諸典背後的祖師——造論者、譯師、釋論者。皆古德。年代不詳者， 標約略世紀並註明不詳;旨在示其為千百年前之古德，非同名今人。
The same masters set out by year, by teaching line, and in full — The Inheritance · 承衍展 →
造論Authors
年表 · chronicle
- —有大師名馬鳴菩薩。長老脇弟子也。There was a great master named the Bodhisattva Aśvaghoṣa, a disciple of the Elder Pārśva.T50n2046 0183a26
- —見中天竺有出家外道。世智聰辯善通論議。In central India there was a renunciant of an outsider path, worldly-wise, eloquent, and skilled in debate.T50n2046 0183a28
- —深契大乘窮盡法性，大悲內融隨機應現，愍物長迷故作斯論。He accorded profoundly with the Great Vehicle and exhausted the nature of dharmas; great compassion fused within him, and he responded to beings as occasions arose. Grieving that beings were long astray, he composed this treatise.T32n1666 0575a11
- —迦旃延子遣人往舍衛國。請馬鳴為表文句。Kātyāyanīputra sent men to Śrāvastī to ask Aśvaghoṣa to set the wording in order.T50n2049 0189a21
- —經十二年造毘婆沙方竟。凡百萬偈。After twelve years the composition of the *Vibhāṣā* was completed, one million verses in all.T50n2049 0189a25
年表 · chronicle
- —提婆菩薩者南天竺人。龍樹菩薩弟子婆羅門種也。博識淵攬。才辯絕倫。擅名天竺為諸國所推。The bodhisattva Deva was a man of South India, a disciple of the bodhisattva Nāgārjuna and of brahmin stock. Wide in learning and deep in reading, unmatched in ability of speech, his name stood high in India and the several kingdoms deferred to him.T50n2048 0186c11
- —其初託生南天竺土婆羅門種。尊貴豪勝。由與神眼遂無一目。因是號曰迦那提婆。He was first born in the land of South India among the brahmin caste, noble and eminent. Because he had given an eye to the deity he was left with but one, and for this he was called Kāṇadeva.T50n2058 0318c26
- —佛泥曰後八百餘年，有出家大士厥名提婆，玄心獨悟俊氣高朗，道映當時神超世表More than eight hundred years after the Buddha's parinirvāṇa there was a great renunciant adept named Deva, awakened alone in the depth of his mind, lofty and keen in spirit, whose way shone upon his age and whose spirit passed beyond the world.T30n1569 0167c15
- —提婆菩薩造婆藪開士釋姚秦三藏鳩摩羅什譯Composed by the bodhisattva Deva; explained by the adept Vasu; translated by the Yao-Qin Tripiṭaka master Kumārajīva.T30n1569 0168a20
《大乘百法明門論》 · 《唯識三十論頌》 · 《唯識二十論》 · 《辯中邊論》 · 《攝大乘論釋》 · 《金剛般若波羅蜜經論》 · 《無量壽經優波提舍》 · 《阿毘達磨俱舍論》 · 《大乘莊嚴經論》長行釋（窺基判）
年表 · chronicle
- —什既覽舊經，義多乖謬，皆由先譯失旨、不與胡本相應；於是興使沙門僧肇、僧略、僧邈等與什共出經論。When Kumārajīva looked over the older translations he found the sense often awry, all of it from the earlier renderings having lost the intent and not answering to the Indic text; so Yao Xing set the monks Sengzhao, Sengrue and Sengmiao and others to bring out the scriptures and treatises with him.T2145
- 414所著論成，姚興答旨慇懃，備加贊述，即勅令繕寫，班諸子姪，其為時所重如此。是年卒於長安，春秋三十有一。His treatise finished, Yao Xing answered him warmly and at length in praise, and ordered it copied out and distributed among his sons and nephews — so highly was he held in his own time. He died at Chang'an that year, aged thirty-one.T2059
年表 · chronicle
- —釋僧叡，魏郡長樂人也。少樂出家，至年十八，始獲從志，依投僧賢法師為弟子。Sengrui was a man of Changle in Wei commandery. From his youth he delighted in leaving the household life, and at eighteen he was at last able to follow that resolve, taking refuge with the Dharma master Sengxian as his disciple.T50n2059 0364a14
- —什歎曰：「吾傳譯經論，得與子相值，真無所恨矣。」Kumārajīva sighed in admiration: “In all my transmitting and translating of scriptures and treatises, to have met with you leaves me truly with nothing to regret.”T50n2059 0364b10
- —著《大智論》、《十二門論》、《中論》等諸序，并著大小《品》、《法華》、《維摩》、《思益》、《自在王禪經》等序，皆傳於世。He wrote the prefaces to the Great Treatise on Wisdom, the Twelve Gate Treatise, the Treatise on the Middle and others, and also prefaces to the larger and smaller Prajñā recensions, the Lotus, the Vimalakīrti, the Viśeṣacintā, the Vaśiṣṭharāja and the meditation scriptures — all of which are transmitted in the world.T50n2059 0364b11
- —是日同寺咸見五色香烟從叡房出，春秋六十七矣。That day the whole monastery saw five-coloured fragrant smoke issuing from Sengrui's cell. He was in his sixty-seventh year.T50n2059 0364b20
- 優波底沙· approx. 5th c. CE (dates uncertain)
年表 · chronicle
- —阿羅漢優波底沙梁言大光造Composed by the arhat Upatissa — "Great Light" in the speech of the Liang.T32n1648 0399c11
年表 · chronicle
- —智愷。俗姓曹氏。住楊都寺。初與法泰等前後異發。同往嶺表奉祈真諦。Zhikai, of lay surname Cao, resided at a monastery in Yangdu. With Fatai and others, setting out at different times, he went to the far south to seek out Paramārtha.T50n2060 0431b02
- —乃對翻攝論。躬受其文。七月之中文疏並了。都合二十五卷。They then rendered the Mahāyānasaṃgraha in turn, he receiving the text from the master's own mouth; within seven months both text and commentary were finished, twenty-five fascicles in all.T50n2060 0431b04–b05
- —後更對翻俱舍論。十月便了。文疏合數八十三卷。Afterwards they rendered the Abhidharmakośa in turn; in ten months it was done, text and commentary together numbering eighty-three fascicles.T50n2060 0431b06–b07
- —諦云。吾早值子。綴緝經論絓是前翻。不應缺少今譯兩論詞理圓備。吾無恨矣。Paramārtha said: had I met you sooner, the sūtras and treatises compiled in my earlier translations would want nothing. Now that these two treatises are rendered complete in wording and sense, I have no regret.T50n2060 0431b07–b09
- 568講至業品疏第九卷。文猶未盡。以八月二十日遘疾。自省不救。索紙題詩……因放筆。與諸名德握手語別。端坐儼思奄然而卒。Lecturing on the Abhidharmakośa he had reached the ninth fascicle of the commentary on the chapter on karma when, on the twentieth day of the eighth month, he fell ill and knew he would not recover. He called for paper and wrote a poem; then, laying down the brush, he clasped hands in farewell with the assembled worthies, sat upright in composed thought, and quietly died.T50n2060 0431b14–b20
- —及愷之云亡。諦撫膺哀慟。At Zhikai's death, Paramārtha beat his breast in grief.T50n2060 0431c10
《出三藏記集》
年表 · chronicle
- —釋僧祐，本姓俞氏，其先彭城下邳人，父世居于建業。祐年數歲，入建初寺禮拜。因踊躍樂道，不肯還家。Sengyou's lay surname was Yu; his forebears were men of Xiapi in Pengcheng, and his father's household had settled at Jianye. When You was a few years old he went into Jianchu monastery to make his bows, and leapt for joy at the Way and would not go home.T50n2059 0402c04–c06
- —年十四，家人密為訪婚，祐知而避至定林，投法達法師。At fourteen, when his family were quietly arranging a marriage for him, You learned of it, slipped away to Dinglin, and put himself under the Dharma-master Fada.T50n2059 0402c07
- —齊竟陵文宣王每請講律，聽眾常七八百人。Prince Wenxuan of Jingling under the Qi would regularly invite him to lecture on the Vinaya, and his hearers were commonly seven or eight hundred.T50n2059 0402c12
- —及造立經藏，搜校卷軸。使夫寺廟開廣，法言無墜，咸其力也。He also founded a scripture repository and searched out and collated its scrolls. That the monasteries were opened wide and the words of the Dharma were not let fall was in every case owing to his exertion.T50n2059 0402c16–c17
- 518以天監十七年五月二十六日卒于建初寺，春秋七十有四。On the twenty-sixth day of the fifth month of the seventeenth year of Tianjian he died at Jianchu monastery, in his seventy-fourth year.T50n2059 0402c26
- 慧思· Chen, 514/515–577 CE (the two witnesses to his birth year disagree; both recorded, neither adjudicated)profile →
《法華經安樂行義》 · 《南嶽思大禪師立誓願文》
年表 · chronicle
- 末法八十二年我慧思即是末法八十二年。太歲在乙未十一月十一日。於大魏國南豫州汝陽郡武津縣生。I, Huisi, am of the eighty-second year of the Latter Dharma. In the year of the sexagenary sign yiwei, on the eleventh day of the eleventh month, I was born in Wujin county, Ruyang commandery, Southern Yu province, in the state of Great Wei.T46n1933 0787a04
- 大蘇山後命學士江陵智顗。代講金經。至一心具萬行處。顗有疑焉。Afterwards he directed his student Zhiyi of Jiangling to lecture on the gold-lettered scripture in his stead; and when Zhiyi reached the passage on the one mind being furnished with the ten thousand practices, he had a doubt.T50n2060 0563b04
- 陳光大年又將四十餘僧經趣南岳。即陳光大年六月二十二日也。He then led some forty monks and made his way to Mount Nanyue; this was on the twenty-second day of the sixth month of the Guangda era of Chen.T50n2060 0563b14
- 577即陳太建九年六月二十二日也。取驗十年宛同符矣。春秋六十有四。This was the twenty-second day of the sixth month of the ninth year of Taijian under the Chen; measured against the ten years he had foretold, it tallied exactly. He was sixty-four.T50n2060 0563c27
《瑜伽師地論釋》
譯師Translators
《佛說無量清淨平等覺經》
《阿彌陀三耶三佛薩樓佛檀過度人道經》 · 《佛說維摩詰經》
《金剛般若波羅蜜經》 · 《妙法蓮華經》 · 《維摩詰所說經》 · 《佛說阿彌陀經》 · 《大智度論》 · 《中論》 · 《十二門論》 · 《百論》
年表 · chronicle
- 401弘始三年十二月二十日至長安，待以國師之禮，甚見優寵。In the twelfth month of the third year of Hongshi he reached Chang'an, received with the honours due a teacher of the state.T2145
- 403–404新大品經二十四卷〔偽秦姚興弘始五年四月二十二日於逍遙園譯出至六年四月二十三日訖〕The new Larger Perfection of Wisdom in twenty-four fascicles (brought out in the Xiaoyao Park on the twenty-second day of the fourth month of the fifth year of Hongshi under Yao Xing of the false Qin, and finished on the twenty-third day of the fourth month of the sixth year).T55n2145 0010c16
- 404百論二卷〔弘始六年譯出〕The Hundred Treatise in two fascicles (brought out in the sixth year of Hongshi).T55n2145 0011a21
- 404以弘始六年歲次壽星。集理味沙門與什考挍正本。In the sixth year of Hongshi, the year standing in Shouxing, he gathered monks versed in the sense of the doctrine and with Kumārajīva collated the correct text.T55n2145 0077c05
- 406新法華經七卷〔弘始八年夏於長安大寺譯出〕The new Lotus in seven fascicles (brought out in the summer of the eighth year of Hongshi at the great monastery in Chang'an).T55n2145 0010c19
- 406新維摩詰經三卷〔弘始八年於長安大寺出〕The new Vimalakīrti in three fascicles (brought out in the eighth year of Hongshi at the great monastery in Chang'an).T55n2145 0010c22
- 408新小品經七卷〔弘始十年二月六日譯出至四月二十日訖〕The new Smaller Perfection of Wisdom in seven fascicles (brought out on the sixth day of the second month of the tenth year of Hongshi, and finished on the twentieth day of the fourth month).T55n2145 0010c18
- 409羅什法師以秦弘始十一年於大寺出。〔《中論》序末所注〕The Dharma master Kumārajīva brought it out at the great monastery in the eleventh year of Hongshi under the Qin.T55n2145 0077b08
- 409羅什法師以秦弘始十一年於大寺出之。〔《十二門論》序末所注〕The Dharma master Kumārajīva brought it out at the great monastery in the eleventh year of Hongshi under the Qin.T55n2145 0078a04
- —自謂闇昧謬充傳譯，凡所出經論三百餘卷；臨終於眾前發誠實誓：「若所傳無謬者，當使焚身之後，舌不燋爛。」He called himself unequal to the office he had been put to, and reckoned his output at more than three hundred fascicles of scripture and treatise. Before the assembly, at the end, he made this true vow: if what I have transmitted is without error, then after my body is burnt let the tongue not be consumed.T2059
- 409卒于長安。即於逍遙園依外國法以火焚屍，薪滅形碎，唯舌不灰。He died at Chang'an. In the Xiaoyao park he was cremated after the manner of his own country; when the wood had burnt away and the body was broken up, the tongue alone was unconsumed.T2059
《正法華經》 · 《佛說盂蘭盆經》
年表 · chronicle
- 265–308自太始中至懷帝永嘉二年。〔僧祐所繫其譯業之起訖〕From the middle of the Taishi era down to the second year of Yongjia under Emperor Huai — the span within which Sengyou places his work of translation.T55n2145 0009b29
- 286太康七年八月十日。燉煌月支菩薩沙門法護。手執胡經口宣出正法華經二十七品。On the tenth day of the eighth month of the seventh year of Taikang, the śramaṇa Fahu — the Yuezhi bodhisattva of Dunhuang — held the foreign text in his hand and brought out by mouth the Scripture of the Lotus of the True Dharma in twenty-seven chapters.T55n2145 0056c17
- 卒至昆池遘疾卒。春秋七十有八。He reached Kunchi, fell ill and died, in his seventy-eighth year.T55n2145 0098a19
年表 · chronicle
- 435元嘉十二年至廣州，刺史車朗表聞，宋太祖遣信迎接。In the twelfth year of Yuanjia he reached Guangzhou; the governor Che Lang reported it to the throne, and Taizu of the Song sent an envoy to receive him.T50n2059 0344a23
- 468大始四年正月覺體不悆，與太宗及公卿等告別；臨終延佇而望，見天華聖像，禺中遂卒，春秋七十有五。In the first month of the fourth year of Taishi he felt his body failing and took leave of the emperor and the court. At the end he gazed long into the distance, saw heavenly flowers and holy images, and died toward mid-morning, in his seventy-fifth year.T2059
《金光明經》 · 《大般涅槃經》 · 《菩薩地持經》
年表 · chronicle
- 入涼讖以未參土言，又無傳譯，恐言舛於理，不許即翻，於是學語三年，方譯寫《初分》十卷。Because he had not yet entered into the language of this land and had no interpreter, and feared that the words would go astray from the sense, he would not translate at once; and so he studied the speech for three years, and only then rendered and wrote out the first ten scrolls.T50n2059 0336a22
- 414–421以偽玄始三年初就翻譯，至玄始十年十月二十三日三袠方竟，即宋武永初二年也。In the third year of Xuanshi he first set to the translating, and on the twenty-third day of the tenth month of the tenth year of Xuanshi the three bundles were finished — that being the second year of Yongchu under Emperor Wu of the Song.T50n2059 0336b05
- 433至遜義和三年三月，讖固請西行，更尋《涅槃後分》。In the third month of the third year of Yihe under Mengxun, Chen insisted on going west to seek further for the latter portion of the Nirvāṇa Sūtra.T50n2059 0336c11
- 433春秋四十九，是歲宋元嘉十年也。He was in his forty-ninth year; and that year was the tenth of Yuanjia under the Song.T50n2059 0336c16
年表 · chronicle
- 元嘉之初以元嘉之初，遠冒沙河，萃于京邑，太祖文皇深加歎異。At the beginning of the Yuanjia era he braved the sand-river from afar and gathered at the capital, where Emperor Wen, Taizu of the Song, marvelled greatly at him.T50n2059 0343c15
- 譯經沙門僧含請譯《藥王藥上觀》及《無量壽觀》，含即筆受。The śramaṇa Senghan asked him to translate the Contemplation of Bhaiṣajyarāja and Bhaiṣajyasamudgata and the Contemplation of Amitāyus, and Han took them down himself.T50n2059 0343c17
- 442元嘉十九年，西遊岷蜀，處處弘道，禪學成群。In the nineteenth year of Yuanjia he journeyed west into Min and Shu, spreading the Way wherever he went, and students of meditation gathered about him in numbers.T50n2059 0343c21
- 卒後還卒於江陵，春秋六十矣。He came back afterward and died at Jiangling, in his sixtieth year.T50n2059 0343c22
年表 · chronicle
- 457沙門釋慧簡。未詳何許人也。以孝武帝大明元年丁酉。於鹿野寺譯五天使者等經十部。The śramaṇa Shi Huijian — it is not known where he was from. In the first year of Daming under Emperor Xiaowu, the year dingyou, at Luye Monastery he translated ten works, the Sūtra of the Five Heavenly Messengers and the rest.T55n2154 0531b27
- 457昔宋孝武之世，鹿野寺沙門慧簡已曾譯出在世流行。Of old, in the time of Emperor Xiaowu of the Song, the śramaṇa Huijian of Luye Monastery had already brought out a translation, and it circulated in the world.T14n0449 0401a11
- 判為別行其舊藥師經。群錄皆云宋時鹿野寺沙門慧簡所譯。尋檢其文即是灌頂第十二卷析出別行。更無異本。As for the old Bhaiṣajyaguru scripture: the several catalogues all say it was translated by the śramaṇa Huijian of Luye Monastery in the Song. But on examining its text, it is simply the twelfth scroll of the Consecration Sūtra split off and put into separate circulation; there is no other recension.T55n2154 0594a02
- 列為疑經鹿野寺比丘慧簡。依經抄撰。The bhikṣu Huijian of Luye Monastery compiled it in reliance on scripture.T55n2145 0039a22
《轉識論》 · 《中邊分別論》 · 《大乘唯識論》 · 《攝大乘論》 · 《攝大乘論釋》 · 《婆藪槃豆法師傳》 · 《大乘起信論》
年表 · chronicle
- 546以大同十二年八月十五日。達于南海。沿路所經。乃停兩載。On the fifteenth day of the eighth month of the twelfth year of Datong he reached the southern sea. What with the stages of the road, he was two years on the way.T50n2060 0429c17
- 548以太清二年閏八月。始屆京邑。武皇面申頂禮。於寶雲殿竭誠供養。In the intercalary eighth month of the second year of Taiqing he first arrived at the capital. Emperor Wu did him homage in person and made offerings to him with full sincerity in the Baoyun Hall.T50n2060 0429c18–c20
- —屬道銷梁季寇羯憑陵。法為時崩不果宣述。乃步入東土。又往富春令陸元哲。創奉問津將事傳譯。招延英秀沙門寶瓊等二十餘人。翻十七地論。適得五卷。It fell out that the Way was worn away in the last years of the Liang and the Jie raiders pressed in; the Dharma collapsed with the times and he could not set forth what he had. So he went on foot into the eastern lands, and further to Lu Yuanzhe, magistrate of Fuchun, who was the first to seek the ford from him and to take up the work of translating. Twenty-odd chosen śramaṇas, Baoqiong and the rest, were gathered in, and they rendered the Treatise on the Seventeen Stages — of which only five fascicles were got.T50n2060 0429c21–c25
- 552至天保三年。為侯景請。還在臺供養。于斯時也。兵饑相接。法幾頹焉。In the third year of Tianbao he was invited by Hou Jing and made offerings to again at the palace. In that season war and famine came one upon the other, and the Dharma was near to falling.T50n2060 0429c25–c27
- —會元帝啟祚承聖清夷。乃止于金陵正觀寺。與願禪師等二十餘人。翻金光明經。It happened that Emperor Yuan opened his reign and the Chengsheng years were calm, so he stayed at Zhengguan Monastery in Jinling and, with Meditation Master Yuan and twenty-odd others, rendered the Golden Light Sūtra.T50n2060 0429c27–c29
- 554三年二月。還返豫章。又往新吳始興。後隋蕭太保。度嶺至于南康。並隨方翻譯。栖遑靡託。In the second month of the third year he went back to Yuzhang, and on to Xinwu and Shixing; afterwards he followed Grand Guardian Xiao over the ranges as far as Nankang, translating wherever he was, unsettled and without a place to rest.T50n2060 0429c29–0430a02
- 558逮陳武永定二年七月。還返豫章。又止臨川晉安諸郡。By the seventh month of the second year of Yongding under Emperor Wu of the Chen he had returned to Yuzhang, and stayed also in the commanderies of Linchuan and Jin'an.T50n2060 0430a02–a03
- 563至文帝天嘉四年。揚都建元寺沙門僧宗法准僧忍律師等。並建業標領。欽聞新教。故使遠浮江表親承勞問。諦欣其來意。乃為翻攝大乘等論。首尾兩載覆疎宗旨。In the fourth year of Tianjia under Emperor Wen, the śramaṇas Sengzong, Fazhun and the vinaya master Sengren of Jianyuan Monastery in Yangdu — all of them leading men of Jianye — heard of the new teaching with respect, and so crossed far over the Yangtze to put their questions in person. Paramārtha was glad at their coming, and rendered for them the Mahāyānasaṃgraha and other treatises; over two years from first to last he went again through the purport of them.T50n2060 0430a08–a11
- —至三年九月。發自梁安汎舶西引。業風賦命飄還廣州。十二月中上南海岸。刺史歐陽穆公頠。延住制旨寺。請翻新文。In the ninth month of the third year he set out from Liang'an by ship, drawing west; the wind of karma disposed of him and blew him back to Guangzhou, and in the twelfth month he came ashore on the southern sea coast. The regional inspector Ouyang Wei, Duke Mu, invited him to reside at Zhizhi Monastery and asked him to translate new texts.T50n2060 0430a15–a18
- —乃對沙門慧愷等。翻廣義法門經及唯識論等。後穆公薨沒。世子紇重為檀越。開傳經論。時又許焉。He then rendered, opposite the śramaṇa Huikai and others, the Sūtra of the Broad Gate of Meaning, the Treatise on Consciousness-only and the rest. After Duke Mu's death his heir He again acted as patron and opened the transmission of scriptures and treatises, and that too was granted.T50n2060 0430a19–a21
- —故始梁武之末。至陳宣即位。凡二十三載。所出經論記傳。六十四部。合二百七十八卷。So from the end of Emperor Wu of the Liang to the accession of Emperor Xuan of the Chen, twenty-three years in all, the sūtras, treatises, records and lives he brought out were sixty-four works in two hundred and seventy-eight fascicles.T50n2060 0430b19–b21
- —嶺表所譯眾部多明無塵唯識，時議奏以「言乖治術，有蔽國風，不隷諸華」，帝然之——故南海新文有藏陳世。The works he translated in the far south set out in the main the Yogācāra teaching of no external dust. It was memorialised at court that this ran counter to the arts of government and darkened the manners of the realm, and that it should not be entered among the texts of the central lands; the emperor agreed. So the new writings of the southern sea lay stored away through the Chen.T2060
- 569太建元年遘疾，遺訣嚴正勗示因果，書傳累紙，付弟子智休；正月十一日午時遷化，時年七十有一。明日於潮亭焚身起塔。He fell ill in the first year of Taijian and left a stern parting charge on cause and effect, pages of it, entrusted to his disciple Zhixiu. At noon on the eleventh day of the first month he passed away, in his seventy-first year; the next day his body was burnt at the Chao pavilion and a stūpa raised.T2060
《無量壽經優波提舍》
《攝大乘論》
年表 · chronicle
- —又有北天竺僧佛陀扇多。魏言覺定。There was also a monk of North India, Buddhaśānta, whose name is given in the Wei tongue as "Awakening-and-Stillness."T50n2060 0429a09
- —於洛陽白馬寺及鄴都金華寺。譯出金剛上味等經十部。At the White Horse monastery in Luoyang and the Jinhua monastery in the Ye capital he brought out ten works, the* Vajra-Supreme-Savour *and the rest.T50n2060 0429a10
- 531攝大乘論二卷普太元年出The* Mahāyānasaṃgraha *in two fascicles, brought out in the first year of Putai.T49n2034 0086c11
- 539右一十部合十一卷。梁武帝世北天竺國三藏法師。佛陀扇多。魏言覺定。從正光六年。至元象二年。於洛陽白馬寺及鄴都金華寺譯The above: ten works in eleven fascicles. In the time of Emperor Wu of the Liang, the Tripiṭaka master of North India, Buddhaśānta — in the Wei tongue "Awakening-and-Stillness" — translated them from the sixth year of Zhengguang to the second year of Yuanxiang, at the White Horse monastery in Luoyang and the Jinhua monastery in the Ye capital.T49n2034 0086c12–c14
《佛說藥師如來本願經》 · 《攝大乘論釋論》 · 《金剛能斷般若波羅蜜經》 · 《金剛般若論》
年表 · chronicle
- 590尋蒙帝旨。延入京城。處之名寺供給豐渥。即開皇十年冬十月也。An imperial order soon brought him into the capital, where he was lodged in a noted monastery and amply provided for: this was the tenth month, in winter, of the tenth year of Kaihuang.T50n2060 0435b22–b23
- —自居譯人之首。惟存傳授。He stood at the head of the translators, and cared only for the handing on.T50n2060 0435c05
- —始於開皇中歲。終於大業末年二十八載。所翻經論七部。合三十二卷。即起世緣生藥師本願攝大乘菩提資糧等是也。From the middle years of Kaihuang to the last year of Daye, twenty-eight years in all, he translated seven works of scripture and treatise in thirty-two fascicles — the* Arising of Worlds*, the* Conditioned Arising*, the* Original Vows of the Medicine Buddha*, the* Mahāyānasaṃgraha*, the* Provisions for Awakening*, and the rest.T50n2060 0435c12–c15
- 619至武德二年終于洛汭。In the second year of Wude he died at the bend of the Luo.T50n2060 0435c16
《文殊師利所說般若波羅蜜經》 · 《文殊師利所說摩訶般若波羅蜜經》 · 《解脫道論》
年表 · chronicle
- —僧伽婆羅。梁言僧養。亦云僧鎧。扶南國人也。Saṅghapāla — in the Liang tongue "Saṅgha-nurture," also given as "Saṅgha-armour" — was a man of Funan.T50n2060 0426a03
- —聞齊國弘法。隨舶至都。住正觀寺。為天竺沙門求那跋陀之弟子也。Hearing that the Dharma was being spread in the land of Qi, he came by ship to the capital and lodged at Zhengguan monastery; he became a disciple of the Indian śramaṇa Guṇabhadra.T50n2060 0426a06–a08
- 506以天監五年。被勅徵召於楊都壽光殿華林園正觀寺占雲館扶南館等五處傳譯訖十七年。都合一十一部。四十八卷。In the fifth year of Tianjian he was summoned by imperial order and translated at five places in the capital — the Shouguang hall, the Hualin park, Zhengguan monastery, the Zhanyun lodge, and the Funan lodge — until the seventeenth year; in all eleven works in forty-eight fascicles.T50n2060 0426a11–a14
- —初翻經日。於壽光殿武帝躬臨法座筆受其文。On the first day of translating, in the Shouguang hall, Emperor Wu came in person to the seat of Dharma and took down the text with his own hand.T50n2060 0426a15–a16
- 524普通五年因疾卒于正觀。春秋六十有五。In the fifth year of Putong he fell ill and died at Zhengguan monastery, in his sixty-fifth year.T50n2060 0426a21
《大乘百法明門論》 · 《唯識三十論頌》 · 《唯識二十論》 · 《般若波羅蜜多心經》 · 《瑜伽師地論》 · 《阿毘達磨俱舍論》 · 《解深密經》 · 《成唯識論》 · 《攝大乘論本》 · 《辯中邊論》 · 《瑜伽師地論釋》 · 《藥師琉璃光如來本願功德經》 · 《大乘掌珍論》 · 《攝大乘論釋》（世親釋） · 《攝大乘論釋》（無性釋）
《金光明最勝王經》 · 《佛說能斷金剛般若波羅蜜多經》
《大乘莊嚴經論》 · 《般若燈論釋》
年表 · chronicle
- 627摩伽陀國三藏法師波羅頗蜜多羅，唐言明友，即中天竺剎利王之種姓也，以大唐貞觀元年十二月入京。The Tripiṭaka master Prabhākaramitra of Magadha — his name rendered in Chinese as Mingyou, "Bright Friend" — was of the kṣatriya royal caste of Central India, and entered the capital in the twelfth month of the first year of the Zhenguan era.T31n1604 0590a06–a08
- 630粵以貞觀四年，恭承明詔。In the fourth year of Zhenguan he received the imperial command.T31n1604 0590a12–a13
- 633以七年獻春之始撰定斯畢，勒成十有三卷二十四品。At the opening of spring in the seventh year the collation was settled and finished, drawn up as thirteen scrolls in twenty-four chapters.T31n1604 0590a23–a24
《大方廣佛華嚴經》八十卷本 · 《大乘入楞伽經》 · 《大乘起信論》二卷本 · 《地藏菩薩本願經》
年表 · chronicle
- —釋實叉難陀，一云施乞叉難陀，華言學喜，葱嶺北于闐人也。智度恢曠，風格不群，善大、小乘，旁通異學。Śikṣānanda — the name is rendered in Chinese as "delight in learning" — was a man of Khotan, north of the Pamirs. Vast in wisdom and singular in bearing, he was versed in both the Great and the Lesser Vehicle and conversant with other learning besides.T50n2061 0718c19–c21
- 695以《華嚴》舊經，處會未備，遠聞于闐有斯梵本，發使求訪，并請譯人。叉與經夾同臻帝闕，以證聖元年乙未於東都大內大遍空寺翻譯。天后親臨法座。Because the older Huayan translation was incomplete in its assemblies, the Empress sent envoys to Khotan for the Sanskrit text and for a translator. Śikṣānanda arrived at the capital together with the sūtra bundles, and in 695 began the translation at Dabiankong Monastery in the eastern capital, the Empress herself attending the dharma-seat.T50n2061 0718c22–c25
- 710十一月十二日於開遠門外古然燈臺焚之，薪盡火滅，其舌猶存……送其餘骸及斯靈舌還歸于闐，起塔供養。後人復於茶毘之所，起七層塔，土俗號為華嚴三藏塔焉。His body was cremated at the old lamp terrace outside the Kaiyuan gate; when the firewood was spent and the flames died, his tongue remained. His remains and that tongue were escorted back to Khotan, where a stūpa was raised. At the cremation ground a seven-storeyed stūpa was later built, called by the people the Stūpa of the Huayan Tripiṭaka Master.T50n2061 0719a13–a17
《大寶積經》〈無量壽如來會〉
《佛說大乘無量壽莊嚴經》
《佛說佛母出生三法藏般若波羅蜜多經》 · 《佛說聖佛母般若波羅蜜多經》
年表 · chronicle
- 980二月北天竺迦濕彌羅國三藏天息災。烏填曩國三藏施護來。召見賜紫衣。In the second month the Tripiṭaka master Devaśāntika of Kaśmīra in North India and the Tripiṭaka master Dānapāla of Uḍḍiyāna arrived; they were received in audience and given the purple robe.T49n2035 0398a04–a06
- 982六月譯經院成。詔天息災等居之。賜天息災明教大師。法天傳教大師。施護顯教大師In the sixth month the Translation Institute was completed and Devaśāntika and the others were ordered to reside there; Devaśāntika was styled Master Who Illumines the Teaching, Dharmadeva Master Who Transmits the Teaching, and Dānapāla Master Who Makes the Teaching Manifest.T49n2035 0398a26–a28
- 982七月天息災上新譯聖佛母經。法天上吉祥持世經。施護上如來莊嚴經。各一卷。In the seventh month Devaśāntika presented his newly translated* Holy Buddha-Mother *sūtra, Dharmadeva his* Auspicious Vasudhārā*, and Dānapāla his* Adornment of the Tathāgata*, one fascicle each.T49n2035 0398b24–b26
- —乃詔天息災除朝散大夫試光祿卿。法天施護並除朝奉大夫試鴻臚卿。法天改名法賢。He then ordered that Devaśāntika be appointed Grand Master of Court Audience and Acting Chamberlain for the Palace Revenues, and that Dharmadeva and Dānapāla both be appointed Grand Master for Court Service and Acting Chamberlain for Dependencies; and Dharmadeva's name was changed to Faxian.T49n2035 0399c05–c07
釋論Commentators
年表 · chronicle
- —今所出者，是天竺梵志名賓伽羅、秦言青目之所釋也。What is now brought out is the explanation of an Indian brahmin named Piṅgala, called Qingmu in the Qin tongue.T30n1564 0001a26
- —其人雖信解深法而辭不雅中，其中乖闕煩重者法師皆裁而裨之，於經通之理盡矣，文或左右未盡善也。Though the man believed in and understood the profound Dharma, his diction was not apt; wherever it was awry, defective, or repetitive the Dharma master trimmed and supplemented it. As for the principle that runs through the scriptures, it is fully given; the wording here and there is not yet perfect.T30n1564 0001a28
- —龍樹菩薩造梵志青目釋姚秦三藏鳩摩羅什譯Composed by the bodhisattva Nāgārjuna; explained by the brahmin Qingmu; translated by the Yao-Qin Tripiṭaka master Kumārajīva.T30n1564 0001b12
年表 · chronicle
- —婆藪開士者，明慧內融、妙思奇拔，遠契玄蹤為之訓釋，使沈隱之義彰於徽翰，風味宣流被於來葉The adept Vasu, whose bright wisdom was fused within and whose fine thought was singular and lofty, accorded from afar with the profound trace and made this explanation for it, so that meanings sunk and hidden were made manifest in fair writing, and their savour flowed abroad to reach later generations.T30n1569 0167c25
- —提婆菩薩造婆藪開士釋姚秦三藏鳩摩羅什譯Composed by the bodhisattva Deva; explained by the adept Vasu; translated by the Yao-Qin Tripiṭaka master Kumārajīva.T30n1569 0168a20
- 覺音Buddhaghosa· approx. 5th c. CE (dates uncertain)
《成唯識論》主幹 · 《成唯識寶生論》
《唯識三十論》釋
《攝大乘論釋》
《摩訶止觀》（灌頂記） · 《妙法蓮華經玄義》（灌頂記） · 《妙法蓮華經文句》（灌頂私記）
年表 · chronicle
- 632貞觀六年八月七日終於國清寺房，春秋七十有二。初薄示輕疾，無論藥療，而室有異香。He died in his cell at Guoqing monastery on the seventh day of the eighth month of the sixth year of Zhenguan, in his seventy-second year. The illness he showed at first was slight, and he would hear nothing of medicine; a strange fragrance filled the room.T2060
- 748 後迺是灌頂法師私記，合二十卷。This is the private record of Dharma Master Guanding, in twenty fascicles.T34n1718 0001a23–0001a24
《金剛般若疏》
年表 · chronicle
- 556年至七歲投朗出家。At seven he went to Lang and left home.T50n2060 0513c29
- —至年十九處眾覆述。精辯鋒遊。At nineteen he restated the teaching before the assembly, his fine argument ranging like a blade.T50n2060 0514a02
- 大業初晚以大業初歲。寫二千部法華。隋曆告終。造二十五尊像。捨房安置。自處卑室。昏曉相仍竭誠禮懺。又別置普賢菩薩像。帳設如前。躬對坐禪觀實相理。Later, in the first year of Daye, he copied two thousand sets of the Lotus. When the Sui calendar came to its end he made twenty-five images, gave up his own room to house them and lodged himself in a mean cell, keeping up sincere reverence and repentance from dusk to dawn. He set up besides an image of Samantabhadra, curtained as before, and sat before it in meditation, contemplating the principle of true reality.T50n2060 0514b12–b16
- 623至于清旦索湯沐浴著新淨衣侍者燒香令稱佛號。藏加坐儼思如有喜色。齋時將及。奄然而化。春秋七十有五。即武德六年五月也。遺命露骸。而色逾鮮白。At clear dawn he called for hot water, bathed and put on fresh clean robes; his attendant burned incense and he had them recite the Buddha's name. Zang sat cross-legged in composed thought with what seemed a look of joy, and as the meal hour drew near he quietly passed away, in his seventy-fifth year — the fifth month of the sixth year of Wude. By his last instruction his body was left bare, and its colour grew the whiter for it.T50n2060 0514c03–c06
《般若燈論釋》 · 《大乘掌珍論》
年表 · chronicle
- —婆毘吠伽〔唐言清辯〕論師住阿素洛宮待見慈氏菩薩成佛之處。The place where the treatise master Bhāviveka 〔Qingbian in the Tang tongue〕 dwells in the palace of the asuras, awaiting the awakening of the bodhisattva Maitreya.T51n2087 0930c26
- —論師雅量弘遠，至德深邃，外示僧佉之服，內弘龍猛之學。The treatise master was of broad and far-reaching capacity and of deep, consummate virtue. Outwardly he showed the garb of the Sāṃkhya; inwardly he propagated the learning of Nāgārjuna.T51n2087 0930c27
- —聞摩揭陀國護法菩薩宣揚法教，學徒數千，有懷談議，杖錫而往。Hearing that in Magadha the bodhisattva Dharmapāla was setting forth the teaching of the Dharma to some thousands of students, and cherishing a wish to debate, he took up his staff and went.T51n2087 0930c28
- —分別明菩薩者，大乘法將，體道居衷，遐覽真言，為其釋論，開祕密藏、賜如意珠The bodhisattva Fenbieming was a Dharma-general of the Great Vehicle. Embodying the Way and dwelling within it, surveying the true word from afar, he made this commentarial treatise, opening the secret store and bestowing the wish-fulfilling jewel.T30n1566 0050c25
《無量壽經優婆提舍願生偈》
年表 · chronicle
- —遇菩提留支，問長生不死之法勝此土仙經者乎；留支唾地曰是何言歟，即以《觀經》授之，曰此大仙方，依之修行當得解脫生死。鸞尋頂受，所齎仙方並火焚之。He asked Bodhiruci whether there existed a method of undying life surpassing this land's scriptures of the immortals. Bodhiruci spat on the ground: what a thing to say — there is no comparison. He handed over the Contemplation Sūtra: this is the great immortals' method; practise by it and you will be released from birth-and-death. Tanluan received it with bowed head and burned the immortals' formulae he had carried.T2060
- —自行化他流靡弘廣，魏主重之，號為神鸞；下勅令住并州大寺，晚復移住汾州北山石壁玄中寺。His practice and his teaching of others spread widely. The ruler of Wei honoured him with the name Spirit-Luan, ordered him to reside at the great monastery of Bingzhou, and later he moved to Xuanzhong monastery at the stone cliffs of the northern hills of Fenzhou.T2060
- 542以魏興和四年，因疾卒于平遙山寺，春秋六十有七；勅葬于汾西泰陵文谷，營建塼塔并為立碑。In the fourth year of Xinghe under the Wei he fell ill and died at the mountain monastery of Pingyao, aged sixty-seven. By imperial order he was buried at Wengu of Tailing west of the Fen, where a brick pagoda was raised and a stele set up.T2060
《無量壽經義疏》
年表 · chronicle
- 通序四論慧達率愚，通序長安釋僧肇法師所作《宗本》《物不遷》等四論。Huida, following his own poor lights, writes a general preface to the Fundamental Thesis, On the Immutability of Things, and the rest of the four treatises composed by Dharma Master Sengzhao of Chang'an.T45n1858 0150a25
- 講肆二十餘年達留連講肆二十餘年，頗逢重席，末覩斯論。聊寄一序，託悟在中。I, Da, have lingered in the lecture halls more than twenty years and have sat at many a weighty seat, but only at the last did I see these treatises. I offer this slight preface, entrusting to it what understanding I have.T45n1858 0150b20
- —慧達法師是陳時人。小招提寺僧也。〔元康《肇論疏》所繫〕Dharma Master Huida was a man of the Chen, a monk of the Xiaozhaoti Monastery — so placed by Yuankang's Commentary on the Zhaolun.T45n1859 0161c18
- 存羅什評肇之語所以童壽歎言：「解空第一，肇公其人。」The preface records Kumārajīva's sigh: "First in the understanding of emptiness — Master Zhao is the man."T45n1858 0150c05
- 慧影Huiying· Sui dynasty · dates unknown
《大智度論疏》（殘存卷一、六、十四、十五、十七、二十一、二十四）
《成唯識論述記》 · 《妙法蓮華經玄贊》 · 《般若波羅蜜多心經幽贊》 · 《說無垢稱經疏》 · 《瑜伽師地論略纂》 · 《辯中邊論述記》 · 《大乘法苑義林章》 · 《金剛般若經贊述》 · 《阿彌陀經通贊疏》
年表 · chronicle
- 632字洪道，姓尉遲氏，京兆長安人。考諱宗，唐左金吾將軍；鄂國公德，其諸父也。Styled Hongdao, of the Yuchi clan, a man of Chang'an in the capital region. His father, named Zong, was a general of the Left Golden-Bird Guard under the Tang; Lord E of Yuchi stood among his father's brothers.T2061
- 672《說無垢稱經疏》成——維摩二鏡之一，與什門《注維摩詰經》並列不判。His commentary on the Vimalakīrti completed — one of the two mirrors that edition reads through, set beside the Kumārajīva-school notes without adjudication.T1782
- 682永淳元年壬午十一月十三日長往于慈恩寺翻經院，葬于樊村北渠，祔三藏奘師塋隴。On the thirteenth day of the eleventh month of Yongchun he passed away in the translation cloister of Cien monastery; he was buried at the north channel of Fan village, laid beside the grave-mound of the Tripiṭaka master Xuanzang.T2061
- 682勅諸寺圖形以祀。師稟奘法師瑜伽師地唯識宗旨，號百部論主。By imperial order his likeness was set up in the monasteries for offering. He carried Xuanzang's transmission of the Yogācāra teaching, and was known as the Master of a Hundred Treatises.T2035
《般若波羅蜜多心經贊》 · 《解深密經疏》
年表 · chronicle
- 676–688預日照三藏譯場，與道成、薄塵、嘉尚等同充證義。Sat on Divākara's translation bureau as a verifier of meaning, alongside Daocheng, Bochen and Jiashang.T2154
- 693於佛授記寺，預寶思惟《寶雨經》譯場證義。Verifier of meaning for Ratnacinta's Ratnamegha translation at the Foshouji monastery.T2154
《金光明最勝王經疏》 · 《勸發菩提心集》
年表 · chronicle
- —自奘三藏到京，恒窺壼奧；後親大乘基師，更加精博。From Xuanzang's arrival in the capital he plumbed the master's teaching; later he studied under Kuiji himself, growing yet more exact.T2061
- —預菩提流志《大寶積經》譯場，於崇福寺充證義；又證義於義淨譯場，多所刊正。時號淄州沼。Verifier of meaning on Bodhiruci's Ratnakūṭa at Chongfu monastery, and on Yijing's bureau, where he corrected much. Known in his day as Zhao of Zizhou.T2061
- 714《金光明最勝王經疏》成。His commentary on the Sūtra of Golden Light completed.T1788
《肇論疏》
年表 · chronicle
- 貞觀中釋元康，不詳姓氏。貞觀中遊學京邑，有彭亨之譽。Shi Yuankang — his surname is not known. In the Zhenguan years he travelled to study in the capital, and had a swelling reputation there.T50n2061 0727b16–b17
- —先居山野，恒務持誦《觀音》，求加慧解……以《三論》之文荷之于背。Earlier he lived in the hills and wilds, constantly holding to the recitation of the Guanyin scripture and seeking added understanding … he carried the text of the Three Treatises on its back.T50n2061 0727b18–b21
- —後不測其終。How he ended cannot be determined.T50n2061 0727c06
- 7 c.撰《肇論疏》三卷，釋僧肇宗本、不遷、不真空、般若無知、涅槃無名諸論；卷末題「三論宗」。Wrote the three-fascicle commentary on Sengzhao's treatises; its colophon files him under the Sanlun school.T1859
- 735疏本經江都白塔寺僧玄湜勘校，流傳日本。His commentary collated at the Baita monastery in Jiangdu and carried to Japan.T1859
《觀無量壽佛經疏》 · 《轉經行道願往生淨土法事讚》
年表 · chronicle
- 627–649唐太宗正觀中，至西河見綽禪師九品道場講誦《觀經》，大喜曰：此真入佛之津要，修餘行業迂僻難成，唯此觀門速超生死。In Taizong's Zhenguan years he came to Xihe and saw Chan master Daochuo's nine-grade hall chanting the Contemplation Sūtra. He rejoiced: this is the true ford into buddhahood — other practices are roundabout and hard to complete; only this gate of contemplation passes swiftly beyond birth-and-death.T2035
- —近有山僧善導者，周遊寰寓，求訪道津。行至西河，遇道綽部，惟行念佛彌陀淨業。既入京師廣行此化，寫彌陀經數萬卷，士女奉者其數無量。時在光明寺說法。A mountain monk named Shandao, who roamed the realm in search of a ford to the Way. Reaching Xihe he met Daochuo's company, whose sole practice was mindfulness of Amitābha. Once in the capital he spread this teaching widely and had the Amitābha Sūtra copied in tens of thousands of scrolls; those who took it up were beyond counting. He was then preaching at Guangming monastery.T2060
- —至京師擊發四部，三十餘年不暫睡臥，般舟行道，護持戒品纖毫不犯；凡有嚫施用寫彌陀經十萬卷，畫淨土變相三百壁。In the capital he roused the fourfold assembly; for more than thirty years he did not lie down to sleep, walked the pratyutpanna course, and kept the precepts without a hair's breadth of transgression. Every offering he received went into copying the Amitābha Sūtra — a hundred thousand scrolls — and three hundred wall-paintings of the Pure Land.T2035
- —《觀無量壽佛經疏》四卷成，卷末自誌：此義已請證定竟，一句一字不可加減，欲寫者一如經法。His four-fascicle commentary on the Contemplation Sūtra completed, sealed by his own colophon: the meaning here has been submitted and settled — not one phrase, not one word may be added or taken away; whoever copies it, copy it as one copies a sūtra.T1753
- —《轉經行道願往生淨土法事讚》，卷端署「沙門善導集記」；全經逐字轉誦，段段接以高讚。The Liturgical Hymns for Turning the Sūtra and Walking the Path, signed at the head of the fascicle “gathered and recorded by the monk Shandao” — the whole sūtra chanted through word for word, each passage answered by a hymn.T1979
- —高宗知其念佛口出光明，賜號其寺曰光明。Gaozong, learning that light came from his mouth as he called the Buddha's name, gave his monastery the name Guangming — Bright Light.T2035
- —志磐立蓮社七祖，以師為二祖，稱長安光明法師。Zhipan's chronicle sets seven patriarchs of the Lotus Society and places him second, as the Dharma Master of Guangming in Chang'an.T2035
《瑜伽論記》
《起信論疏》 · 《金剛三昧經論》
年表 · chronicle
- —釋元曉，姓薛氏，東海湘州人也。丱䰂之年，惠然入法，隨師稟業，遊處無恒。勇擊義圍，雄橫文陣……彼土謂為萬人之敵。Wonhyo, of the surname Sŏl, was a man of Sangju by the eastern sea. In boyhood he entered the Dharma, took his training under masters, and moved from place to place without fixed abode. He charged the ramparts of doctrine and rode across the field of letters; in that land he was called a match for ten thousand.T50n2061 0730a07–a10
- —甞與湘法師入唐，慕奘三藏慈恩之門，厥緣既差，息心遊往。Once he set out for Tang China with Master Ŭisang, drawn to the school of Xuanzang and Ci'en; the conditions miscarried, and he let go the journey.T50n2061 0730a11–a12
- —無何，發言狂悖，示跡乖疎，同居士入酒肆倡家……或製疏以講《雜華》，或撫琴以樂祠宇……任意隨機，都無定檢。Before long his speech turned wild and his conduct unruly: with laymen he entered wine-shops and singing houses; yet he also composed commentaries and lectured on the Huayan, or played the zither in shrine halls — following occasions as he pleased, bound by no fixed rule.T50n2061 0730a12–a16
《大乘百法明門論疏》
年表 · chronicle
- 663彼曰大乘基，蓋慧立、彥悰不全斥，故云大乘基，如言不聽泰耳，猶謹遣大乘光奉表同也。They called him Dacheng Ji because Huili and Yancong did not use the bare name; it is as when one says "we do not permit Tai" — just so with "we respectfully dispatch Dacheng Guang to submit the memorial."T50n2061 0726b23
- —時號大乘光。In that day he was styled Dacheng Guang.T50n2061 0727a13
《無量壽經連義述文贊》
《俱舍論記》
年表 · chronicle
- —釋普光，未知何許人也。明敏為性，爰擇其木，請事三藏奘師。勤恪之心，同列靡及。Puguang: no one knows where he came from. Quick and clear by nature, he chose his tree well and served the Tripiṭaka master Xuanzang; in diligence none of his fellows matched him.T50n2061 0727a05
- —初，奘嫌古翻《俱舍》，義多缺然，躬得梵本再譯真文，乃密授光，多是記憶西印薩婆多師口義。光因著疏解判。Xuanzang, dissatisfied with the old translation of the Kośa as doctrinally deficient, obtained the Sanskrit himself and translated the true text anew, and passed it privately to Puguang — much of it the oral teaching of the Sarvāstivāda masters of western India as he remembered it. From this Puguang wrote his commentary, explaining and adjudicating.T50n2061 0727a09
- 645–664觀夫奘自貞觀十九年創譯……終于玉華宮，凡二十載，總出大小乘經律論七十五部一千三百三十五卷，十分七八是光筆受。From the nineteenth year of Zhenguan, when Xuanzang began translating, until he died at Yuhua Palace — twenty years, seventy-five works of Great and Small Vehicle sūtra, vinaya, and śāstra in 1,335 fascicles — seven or eight parts in ten were taken down by Puguang’s brush.T50n2061 0727a14
《俱舍論疏》
年表 · chronicle
- —釋法寶，亦三藏奘師學法之神足也。性靈敏利，最所先焉。Fabao too was among the foremost disciples who studied the Dharma under the Tripiṭaka master Xuanzang — keen and quick by nature, first among them.T50n2061 0727a20
- —奘初譯《婆沙論》畢，寶有疑情When Xuanzang had first finished translating the Vibhāṣā, Fabao had a doubt and put it to him.T50n2061 0727a21
- —俱舍宗以寶為定量矣On the meaning of the six compound-word analyses, the Kośa school takes Fabao as the settled measure.T50n2061 0727a27
- —時光、寶二法師若什門之融、叡焉。In their day the two Dharma masters Puguang and Fabao were like Daorong and Sengrui at Kumārajīva’s gate.T50n2061 0727a28
- 703長安三年，於福先寺、京西明寺預義淨譯場，寶與法藏、勝莊等證義In the third year of Chang’an he joined Yijing’s translation hall at Fuxian and Ximing monasteries, certifying the meaning alongside Fazang and Shengzhuang.T50n2061 0727b01
《俱舍論疏》
年表 · chronicle
- 645證義大德諳解大小乘經、論為時輩所推者，一十二人至……蒲州普救寺沙門神泰In the nineteenth year of Zhenguan, the twelve eminent monks chosen to certify the meaning — those versed in the sūtras and treatises of both Vehicles and esteemed by their generation — arrived at Hongfu monastery; among them was Shentai of Pujiu monastery in Puzhou.T50n2053 0253c19
- —其有神泰法師、靖邁法師、明覺法師等，並以神機昭晣，志業兼該，博習群經，多所通悟，皆蒙別勅，追赴法筵，遂得函丈請益，執卷承旨。Dharma masters Shentai, Jingmai, Mingjue and others — clear in insight, complete in resolve and learning, widely read in the scriptures and deeply understanding — were each summoned by special decree to the Dharma assembly, and there, seated at arm’s length, they questioned the master and received his intent with the scroll in hand.T50n2053 0262c23
- —泰法師等是以各錄所聞，為之義疏。Master Shentai and the others therefore each recorded what they had heard and composed expositions of it.T50n2053 0262c27
《大方廣佛華嚴經搜玄分齊通智方軌》 · 《華嚴一乘十玄門》 · 《華嚴經內章門等雜孔目章》
年表 · chronicle
- —釋智儼。姓趙氏。天水人也。高祖弘高尚其志。父景申州錄事參軍。Zhiyan was of the surname Zhao, a man of Tianshui. His great-grandfather Hong prized loftiness of purpose; his father Jing was a recording adjutant of Shenzhou.T51n2073 0163b18–b19
- —或累塊為塔。或緝華成蓋。或率同輩為聽眾。而自作法師。As a child he would pile up clods into stūpas, gather flowers into canopies, or marshal his playmates as an audience and play the Dharma master himself.T51n2073 0163b21–b22
- —年十二有神僧杜順。無何而輒入其舍。撫儼頂謂景曰。此我兒。可還我來。父母知其有道。欣然不悋。順即以儼付上足達法師。令其順誨。In his twelfth year the wonder-working monk Dushun came unannounced into the house, stroked Zhiyan's head and said to Jing: "This is my child; give him back to me." His parents, knowing the man had the Way, gave him up gladly and without grudging; Dushun then entrusted Zhiyan to his foremost disciple, the Dharma master Da, to be instructed in turn.T51n2073 0163b23–b26
- —後屬二梵僧來遊至相。見儼精爽非常。遂授以梵文。不日便熟。梵僧謂諸僧曰。此童子當為弘法之匠也。Later two Indian monks came travelling to Zhixiang monastery; seeing that his spirit was out of the ordinary, they taught him Sanskrit, which he mastered within days. The Indian monks said to the assembly: "This boy will be a master who propagates the Dharma."T51n2073 0163b27–b29
- —年甫十四。即預緇衣At just fourteen he took the dark robe.T51n2073 0163b29
- —後依常法師聽攝大乘論。未盈數歲。詞解精微。常因龍象盛集。令其豎義。時有辨法師。玄門準的。欲觀其神器。躬自擊揚。往復徵研。辭理彌王。咸歎其慧悟。天縱哲人。Afterwards he attended the Dharma master Chang on the *Mahāyānasaṃgraha*; within a few years his words and understanding were fine and exact. At a great gathering of the eminent, Chang had him set out the meaning. The Dharma master Bian, a standard of the profound gate, wishing to test his mettle, himself pressed the challenge; question and answer went back and forth and both wording and reason grew the stronger. All sighed at his penetration: a man of wisdom granted by Heaven.T51n2073 0163c01–c05
- —進具之後。聽四分迦延毘曇成實十地地持涅槃等經。後於琳法師所。廣學徵心。索隱探微。時稱得意。After full ordination he heard the Four-Part Vinaya, Kātyāyana's Abhidharma, the *Tattvasiddhi*, the *Ten Grounds*, the *Bodhisattvabhūmi*, the *Nirvāṇa* and other texts; later under the Dharma master Lin he studied widely and searched the mind, drawing out the hidden and probing the subtle, and was reckoned in his day to have grasped the intent.T51n2073 0163c05–c07
- —儼以法門繁曠。智海沖深。方駕司南。未知何厝。乃至於經藏前。禮而自立誓。信手取之。得華嚴第一。即於當寺智正法師下。聽受此經。Finding the gates of the Dharma broad and the sea of wisdom deep, and not knowing where to set his compass, he went before the scripture repository, made obeisance and took a vow, then reached out in trust and drew forth the first fascicle of the Huayan; he thereupon received instruction in that sūtra under the Dharma master Zhizheng of the same monastery.T51n2073 0163c07–c10
- —遂遍覽藏經。討尋眾釋。傳光統律師文疏。稍開殊軫。謂別教一乘無盡緣起。欣然賞會。粗知毛目。He then read through the canon and searched out the several commentaries; the written exposition transmitted from the Vinaya master Guangtong opened a distinct track for him — the inexhaustible dependent arising of the One Vehicle of the distinct teaching — and he took delight in the accord, coming to know its outline.T51n2073 0163c11–c13
- —後遇異僧來。謂曰。汝欲得解一乘義者。其十地中六相之義。慎勿輕也。可一兩月間。攝靜思之當自知耳。言訖忽然不現。儼驚惕良久。因則陶研。不盈累朔。於焉大啟。Later an extraordinary monk came and said to him: "If you would understand the meaning of the One Vehicle, do not make light of the doctrine of the six aspects within the Ten Grounds. Gather yourself in quiet for a month or two and think it through, and you will know of yourself." Having spoken he vanished. Zhiyan was startled for a long while, then worked it over, and in not many months it opened wide for him.T51n2073 0163c14–c17
- —遂立教分宗。製此經疏。時年二十七。He thereupon established the teaching and divided the tenets, and composed his commentary on this sūtra, being then twenty-seven.T51n2073 0163c17–c18
- —又七宵行道。祈請是非。爰夢神童。深蒙印可。而棲遑草澤。不競當代。He also practised for seven nights, asking whether it were right or wrong, and dreamt of a divine youth who deeply gave his approval; yet he dwelt unsettled among the grasses and marshes, not contending with his age.T51n2073 0163c18–c20
- —及乎暮齒。方屈弘宣。皇儲往封沛王。親為講主。頻命府司。優事供給。故使法輪無輟。Only in his late years did he bend to public preaching. The heir apparent, formerly enfeoffed as Prince of Pei, himself acted as host of the lectures and repeatedly charged his offices to supply them generously, so that the wheel of Dharma never halted.T51n2073 0163c20–c21
- —然其精練庶事。藻思多能。造蓮華藏世界圖一鋪。蓋𦵇河之左。古今未聞者也。Skilled and practised in many affairs and richly inventive in thought, he made a single panel of the Lotus-Treasury World chart — a thing unheard of, past or present, east of the river.T51n2073 0163c22–c23
- 668至總章元年夢。當寺般若臺傾倒。門人慧曉又夢。上高幢上侵雲漢。幢首寶珠。明如曉日。漸漸移來。入京便倒。儼自覺遷神之候。告門人曰。吾此幻軀從緣無性。今當暫往淨方。後遊蓮華藏世界。汝等隨我。亦同此志。In the first year of Zongzhang he dreamt that the Prajñā terrace of his monastery toppled; his disciple Huixiao further dreamt of climbing a tall banner that pierced the Milky Way, its finial a jewel bright as the morning sun, which moved gradually nearer and, on entering the capital, fell. Zhiyan knew of himself that it was the sign of his passing, and told his disciples: "This phantom body of mine arises from conditions and has no own-nature. Now I shall go for a while to the pure quarter and afterwards roam the Lotus-Treasury World. You who follow me share this same resolve."T51n2073 0163c24–c28
- 668俄至十月二十九日夜。神色如常。右脇而臥。終於清淨寺焉。春秋六十七矣。Presently, on the night of the twenty-ninth day of the tenth month, his colour unchanged, he lay down on his right side and died at Qingjing monastery, in his sixty-seventh year.T51n2073 0163c28–0164a01
- 均正Junzheng· Tang dynasty · dates unknown
《大乘四論玄義》（殘存卷二、五、六、七、八、九、十）
《止觀輔行傳弘決》 · 《法華玄義釋籤》 · 《法華文句記》
年表 · chronicle
- 711俗姓戚氏，世居晉陵之荊溪，常州人。天台智者五世孫，左溪玄朗之法子。Family name Qi, long settled at Jingxi in Jinling. Fifth in descent from Zhiyi, and dharma-heir of Xuanlang of Zuoxi.T2061
- 764《法華玄義釋籤》成。The Shiqian, his gloss on the Profound Meaning of the Lotus, completed.T1717
- 765《止觀輔行傳弘決》成，「止觀」之盛，始然之力也。The Fuxing, his aid to the Great Calming-and-Contemplation, completed — the flourishing of 止觀 began with him.T1912
- 756–770天寶末、大曆初，詔書連徵，辭疾不就。大布而衣，一床而居。Repeatedly summoned by imperial edict and repeatedly declined, pleading illness; he wore coarse cloth and kept to a single bed.T2061
- 782建中三年二月五日，示疾佛隴道場，談道而訣，隱几而化。春秋七十二，法臘三十四。On the fifth day of the second month he showed illness at the Folong hall, spoke the Way to his students in farewell, and passed leaning on his armrest — aged 72, in his 34th dharma-year.T2061
《成唯識論學記》
年表 · chronicle
- 748 後隋朝奉煬帝勅，撰此之玄文，迺是灌頂法師私記，合二十卷，非智不彈，斯言允矣。Under the Sui, by the command of Emperor Yang, this profound text was composed; it is the private record of Dharma Master Guanding, in twenty fascicles — none but the wise could weigh it, and the saying is just.T34n1718 0001a23–0001a24
- 748及其滅後一百餘載，至唐天寶中歲在戊子，有東陽郡清泰寺朗和尚……必於講授之次默然歎曰：「觀其義趣，深契佛乘，尋其文勢，時有不次。或文續義斷，或文後義前，或長行前開其章……」More than a hundred years after his passing, in the wuzi year of the Tianbao era of the Tang, there was the venerable Lang of Qingtai Monastery in Dongyang Commandery … who, in the course of lecturing, would sigh in silence: "Looking at the drift of its sense, it accords deeply with the Buddha-vehicle; but following the flow of its text, there are places out of sequence — the text runs on while the sense breaks off, or the sense comes before the text, or the prose opens its section first …"T34n1718 0001a24–0001b01
- 748和上再三籌量，事不獲已，乃專念大師，求加可否。因夢所感，方始條倫。蓋亦隨情便宜誠諒，非苟求同異輒有增減於其間矣。Weighing the matter again and again and unable to decline, the venerable one fixed his mind on the Great Master to seek his assent; moved by what came in a dream, he then began to set the text in order. This too was done as circumstance made fitting and in good faith — not adding to or subtracting from the text in the pursuit of agreement or difference.T34n1718 0001b05–0001b08
年表 · chronicle
- 748有東陽郡清泰寺朗和尚……必於講授之次默然歎曰：「觀其義趣，深契佛乘，尋其文勢，時有不次。或文續義斷，或文後義前，或長行前開其章，或從後直述其義……」There was the venerable Lang of Qingtai Monastery in Dongyang Commandery … who, in the course of lecturing, would sigh in silence: "Looking at the drift of its sense, it accords deeply with the Buddha-vehicle; but following the flow of its text, there are places out of sequence — the text runs on while the sense breaks off, or the sense comes before the text, or the prose opens its section first, or the sense is stated directly from behind …"T34n1718 0001a25–0001b02
- 748和上再三籌量，事不獲已，乃專念大師，求加可否。因夢所感，方始條倫。蓋亦隨情便宜誠諒，非苟求同異輒有增減於其間矣。Weighing the matter again and again and unable to decline, the venerable one fixed his mind on the Great Master to seek his assent; moved by what came in a dream, he then began to set the text in order. This too was done as circumstance made fitting and in good faith — not adding to or subtracting from the text in the pursuit of agreement or difference.T34n1718 0001b05–0001b08
《大乘起信論義記》 · 《華嚴一乘教義分齊章》
年表 · chronicle
- —釋法藏字賢首，姓康，康居人也。風度奇正，利智絕倫。Fazang, styled Xianshou, was of the surname Kang, his family from Sogdiana. Singular and upright in bearing, he was of unmatched keenness of mind.T50n2061 0732a14–a15
- —年甫十六煉一指於阿育王舍利塔前以伸供養。At sixteen he burned a finger before the relic stūpa of King Aśoka as an offering.T50n2054 0280b13–b14
- —至天后朝，傳譯首登其數。實叉難陀齎《華嚴》梵夾至，同義淨、復禮譯出新經。Under the Empress's court he stood first among those enrolled for translation; when Śikṣānanda arrived with the Sanskrit bundles of the Huayan, he joined Yijing and Fuli in producing the new sūtra.T50n2061 0732a17–a19
- —智儼付藏，藏為則天講新《華嚴經》。Zhiyan entrusted the teaching to Fazang, and Fazang expounded the new Huayan Sūtra for the Empress.T50n2061 0732a21–a22
- 712先天元年歲次壬子十一月十四日終於西京大薦福寺。春秋七十。其年十一月二十四日葬於神和原華嚴寺南。He died on the fourteenth day of the eleventh month of the first year of Xiantian at Dajianfu Monastery in the western capital, in his seventieth year, and was buried that month south of Huayan Monastery on the Shenhe plain.T50n2054 0280c03–c05
《楞伽師資記》
年表 · chronicle
- 708大唐中宗孝□□帝景龍二年。勅召入西京。便於東都廣開禪法。淨覺當眾歸依。一心承事。In the second year of the Jinglong era of Emperor Zhongzong of the Great Tang, [the master] was summoned by edict into the western capital, and thereupon opened the teaching of Chan widely at the eastern capital. Jingjue took refuge before the assembly and served him with a single mind.T85n2837 1283a06
- 兩京參覲兩京來往參覲。向有餘年。所呈心地。尋已決了。He travelled back and forth between the two capitals to attend upon him for something more than a year; what he brought forward of the ground of his mind was before long settled through.T85n2837 1283a08
- 太行山靈泉谷東都沙門釋淨覺居太行山靈泉谷集。Compiled by Śramaṇa Jingjue of the eastern capital, dwelling in the Lingquan valley of Mount Taihang.T85n2837 1283c24
《俱舍論頌疏》
年表 · chronicle
- —釋圓暉，未詳何許人也。關輔之間，聲名籍甚，精研性相，善達諸宗。幼於《俱舍》一門，最為銳意。Yuanhui: no one knows where he came from. Across the capital region his name was widely known; he studied nature and characteristics with precision and was at home in every school, and from youth the one gate of the Kośa was where his mind was sharpest.T50n2061 0734a12
- —時禮部侍郎賈曾歸心釋氏，好樂斯文，多命暉談此宗相。At that time Jia Zeng, vice-director of the Board of Rites, had turned his heart to the Buddha’s teaching and delighted in this text, and often had Yuanhui expound the tenets of this school.T50n2061 0734a14
- —頌則再牒而釋，論乃有引而具注The verses he cites again and explains; the treatise he draws upon where needed and annotates in full.T50n2061 0734a18
- —光、寶二師之後，暉公間出，兩河間、二京道、江表、燕、齊、楚、蜀盛行暉疏焉。After the two masters Puguang and Fabao, Yuanhui appeared, and his commentary circulated widely between the two rivers, along the roads of the two capitals, south of the Yangzi, and in Yan, Qi, Chu, and Shu.T50n2061 0734a20
《新華嚴經論》 · 《略釋新華嚴經修行次第決疑論》
年表 · chronicle
- —復次唐開元中太原東北有李通玄者言是唐之帝胄，不知何王院之子孫。輕乎軒冕，尚彼林泉，舉動之間，不可量度。Further: in the Kaiyuan period of the Tang, northeast of Taiyuan there was one Li Tongxuan, said to be of the Tang imperial stock, though of which prince's house no one knew. He held carriage and cap light and prized forest and spring; in his comings and goings he could not be measured.T50n2061 0853c03–c06
- —身長七尺餘，形貌紫色，眉長過目，髭鬢如畫，髮紺而螺旋，脣紅潤，齒密緻。戴樺皮冠，衣大布縫掖之制。腰不束帶，足不躡履，雖冬無皴皸之患，夏無垢汗之侵。He stood over seven feet, of a purple complexion, his brows longer than his eyes, moustache and side-hair as if painted, his hair blue-black and coiled in whorls, his lips red and moist, his teeth close-set. He wore a birch-bark cap and a wide-cut robe of coarse cloth; his waist was ungirded and his feet unshod, yet in winter he suffered no chapping and in summer no soil or sweat.T50n2061 0853c06–c09
- —而該博古今，洞精儒釋，發于辭氣，若鏗巨鐘。而傾心華藏，未始輟懷。每覽諸家疏義繁衍，學者窮年無功進取。Broadly learned in past and present, penetrating in both Confucian and Buddhist letters, when he spoke it was like the striking of a great bell. His heart inclined to the Lotus-Treasury and never once let go of it. Each time he looked over the commentaries of the several houses he found them prolix, so that students spent their years without advancing.T50n2061 0853c10–c13
- 719開元七年春，齎《新華嚴經》，曳笻自定襄而至并部盂縣之西南同頴鄉大賢村高山奴家，止於偏房中造論，演暢華嚴，不出戶庭，幾于三載。In the spring of the seventh year of Kaiyuan, carrying the new Huayan Sūtra and trailing his staff, he came from Dingxiang to the house of Gao Shannu in Daxian village, Tongying district, southwest of Yu county in Bingzhou; he stayed in a side room composing his treatise and unfolding the Huayan, not going out of gate or courtyard for nearly three years.T50n2061 0853c13–c16
- —每日食棗十顆，柏葉餅一枚，餘無所須。其後移於南谷馬家古佛堂側，立小土屋，閑處宴息焉。Each day he ate ten jujubes and one cypress-leaf cake and required nothing further. Afterwards he moved beside the old buddha hall of the Ma family in the southern valley, put up a small earthen hut, and rested there at ease.T50n2061 0853c16–c18
- —甞齎其論并經往韓氏莊——即冠蓋村也——，中路遇一虎，玄見之，撫其背，所負經論搭載去土龕中，其虎弭耳而去。Once, carrying his treatise together with the sūtra to the Han family's manor — that is, Guangai village — he met a tiger on the road; Xuan saw it, stroked its back, loaded the sūtra and treatise he bore upon it and had them taken to the earthen cell, and the tiger laid back its ears and went.T50n2061 0853c19–c21
- —其處無泉可汲用，會暴風雨，拔老松去，可百尺餘成池，約深丈許，其味香甘，至今呼為長者泉。That place had no spring to draw from; there came a storm of wind and rain which tore away an old pine, and a pool formed of more than a hundred feet, about a fathom deep, its taste fragrant and sweet — to this day it is called the Elder's Spring.T50n2061 0853c22–c24
- —又造論之時，室無脂燭。每夜秉翰於口，兩角出白色光長尺餘，炳然通照，以為恒矣。Moreover, while composing the treatise he had no tallow candle in the room; each night, holding the brush in his mouth, white light more than a foot long issued from the two corners of it, blazing and lighting all through — and this became the constant course.T50n2061 0853c25–c27
- —自到土龕，俄有二女子衣貲布，以白布為幓頭，韶顏都雅，饋食一奩于龕前，玄食之而已。凡經五載，至於紙墨供送無虧，及論成亡矣。From his coming to the earthen cell, there presently appeared two women in plain cloth, their heads bound with white cloth, of fair and elegant countenance, who set a food-box before the cell; Xuan simply ate of it. So it went for five years, the supply of paper and ink never failing — and when the treatise was done they were gone.T50n2061 0853c27–0854a01
- —所造論四十卷，總括八十卷經之文義。次《決疑論》四卷，綰十會果因之玄要，列五十三位之法門。The treatise he composed ran to forty fascicles, gathering up the wording and sense of the eighty-fascicle sūtra; next the *Treatise Resolving Doubts* in four fascicles, which knots together the profound essentials of cause and fruit in the ten assemblies and sets out the Dharma-gates of the fifty-three stations.T50n2061 0854a01–a03
- 730一日，鄉人聚飲酒之次，玄來謂之曰：「汝等好住，吾今去矣！」鄉人驚怪，謂為他適。乃曰：「吾終矣。」皆悲泣戀慕，送至土龕，曰：「去住常也。」One day, as the villagers were gathered drinking, Xuan came and said to them: "Dwell well, all of you; I go now." The villagers, startled, thought he meant to go elsewhere; but he said, "I am ending." All wept and clung to him in longing and escorted him to the earthen cell, where he said: "Going and staying are the constant way."T50n2061 0854a03–a06
- 730鄉人下坡，迴顧其處，雲霧昏暗，至子時儼然坐亡龕中，白色光從頂出，上徹太虛，即開元十八年暮春二十八日也。報齡九十六。As the villagers went down the slope and looked back at the place, cloud and mist darkened it; at the hour of midnight he died sitting upright in the cell, white light issuing from the crown of his head and piercing to the empty sky — it was the twenty-eighth day of the last month of spring in the eighteenth year of Kaiyuan. His reported age was ninety-six.T50n2061 0854a06–a09
- —達旦，數人登山，見其龕室內蛇虺填滿，莫得而前。相與啟告，蛇虺交散。耆少追感，結輿迎于大山之北，甃石為城而葬之。At daybreak several men climbed the hill and found the cell filled with snakes and vipers, so that none could come forward; they made announcement together and the snakes and vipers dispersed. Old and young alike were moved, and they brought a bier to receive him north of the great mountain, laying stone to make a wall, and buried him there.T50n2061 0854a09–a12
- —葬日，有二斑鹿、雙白鶴、雜類鳥獸，若悲戀之狀焉。On the day of burial there were two dappled deer, a pair of white cranes, and birds and beasts of every kind, as though in the attitude of grieving attachment.T50n2061 0854a13–a14
- 774大曆九年六月內，有僧廣超到蘭若收論二本，召書生就山繕寫，將入汾川流行，其論由茲而盛。In the sixth month of the ninth year of Dali the monk Guangchao came to the hermitage and collected two copies of the treatise, summoning copyists to the mountain to transcribe them and taking them into Fenchuan to circulate; from this the treatise flourished.T50n2061 0854a14–a16
- —至李長者之化行晉土，神變無方，率由應以此身而為說法也。When the Elder Li's transforming work went forth in the land of Jin, his spiritual changes were without fixed measure — all of it because he responded by taking this body in order to preach the Dharma.T50n2061 0854a23–a25
- 澄觀Chéngguān· Tang, died within the Yuanhe period (806–820 CE), aged past seventy (birth and death dates unknown)profile →
《大方廣佛華嚴經疏》 · 《大方廣佛華嚴經隨疏演義鈔》
年表 · chronicle
- —釋澄觀，姓夏侯氏，越州山陰人也。年甫十一，依寶林寺今應天山霈禪師出家，誦《法華經》。十四，遇恩得度，便隷此寺。Chengguan was of the surname Xiahou, a man of Shanyin in Yuezhou. At just eleven he left home under the meditation master Pei of Baolin monastery — now Yingtianshan — and recited the Lotus Sūtra; at fourteen he was ordained by imperial favour and enrolled in that monastery.T50n2061 0737a05–a07
- —觀俊朗高逸，弗可以細務拘。遂遍尋名山，旁求祕藏。梯航既具，壼奧必臻。Brilliant and lofty, he could not be bound by petty affairs; so he searched out the famed mountains and sought the hidden treasuries on every side. Once ladder and ship were at hand, he was bound to reach the innermost chamber.T50n2061 0737a07–a09
- —乾元中，依潤州棲霞寺醴律師，學相部律。本州依曇一，隷「南山律」。詣金陵玄璧法師傳關河「三論」。「三論」之盛于江表，觀之力也。In the Qianyuan period he studied the Xiangbu Vinaya under the Vinaya master Li at Qixia monastery in Runzhou; in his home prefecture he followed Tanyi and was enrolled in the Nanshan Vinaya; he went to Jinling and received the Guanhe tradition of the Three Treatises from the Dharma master Xuanbi. That the Three Treatises flourished south of the Yangtze was Chengguan's doing.T50n2061 0737a09–a12
- —大曆中，就瓦棺寺傳《起信》、《涅槃》。又於淮南法藏，受海東《起信疏》義。却復天竺詵法師門，溫習《華嚴大經》。In the Dali period he received the *Awakening of Faith* and the *Nirvāṇa* at Waguan monastery; further, under Fazang of Huainan, he received the sense of the Korean commentary on the *Awakening of Faith*; then he returned to the gate of the Dharma master Shen of Tianzhu monastery to go over the great Huayan Sūtra again.T50n2061 0737a12–a14
- —七年，往剡溪，從成都慧量法師，覆尋「三論」。十年，就蘇州，從湛然法師習天台《止觀》、《法華》、《維摩》等經疏。In the seventh year he went to Shanxi and revisited the Three Treatises under the Dharma master Huiliang of Chengdu; in the tenth year he went to Suzhou and studied the Tiantai *Great Calming and Contemplation* and the commentaries on the *Lotus*, the *Vimalakīrti* and other sūtras under the Dharma master Zhanran.T50n2061 0737a14–a16
- —又謁牛頭山忠師、徑山欽師、洛陽無名師，咨決南宗禪法。復見慧雲禪師，了北宗玄理。He also called on master Zhong of Niutou Mountain, master Qin of Jingshan, and the nameless master of Luoyang, to settle the Chan method of the Southern school; and he saw the meditation master Huiyun and comprehended the profound principle of the Northern school.T50n2061 0737a18–a20
- —況吾學地，能忘是心？」遂翻習經、傳、子、史、小學、《蒼》、《雅》、天竺悉曇、諸部異執，《四圍》、五明、祕呪、儀軌，至于篇、頌、筆語、書蹤，一皆博綜。"How much less can I, on the ground of learning, forget this mind?" He therefore went back over the sūtras, the histories, the philosophers, the annals, philology, the *Cangjie* and the *Erya*, Indian siddham, the divergent tenets of the several schools, the four Vedas, the five sciences, secret spells and ritual manuals, down to essays, hymns, composition and calligraphy — mastering them all broadly.T50n2061 0737a22–a25
- 776大曆十一年，誓遊五臺，一一巡禮，祥瑞愈繁。仍往峨嵋，求見普賢，登險陟高，備觀聖像。却還五臺，居大華嚴寺，專行「方等」懺法。In the eleventh year of Dali he vowed to travel Mount Wutai, making the round of every site, and the auspicious signs grew ever more numerous. He then went to Emei to seek sight of Samantabhadra, climbing the sheer and scaling the high, and beheld the holy images in full. Returning to Wutai he dwelt at the Great Huayan monastery and devoted himself to the Vaipulya rite of repentance.T50n2061 0737a25–a28
- —因慨《華嚴》舊疏，文繁義約，惙然長想：「況文殊主智，普賢主理，二聖合為毘盧遮那，萬行兼通，即是《華嚴》之義也。吾既遊普賢之境界，泊妙吉之鄉原，不疏《毘盧》，有辜二聖矣。」Grieved that the old commentaries on the Huayan were prolix in wording and thin in sense, he brooded long: "Mañjuśrī presides over wisdom and Samantabhadra over principle; the two sages joined make Vairocana, and the ten thousand practices run through together — this is the meaning of the Huayan. Having roamed the realm of Samantabhadra and halted in the country of Mañjuśrī, were I not to comment on Vairocana I should wrong the two sages."T50n2061 0737a29–0737b04
- 784–787起興元元年正月，貞元三年十二月畢功，成二十軸，乃飯千僧以落成也。He began in the first month of the first year of Xingyuan and finished the work in the twelfth month of the third year of Zhenyuan, completing twenty rolls, and then fed a thousand monks to mark its completion.T50n2061 0737b07–b09
- 788四年春正月，寺主賢林請講新疏。In the first month of spring of the fourth year, the abbot Xianlin invited him to lecture on the new commentary.T50n2061 0737b12–b13
- 791七年，河東節度使李公自良復請於崇福寺講。德宗降中使李輔光宣詔入都，與罽賓三藏般若譯烏荼國王所進《華嚴》後分四十卷。In the seventh year, Li Ziliang, military commissioner of Hedong, again invited him to lecture at Chongfu monastery. Emperor Dezong sent down the palace envoy Li Fuguang to proclaim the edict summoning him to the capital, and with the Kashmiri Tripiṭaka master Prajñā he translated the forty fascicles of the latter part of the Huayan presented by the king of Uḍa.T50n2061 0737b13–b16
- —五月，內中使霍仙鳴傳宣催入。觀至，帝頗敦重，延入譯場刊正。又詔令造疏。遂於終南草堂寺編成十卷，進呈In the fifth month the palace envoy Huo Xianming conveyed the summons urging him in. When Chengguan arrived the emperor held him in high regard and drew him into the translation hall to collate and correct; he was further ordered by edict to compose a commentary, which he completed in ten fascicles at Caotang monastery on Mount Zhongnan and presented.T50n2061 0737b23–b25
- —尋譯《守護國界主經》，觀綴文潤色。Presently, in the translation of the *Sūtra of the Guardian Lord of the Realm*, Chengguan composed and polished the wording.T50n2061 0737b27–b28
- —順宗在春宮，嘗垂教令述《了義》一卷、《心要》一卷并《食肉得罪因緣》。洎至長安，頻加禮接。While Emperor Shunzong was still in the eastern palace he handed down an order that Chengguan compose the *Definitive Meaning* in one fascicle, the *Heart-Essence* in one fascicle, and the *Causes of Incurring Guilt by Eating Flesh*; and on coming to Chang'an he received him with repeated ceremony.T50n2061 0737b28–0737c01
- 806–820以元和年卒，春秋七十餘。弟子傳法者一百許人，餘堪講者千數。He died within the Yuanhe period, past seventy years of age. Of his disciples about a hundred transmitted the Dharma, and the rest who were fit to lecture numbered in the thousands.T50n2061 0737c06–c07
- —觀甞於新創雲花寺般若閣下畫《華藏世界圖相》Chengguan once painted the *Image of the Lotus-Treasury World* beneath the Prajñā pavilion of the newly built Yunhua monastery.T50n2061 0737c07–c08
- —門人清記觀平時行狀云：「觀恒發十願：『一、長止方丈但三衣鉢，不畜長；二、當代名利，棄之如遺；三、目不視女人；四、身影不落俗家；五、未捨執受，長誦《法華經》；六、長讀大乘經典，普施含靈；七、長講《華嚴大經》；八、一生晝夜不臥；九、不邀名惑眾伐善；十、不退大慈悲普救法界。』」His disciple Qingmian recorded his everyday conduct: "Chengguan constantly made ten vows: first, to abide always in a single cell with no more than the three robes and one bowl, keeping nothing over; second, to cast off the fame and profit of the age as a thing discarded; third, never to let his eye rest on a woman; fourth, never to let his shadow fall in a layman's house; fifth, so long as grasping was not yet relinquished, to recite the Lotus Sūtra always; sixth, to read the Mahāyāna scriptures always and give of them to all that breathes; seventh, to lecture always on the great Huayan Sūtra; eighth, never to lie down, day or night, his whole life long; ninth, never to court fame, mislead the many, or parade his own merit; tenth, never to draw back from the great compassion that saves the whole dharma-realm."T50n2061 0737c13–c19
《金光明經玄義拾遺記》 · 《金光明經文句記》
年表 · chronicle
- 960十七祖法智尊者知禮。字約言。四明金氏The seventeenth patriarch, the venerable Fazhi, Zhili; his style-name was Yueyan; of the Jin family of Siming.T49n2035 0191c29
- 出家受戒七歲喪母號哭不絕。白父求出家。遂往依太平興國寺洪選師。十五具戒專探律部。At seven he lost his mother and wept without ceasing; he told his father he wished to leave home, and went to take refuge with master Hongxuan of the Taiping Xingguo monastery. At fifteen he received the full precepts and applied himself to the Vinaya.T49n2035 0192a04
- 1003六年。日本國遣寂照。持源信法師問目二十七條請答釋。In the sixth year Japan sent Jakushō, bearing twenty-seven items of enquiry from the Dharma master Genshin, requesting answers and explanations.T49n2035 0192a27
- 1028六年正月元日。建光明懺七日為順寂之期。至五日結跏趺坐。召大眾說法畢。驟稱阿彌陀佛數百聲。奄然而逝。壽六十九。夏五十四。On the first day of the first month of the sixth year he set up the Golden Light repentance for seven days as the term of his passing. On the fifth day he sat cross-legged, summoned the assembly and finished speaking the Dharma, then all at once called the name of Amitābha some hundreds of times and departed without a stir. He was sixty-nine, with fifty-four summers in the robe.T49n2035 0193c08
《地藏本願經科註》 · 《地藏本願經綸貫》
年表 · chronicle
- 1683皇清康熙二十二年太歲在昭陽大淵獻月貞於涂日建大寒有疾頭陀靈椉書於武原匡菴之優鉢羅室。〔《地藏本願經綸貫》撰畢自記；康熙二十二年＝1683，昭陽大淵獻＝癸亥，干支自洽〕Written in the twenty-second year of Kangxi of the imperial Qing, the year zhaoyang dayuanxian, the month standing at tu and the day at Great Cold, by the ailing ascetic Lingcheng in the Utpala chamber of the Kuang hermitage at Wuyuan.X21n0383 0652b02
Dates marked uncertain follow broad scholarly consensus only as era-disambiguation, not as a dating claim. Living and recently-departed persons are not listed.