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。

造論Authors

  • 馬鳴Aśvaghoṣa· approx. 1st–2nd c. CE (dates uncertain)

    《大乘起信論》

    年表 · chronicle
    1. —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
    2. —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
    3. —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 0575a03
  • 龍樹Nāgārjuna· approx. 2nd–3rd c. CE (dates uncertain)

    《大智度論》

  • 提婆Deva· approx. 3rd c. CE (dates uncertain)

    《百論》

    年表 · chronicle
    1. —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
    2. —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
    3. —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
    4. —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
  • 彌勒Maitreya· traditional attribution · approx. 4th c. CE (dates uncertain)

    《瑜伽師地論》 · 《辯中邊論》（傳） · 《大乘莊嚴經論》

  • 無著Asaṅga· approx. 4th c. CE (dates uncertain)

    《攝大乘論》 · 《金剛般若論》

  • 世親Vasubandhu· approx. 4th–5th c. CE (dates uncertain)

    《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》

  • 僧肇Sengzhao· 384–414 CE

    《肇論》

    年表 · chronicle
    1. —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
    2. 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
  • 僧叡Sengrui· Yao-Qin; active in Kumārajīva's translation community (dates unknown)

    〈釋僧叡序〉 · 〈十二門論序〉

    年表 · chronicle
    1. —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
    2. —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
    3. —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
    4. —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
  • 智愷· 518–568 CE

    〈大乘起信論序〉 · 《攝大乘論》譯場 · 《俱舍論》譯場

    年表 · chronicle
    1. —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
    2. —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
    3. 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 0431b15–b20
    4. —及愷之云亡。諦撫膺哀慟。
      At Zhikai's death, Paramārtha beat his breast in grief.T50n2060 0431c11

譯師Translators

  • 鳩摩羅什Kumārajīva· 344–413 CE

    《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》

    年表 · chronicle
    1. 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
    2. —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
    3. 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
  • 求那跋陀羅Guṇabhadra· 394–468 CE

    《楞伽阿跋多羅寶經》

    年表 · chronicle
    1. 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
  • 真諦Paramārtha· 499–569 CE

    《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》

    年表 · chronicle
    1. —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
    2. 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
  • 曼陀羅仙Mandra· Liang, approx. 6th c. CE (dates uncertain)

    《文殊師利所說摩訶般若波羅蜜經》

  • 玄奘Xuánzàng· 602–664 CEprofile →

    《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》 · 《解深密經》 · 《成唯識論》 · 《攝大乘論本》 · 《辯中邊論》

  • 義淨Yijing· 635–713 CE

    《金光明最勝王經》 · 《佛說能斷金剛般若波羅蜜多經》

  • 實叉難陀Śikṣānanda· 652–710 CE

    《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

    年表 · chronicle
    1. —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
    2. 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
    3. 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

釋論Commentators

  • 青目Piṅgala· approx. 4th c. CE (dates uncertain)

    《中論》

    年表 · chronicle
    1. —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
    2. —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
    3. —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
  • 婆藪開士Vasu· approx. 4th c. CE (dates uncertain)

    《百論》

    年表 · chronicle
    1. —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
    2. —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)

    《清淨道論》

  • 護法Dharmapāla· approx. 6th c. CE (dates uncertain)

    《成唯識論》主幹 · 《成唯識寶生論》

  • 安慧Sthiramati· approx. 6th c. CE (dates uncertain)

    《唯識三十論》釋

  • 無性Asvabhāva· approx. 6th c. CE (dates uncertain)

    《攝大乘論釋》

  • 智顗Zhiyi· 538–597 CE

    《摩訶止觀》 · 《妙法蓮華經玄義》 · 《妙法蓮華經文句》 · 《金剛般若經疏》

  • 灌頂Guanding· 561–632 CE

    《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
    1. 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
    2. 748 後《法華文句》歸其筆錄之據＝神逈〈天台法華䟽序〉自證：「迺是灌頂法師私記，合二十卷」。該帙二十處半卷題署皆單署「天台智者大師說」，「灌頂記」三字通帙零命中，「灌頂」二字全帙僅二見（此序自證一、經名《大灌頂》一）。傳統題署據序內自證，disk 題署則無之——二說皆真，所據不同。
      The attribution of the* Fahua Wenju *to his recording rests on Shenjiong's preface: "this is the private record of Dharma Master Guanding, in twenty fascicles." All twenty half-fascicle bylines in that work read simply "taught by the Tiantai Master Zhizhe"; the phrase "recorded by Guanding" occurs nowhere in it, and the name Guanding appears only twice in the whole text—once in this testimony of the preface and once in a sutra title. The traditional attribution rests on the preface's internal testimony while the bylines carry none; both accounts are true and rest on different evidence.T34n1718 0001a23–0001a24
  • 吉藏Jizang· 549–623 CE

    《金剛般若疏》

  • 清辨Bhāviveka· approx. 6th c. CE (dates uncertain)

    《般若燈論釋》 · 《大乘掌珍論》

    年表 · chronicle
    1. —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
    2. —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
    3. —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
    4. —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
  • 窺基Kuiji· 632–682 CE

    《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
    1. 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
    2. 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
    3. 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
    4. 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
  • 圓測Woncheuk· 613–696 CE

    《般若波羅蜜多心經贊》 · 《解深密經疏》

    年表 · chronicle
    1. 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
    2. 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
  • 慧沼Huizhao· Tang — his biography opens “origins unknown” (dates uncertain)

    《金光明最勝王經疏》 · 《勸發菩提心集》

    年表 · chronicle
    1. —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
    2. —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
    3. 714《金光明最勝王經疏》成。
      His commentary on the Sūtra of Golden Light completed.T1788
  • 元康Yuankang· Tang, approx. 7th c. CE (death date unknown)

    《肇論疏》

    年表 · chronicle
    1. 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
    2. 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
  • 善導Shandao· Tang, approx. 7th c. CE (birth and death dates unknown)

    《觀無量壽佛經疏》 · 《轉經行道願往生淨土法事讚》

    年表 · chronicle
    1. 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
    2. —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
    3. —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
    4. —《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
    5. —《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
    6. —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
    7. —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
  • 遁倫Dunlun· Tang, approx. 7th–8th c. CE (dates uncertain)

    《瑜伽論記》

  • 元曉Wŏnhyo· Silla, approx. 7th c. CE (dates uncertain)

    《起信論疏》 · 《金剛三昧經論》

    年表 · chronicle
    1. —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–a11
    2. —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
    3. —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–a15
  • 湛然Zhanran· 711–782 CE

    《止觀輔行傳弘決》 · 《法華玄義釋籤》 · 《法華文句記》

    年表 · chronicle
    1. 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
    2. 764《法華玄義釋籤》成。
      The Shiqian, his gloss on the Profound Meaning of the Lotus, completed.T1717
    3. 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
    4. 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
    5. 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
  • 太賢Taehyŏn· Silla, approx. 8th c. CE (dates uncertain)

    《成唯識論學記》

  • 神逈Shenjiong· fl. after 748 CE (dates unknown)

    〈天台法華䟽序〉

    年表 · chronicle
    1. 748 後序自證《法華文句》之筆錄者：「迺是灌頂法師私記，合二十卷」。全帙二十處半卷題署皆單署「天台智者大師說」，「灌頂記」三字通帙零命中；筆錄者之名唯見此序。傳統題署所據即此序內自證——二說皆真，所據不同。
      His preface attests who recorded the* Fahua Wenju: *"this is the private record of Dharma Master Guanding, in twenty fascicles." All twenty half-fascicle bylines in the text read simply "taught by the Tiantai Master Zhizhe," and the phrase "recorded by Guanding" occurs nowhere in it; the recorder's name is found only in this preface. The traditional attribution rests on that internal testimony—both accounts are true and rest on different evidence.T34n1718 0001a23–0001a24
    2. 748 後序稱其書「合二十卷」。傳世 T34n1718 之 teiHeader 作十卷，cb:juan 開二十半卷，milestone juan 十——序之二十卷數與半卷計法相合。二說皆真，計法異耳。
      The preface gives the work as "twenty fascicles." In the transmitted T34n1718 the teiHeader reads ten fascicles, cb:juan opens twenty half-fascicles, and the juan milestones number ten: the preface's count of twenty agrees with the half-fascicle reckoning. Both counts are true and differ only in how they count.T34n1718 0001a24
    3. 748序記：智者滅後一百餘載，至唐天寶中歲在戊子，東陽郡清泰寺朗和尚於講授之次默然歎曰，此記「或文續義斷，或文後義前，或長行前開其章」。
      The preface records that more than a hundred years after Zhiyi's passing, in the wuzi year of the Tianbao era of the Tang, the monk Lang of Qingtai Monastery in Dongyang Commandery sighed while lecturing that in this record "the text ran on while the sense broke off, or the sense came before the text, or the prose opened its section first."T34n1718 0001a24–0001a29
    4. 748序記朗和尚再三籌量，事不獲已，乃專念大師求加可否，因夢所感，方始條倫；並自陳「非苟求同異輒有增減於其間」——所治者次序條理，非增減文句。今傳 T34n1718 即此治定本；治定前原貌無別本可對勘。
      The preface records that Lang weighed the matter repeatedly, and, unable to decline, 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. It states that he did not "add to or subtract from the text in the pursuit of agreement or difference"—what was set in order was sequence, not wording. The transmitted T34n1718 is that ordered recension; no separate witness survives for collation against its earlier state.T34n1718 0001b06–0001b07
  • 朗和尚Lang· fl. 748 CE (dates unknown)

    《妙法蓮華經文句》

    年表 · chronicle
    1. 748東陽郡清泰寺朗和尚於講授之次見此記文勢時有不次：「或文續義斷，或文後義前，或長行前開其章，或從後直述其義」。
      At Qingtai Monastery in Dongyang Commandery, while lecturing, Lang found that the flow of this record was at times out of sequence: "the text ran on while the sense broke off, or the sense came before the text, or the prose opened its section first, or the sense was stated directly from behind."T34n1718 0001a25–0001a29
    2. 748聽徒頻勸請，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。序自陳所治者為次序條理，「非苟求同異輒有增減於其間」。今傳 T34n1718 即此天寶戊子治定本。
      His listeners pressed him repeatedly; weighing the matter again and again and unable to decline, he fixed his mind on the Great Master to seek his assent, and, moved by what came in a dream, began to set the text in order. The preface states that what he set in order was sequence, and that he did not "add to or subtract from the text in the pursuit of agreement or difference." The transmitted T34n1718 is that recension, ordered in the Tianbao wuzi year.T34n1718 0001b06–0001b07
  • 法藏· 643–712 CE

    《大乘起信論義記》 · 《華嚴一乘教義分齊章》

    年表 · chronicle
    1. —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
    2. —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
    3. —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
    4. —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
    5. 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
  • 靈椉Lingcheng· Qing, approx. 17th–19th c. CE (dates unknown)

    《地藏本願經科註》

Dates marked uncertain follow broad scholarly consensus only as era-disambiguation, not as a dating claim. Living and recently-departed persons are not listed.