【A 場】第一場論文集 - 佛光大學

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第二十屆全峖國佛學論文尠聯合峯發表會羅訌尼經 ) translated in Ci En Temple ( 慈恩韴寺 ), Mahāyāna Sutra of Mind Ground Contemplation( 大乘靭本生心地觀經 ) in eight fascicles translated in Li Chuan Temple ( 醴泉寺 ), DLP in tenfascicles, Da Hua Yan Zhang Zhe Wen Fo Na Luo Yan Li Jing( 大華嚴詫長者問佛那倴羅訌延力經 ) inone facicle, Heart Sutra ( 般獭若波羅訌蜜犪多心經 ) and forty fascicles of Avatamsaka Sutra. 190 Thereare a few other texts mentioned in the Taishō Shinshū Daizōkyō ( 大正新修鞈大藏經 ) that were notmentioned, but were works of Prajnā such as Zhu Fo Jing Jie She Zhen Shi Jing ( 諸佛境蹜界攝真猙實蹴經 ) and Fo Shuo Zao Ta Yan Ming Gong De Jing ( 佛說狄造塔延命功德經 ) . 191 His mostpopular translated texts include the Shou Hu Guo Jie Zhu Tuo Luo Ni Jing among thepractitioners of the tantric tradition, Mahāyāna Sutra of Mind Contemplation, and theAvatamsaka Sutra in forty fascicles. 192Reportedly, Kukai (774-835), the founder of Shingon sect in Japan, studied Sanskrit underhim for a few years at Xi Ming Temple during Kukai’s pilgrimage to China in 804. 193 Accordingto Goshōrai Mokuroku ( 御請來目錄 ), Kukai also brought back a number of translated textsincluding the Avatamsaka Sutra, DLP, Zao Ta Yan Ming Gong De Jing, and Shou Hu Guo JieZhu Tuo Luo Ni Jing to Japan. 194 These texts were the foundations for starting Shingon sect andspread of understanding of esoteric Buddhism in Japan.In 810, Prajnā passed away in Luoyang and was buried in Longmen Grottoes on the EasternHeights ( 龍門西岡 ).Translated TextsThe first text that Prajnā translated is the DLP, also known as the Six Paramitas Sutra ( 六波羅訌蜜犪多經 and 六度經 ). The Sanskrit name is Mahāyāna nāya sat Paramita Sutra. The DLP hasbeen translated into Chinese from Sanskrit and no other versions are known. The first translated190“Biography of Prajnā, Li Chuan Temple of Tang ( 唐鞡醴泉寺般獭若傳 )”, T50, no.2061, p0722a.191Both of these texts are placed in the esoteric section of catalogues. Zhu Fo Jing Jie She Zhen Shi Jing ( 諸佛境蹜界攝真猙實蹴經 ) also known as She Zhen Shi Jing ( 攝真猙實蹴經 ) and Zhen Shi Jing ( 真猙實蹴經 ) is one of the main yogatexts into yogic practice. See T18, no.868. According to the Shōwa Era's Comprehensive Catalogue of DharmaTreasure (Shōwa Hōbō Sōmokuroku 昭和法寶話目錄 ), there is a Sanskrit, Chinese, and Tibetan version of the text.The Fo Shuo Zao Ta Yan Ming Gong De Jing ( 佛說狄造塔延命功德經 ) was translated with Muniśrī ( 牟尼室利 )who read out the Sanskrit, Yuanzhao ( 圓照 ) wrote down the notes, and Jianxu ( 鑑虛 ) edited. See T19, no.1026and Shōwa, p250.192Shou Hu Guo Jie Zhu Tuo Luo Fan Jing was popular among the practitioners of esoteric Buddhism. The tenfascicles text was translated by Prajnā with a northern Indian monk, Muniśrī ( 牟尼室利 ) also known as Jimo ( 寂默 ) in Chinese. See “Biography of Jimo ( 寂默 ) Ci En Temple of Tang ( 唐鞡京兆慈恩韴寺寂默傳 )” Song Biographyof Eminent Monks ( 宋侗高珉僧踶傳 ), T50, no.2061, p720. For more info on the text, see Shou Hu Guo Jie Zhu Tuo LuoNi Jing ( 守護國界主陀羅訌尼經 ), (Tokyo: Ookura Shuppan Kabushiki Kaisha ( 大藏出版株頶式會社 ), 2000),pp19-24.Regarding the Mahayana Sutra of Mind Ground Contemplation, there were a number of commentaries andreferences to the text, displaying its significance in the Buddhist circle. See Shōwa, p11. Yongming Yanshou ( 永明延壽蹢 ) quoted a lot from the text including DLP. See T48, no.2016, p552a.193 Ronald S. Green, Kukai, Founder of Japanese Shingon Buddhism: Portraits of His Life, (University ofWisconstin, 2003), phD, p120.194 T55, no.2161, p1062c.42
第二十屆全峖國佛學論文尠聯合峯發表會version with Jingjing was not received well as it was not translated coherently. The secondtranslation was a collaborative translation effort with Prajnā leading through the process in XiMing Temple. Emperor Dezong wrote the introduction to the text, which has survived today. 195There are some discrepancies between what is written in the canon and compiled in theMochizuki. According to the DKSC, in 788 the emperor Dezong requested a commentary bewritten on the DLP, in which Liangxiu wrote the commentary and Prajnā wrote the introductionto the commentary. 196 In 789, Chaowu ( 超悟韷 ) of Qian Fu Temple, Shaoliang ( 少良候 ), and Qiyun( 齊猗運跮 ) later revised the commentary into ten fascicles. 197 However the Mochikuchi Bukkyōdaijiten stated that Chaowu wrote only four fascicles and Liangxiu was not mentioned as one ofthe few who wrote the commentary. 198 Zhitong ( 智通 ) with the help of Daoan ( 道跰岸 ) also wrotea ten fascicle commentary to the text, a one fascicle Su Li Jue ( 疏例訣 ) and a one fasciclecatalogue ( 大乘靭理趣賱六波羅訌蜜犪多經疏義目 ). 199 Thus, a total of three commentaries, a Su Li Jueand a catalogue were written and compiled. However, all of them including the Sanskrit extantversion were lost. 200In order to write the commentary, one needed to understand the meaning implied in thesutra; thus talks were given on the sutra at the Qian Fu Temple by Chaowu and at the Li ChuanTemple. A hall in the Li Chuan Temple was used as the national institute for Principle and Wayof Mahāyāna Sutra ( 大乘靭理趣賱經玽 ) or Six Pāramitās Sutra ( 六波羅訌密多經玽 ). 201 There wereseven learned monks ( 義行僧踶 ) who often gave Dharma talks and recited the sutra includingTanyan ( 談筵牧 ) and Chaowu. 202 Thus, increasing the popularity of the text. If talks were given onthe text, then it will help in the spread and popularity of the text.Other texts worth mentioning is that there were two texts compiled by Yuanzhao regardingthe DLP – Tripitaka Master Prajnā’s Record of Translated texts from the past to now ( 般獭若三藏續古今翻譯經圖蹙記玐 ) in two fascicles and The Meaning of the Sounds in DLP ( 大乘靭理趣賱六波羅訌蜜犪多經音靦義 ) in two fascicles. The Zhen Yuan Xin Ding Shi Jiao Mu Lu refers to the TripitakaMaster Prajnā’s Record of Translated texts from the past to now for the biography of Prajnā.However, the record is not mentioned except in the Song Biography of Eminent Monks and theZhen Yuan Xin Ding Shi Jiao Mu Lu catalogues do not mention it at all. 203 The Meaning of theSounds in DLP is also not found.195T8, no.261, p865a. The introduction written by the emperor was also placed in the All Tang Texts ( 全唐鞡文 ) 55,pp6~8.196Liangxiu had helped with the translation of the DLP as ordered by the emperor. He was later requested by theemperor to edit the new DLP commentary. Monks were also invited to give a talk about the text. T55, no.2156,p762c. For the biography of Liangxiu, see X77, no. 1522, p86b.197 Ibid, p763b.198 Mochikuchi Bukkyō daijiten (The Great Dictionary of Buddhism 望月佛教大辭訶典 ), Ed. Mochizuki Shinkō. 望月 . 信享 , et al, (Taipei: Horizon Publishing Co., 1979), p3288.199T55, no.2156, pp764 and 769.200 Mochizuki, p3288.201 T55, no.2156, pp763-764c.202 Tanyan ( 談筵牧 ) is also known as Liangxiu, see T50, no.2061, p737c. T55, no.2156, p763b.203 T50, no.2061.43
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【A 場】第一場論文集 - 佛光大學

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