歷代三寶紀 11
English (machine translation) 11
- Language
- English
11.1
Submitted in the seventeenth year of Kaihuang [597 CE] by the translation scholar, your servant Fei Zhangfang.
11.2
Regarding the catalogues of the imperial dynasties of the Qi, Liang, and Zhou: these were masters who successively inherited and abdicated rule to one another. Xiao Daocheng, a native of Linyi, accepted the abdication from the Song and proclaimed the Qi, still keeping his capital at Jiankang. During the Jianyuan era, a wildfire in Ancheng consumed the marshes, yet a patch of grass several fathoms wide alone did not burn. When they went to look in its midst, they found a golden icon. With this numinous sign evoking response, the holy transformation flourished anew. Thus the Minister of Education and Prince Wenxuan of Jingling, Xiao Ziliang, extensively directed his aspirations to the stream of the Dharma, greatly propagating and promoting it. After seven successive rulers and twenty-three years, the throne was ceded to the Liang. Xiao Yan, a native of Lanling, accepted the abdication from the Qi and also kept his capital at Jiankang. Once the Emperor ascended the throne, he wished to unite with all living beings in realizing equal enlightenment and joining in universal knowledge; with arms folded and facing the court, he widely expounded scriptural teachings, summoned erudite scholars from far and wide, and broadly gathered extant texts, fanning the breeze of purity for the benefit of both Dharma and the secular realm. By the seventh year of Tianjian [508 CE], considering that the true and semblance [teachings] were gradually declining and faith was increasingly waning, while the Tripiṭaka was so vast that few could master it fully, he decreed that the śramaṇas Sengmin, Baochang, and others arrange the essential matters of the sūtras and vinayas by categories, entitling it Jinglü yixiang (Distinct Marks of the Sūtras and Vinayas), in a total of fifty fascicles. By the fourteenth year [515 CE], he further ordered the śramaṇa Sengshao to compile the Hualin Fodian zhongjing mulu (Catalogue of the Scriptures in the Buddha Hall of Hualin Park) in four fascicles. Still finding it incomplete, in the seventeenth year [518 CE], he further ordered the śramaṇa Baochang to revise and compile another scripture catalogue in four fascicles, to reveal the presence or absence of translations and to verify genuine and spurious scriptures, dividing it into seventeen sections with great detail. After three rulers and fifty-four years—two rulers with Jiankang as capital and one with Jiangling as capital—[the Liang] was extinguished by the Western Wei. Yuwen Jue, a Xianbei of Shuozhou and heir of the Wei Chancellor of State Tai, succeeded to the chancellorship upon Tai's death, accepted the abdication of the Western Wei, and proclaimed the Zhou, establishing his capital at Chang'an. When it reached the third ruler, Emperor Wu (Yong), from the dunzang to the zuo'e year [574–577 CE] of the Jiande era, all Buddhist stūpas built by the government and individuals over several centuries east and west of the passes were razed to the ground; holy images were melted down or scraped away, and scriptures were burned. The temples in the eight prefectures numbered over forty thousand, all of which were bestowed upon princes and dukes to serve as residences; the disciples of Śākya throughout the three regions were reduced by nearly three million, all being restored to the ranks of soldiers and commoners and returned to the household registers. Once the sun of wisdom was hidden, the multitude of beings fell back into deep darkness. Successively spanning five rulers and twenty-four years, from the first year (gengshen) of the Yongchu era of Emperor Wu of the Song [420 CE] when the abdication was received from the Eastern Jin, until the first year (xinchou) of Dading of the Zhou [581 CE] when the imperial seal was presented to the August Sui, during these one hundred and sixty-two years, among all the translations of sūtras, commentaries, treatises, biographies, and catalogues, there were fifty-one persons—Chinese and foreigners, clerics and laypeople—who together produced sūtras, vinayas, prātimokṣas, karmavācanās, upadeśas, abhidharma treatises, biographies, catalogues, and so forth, totaling one hundred and sixty-two works in one thousand three hundred and twenty-six fascicles. These are summarized together to form the chronological catalogue of the three dynasties, three capitals, and fifteen rulers.
11.3
The Qi śramaṇa Dharmagatayaśas: one work (one fascicle of sūtra).
11.4
The śramaṇa Mahāyāna: two works (two fascicles of sūtras and vinaya).
11.5
The śramaṇa Saṅghabhadra: one work (eighteen fascicles of sūtra).
11.6
The śramaṇa Shi Fayi: two works (two fascicles of sūtras).
11.7
The śramaṇa Guṇavṛddha: three works (twelve fascicles of sūtras).
11.8
The śramaṇa Shi Fadu: three works (three fascicles of sūtras and vinaya).
11.9
The śramaṇa Shi Fayuan: two works (two fascicles of sūtras).
11.10
The śramaṇa Shi Wangzong: two works (seven fascicles of sūtras and catalogues).
11.11
The śramaṇa Shi Tanjing: two works (four fascicles of sūtras).
11.12
The śramaṇa Shi Fani: one work (two fascicles of sūtras).
11.13
The śramaṇa Shi Daozheng: one work (one fascicle of sūtra).
11.14
The śramaṇa Shi Daobei: five works (five fascicles of sūtras, vinaya, and verses).
11.15
Prince Wenxuan of Jingling, Xiao Ziliang: seventeen works (two hundred and fifty-nine fascicles of scripture excerpts).
11.16
Attendant Gentleman Yu Jie: one work (one fascicle of sūtra).
11.17
The śramaṇa Shi Chaodu: one work (seven fascicles of vinaya precedents).
11.18
Śramaṇa Shi Fahua: 1 work (1 fascicle of sūtra).
11.19
Śramaṇa Shi Fayuan: 1 work (3 fascicles of commentary on a sūtra).
11.20
Śramaṇa Shi Huiji: 1 work (1 fascicle of commentary on a sūtra).
11.21
Wang Jin, Secretary to Prince Wenxuan: 1 work (10 fascicles of monastic history).
11.22
The Liang bhikṣuṇī Sengfa: 21 works (35 fascicles of sūtras).
11.23
Śramaṇa Shi Miaoguang: 1 work (1 fascicle of sūtra).
11.24
Śramaṇa Shi Sengwei: 1 work (1 fascicle on precepts).
11.25
Śramaṇa Shi Sengyou: 14 works (63 fascicles of compilations, records, and biographies).
11.26
Śramaṇa Shi Daohuan: 1 work (1 fascicle of verses).
11.27
Śramaṇa Mandra: 3 works (11 fascicles of sūtras).
11.28
Śramaṇa Saṅghapāla: 11 works (38 fascicles of sūtras, treatises, and biographies).
11.29
Upāsaka Mu Daoxian: 1 work (1 fascicle of sūtra).
11.30
Prince Upasūna: 1 work (1 fascicle of sūtra).
11.31
Śramaṇa Paramārtha: 16 works (46 fascicles of sūtras, treatises, commentaries, and records).
11.32
Śramaṇa Shi Sengmin: 1 work (88 fascicles of sūtra excerpts).
11.33
Śramaṇa Shi Sengshao: 1 work (4 fascicles of catalogue).
11.34
Śramaṇa Shi Baochang: 8 works (107 fascicles of miscellaneous records).
11.35
Śramaṇa Shi Falang: 1 work (72 fascicles of commentary on sūtras).
11.36
Śramaṇa Shi Zhizang: 1 work (80 fascicles of the Forest of Meanings).
11.37
Emperor Wu, Xiao Yan: 1 work (50 fascicles of commentary on sūtras).
11.38
Śramaṇa Shi Huiling: 1 work (12 fascicles of sūtra excerpts).
11.39
Śramaṇa Shi Huijiao: 1 work (14 fascicles of biographies [pertaining to] scriptures).
11.40
Upāsaka Yuan Tanyun: 1 work (20 fascicles of treatise excerpts).
11.41
Emperor Jianwen, Xiao Gang: 1 work (200 fascicles of Collection of the Dharma Treasure).
11.42
Yu Xiaojing, Scholar of the Prince of Xiangdong: 1 work (30 fascicles of the Broad Essentials of Inner Classics).
11.43
The Zhou śramaṇa Shi Tanxian: 2 works (20 fascicles of sūtra essentials).
11.44
Śramaṇa Jñānabhadra: 1 work (1 fascicle of treatise).
11.45
Śramaṇa Dharmaruci: 1 work (20 fascicles of Sanskrit texts).
11.46
Śramaṇa Jñānayaśas: 6 works (17 fascicles of sūtras).
11.47
Śramaṇa Yaśogupta: 3 works (8 fascicles of sūtras).
11.48
Śramaṇa Jñānagupta: 4 works (5 fascicles of sūtras).
11.49
Śramaṇa Shi Sengmian: 2 works (2 fascicles of biographies).
11.50
Śramaṇa Shi Huishan: 1 work (8 fascicles of treatise).
11.51
Śramaṇa Shi Wangming: 12 works (12 fascicles of treatises, sūtras, and biographies).
11.52
Śramaṇa Shi Jing'ai: 1 work (12 fascicles of Collection on the Three Jewels).
11.53
Śramaṇa Shi Dao'an: 1 work (1 fascicle of Treatise on the Two Teachings).
11.54
Qi: Wuliangyi jing (Sūtra of Immeasurable Meanings), 1 fascicle (found in the catalogues of Sengyou, Fashang, and others).
11.55
The 1 sūtra above in 1 fascicle. In the reign of Emperor Gao, in the third year of the Jianyuan era, the Tianzhu śramaṇa Dharmagātayaśas—translated into Qi as Fashengcheng—translated it with his own hand at Chaoting Monastery in Guangzhou. The recipient was śramaṇa Huibiao, who in the third year of the Yongming era brought it to the capital, Yangdu, where it was copied and circulated.
11.56
Wubai bensheng jing (Five Hundred Jātaka Sūtra), 1 fascicle (found in the Sanzang ji).
11.57
Tabilü (Theravāda Vinaya), 1 fascicle (tabili in Qi means "senior elder"; found in Sengyou's catalogue).
11.58
The 2 works above, totalling 2 fascicles. In the reign of Emperor Wu, translated in Guangzhou by the foreign śramaṇa Mahāyāna.
11.59
Shanjian piposha lü (Samantapāsādikā Vinaya-vibhāṣā), 18 fascicles (found in Daohui's Song-Qi Catalogue and the Sanzang ji).
11.60
The 1 work above in 18 fascicles. In the reign of Emperor Wu, the foreign śramaṇa Saṅghabhadra—translated into Qi as Sengxian. According to master-to-disciple transmission: after the Buddha's parinirvāṇa, once Upāli had completed the compilation of the Vinaya Piṭaka, on the fifteenth day of the seventh month of that very year, having concluded the pavāraṇā ceremony, he made offerings of incense and flowers to the Vinaya Piṭaka, and placed a single dot before the Vinaya Piṭaka. It was done thus year after year. When Upāli was about to enter nirvāṇa, he entrusted it to his disciple Dāsaka; when Dāsaka was about to enter nirvāṇa, he entrusted it to his disciple Soṇaka; when Soṇaka was about to enter nirvāṇa, he entrusted it to his disciple Siggava; when Siggava was about to enter nirvāṇa, he entrusted it to his disciple Moggaliputta Tissa; when Moggaliputta Tissa was about to enter nirvāṇa, he entrusted it to his disciple Caṇḍavajji. In this manner it was transmitted from master to master down to the present Tripiṭaka master. When the Tripiṭaka master brought the Vinaya Piṭaka to Guangzhou and was about to board the ship to return, he entrusted the Vinaya Piṭaka to his disciple Saṅghabhadra. In the sixth year of the Yongming era, Bhadra, together with śramaṇa Sengyi, translated this Samantapāsādikā at Zhulin Monastery in Guangzhou. Having held the summer retreat together, on the night of the full moon of the seventh month in the seventh year of the Yongming era (gengwu), having concluded the pavāraṇā ceremony, in accordance with the method of the previous masters, they made offerings of incense and flowers to the Vinaya Piṭaka and then placed a single dot. Reckoning for that year, it came to 975 dots, each dot being one year. In the first year of the Datong era of the Liang, Zhao Boxiu met the ascetic Vinaya master Hongdu at Mount Lu and obtained these dated records of dots made by the holy ones since the Buddha's parinirvāṇa down to the seventh year of the Yongming era of the Qi. Boxiu said to Hongdu: 'Why are no further dots seen after the seventh year of the Yongming era?' Hongdu replied: 'Before this, it was all holy ones who had attained the Way who personally placed the dots with their own hands. I, an impoverished monk, am a common person; I can only uphold it reverently, but dare not add a dot at will.' From these existing dots, Boxiu calculated down to the ninth year of the Datong era (guihai), obtaining a total of 1,028 years. Calculating on the basis of Boxiu's deduction, from the ninth year of Datong down to the present seventeenth year of the Kaihuang era (dingsi), it comes to a total of 1,082 years. If that is so, it has only been a little over a thousand years since the Tathāgata entered parinirvāṇa. The distance from the Holy One is still near, which is truly a cause for great rejoicing. May we encourage our devotion together and jointly propagate the bequeathed Dharma!
11.61
Guanshiyin chanhui chuye zhou jing (Sūtra of the Guanyin Dhāraṇī for Repentance and Eradicating Sin), 1 fascicle (produced in the twelfth month of the eighth year of the Yongming era; also called Guanshiyin suoshuo xingfa jing; found in Baochang's catalogue and the Sanzang ji).
11.62
Miaofa lianhua jing, Chapter 12: 'Devadatta' (the śramaṇa Faxian obtained this Sanskrit manuscript in Khotan; found in Daohui's Song-Qi Catalogue and the Sanzang ji).
11.63
The 2 scriptures above, totalling 2 fascicles. In the reign of Emperor Wu, the foreign Tripiṭaka master Dharmamati—translated into Qi as Fayi. During the Yongming era, he translated them at Waguan Monastery in Yangzhou for the śramaṇa Faxian, who was then the Sengzheng (Rectifier of the Saṅgha). Faxian had initially journeyed through the Western Regions in the third year of the Yuanhui era of the Song, obtaining the Sanskrit manuscript of this sūtra and a Buddha's tooth in Khotan. The translation of this scripture was circulated and transmitted down to the present. As for the Buddha's tooth, in the first month of the third year of the Putong era of the Liang, several men carrying weapons suddenly knocked on the gate at early nightfall, claiming that a slave of His Highness of Linchuan had fled, and that someone reported he was up in the Buddha's Tooth Pavilion, requesting that the pavilion be opened to search the monastery. Following their words, the monastery opened the pavilion. The ringleader went before the seat of the Buddha's tooth, opened the reliquary, took the tooth, made three bows, wrapped the tooth in a brocade napkin, and went off circling east of the mountain. Down to the present, its whereabouts have never been known.
11.64
Baiju piyu ji jing (Collection of One Hundred Parables Sūtra), 10 fascicles (composed by the foreigner Saṅghasena; produced on the tenth day of the ninth month of the tenth year of the Yongming era, being the third translation; or 5 fascicles; found in Sengyou's catalogue).
11.65
Shi'er yinyuan jing (Sūtra on the Twelve Causes and Conditions), 1 fascicle (the fourth translation); Xuda zhangzhe jing (Sūtra of Elder Sudatta), 1 fascicle.
11.66
The 3 scriptures above, totalling 12 fascicles. In the reign of Emperor Wu, translated at Piye-li Monastery in Yangzhou during the Yongming era by the Tianzhu Tripiṭaka master Guṇavṛddhi—translated into Qi as Dejin.
11.67
Huihe jing (Ash River Sūtra), 1 fascicle (found in the Shixing Catalogue; also recorded in the Gaoseng zhuan and Sanzang ji).
11.68
Piba lü, 1 fascicle (found in the Sanzang ji).
11.69
The 2 works above, totalling 2 fascicles. Produced by the śramaṇa Shi Fadu of Yangzhou in the reign of Emperor Wu; found recorded in Baochang's catalogue.
11.70
Fofa you liuyi diyi yingzhi jing (Sūtra on the Six Meanings of the Buddhadharma That Should Foremost Be Known), 1 fascicle.
11.71
Liutong wu'ai liugen jingye yimen jing (Sūtra on the Gate of Meaning Regarding Unobstructed Six Abhijñās and Purified Karma of the Six Faculties), 1 fascicle.
11.72
The 2 works above, totalling 2 fascicles. In the reign of Emperor Wu, compiled and excerpted from various sūtras and composed according to doctrine by the śramaṇa Fayuan. Although promoting the tenets of the sūtras and different from apocrypha, because they bear titles they form separate volumes and sections; the world lists them altogether as suspect sūtras. Therefore, I record them again for transmission, so that future generations knowing the source may hopefully share in discerning and encouraging (found in the Sanzang ji and Baochang's catalogue).
11.73
Fo suo zhi mingshu jing (Sūtra of Numerical Terms Instituted by the Buddha), 5 fascicles; Zhongjing mulu (Catalogue of Scriptures), 2 fascicles.
11.74
The 2 works above, totalling 7 fascicles. In the reign of Emperor Wu, compiled and excerpted from various sūtras and categorized by subject by Shi Wangzong, resembling a forest of numbers. Because their initial titles are termed 'sūtras' and entered in the catalogue, fearing that name and reality might be confounded, I discuss them in detail here. Since they are not authentic sūtras, they are doubted by the world. He also compiled a catalogue of the Mahāyāna and Hīnayāna scriptures; both are found in the Sanzang ji.
11.75
Weicengyou yinyuan jing (Adbhuta-dharmaparyāya Sūtra), 2 fascicles (also called simply Weicengyou jing; found in the Shixing Catalogue).
11.76
Mohemoye jing (Mahāmāyā Sūtra), 2 fascicles (also called Moye jing; found in all three catalogues: Wangzong's, Baochang's, and Fashang's).
11.77
The 2 works above, totalling 4 fascicles. Various catalogues simply say that they were produced by the śramaṇa Shi Tanjing of the Qi dynasty; since the year is not indicated, it is not clear under which emperor.
11.78
Yiyi jing (Sūtra on Increasing the Mind), two fascicles. (Sengyou states the translator is lost; see Fashang's catalogue.)
11.79
The one work above, in two fascicles, was produced by the śramaṇa Shi Fani during the Qi dynasty. Since the year is not indicated, it is not known under which emperor.
11.80
Mile chengfo jing (Maitreya Becoming Buddha Sūtra), one fascicle.
11.81
The one work above, in one fascicle, was previously translated by Shi Daobiao of Chang'an; this was the third translation, slightly differing from the versions of [Dharmarakṣa] Zhu Fahu and [Kumāra]jīva. During the Qi dynasty, the śramaṇa Daozheng of Jiangzhou further abridged and altered what Biao had established. Its beginning and end are also titled "Becoming Buddha," and it is also called "Descent to Birth"; the version that begins with "The Greatly Wise Śāriputra" is this one. Since the year is not indicated, it is not known under which emperor.
11.82
Jiu shang jing (Sūtra on the Nine Injuries), one fascicle. (See the old catalogue.) / Anmu zhou jing (Incantation Sūtra for Securing the Tomb), one fascicle. (See the Bie lu; marked as suspect.)
11.83
Puti fuzang fahua sanmei jing (Sūtra on the Samādhi of the Dharma-Transformation of the Bodhi Merit-Treasury), one fascicle. (Produced during the reign of Emperor Wu; see the Sanzang ji and Baochang's catalogue.)
11.84
Qifo ge shuo ji (Verses Spoken Individually by the Seven Buddhas), one fascicle. (See the Wu catalogue.)
11.85
Shen zi zhi shen ji (Verses on Deeply Knowing One's Own Body), one fascicle. (See the Wu catalogue.)
11.86
The five works above, comprising five fascicles in total, were produced by the śramaṇa Shi Daobei during the Qi dynasty; Bei later changed his name to Huan. Although they are seen in various catalogues, they are all annotated under the suspect sūtras.
11.87
Yijiao zi zhu jing (Sūtra of the Bequeathed Teaching with Interlinear Notes), one fascicle.
11.88
Chao Miaofa lianhua jing (Extracts from the Lotus Sūtra of the Wondrous Dharma), fifty-nine fascicles.
11.89
Chao Apitan piposha (Extracts from the Abhidharma-vibhāṣā), fifty-nine fascicles.
11.90
Chao Baiyu jing (Extracts from the Sūtra of One Hundred Parables), thirty-eight fascicles.
11.91
Chao Weimojie jing (Extracts from the Vimalakīrti Sūtra), twenty-six fascicles.
11.92
Chao Huayan jing (Extracts from the Avataṃsaka Sūtra), thirteen fascicles.
11.93
Chao Dichi jing (Extracts from the Bodhisattvabhūmi Sūtra), twelve fascicles.
11.94
Chao Pusa jueding yaoxing jing (Extracts from the Sūtra on the Essential Practices Determined by Bodhisattvas), ten fascicles. (Also called Jingxing youpoxie jing [Sūtra on Upāsakas of Pure Practice].)
11.95
Chao Chengshi lun (Extracts from the Tattvasiddhi-śāstra), eight fascicles. / Chao Shengman jing (Extracts from the Śrīmālādevī Sūtra), seven fascicles.
11.96
Chao Achamo jing (Extracts from the Akṣayamati Sūtra), four fascicles. / Chao Mohe moye jing (Extracts from the Mahāmāyā Sūtra), three fascicles.
11.97
Chao Tai jing (Extracts from the Garbhāvakrānti Sūtra), three fascicles. / Chao Fangbian bao'en jing (Extracts from the Sūtra on Skillful Means for Repaying Kindness), two fascicles.
11.98
Chao Angjuemoluo jing (Extracts from the Aṅgulimāla Sūtra), two fascicles.
11.99
Chao lü Toutuo shi jing (Extracts from the Vinaya Sūtra on Dhūta Matters), two fascicles. / Sanbao ji (Record of the Three Jewels), ten fascicles. (Also called Foshi facuan senglu [Buddhist History, Dharma Biographies, and Saṅgha Catalogue].)
11.100
The works above with interlinear notes and sūtra extracts total seventeen works in two hundred and fifty-nine fascicles. They were all compiled and composed in person by Xiao Ziliang, Prince Wenxuan of Jingling and Minister of Works under the Qi, who had a passion for extensive investigation. They were intended for reference and to serve as a record, not for circulating transmission. Later generations of students followed one after another in copying and reading them, and people in the world mixed them up and confused the authentic texts. Therefore, the main outline is presented here in the hope that their origin will be known. Beyond these, there are still over twenty sūtras, all single fascicles; as the texts are numerous, they are not recorded in detail again. However, any text above with the word chao (extract) prefixed to its title belongs to this category. If one examines the categories carefully, the beginning and end will naturally be distinct. See the Sanzang ji and Baochang's catalogue.
11.101
Jieguo zhuangyan jing (Sūtra on the Adornment of Precept Fruits), one fascicle. (Sometimes without the word jing [sūtra]; it has verses in eight chapters.)
11.102
The one work above, in one fascicle, was compiled by the Regular Attendant Yu Jie during the fifth year of the Yongming reign under Emperor Wu, who extracted the sense of the sūtras.
11.103
Lüli (Precedents of the Vinaya), seven fascicles.
11.104
The one work above, in seven fascicles, was compiled based on the Vinaya by the śramaṇa Shi Chaodu during the seventh year of the Yongming reign under Emperor Wu.
11.105
Fuzhong nü ting jing (Sūtra of the Female in the Womb Listening [to the Dharma]), one fascicle. (Second translation; identical to the earlier version of the Buzhuangxiaonü jing.)
11.106
The one work above, in one fascicle, was recited and produced by the śramaṇa Shi Fahua in the first year of the Yongming reign. See ancient catalogues. Successive catalogues all say it was recited and produced, but the circumstances of its recitation are not clear. It is listed here following them; because there was an earlier translation, it is exempt from suspicion of being spurious.
11.107
Shengman zi zhu jing (Śrīmālādevī Sūtra with Interlinear Notes), three fascicles.
11.108
The one work above, in three fascicles, was commented on and annotated by the śramaṇa Shi Fayuan of Linggen Monastery in Yangzhou.
11.109
Yijiao zi zhu jing (Sūtra of the Bequeathed Teaching with Interlinear Notes), one fascicle.
11.110
The one work above, in one fascicle, was commented on and annotated by the śramaṇa Shi Huiji of Mount Fahua in Shanyin.
11.111
Qi sengshi (History of the Saṅgha under the Qi), ten fascicles.
11.112
The one work above, comprising ten fascicles, was compiled by Wang Jin, Clerk in the administration of the Minister of Works, Prince Wenxuan of Jingling.
11.113
Liang jingtu jing (Liang Sūtra of the Pure Land), seven fascicles. (Produced in the first year of the Yongyuan reign, at age eight.)
11.114
Miaozhuangyan jing (Sūtra of Wondrous Adornment), four fascicles.
11.115
Miaoyin shizi hou jing (Sūtra of the Lion's Roar of Wondrous Sound), three fascicles. (Produced in the fourth year of the Tianjian reign, at age sixteen.)
11.116
Yiyi jing (Sūtra on Increasing the Mind), three fascicles. (Produced in the first year of the Tianjian reign, at age thirteen.)
11.117
Anahan jing (Anāgāmin Sūtra), two fascicles. (Produced in the fourth year of the Tianjian reign, at age sixteen.)
11.118
Baoding jing (Sūtra of the Jewel Peak), one fascicle. (Produced in the first year of the Yongyuan reign, at age eight.)
11.119
Zhengding jing (Sūtra of the Correct Peak), one fascicle. (Produced in the second year of the Yongyuan reign, at age nine.)
11.120
Fahua jing (Lotus Sūtra), one fascicle. (Produced in the second year of the Yongyuan reign, at age nine.)
11.121
Shengman jing (Śrīmālādevī Sūtra), one fascicle. (Produced in the second year of the Yongyuan reign, at age nine.)
11.122
Yaocao jing (Medicinal Herbs Sūtra), one fascicle. (Produced in the third year of the Yongyuan reign, at age ten.)
11.123
Taizi jing (Crown Prince Sūtra), one fascicle. (Produced in the third year, at age ten.)
11.124
Jiayepo jing (Kāśyapa Sūtra), one fascicle. (Produced in the third year, at age ten.)
11.125
Boluonai jing (Vārāṇasī Sūtra), one fascicle. (Produced in the first year of the Zhongxing reign, at age eleven.)
11.126
Youlubin jing (Uruvilvā Sūtra), one fascicle. (Produced in the first year of the Zhongxing reign, at age twelve.)
11.127
Borede jing (Sūtra on the Attainment of Prajñā), one fascicle. (Produced in the first year of the Tianjian reign, at age thirteen.)
11.128
Huayan yingluo jing (Avataṃsaka Jewel-Necklace Sūtra), one fascicle. (Produced in the first year of the Tianjian reign, at age thirteen.)
11.129
Chucheng shizi hou jing (Sūtra of the Lion's Roar of Producing the Vehicle), one fascicle. (Produced in the second year of the Tianjian reign, at age fifteen.)
11.130
Yutuowei jing (Yutuo wei Sūtra), one fascicle. (Produced in Huaguang Hall within the Palace in the fourth year of the Tianjian reign, at age sixteen.)
11.131
Udon jing (Udumbara Sūtra), one fascicle. / Weimo jing (Vimalakīrti Sūtra), one fascicle.
11.132
Xu qishi jing (Sūtra Recounting the Seven Generations), one fascicle.
11.133
The twenty-one sūtras above, comprising thirty-five fascicles in total. The daughter of Jiang Mi, Erudite of the National University, left the household at a young age and took the name Sengfa. At eight or nine years of age, she would sometimes sit in stillness, close her eyes, and recite the aforementioned sūtras from memory. Both clergy and laity in Yangzhou all claimed they were divinely bestowed. When [Fei Zhang]fang examines the sūtras and treatises, the principle is clear: this came from past habituation, and had nothing to do with divine bestowal. Moreover, looking at secular texts, the Master said: "Those who are born knowing are sages; those who know through learning come next." This is merely discussing the present life and is blind to past lives. If this were not so, how could one distinguish the profundity and shallowness, the past and present, of internal and external worthies and sages? Thus, the Gaoseng zhuan states: Shi Tandi's lay surname was Kang; his ancestors were natives of Kangju. During the reign of Emperor Ling of the Han, they migrated and submitted to China. During the chaos at the end of Emperor Xian's reign, they moved to settle in Wuxing. Di's father, Rong, once served as Attendant Officer of Jizhou. His mother, Lady Huang, took a daytime nap and dreamed of a monk calling her mother and leaving with her a chowry and an iron-inlaid paperweight. When Huang awoke from sleep, she saw both items were physically present. She secretly marvelled at it. She then became pregnant and gave birth to Di. When Di was five years old, his mother showed him the chowry and other item. Di said: "These were gifted by the King of Qin." His mother said: "Where did you put them?" He answered: "I do not recall." At the age of ten, he left the household; he did not study under a master, but his awakening arose naturally. This was precisely such a matter. Later, following his father to Fan and Deng, he happened to meet the monk Sengche, a man of the Way from Guanzhong. Suddenly he called out to Che, who asked: "Why does a child call an elder by his name?" Di said: "You, reverend, were originally Di's śrāmaṇera. Once, while gathering vegetables for the saṅgha, you were injured by a wild boar and cried out involuntarily. How could you forget this now?" Indeed, Sengche had been a disciple of Master Hongjue, and while gathering vegetables for the saṅgha had been injured by a wild boar. At first Che did not recall this, so he went to Di's father, who related in full the circumstances of Di's birth and showed Che the paperweight, chowry, and other item. Che then realized and wept, saying: "He was indeed Che's former teacher, Dharma Master Hongjue! The master once lectured on the Lotus Sūtra for Yao Chang, and this poor monk served as the chief respondent. Yao Chang presented those two items as gifts, and now they are here!" Calculating backwards the time when Hongjue gave up his life, it was precisely the day the items were left; and recalling the incident of gathering vegetables, his sorrow and mourning increased all the more. Later, Di read both Buddhist and secular texts, remembering whatever he encountered. In his later years, he entered Huqiu Mountain Monastery in Wu and lectured on the Rites, the Changes, and the Spring and Autumn Annals seven times each, and on the Lotus, the Large Prajñāpāramitā, and the Vimalakīrti fifteen times each. He was also skilled in composition; a collection of his works in six fascicles circulated widely in the world. He died at over sixty years of age, at the end of the Yuanjia reign of the Song. Fang says: Dharma Master Hongjue and his disciple Sengche were renowned as teacher and disciple crafting the Way in both Qin states. Of their personal effects and three robes, what limit was there? Yet only the paperweight and chowry were cherished in his heart. When his consciousness transmigrated and took birth, these two items were able to go with him! If even physical, obstructing forms outside the spirit can thus follow along, how much more so the internal mental dharmas of reflection and knowledge—how could they not be remembered? Therefore, when a mirror is polished it turns brighter, and when a blade is whetted it becomes sharper. Droplets gather to form the ocean, and specks of dust accumulate into a mountain. Practised from life to life, it ever increases; learned from birth to birth, it ever expands. Close by is the moon of the new phase, which eventually reaches the fullness of the fifteenth day. Relinquishing a human body and receiving a human body again is the affair of a single next life; that she remembered without forgetting—is that not the spiritual power of habituation? Sitting in stillness with closed eyes was simply a woman's weak emotional nature continuously reciting in the dark. How could it not be recitation from a previous lifetime? Yet people speak of divine bestowal—how can such blindness and ignorance match the way of wisdom?
11.134
Sapoworuoduo juanshu zhuangyan jing (Sarvajñatā Retinue Adornment Sūtra), one fascicle.
11.135
The one sūtra above, in one fascicle. In the ninth year of the Tianjian reign, the dhūta monk Miaoguang of Yingzhou came to Hongpu Monastery in the seat of Yangzhou, where he met with this sūtra. Gathering disciples, he deceived and misled them. The Liang court expelled and penalized him; therefore, it is pointed out and clarified here as a warning for later generations.
11.136
Jiaojie biqiuni fa (Dharma of Admonishing Bhikṣuṇīs), one fascicle.
11.137
The one fascicle above was compiled based on the Vinaya by the śramaṇa Shi Sengsheng of Yangzhou at Linggen Monastery on Mount Zhong in the third year of the Tianjian reign under Emperor Wu. See Baochang's catalogue.
11.138
Chu sanzang ji ji, sixteen fascicles.
11.139
Fayuan ji, ten fascicles; Hongming ji, fourteen fascicles.
11.140
Shijie ji, ten fascicles; Sapuoduo shizi zhuan (Biographies of Sarvāstivāda Masters and Disciples), five fascicles.
11.141
Shijia pu (Genealogy of the Śākya Clan), four fascicles; Daji deng san jing ji (Record of Three Sūtras Including the Mahāsaṃnipāta), one fascicle.
11.142
Xianyu jing ji (Record of the Damamūka-nidāna Sūtra), one fascicle; Ji sanzang yinyuan ji (Record of the Circumstances of the Tripiṭaka's Compilation), one fascicle.
11.143
Lü fen wu bu ji (Record of the Division of the Vinaya into Five Schools), one fascicle; Jing lai Handi si bu ji (Record of the Four Divisions of Sūtras Coming to the Land of Han), one fascicle.
11.144
Lü fen shiba bu ji (Record of the Division of the Vinaya into Eighteen Schools), one fascicle.
11.145
Shisong lü wubai luohan chu sanzang ji (Record of the Five Hundred Arhats Compiling the Tripiṭaka from the Daśabhāṇavāra-vinaya), one fascicle.
11.146
Shan jian lü piposha ji (Record of the Samantapāsādikā-vibhāṣā), one fascicle.
11.147
The above fourteen works, totaling sixty-seven fascicles, were compiled by the Vinaya master Sengyou of Jianchu Monastery in Yangzhou. In his own preface, You states: 'Now, the ultimate truth is profoundly tranquil and the Dharma-nature is empty and still; yet to open minds and guide the worldly, none but words can serve as the ford. Therefore, the silence that responded without duality concurred at the gate of empty meaning; while the eloquence vibrating in a single sound answered to the realms of manifold existences. Since our Teacher, the Benevolent Sage, appeared in the world, the Deer Park chanted his opening words, and the Golden River concluded his final teachings. He used the discourses to attract those of lesser learning, and the Vaipulya scriptures to encourage those of great aspirations. The wondrous wheel distinguishes the twelve divisions, and the assembly of teachings summarizes the eighty thousand gates. When the Sugata concealed his traces and the Arhats assembled the teachings, they first compiled the sūtras into the four Āgamas, and later divided the precepts into five sections. As the great jewel was preserved here, sentient beings relied upon it. Yet the Way is propagated by persons, and the Dharma awaits conditions to be revealed. If there is the Way but no person, even though the text exists, none will awaken; if there is the Dharma but no condition, even though existing in the same generation, it will not be heard. Hearing the Dharma relies upon the arrival of the time; awakening to the Way depends on the readiness of capacity. Only when capacity is ready does the principle resonate; only when the time arrives does transformation circulate. Formerly, in the Zhou dynasty the Awakened One arose, yet the divine ford was kept apart; in the Han dynasty the semblance teachings arrived, and the wondrous scriptures then began to flow. That the Dharma awaits conditions to be revealed is truly substantiated! At the end of the Han, An Shigao’s translations brought increasing clarity; at the start of the Wei, Kang Senghui’s compositions gradually flourished. That the Way is propagated by persons is proven herein! Since the restoration of the Jin dynasty, the Tripiṭaka has expanded even wider. Eminent guests from foreign regions arrived in continuous abundance, and brilliant scholars of the Central Plains arose in luminous excellence. Kumārajīva and Dao'an raised the grand outline; Dao'an and Huiyuan invigorated the profound essentials. On the banks of the Wei River, the assembly of Xiaoyao was cultivated; at Mount Lu, the gathering of prajñā was formed. That the semblance Dharma found the right persons was never more flourishing than at this time. Originally, the sūtras arose in the Western Regions and flowed eastward, conveyed across ten thousand li and translated between Sanskrit and Chinese. Because the languages of the countries differ, the texts have variations; because they were brought repeatedly at earlier and later times, their titles have new and old versions. Yet later students have seldom been able to investigate and verify them. Consequently, they copied them one after another without knowing the years when the sūtras appeared, and recited them side by side without discerning the persons who transmitted the Dharma. The giving and receiving of the Way has indeed been deficient. Even the sacred compilation of a single occasion was verified by the five events in the sūtras; how much more so for translations spanning a thousand years—could one remain ignorant of their persons and eras? In the past, Master Dao'an, endowed with grand talent and profound insight, compiled a sūtra catalogue, emending and correcting what he heard and saw, distinguishing them with luminous clarity. Since then, wondrous scriptures have appeared intermittently, all being of the jewel-sea of the Mahāyāna, which scholars have vied to lecture upon and study. Yet the eras and names of persons have not been systematically arranged. As years and months pass, their original sources are on the brink of being lost. How then could later generations resolve their doubts and attain clarity? In my mediocrity and shallowness, I have had the fortune to rely on the Dharma-gate; looking up with devotion to the profound breeze, I vowed to propagate the final transformation. Whenever day broke or dusk fell, I recited and maintained them; in autumn and summer, I lectured and expounded them. Never did my mind fail to gallop to the Āmrapālī Garden or my spirit leap to Vulture Peak. Thereupon, dragging myself through infirmity and illness, following the waves to trace their sources, I compiled what I had heard and named it Chu sanzang ji ji. First, I compiled circumstantial records; second, I arranged lists of titles; third, I gathered sūtra prefaces; fourth, I related biographies. When the circumstantial records were compiled, the origin of beginnings became clear; when the lists of titles were evaluated, the entries of eras were not lost; when the sūtra prefaces were gathered, the times of glorious assemblies were adequately verified; when the biographies were related, the style and conduct of those men became visible. Furthermore, I drilled into and analyzed the inner scriptures, and examined and reflected upon external records, cross-referencing them with earlier understandings and verifying them against ancient reports. If a person and era had evidence, I indicated it as a compass; if a transmitted report was not yet clear, the text set it aside as doubtful. Holding the tablet and steadying the brush, my intent lay in reliable history; reflecting thrice and deliberating nine times, I selected factual records for the matters. Once those with evidence were marked out, those without origin became apparent of themselves. It is hoped that puddle water will not be mixed with pure milk, and the stone of Yan will not be confused with the jade of Chu.' Works such as his Fayuan ji all have prefaces; their authorial aims and designations are not copied out here in full.
11.148
Zhongjing yaolan fa ji ershiyi shou (Essential Survey of Sūtras: Twenty-One Dharma Verses), one fascicle.
11.149
The above work in one fascicle was compiled in the third year of Tianjian of Emperor Wu by the śramaṇa Shi Daohuan. Sengyou's Sanzang ji ji noted it as doubtful, so it is recorded here according to the old catalogue.
11.150
Baoyun jing (Ratnamegha Sūtra), seven fascicles (attested in Dong's catalogue).
11.151
Fajie tixing wu fenbie jing (Dharmadhātuprakṛty-asaṃbheda Sūtra), two fascicles (attested in Li Kuo's and Baochang's catalogues).
11.152
Wenshushili boreboluomi jing (Mañjuśrī Prajñāpāramitā Sūtra), two fascicles (also called Wenshushili shuo boreboluomi jing; attested in Li Kuo's catalogue as the first translation).
11.153
The above three sūtras, totaling eleven fascicles, were brought as Sanskrit texts and presented as tribute at the beginning of the Tianjian era by the śramaṇa Mandra of Funan (in the language of Liang: 'Ruosheng' [Gentle Voice]). Although he engaged in translation, he was not proficient in the language of Liang; the texts of the scriptures he produced were mostly obscure and unpolished. He translated them together with Saṅghapāla in the capital Yang[zhou].
11.154
Ayuwang jing (Aśokāvadāna), ten fascicles (translated on the twenty-sixth day of the sixth month of the eleventh year of Tianjian in the Shouguang Hall of the capital Yang[zhou]. On the first day of translation, the Emperor himself acted as scribe. Later, he entrusted the Controller of the Saṅgha Huichao to continue, and the translation was completed and verified. Attested in Baochang's catalogue).
11.155
Kongque wang tuoluoni jing (Mahāmāyūrī-vidyārājñī Dhāraṇī Sūtra), two fascicles (the second translation; the text differs slightly from the version translated by Śrīmitra in the Jin dynasty; attested in Baochang's catalogue).
11.156
Wenshushili wen jing (Mañjuśrīparipṛcchā Sūtra), two fascicles (translated in the seventeenth year of Tianjian by imperial order by Saṅghapāla at the Zhanyun Hall; Yuan Tanyun was the scribe, and the śramaṇa Fayun of Guangzhai Monastery checked and finalized it).
11.157
Du yiqie zhofo jingjie zhiyan jing (Sarvabuddhaviṣayāvatārajñānālokālaṃkāra Sūtra), one fascicle.
11.158
Pusa zang jing (Bodhisattvapiṭaka Sūtra), one fascicle.
11.159
Wenshushili suoshuo boreboluomi jing (Mañjuśrīparipṛcchā Prajñāpāramitā Sūtra), one fascicle (the second translation; slightly superior to the two-fascicle version previously produced by Mandra).
11.160
Shelifo tuoluoni jing (Śāriputra Dhāraṇī Sūtra), one fascicle (this dhāraṇī has great supernatural power; if one can uphold it, the eight yakṣa kings of the Snowy Mountains will constantly protect them, and their desires will be fulfilled as wished).
11.161
Ba jixiang jing (Aṣṭamaṅgala Sūtra), one fascicle (if a person hears the names of these eight Buddhas, they will not be afflicted by any demons, spirits, or numerous disasters).
11.162
Shi fa jing (Daśadharmaka Sūtra), one fascicle (translated in the first year of Putong).
11.163
Jietuodao lun (Vimuttimagga), thirteen fascicles (translated at the hall in the fourteenth year of Tianjian).
11.164
Ayuwang zhuan (Aśokarājāvadāna), five fascicles (the second translation in the Tianjian era; differs slightly from the one produced in the Wei dynasty).
11.165
The above eleven works, totaling thirty-eight fascicles, were translated by the Funan śramaṇa Saṅghapāla of Zhengguan Monastery (in the language of Liang: Sengyang [Saṅgha-nourishing], or Sengkai [Saṅgha-armour]). Intelligent from childhood, he went forth into homelessness at the age of fifteen, specifically studying the Abhidharma-hṛdaya. After taking full ordination, he broadly investigated the Vinayapiṭaka. Hearing that the Dharma was flourishing in the Qi state, he traveled on a merchant ship to the capital and resided at Zhengguan Monastery, becoming a disciple of Guṇabhadra. He further studied the Vaipulya teachings intensively under Guṇabhadra and became widely versed in many subjects, understanding the writing and languages of several kingdoms. During the declining final years of the Qi dynasty, the teaching of the Way fell into decay; Saṅghapāla kept his body and mind pure and tranquil, severing outside relationships. When the great Liang ruled the realm, search was made for those of skill and talent. In the fifth year of Tianjian, he was summoned by imperial decree to translate the aforementioned scriptures at three places: Shouguang Hall in the capital Yang[zhou], Zhengguan Monastery, and Zhanyun Hall. The manuscripts were all brought and presented from the country of Funan by Mandra. After Mandra passed away, Saṅghapāla devoted himself entirely to translation. The Emperor ordered the śramaṇas Baochang, Huichao, Sengzhi, and Fayun, as well as Yuan Tanyun and others, to act as scribes. The Son of Heaven treated him with great courtesy, causing both the monastic and secular communities to regard him with new esteem. Saṅghapāla did not hoard private property, but used his donations and alms to establish the monastery in which he resided. The Grand Commander, the Prince of Linchuan, asked: 'Does the Dharma master eat vegetarian food or eat fish?' He replied: 'I eat vegetarian food; only when ill do I seek [fish].' The Prince asked again: 'How is it today?' He answered: 'When is a body of the four great elements ever not ill?' The Prince was greatly pleased and immediately offered him food. These matters are recorded in both Baochang's catalogue and the Mingseng zhuan.
11.166
Youloupin jing (Uruvilvā Sūtra), one fascicle.
11.167
The above work in one fascicle: Baochang's catalogue simply states that it was presented by Mu Daoxian in the fifteenth year of Tianjian, without further explaining the details.
11.168
Dasheng dingwang jing (Mahāyāna Mūrdharāja Sūtra), one fascicle (also called Weimor'er jing; the second translation; from the same source text as the Da fangdeng dingwang jing produced by Zhu Fahu in the Jin dynasty, though a different translation with minor textual differences).
11.169
The above one scripture in one fascicle: during the Datong era in the reign of Emperor Wu, Upasūna, a prince of the country of Ujjayinī (in the language of Liang: Gaokong [High Void]), took leave of the Northern Qi and entered the Liang, where he was detained; he thereupon translated this sūtra.
11.170
Jinguangming jing (Suvarṇaprabhāsa Sūtra), seven fascicles (produced in the first year of Chengsheng at Zhengguan Monastery in Yangzhou and at the residence of Yang Xiong; this is the second translation, completely differing by four chapters from the version produced by Dharmakṣema in the Northern Liang dynasty; it also expands the chapter on the lifespan; later Huibao transmitted it, and Xiao Liang served as scribe).
11.171
Mile xiasheng jing (Sūtra on Maitreya's Descent), one fascicle (the second translation, produced in the third year of Chengsheng at Baotian Monastery in Yuzhang for more than ten eminent monks of renowned virtue, such as the śramaṇa Huixian).
11.172
Renwang bore jing (Benevolent Kings Prajñā Sūtra), one fascicle (the second translation; slightly differs from the one produced by Fahu in the Jin dynasty; translated in the same third year at Baotian Monastery; see the biography of Paramārtha).
11.173
Shici di lun (Saptadaśabhūmi-śāstra), five fascicles (translated in the fourth year of Taiqing at the residence of Lu Yuanzhe in Fuchun for more than twenty eminent monks of renowned virtue, such as the śramaṇa Baoqiong).
11.174
Dasheng qixin lun (Awakening of Faith in the Mahāyāna), one fascicle (produced in the same fourth year at the residence of Lu Yuanzhe).
11.175
Zhong lun (Madhyamaka-śāstra), one fascicle; Rushi lun (Tattvasiddhi-śāstra), one fascicle.
11.176
Shiba bu lun (Treatise on the Eighteen Schools), one fascicle; Benyou jinwu lun (Treatise on Original Existence and Present Non-Existence), one fascicle.
11.177
San shi fenbie lun (Treatise on the Discrimination of the Three Times), one fascicle (the above were all produced together in the fourth year).
11.178
Jinguangming shu (Commentary on the Suvarṇaprabhāsa Sūtra), thirteen fascicles (produced in the fifth year of Taiqing).
11.179
Renwang bore shu (Commentary on the Benevolent Kings Prajñā Sūtra), six fascicles (produced in the third year of Taiqing).
11.180
Qixin lun shu (Commentary on the Awakening of Faith), two fascicles (produced in the fourth year of Taiqing); Zhong lun shu (Commentary on the Madhyamaka-śāstra), two fascicles.
11.181
Jiu shi yi ji (Record of the Meaning of the Nine Consciousnesses), two fascicles (produced in the third year of Taiqing at Meiye Monastery in Xinwu).
11.182
Zhuan falun yi ji (Record of the Meaning of Turning the Dharma Wheel), one fascicle (produced in the same third year).
11.183
The above sixteen works, totaling forty-six fascicles: from the late years of Emperor Wu until the Chengsheng era, Paramārtha (in the language of Liang: Zhendi), Tripiṭaka Master from the country of Ujjayinī in Western India, heard from afar that the Xiao ruler was practicing the bodhisattva path and seeking out famous masters to serve as models for sages and worthies. Harboring treasures from his native land, he came to this territory. The Sanskrit palm-leaf texts of sūtras and treatises he brought totaled 240 bundles; had they been completely translated, they would have yielded more than twenty thousand fascicles, most of which had never before been transmitted to China. Encountering the collapse and division of the late Liang, he was unable to fully proclaim and express them; what he produced as conditions permitted is briefly recorded above. Those translated later are further set forth and prefaced in the Chen Dynasty records. These matters are mostly found in Cao Pi's biography of the Tripiṭaka master. (Zhangfang remarks: Sengyou said, 'The Way is propagated by persons, and the Dharma awaits conditions to be revealed.' How true! Formerly, there were persons and the Dharma, but lacking conditions, they did not meet the right time; today, encountering a fine time and auspicious conditions, we lack persons and lack the Dharma. The living beings are indeed pitiful; this is truly lamentable!).
11.184
Zhongjing yaochao yi bu bing mulu (Essential Extracts from the Scriptures, One Set, with Catalogue), eighty-eight fascicles.
11.185
The above one work in eighty-eight fascicles: in the eleventh month of the seventh year of Tianjian, the Emperor, considering that the sea of Dharma was vast and boundless and that those of shallow discernment peering into it could hardly fathom it thoroughly, ordered the śramaṇa Shi Sengmin and others of Zhuangyan Monastery to compile this work at the Upper Dinglin Monastery. It was completed in the fourth month of the summer of the eighth year. Attested in Baochang's catalogue.
11.186
Hualin fodian zhongjing mulu (Catalogue of Scriptures in the Hualin Buddha Hall), four fascicles.
11.187
The above one catalogue in four fascicles: in the fourteenth year of Tianjian, the śramaṇa Shi Sengshao of Anle Monastery was ordered to compile it. Shao briefly took the catalogue in Sengyou's Sanzang ji ji, divided it into four color categories, and otherwise made additions and deletions. Attested in Baochang's catalogue.
11.188
Jinglü yixiang (Extraordinary Aspects from Sūtras and Vinayas), one work, with catalogue, fifty-five fascicles (compiled by imperial order in the fifteenth year of Tianjian).
11.189
Mingseng zhuan bing xu lu mu (Biographies of Eminent Monks, with Preface and Catalogue), thirty-one fascicles.
11.190
Zhongjing fan gong sheng seng fa (Methods for Offering Meals to the Holy Saṅgha from Various Scriptures), five fascicles (twenty-fifth year).
11.191
Zhongjing mulu (Catalogue of Various Scriptures), four fascicles (seventeenth year).
11.192
Zhongjing huguo guishen minglu (List of Names of Spirits and Deities Protecting the State from Various Scriptures), three fascicles (fifteenth year).
11.193
Zhongjing zhufo ming (Names of Various Buddhas from Various Scriptures), three fascicles (sixteenth year).
11.194
Catalogue of Names of the Various Dragon Kings Who Protect the Realm from the Various Sūtras, three fascicles (sixteenth year).
11.195
Methods for Repentance and Extinguishing Sins from the Various Sūtras, three fascicles (or four fascicles; sixteenth year, both found in Baochang's catalogue).
11.196
The above eight works total one hundred and seven fascicles. The Emperor [Wu of Liang] considered that the realm was harmonious and sustained without calamities and obstructions because it was aided from above by the triratna, relied in the middle upon the Four Heavenly Kings, and depended below upon the help and blessing of the dragon kings and myriad spirits. Thus in various ways the common people of the world first obtained peace and joy. Although the texts fully existed, they were scattered among the sūtras and treatises, so that when urgent need arose it was difficult to examine and behold them completely. Therefore, during the Tianjian era, in successive years decrees were issued ordering the śramaṇa Shi Baochang and others of Zhuangyan Monastery to compile and assemble these catalogues to provide for urgent necessities: whether for establishing blessings and warding off disasters, or for prostrations and repentance to eliminate hindrances, or for offering sacrifices to spirits and ghosts, or for sacrificing to dragon kings. In all these petitions the Emperor personally inspected [the texts], and once the rituals and prayers were directed to the matter at hand, most evoked spiritual responses. That the millions of people were indebted to him throughout his fifty years [of reign] was entirely by virtue of this power.
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