法苑珠林 100

English (machine translation) 100

Language: English

100.1

Compiled by the Śramaṇa Shi Daoshi of Ximing Temple

100.2

Chapter 100: Biographies and Records (This contains six sections)

100.3

Section on Stating Intentions
Section on Translations
Section on Miscellaneous Collections
Section on Prajñā
Section on Cultivating Blessings
Section on Calendrical Calculations

I have heard that the nine rivers had their courses dredged and the records were stored on the Numinous Mound; the four directions aligned with the carpenter's marking-line, and the books were kept on Mount Qunyu. There are also the stone-engraved texts of the Three Sovereigns of the Blue Mound and the Purple Mansion, and the marvelous characters of the Liujia with green tallies and yellow cords. Yet how could these compare to the Tathāgata's secret treasury, likened to a radiant jewel, or that which all buddhas venerate, identical to a clear mirror? As for the teachings of the four noble truths in the Deer Park and the texts of the eight treasuries in the Garden of Ascetics: could even the gigantic strength of Mount Gandhamādana bear their weight? Even the jewel casket of the dragon palace cannot tally them. This is truly because our teacher Śākyamuni deeply laid the roots of virtue starting from the beginning of the three incalculable kalpas; his wondrous fruition alone rose high, accomplished at the end of the hundred kalpas. He gathered the entire dharmadhātu to serve as his wisdom, and exhausted empty space to make his body. How could it merely be that he received his vital breath from the two modes of nature and that his way simply encompassed the myriad things? Therefore, his body is nowhere absent, its measure extending beyond all standards and rules; his wisdom leaves nothing undone, its function surpassing all conception and discourse. He cannot be measured by human affairs; how could he be discussed in terms of spatial locations? He is indeed the Great Teacher of the three realms, stepping alone through myriad ages! Being of mediocre talent, how could I describe him exhaustively? Even if the Duke of Zhou instituted rites and composed music, Confucius expounded the Changes and edited the Odes, Zi-wo and Zi-gong possessed eloquence, Ran You and Zixia were versed in literary scholarship, down to Zuo Yuanfang, Ge Zhichuan, Heshanggong, and the Archivist beneath the Pillar—though all matched strides within this worldly sphere, how could they be worth speaking of [beside him]? Since the merits of us sentient beings were exhausted, the Dharma King passed away, turning his head to the north by the Hiraṇyavatī River at the age of eighty. When his responsive body shattered like grains and his blood flowed, what could recall him? They vied to resolve their final doubts; they competed to offer their parting provisions. Alas! When the torch of wisdom and the cloud of compassion were extinguished, how lamentable indeed was it for his children in the long night! Thereupon, they contemplated his marks and characteristics in fragrant sandalwood, and recorded the fish-traps and haresnared words upon palm leaves. The tripiṭaka was received and maintained; the four refuges assumed their successional stations. That the exemplary way of our Teacher has not fallen into ruin is solely relying on this! However, the True Dharma and Semblance Dharma have declined and shifted, and the sentiments of the multitudes have grown superficial and degenerate. As human generations passed from ancient to modern times down to the degenerate era, the Dharma, having journeyed north, gradually spread eastward. Thus the Golden Man appeared in the dream at the bedchamber of Liu Zhuang [Emperor Ming], and Kāśyapa Mātaṅga awaited the invitation of Cai Yin. The transmission of the bequeathed teachings to the land of Han first began here, and it has been more than six hundred years up to the present. From then on, Kang Senghui, Dharmarakṣa, Fotudeng, and Kumārajīva arrived in succession, magnificently proclaiming the Vaipulya teachings. Consequently, comrades such as Daosheng and Dao'an, and followers such as Huiyan and Huiguan, were all able to silence their voices, hang up their official caps, and converge in devotion toward him. Coming down to the August Tang, Dharma Master Xuanzang's virtue surpassed all antiquity and his renown soared through the cosmos. He traveled through one hundred and fifty countries; he translated one thousand five hundred fascicles of sūtras and śāstras. Thoroughly good and thoroughly beautiful, he is truly worthy of praise and veneration. The treasured scrolls produced before and after him approach nearly five thousand. The Dharma gate has been broadly propagated, the community of dark robes has flourished, and the benefit received by monastics and laypeople alike—how could it ever be told? In my youth I studied the texts and classics of the Duke of Zhou and Confucius, and in later years I admired the profound words of the Yellow Emperor and Laozi. Both of these fall short of crossing the river of suffering and still remain submerged within the burning house. What can endure long and be truly great is solely the Buddhist teaching! Thereupon I aspired to the pure dust of previous generations, looked up to the distant traces of all the eminent figures, took refuge in this right path, and pulled myself out from the sinking mire. Those originally styled free men detached from desire and great generals who destroy heresy—when I rejoice in my companions, does it not refer to these? Now I list the translations of earlier and later periods, amounting to over five thousand fascicles of various scriptures produced across a total of eighteen dynasties. Through the eastward transmission of the Buddhadharma, three suppressions of the Dharma caused the loss of the translated texts of three hundred and ten works, in five hundred and thirty-eight fascicles. That which is listed here provides an overarching account of the eras of emperors and rulers, as well as the classifications and outlines of Mahāyāna and Hīnayāna scriptures, completely recording persons and teachings to serve as a preservation of the great corpus. It also records the ancient and modern learned talents among monastics and laypeople who, relying upon Buddhist sūtras, produced approximately three thousand fascicles representing the hundred schools and various masters. It also lists the amount of merit generated by rulers through the ages, and also lists the hidden and manifest years of the Buddha's descent into Jambudvīpa, briefly calculating the eras and intervals. Essential records such as these are all appended thereafter, in the hope that future wise ones may join in examining and broadly recording them.

100.6

Division 2: Translation

100.7

I observe that ever since scriptures existed in former ages, whenever virtuous and worthy figures received them by brush and came to the translation of the language, they never failed to say that they 'translated the Hu language into Han.' Now, in the nine provinces of the Eastern Xia, designating the Western Regions as 'Tianzhu' is a general name. Or it is called Shendu, just as in Sanskrit this land is called Cīna, or Zhendan, or Zhidan. These are merely variations in pronunciation due to regional dialects. If one should say 'Han,' 'Han' was merely the single title for the two reigns of the Liu family; thereafter, the abdications and successions in the Wei and Jin were not the same, so one must differentiate them according to the designations of the rulers. Now, for this catalogue, I have corrected them all. Furthermore, the Hu and mixed Rong are the customs of the western frontiers, similar to the Qiang, Man, and Yi barbarians in this land; how could it be said that the scriptures are in the 'Hu language'? The Buddha was born in India; the noble clans and brāhmaṇas of that land are collectively called Brahmā. 'Brahmā' means pure. They descend from the Ābhāsvara Heaven in the form realm. Among the realms of Brahmā, the Ābhāsvara Heaven is the lowest. At the beginning of the kalpa, those who came here and ate the fat of the earth became heavy in body and could not leave; thus they became humans, yet retained their original name, and hence are called Brahmā. Since their speech and script emulate heaven, that is why they speak of Brahmā script and Brahmā language. Formerly, all monks used their secular surnames. The practice of using 'Śākya' began in the Qin dynasty. There was the śramaṇa Shi Dao'an, who stood alone and preeminent in his time, possessing exceptional and transcendent awakening. He said: 'Since we have undergone shaving and dyeing to succeed Śākyamuni, although sons may have different fathers, their surname should not differ. Now those who go forth should all be called Śākya.' When the four Āgamas were translated, they indeed stated that the four castes who leave the household all share the same Śākya lineage. Everyone was filled with admiration. The four castes are: first, kṣatriyas, who are of the royal lineage; second, brāhmaṇas, who are practitioners of exalted conduct; third, vaiśyas, who are like the common people of this land; fourth, śūdras, who are the lowest, like the bondservants and slaves of this land. Dao'an lived precisely during the Jin and Qin eras; he edited and fixed catalogues, and abridged and annotated the various scriptures. He styled himself 'Mitian' (Filling Heaven), and was a model for subsequent generations; yet he still spoke of 'translating Hu into Qin.' This is also merely a pebble from Mount Kunlun, not yet achieving complete perfection. Wherever 'Hu words' appeared above, I have replaced them all with the word 'Brahmā' (Sanskrit), in the hope that future wise masters of discourse may attain what is orthodox and true.

100.8

During the Later Han dynasty, twelve monastics and laypeople translated and transmitted 334 works of sūtras, vinaya, and so forth (416 fascicles; 125 works in 148 fascicles are lost translations).

100.9

During the Former Wei dynasty, six monks transmitted and translated 13 works of sūtras, vinaya, and so forth (24 fascicles).

100.10

During the Southern Wu of the Sun family, four monastics and laypeople transmitted and translated 148 works of sūtras, biographies, and so forth (185 fascicles; 110 works in 291 fascicles are lost translations).

100.11

During the Western Jin dynasty, thirteen monastics and laypeople transmitted and translated 451 works of sūtras, precepts, and so forth (717 fascicles; 8 works in 15 fascicles are lost translations).

100.12

During the Eastern Jin dynasty, twenty-seven monastics and laypeople transmitted and translated 263 works of sūtras, biographies, and so forth (585 fascicles; 53 works in 56 fascicles are lost translations).

100.13

During the Former Qin of the Fu family, eight monks transmitted and translated 40 works of sūtras, biographies, and so forth (238 fascicles).

100.14

During the Western Qin of the Qifu family, one monk transmitted and translated 14 works of sūtras (21 fascicles; 8 works in 11 fascicles are lost translations).

100.15

During the Later Qin of the Yao family, eight monks transmitted and translated 124 works of sūtras and biographies (662 fascicles).

100.16

During the Northern Liang of the Juqu family, eight monastics and laypeople transmitted and translated 32 works of sūtras and biographies (224 fascicles; 5 works in 17 fascicles are lost translations).

100.17

During the Song dynasty, twenty-three monastics and laypeople transmitted and translated 210 works of sūtras and biographies (490 fascicles).

100.18

During the Former Qi dynasty, nineteen monastics and laypeople transmitted and translated 47 works of sūtras and biographies (346 fascicles).

100.19

During the Liang dynasty, twenty-one monastics and laypeople transmitted and translated 90 works of sūtras, vinaya, biographies, and so forth (780 fascicles).

100.20

During the Later Wei of the Yuan family, thirteen monastics and laypeople transmitted and translated 87 works of sūtras, treatises, biographies, catalogues, and so forth (302 fascicles).

100.21

During the Northern Qi of the Gao family, two monastics and laypeople transmitted and translated 7 works of sūtras and treatises (53 fascicles).

100.22

During the Northern Zhou of the Yuwen family, eleven monastics and laypeople transmitted and translated 30 works of sūtras, treatises, astronomy, and so forth (104 fascicles).

100.23

During the Chen dynasty, three monastics and laypeople transmitted and translated 40 works of sūtras, treatises, biographies, commentaries, and so forth (347 fascicles).

100.24

During the Sui dynasty, more than twenty monastics and laypeople transmitted and translated over 90 works of sūtras, treatises, and so forth (over 510 fascicles).

100.25

During the August [Tang] dynasty, eleven monks and others transmitted and translated over 200 works of sūtras, treatises, and so forth (over 1,500 fascicles).

100.26

Various sūtras, vinayas, treatises, and biographies total 800 works (3,361 fascicles; 56,170 sheets) in 326 cases (excluding newly translated sūtras).

100.27

Mahāyāna sūtras with a single translation: 204 works (685 fascicles; 11,042 sheets) in 66 cases.

100.28

Mahāyāna sūtras re-translated: 202 works (497 fascicles; 7,290 sheets) in 49 cases.

100.29

Hīnayāna sūtras with a single translation: 108 works (435 fascicles; 6,690 sheets) in 49 cases.

100.30

Hīnayāna sūtras re-translated: 96 works (114 fascicles; 977 sheets) in 6 cases.

100.31

Hīnayāna vinaya: 35 works (274 fascicles; 5,813 sheets) in 28 cases.

100.32

Mahāyāna treatises: 74 works (502 fascicles; 9,130 sheets) in 52 cases.

100.33

Hīnayāna treatises: 33 works (676 fascicles; 12,177 sheets) in 68 cases.

100.34

Collections and biographies of sages and worthies: 49 works (184 fascicles; 2,808 sheets) in 18 cases.

100.35

Division 3: Miscellaneous Collections

100.36

Since the accomplishment was proclaimed in the Immortal's Park and the tranquil crossing was made by the Golden River, letters have been unfolded to guide the myriad beings and draw out the clouded and benighted. He established plans in accord with faculties and timings, and displayed verbal teachings following dispositions and desires. Encompassing a whole lifetime's teaching and mastering the chiliocosm, those who received his Way were hard to measure, while those who transmitted his lineage were easily enlightened. Thus it was able to spread over the Eastern Xia, spanning six hundred years, translating the regional languages into five thousand fascicles. Talented monastics and laypeople, relying on the holy lineage, produced more than three thousand fascicles of writings and records, adorning the Buddhadharma and glorifying the holy teachings, with floral diction and profound tenets wonderfully worthy of contemplation. As eras flourished and declined, cases and volumes became scattered and lost; though a large number exists, those that are lacking are many. Searching through Chang'an, they fell short by nearly a thousand fascicles. I have only heard that the Donglin Temple on Mount Lu—which is the saṃghārāma founded by Dharma Master Huiyuan during the Jin—managed and maintained all the scriptures as well as the miscellaneous collections, establishing separate repositories for each to store them completely. The administrators guard them firmly and secure them with strict vigilance, handing over and accounting for the numbers as they succeed one another, concerned lest the Dharma disappear in later times and ensuring the teachings remain whole. Now, according to what I have seen and heard, I list them fully as follows (in the hope that what is found later may supplement this section):

100.37

Explanation of Gṛdhrakūṭa Mountain (recorded in Sengyou's catalogue)

100.38

Catalogue of Various Scriptures

100.39

The above two works were produced by the Western Jin śramaṇa Dharmarakṣa.

100.40

Treatise on Matter Being Identity and Wandering into the Profound (Jise youxuan lun); Treatise Discerning the Three Vehicles (Bian san sheng lun)

100.41

Treatise on Dispelling Ignorance (Shi meng lun); Treatise on the Sage Not Discriminating Knowledge (Sheng bu bian zhi lun)

100.42

Directing Return to the Course of the Way (Daoxing zhigui); Preface to the Four Truths of Original Karma (Benye sisi xu)

100.43

Preface to the Four Truths of Original Arising (Benqi sisi xu)

100.44

The above seven works in seven fascicles were composed by the śramaṇa Zhi Dun (styled Daolin) during the reign of Emperor Ai of the Eastern Jin.

100.45

Directing Return to the Abhidharma (Pitan zhigui)

100.46

The above one fascicle was composed by the śramaṇa Zhu Sengqian during the reign of Emperor Ai.

100.47

Record and Account of Travels through India (Liyou Tianzhu ji zhuan)

100.48

The above work is in one fascicle. Composed in the Eastern Jin by the śramaṇa Shi Faxian of Pingyang.

100.49

Faxing lun (Treatise on Dharma-nature); Ming baoying lun (Treatise on Elucidating Retribution);

100.50

Shi sanbao lun (Treatise Explaining the Three Retributions); Bian xinshi lun (Treatise Distinguishing Mind and Consciousness);

100.51

Bujing wangzhe lun (Treatise on Śramaṇas Not Paying Homage to Rulers); Shamen tanfu lun (Treatise on the Śramaṇa's Bared-Shoulder Robe);

100.52

Foying zan (Eulogy on the Buddha's Shadow); Miaofa lianhua jing xu (Preface to the Lotus Sūtra);

100.53

Xiuxing fangbian chan jing xu (Preface to the Sūtra on the Expedients of Practicing Dhyāna);

100.54

San fadu lun xu (Preface to the Tridharmaka-śāstra); Da zhidu lun xu (Preface to the Mahāprajñāpāramitā-śāstra);

100.55

Da zhidu lun yaolüe chao (Abridged Essentials of the Mahāprajñāpāramitā-śāstra), twenty fascicles;

100.56

Wen dacheng zhong shenyi shiba ke (Questions on Eighteen Points of Profound Meaning in the Mahāyāna, along with Dharma Master Kumārajīva's replies).

100.57

The above thirteen works are in thirty-five fascicles in all. Composed during the reigns of Emperors Xiaowu and An of the Jin by the śramaṇa Shi Huiyuan of Mount Lu.

100.58

Shen wuxing lun (Treatise on the Spirit Being Formless).

100.59

The above work is in one fascicle. Composed during the reign of the Eastern Jin [Emperor Xiaowu] by the śramaṇa Shi Sengfu of Waguan Temple in Yangdu.

100.60

Weimojie jing zizhu (Sub-commentary on the Vimalakīrtinirdeśa-sūtra), five fascicles; Qiongtong lun (Treatise on Exhaustion and Penetration).

100.61

The above two works are in six fascicles. Composed during the reign of Emperor Xiaowu of the Jin by the śramaṇa Shi Tanxun of Donglin Temple on Mount Lu (who was a disciple of Dharma Master Huiyuan).

100.62

Renwu shiyi lun (Treatise on the Original Meaning of Humans and Beings).

100.63

The above work is in one fascicle. Composed during the reign of Emperor Wu of the Jin by the śramaṇa Shi Fachang.

100.64

Gaoyi shamen zhuan (Biographies of Eminent and Untrammeled Śramaṇas).

100.65

The above work is in one fascicle. Composed during the reign of Emperor Xiaowu of the Jin by the śramaṇa Shi Faji of Mount Yang, east of Shan.

100.66

Liben lun (Treatise on Establishing the Foundation), nine sections; Liushi zhigui (Points of Orientation on the Six Consciousnesses), twelve poems.

100.67

The above works are in two fascicles. Composed during the reign of Emperor Xiaowu of the Jin by the śramaṇa Shi Tanwei of Shangming Temple in Jingzhou.

100.68

Maming pusa zhuan (Biography of the Bodhisattva Aśvaghoṣa); Longshu pusa zhuan (Biography of the Bodhisattva Nāgārjuna);

100.69

Tipo pusa zhuan (Biography of the Bodhisattva Āryadeva); Shixiang lun (Treatise on the Real Mark, annotated by Dharma Master Kumārajīva).

100.70

The above four works are in four fascicles. Translated and composed under the Later Qin during the reign of Emperor An of the Jin by Dharma Master Kumārajīva from the land of India.

100.71

Bore wuzhi lun (Treatise on Prajñā Being Without Knowing); Buzhenkong lun (Treatise on Emptiness of the Unreal);

100.72

Wu buqian lun (Treatise on Things Not Shifting); Niepan wuming lun (Treatise on Nirvāṇa Being Nameless).

100.73

The above four works are in four fascicles. Composed during the reign of Emperor An of the Jin by the śramaṇa Shi Sengzhao of Jingzhao.

100.74

Shi bolun (Treatise Refuting Criticisms).

100.75

The above work is in one fascicle. Composed during the reign of Emperor An of the Jin by the śramaṇa Shi Daochang.

100.76

Shan bushou bao lun (Treatise on Goodness Not Receiving Retribution); Fo wu jingtu lun (Treatise on the Buddha Having No Pure Land);

100.77

Ying you yuan lun (Treatise on Responding According to Conditions); Dunwu chengfo lun (Treatise on Sudden Enlightenment and Becoming a Buddha);

100.78

Foxing dangyou lun (Treatise on Buddha-nature as Future Existence); Fashen wuse lun (Treatise on the Dharma-body Being Formless);

100.79

Erdi lun (Treatise on the Two Truths).

100.80

The above seven works are in seven fascicles. Composed in the early Song dynasty by the śramaṇa Shi Zhu Daosheng of Longguang Temple.

100.81

Sanbao ji (Record of the Three Jewels), twenty fascicles; Jingzhu zi (Pure Abiding Master), twenty fascicles;

100.82

Xuanming yan (Proclamation of Obvious Verifications), three fascicles; Zayi ji (Record of Miscellaneous Meanings), twenty fascicles.

100.83

The above four works are in sixty-three fascicles. Composed by Xiao Ziliang, Prince Wenxuan of Jingling and Minister of Education under the Qi.

100.84

Chengtian daxing lun (Treatise on Receiving Heaven and Realizing Nature); Yuanhun zhi (Records of Vengeful Spirits), two fascicles;

100.85

Jiesha xun (Admonition Against Killing), one fascicle.

100.86

These three works above were composed by Yan Zhitui, Grand Master of the Palace with Golden Seal and Purple Ribbon under the Qi.

100.87

Shu sengzhong shi lun (Treatise on the Proper Time of Monastic Meals), one fascicle.

100.88

This single work above was composed by Shen Xiuwen (Shen Yue) of the Southern Qi.

100.89

Mingxiang ji (Signs from the Unseen Realm), ten fascicles.

100.90

This single work above was composed by Wang Yan of the Qi.

100.91

Chu sanzang ji ji (Collection of Records on the Production of the Tripiṭaka), sixteen fascicles; Fayuan ji (Collection of the Garden of the Dharma), fifteen fascicles;

100.92

Hongming ji (Collection for Spreading the Light), fourteen fascicles; Shijie ji (Record of the Worlds), ten fascicles;

100.93

Sapoduo shizi zhuan (Biographies of Sarvāstivāda Masters and Disciples), five fascicles;

100.94

Shijia pu (Genealogy of the Śākya), four fascicles; Daji deng san jing ji (Record of Three Sūtras Including the Mahāsaṃnipāta);

100.95

Xianyu jing ji (Record of the Sūtra of the Wise and the Foolish); Ji sanzang yinyuan ji (Record of the Causes and Conditions of Compiling the Tripiṭaka);

100.96

Lü fen wubu ji (Record of the Division of the Vinaya into Five Schools); Jing lai handi sibu ji (Record of the Sūtras Arriving in the Land of Han in Four Divisions);

100.97

Lü fen shiba bu ji (Record of the Division of the Vinaya into Eighteen Schools); Shisong lü wubai luohan ji (Record of the Five Hundred Arhats and the Daśādhyāya-vinaya);

100.98

Shanxian lü piposha ji (Record of the Samantapāsādikā-vibhāṣā).

100.99

The above fourteen works are in seventy-two fascicles. Composed under the Liang dynasty by the śramaṇa Shi Sengyou of Jian'an Temple in Yangzhou.

100.100

Zhongjing yaolan fa ji (Dharma Verses from the Compendium of Sūtra Essentials), twenty-one verses.

100.101

The above work is in one fascicle. Composed during the reign of Emperor Wu of the Liang by the śramaṇa Shi Daohuan.

100.102

Qixin lun shu (Commentary on the Awakening of Faith), two fascicles.

100.103

The above work was produced by Dharma Master Paramārtha in the fourth year of the Taiqing reign of the Liang.

100.104

Zhongjing yaochao (Abridged Essentials of the Sūtras), one set together with the catalogue in eighteen fascicles.

100.105

The above work was compiled and produced at Upper Dinglin Temple by imperial decree of the Liang emperor by the śramaṇa Shi Sengmin and others of Zhuangyan Temple.

100.106

Hualin fodian zhongjing mulu (Catalogue of the Sūtras in the Hualin Buddha Hall), four fascicles.

100.107

This catalogue above is in four fascicles. Composed by imperial decree of the Liang emperor by the śramaṇa Shi Sengshao of Anle Temple.

100.108

Jinglü yixiang (Different Appearances from the Sūtras and Vinaya), one work, together with its catalogue, fifty-five fascicles.

100.109

Mingseng zhuan (Biographies of Eminent Monks), together with its preface and table of contents, thirty-one fascicles.

100.110

Zhongjing gong shengdeng fa (Procedures from the Scriptures for Making Offerings to the Holy Saṃgha), five fascicles.

100.111

Zhongjing mulu (Catalogue of the Scriptures), four fascicles.

100.112

Zhongjing huguo guishen minglu (Record of the Names of Spirits and Deities Protecting the Realm from the Scriptures), three fascicles.

100.113

Zhongjing zhufo ming (Names of the Buddhas from the Scriptures), three fascicles (produced in the sixteenth year).

100.114

Zhongjing yonghu guotu zhulong minglu (Record of the Names of the Nāgas Protecting the Land from the Scriptures), one fascicle.

100.115

Zhongjing chanhui miezui fa (Procedures from the Scriptures for Confession and Eradication of Sins), three fascicles.

100.116

Chuyao lüyi (Essential Vinaya Deportment), twenty fascicles.

100.117

The above nine works, in one hundred and twenty-two fascicles, were compiled by the śramaṇa Shi Baochang and others of Zhuangyan Temple by imperial decree of Emperor Wu of the Liang.

100.118

Daban niepan jing zizhu (Sub-commentary on the Mahāparinirvāṇa-sūtra), seventy fascicles.

100.119

The above work in seventy fascicles was commented upon by the śramaṇa Shi Huiming of Jian'an Temple during the Liang dynasty.

100.120

Yilin (Forest of Meanings), eighty fascicles.

100.121

The above work in eighty fascicles was compiled by twenty bhadantas including the śramaṇa Shi Zhizang of Kaishan Temple by imperial decree of Emperor Jianwen of the Liang.

100.122

Neidian boyao (Broad Essentials of the Inner Canon), forty fascicles.

100.123

The above work in forty fascicles was compiled by Yu Xiaojing, Clerk to the Prince of Xiangdong; it is quite akin to works of the genre of the Huanglan and the Leiyuan. He later renounced household life and changed his name to Huiming.

100.124

Gaoseng zhuan (Biographies of Eminent Monks), fourteen fascicles, together with its catalogue.

100.125

The above work was compiled by the śramaṇa Shi Huijiao of Jiaxiang Temple in Kuaiji during the Liang dynasty.

100.126

Famo zhao (Decree on Subduing Māra), one fascicle.

100.127

The above work was compiled by Senghui of the Liang dynasty.

100.128

Zhuanfalun lun (Treatise on the Turning of the Wheel of the Dharma), one hundred and eighty fascicles.

100.129

The above work in one hundred and eighty fascicles was compiled by bhadantas together with scholars by imperial decree of the Liang dynasty.

100.130

Poluomen tianwen (Brahmanical Astronomy), twenty fascicles.

100.131

The above work in twenty fascicles was translated during the Tianhe era by the Dharma Master, the śramaṇa Shi Dharmaruci from the country of Mālava.

100.132

Dapin jing zizhu (Sub-commentary on the Large Prajñāpāramitā Sūtra), fifty fascicles (or one hundred fascicles).

100.133

The above work was commented upon by Emperor Wu of the Liang.

100.134

Fabao lianbi (Joined Jades of the Dharma Jewel), two hundred fascicles.

100.135

The above work: when Emperor Jianwen of the Liang, Xiao Gang, was in the Eastern Palace [as Crown Prince], he personally perused the inner scriptures, demarcated sections, and commanded scholars to compile and complete it in sequence, resembling the Hualin bianlüe.

100.136

Jingshi tasi ji (Record of the Stūpas and Temples of the Capital), twenty fascicles.

100.137

The above work was compiled upon imperial decree by the minister Liu Qiu, Vice Director of the Bureau of War in the Department of State Affairs and concurrently Scholar of History under the Liang dynasty.

100.138

Shen bumie lun (Treatise on the Indestructibility of the Soul), one fascicle.

100.139

The above work was composed by Zheng Daozi of the Liang dynasty.

100.140

Bosubandou zhuan (Biography of Vasubandhu), one fascicle; Fan waiguo yu (Translations of Foreign Languages), seven fascicles.

100.141

Zhongjing tongxu (General Prefaces to the Scriptures), two fascicles.

100.142

The above three works in ten fascicles were translated under the Chen dynasty by the Tripiṭaka Dharma Master Guṇarata—translated in the Chen as Paramārtha—from the country of Ujjayinī in Western India.

100.143

Luoyang di qielan ji (Record of the Saṃghārāmas of the Luoyang Region), five fascicles.

100.144

The above work in five fascicles was composed by Yang Xuanzhi, Governor of Qicheng Commandery in the capital Ye, during the Yuan-Wei.

100.145

Wuming lun (Treatises on the Five Sciences): Śabdavidyā, Cikitsāvidyā, Śilpakarmasthānavidyā, Mantravidyā, and Hetuvidyā.

100.146

The above five treatises were translated during the time of Emperor Ming of the Wei by the Tripiṭaka Vinaya Master Jñānabhadra together with Jñānayaśas from the country of Padma, in the old city of Chang'an.

100.147

Zhou zhongjing yao (Zhou Essentials of the Scriptures), twenty-two fascicles.

100.148

Yibai ershi famen (One Hundred and Twenty Dharma Gates).

100.149

The above two works in twenty-three fascicles were compiled by the śramaṇa Shi Tanxian and others by order of Yuwen Heitai, Prime Minister and Prince of the Wei.

100.150

Shi Laozi huahu zhuan (Explication of the Biography of Laozi Converting the Barbarians).

100.151

Shiba tiao nan dao zhang (Eighteen Articles Refuting Daoism).

100.152

The above two fascicles were composed under the Zhou dynasty by the śramaṇa Shi Sengmeng of Yuanguo Temple in Xinzhou.

100.153

Sanhua lun (Treatise on Scattering Flowers), eight fascicles.

100.154

The above work in eight fascicles was composed under the Zhou dynasty by the śramaṇa Shi Huishan of Qixuan Temple in Yangzhou.

100.155

Zhidao lun (Treatise on the Ultimate Way); Chunde lun (Treatise on Pure Virtue); Qianzhi lun (Treatise on Dispelling Attachments);

100.156

Busha lun (Treatise on Not Killing); Qu shifei lun (Treatise on Dispelling Right and Wrong); Xiukong lun (Treatise on Cultivating Emptiness);

100.157

Yingyu lun (Treatise on the Metaphor of Shadows); Fajie baoren ming (Inscription on the Precious Person of the Dharmadhātu);

100.158

Yanshi xiang wen (Text on the Perception of Repugnance toward Food); Sengyai pusa zhuan (Biography of Bodhisattva Sengya);

100.159

Shao fashi zhuan (Biography of Dharma Master Sengshao); Yan shanzhishi zhuan (Biography of Examining Spiritual Friends).

100.160

The above twelve works in twelve fascicles were composed under Emperor Wu of the Zhou dynasty by the śramaṇa Shi Wangming.

100.161

Sanbao ji (Collection on the Three Jewels), eleven fascicles.

100.162

The above work in eleven fascicles was compiled based on various scriptures under Emperor Wu of the Zhou dynasty by the śramaṇa Shi Jing'ai.

100.163

Sanjiao lun (Treatise on the Three Teachings).

100.164

The above work in one fascicle was compiled under Emperor Wu of the Zhou dynasty by the śramaṇa Shi Dao'an.

100.165

Xiaodao lun (Treatise Ridiculing the Dao), three fascicles.

100.166

The above work in three fascicles was written by Zhen Luan, Earl of Mujide and former Metropolitan Commandant, by imperial decree of Emperor Wu of the Zhou, assessing and weighing the two teachings of Buddhism and Daoism.

100.167

Zhou Gaozu wen nan fofa (Emperor Gaozu of the Zhou Interrogating and Challenging the Buddhadharma), two fascicles.

100.168

The above work is in two fascicles. Emperor Wu of the Zhou debated with the former monk Ren Daolin of Ye capital, and the emperor ordered it compiled.

100.169

Wangshi poxie lun (Mr. Wang's Treatise on Refuting Heterodoxy), one fascicle.

100.170

The above work is in one fascicle. In the time of Emperor Wu of the Zhou, the former śramaṇa Wang Mingguang of Xiangzhou responded to Wei Yuansong's destruction of the Buddha's Dharma.

100.171

Anmin lun (Treatise on Pacifying the People), twelve fascicles; Taoshen lun (Treatise on Cultivating the Spirit), ten fascicles.

100.172

Yinguo lun (Treatise on Cause and Effect), two fascicles; Shengji ji (Record of Sacred Traces), one fascicle.

100.173

The above four works comprise twenty-five fascicles. Composed by the śramaṇa Shi Lingyu of Daci Temple in Xiangzhou under the Sui dynasty.

100.174

Duigen qixing zalu ji (Miscellaneous Collection of Practices Initiated in Accordance with Capacities), thirty-six fascicles.

100.175

Sanjie wei bieli ji (Collection of Distinctions of Stages in the Three Levels), four fascicles.

100.176

The above two works comprise forty fascicles. Composed by the śramaṇa Shi Xinxing of Zhenji Temple in the Western Capital in the early Sui.

100.177

Zhongjing mulu (Catalogue of the Scriptures), seven fascicles.

100.178

The above seven fascicles. In the fourteenth year of Kaihuang of the Sui dynasty, compiled by twenty venerable elders including the śramaṇa Shi Fajing of Daxingshan Temple upon imperial order. Shi Sengmu of Yanghua Temple and the śramaṇa Yancong of Riyan Temple classified the categories and detailed the items, weaving them together.

Linked texts (1)

法苑珠林 — 道世, Classical Chinese