出三藏記集 5.15

5.15

光讚折中解一卷
光讚抄解一卷
般若放光品者。分別盡漏而不證八地也。源
流浩汗厥義幽邃。非彼草次可見宗廟之義
也。安為折疑准一卷。折疑略二卷。起盡解一
卷。
道行品者。般若抄也。佛去世後。外國高明者
撰也。辭句質複首尾互隱。為集異注一卷。
大小十二門者。禪思之奧府也。為各作注
大作注。大十二門二卷。小十二門一卷（今有）。
了本生死者。四諦四信之玄藪也。為注一卷
（今有）密迹金剛經。持心梵天經。
右二經者。護公所出也。多有隱義。為作甄
解一卷。
賢劫八萬四千度無極者。大乘之妙目也。為
解一卷。
人本欲生經者。九止八脫之妙要也。為注撮
解一卷（今有）。
安般守意。多念之要藥也。為解一卷（今有）。
陰持入者。世高所出殘經也。淵流美妙至道
直逕也。為注二卷（今有）。
大道地者。修行抄也。外國所抄。為注一卷。
眾經眾行或有未曾共和者。安集之為十
法句義一卷。連雜解共卷。
義指者。外國沙門於此土所傳義也。云諸部
訓異。欲廣來學視聽也。增之為注一卷。
九十八結者。阿毘曇之要義。為解一卷。連約
通解共卷。
又為三十二相解一卷。
三界諸天混然淆雜。安為錄一卷（今有）。
此土眾經出不一時。自孝靈光和已來。迄今
晉康寧二年。近二百載。值殘出殘遇全出全。
非是一人難卒綜理。為之錄一卷（今有）。
答沙汰難二卷
答法將難一卷
西域志一卷
凡二十七卷其諸天錄經錄。及答沙汰難至
西域志。雖非注經。今依安舊錄附之于末。
僧法尼所誦出經入疑錄
寶頂經一卷　永元元年出時年九歲
淨土經一卷　永元元年出時年九歲
正頂經一卷　永元元年出時年九歲
法華經一卷　永元元年出時年九歲
藥草經一卷　永元二年出時年十歲
太子經一卷　永元二年出時年十歲
伽耶波經一卷　永元二年出時年十歲
波羅奈經一卷　中興元年出時年十二歲
優婁頻經一卷　中興元年出時年十二歲
益意經二卷　天監元年出時年十三（智遠承旨）
般若得經一卷　天監元年出時年十三（智遠承旨）
華嚴瓔珞經一卷　天監元年出時年十三
（智遠承旨）
踰陀衛經一卷　天監四年臺內華光殿出
時年十六
阿那含經二卷　天監四年出時年十六
妙音師子吼經三卷　天監四年出年十六
（借張家）
出乘師子吼經一卷　天監三年出時年十五
勝鬘經一卷　永元元年出時年九歲
優曇經一卷
妙莊嚴經四卷
維摩經一卷（江家出）
序七世經一卷
右二十一種經凡三十五卷。
經如前件。齊末太學博士江泌處女尼子所
出。初尼子年在齠。齓。有時閉目靜坐。誦出此
經。或說上天。或稱神授。發言通利。有如宿
習。令人。寫出。俄而還止。經歷旬朔續復如
前。京都道俗咸傳其異。今上勅見面問所以。
其依事奉答。不異常人。然篤信正法少修梵
行。父母欲嫁之。誓而弗許。後遂出家。名僧
法。住青園寺。祐既收集正典。撿括異聞。事接
耳目。就求省視。其家祕隱。不以見示。唯得妙
音師子吼經三卷。以備疑經之錄。此尼以天
監年三月亡。有好事者。得其文疏前後所出
定。
二十餘卷。厥舅孫質以為真經。行疏勸化收
合傳寫。既染毫牘必存於世。昔漢建安末。
濟陰丁氏之妻。忽如中疾。便能胡語。又求
紙筆自為胡書。復有西域胡人。見其此書
云。是經莂。推尋往古不無此事。但義非金
口。又無師譯。取捨兼懷。故附之疑例。
薩婆若陀眷屬莊嚴經一卷（二十餘紙）
右一部。梁天監九年。郢州投陀道人妙
光。戒歲七臘。矯以勝相。諸尼嫗人僉稱聖
道。彼州僧正議欲驅擯。遂潛下都住普弘
寺。造作此經。又寫在屏風紅紗映覆香花
供養。雲集四部嚫供煙。塞事源顯發。勅付
建康辯覈疑狀云。抄略諸經多有私意。妄
造借書人路琰屬辭潤色。獄牒。妙光巧詐
事應斬刑。路琰同謀。十歲謫戍。即以其年
四月二十一日。勅僧正慧超。令喚京師能
講大法師。宿德如僧祐曇准等二十人。共
至建康。前辯妙光事。超即奉旨。與曇准僧
祐法寵慧令慧集智藏僧旻法雲等二十人。
於縣辯問。妙光伏罪。事事如牒。眾僧詳議
依律擯治。天恩免死。恐於偏地復為惑亂
長繫東治。即收拾此經得二十餘本及屏
風。於縣燒除。然猶有零散。恐亂後生。故復
略記（薩婆若陀長者。是妙光父名。妙光弟名金剛德體。弟子名師子）。
法苑經一百八十九卷
抄為法捨身經六卷
右二部。蓋近世所集。未詳年代人名。悉總
集群經以類相從。既立號。法苑則疑於別
經。故注記其名以示後學。卷數雖多猶是
前錄眾經。故不入部最之限。

Guangzan zhezhong jie (Compromise Exposition on the Guangzan [prajñāpāramitā]), one fascicle.
Guangzan chaojie (Exposition on the Excerpts of the Guangzan), one fascicle.
As for the "Fangguang chapter" of the Prajñā[-pāramitā], it distinguishes the exhaustion of outflows without yet realizing the eighth stage (bhūmi). Its source and stream are vast and boundless, its meaning profound and recondite; it is not something whose ancestral temple can be seen in haste. Dao'an made the Zheyi zhun (Norms for Resolving Doubts), one fascicle; the Zheyi lüe (Summary for Resolving Doubts), two fascicles; and the Qijin jie (Exposition on the Genesis and Conclusion), one fascicle.
As for the Daoxing pin, it is an excerpt of the Prajñā[-pāramitā]. After the Buddha passed away, an eminent and discerning person of a foreign country compiled it. Its phrasing is unadorned and repetitious, its beginning and end obscure to one another. He composed the Jiyi zhu (Collected Annotations on Discrepancies), one fascicle.
As for the Greater and Lesser Twelve Gates (Shi'ermen), they are the deep storehouse of meditative contemplation. He composed commentaries for each:
He composed a commentary on the Greater: the Da shi'ermen [zhu], two fascicles; and the Xiao shi'ermen [zhu], one fascicle (extant today).
As for the Liaoben shengsi [jing], it is the mysterious marshland of the four truths and four faiths. He composed a commentary, one fascicle (extant today).
Miji jinggang jing (Guhyakādhipati-vajracakra-sūtra); Chixin fantian jing (Viśeṣacinti-brahma-paripṛcchā-sūtra).
The above two sūtras were produced by Master Zhu Fahu. They contain much hidden meaning. He composed the Zhenjie (Discerning Exposition), one fascicle.
As for the Xianjie bawan siqian duwuji [jing], it is a wondrous overview of the Great Vehicle. He composed an exposition, one fascicle.
As for the Ren benyusheng jing, it is the wondrous essential of the nine resting places and eight liberations. He composed a commentary and condensed exposition, one fascicle (extant today).
The Anban shouyi [jing] is the essential medicine for multiple reflections. He composed an exposition, one fascicle (extant today).
As for the Yin chi ru [jing], it is an incomplete sūtra produced by An Shigao; its deep stream is exquisite and delightful, a straight path to the ultimate Way. He composed a commentary, two fascicles (extant today).
As for the Da daodi [jing], it is an excerpt of the [Yogācāra]bhūmi, excerpted in a foreign country. He composed a commentary, one fascicle.
Where the practices of the various sūtras were perhaps not harmonized, Dao'an gathered them into the Shifaju yi (Meaning of the Ten Dharma-Phrases), one fascicle, bound together with miscellaneous expositions in the same scroll.
As for the Yizhi (Points of Meaning), it is the doctrines transmitted in this land by foreign śramaṇas. It states that the instructions of the various schools differ, and aims to broaden the hearing and seeing of future scholars. He augmented it into a commentary, one fascicle.
As for the ninety-eight fetters, they are the essential doctrine of the Abhidharma. He composed an exposition, one fascicle, bound together with the condensed general exposition in the same scroll.
He also composed the Sanshierxiang jie (Exposition on the Thirty-Two Marks), one fascicle.
The various heavens of the three realms were commingled and disordered; Dao'an made a catalogue, one fascicle (extant today).
The sūtras in this land were not produced at the same time: from the Guanghe era of Emperor Ling of the Han down to the present, the second year of the Kangning era of the Jin, is nearly two hundred years. Meeting fragments, they produced fragments; encountering completeness, they produced completeness. Not being the work of a single person, it is difficult to synthesize and organize them immediately. He made a catalogue for them, one fascicle (extant today).
Da shatai nan (Reply to Objections on the Purge), two fascicles.
Da fazhang nan (Reply to Objections on the Dharma General), one fascicle.
Xiyu zhi (Records of the Western Regions), one fascicle.
In total twenty-seven fascicles. The Catalogue of Heavens, the Catalogue of Sūtras, down to the Reply to Objections on the Purge and the Records of the Western Regions, although not commentaries on sūtras, are now appended to the end following Dao'an's old catalogue.

Sūtras Recited and Produced by the Nun Sengfa, Entered into the Catalogue of Suspect Works:
Baoding jing (Jewel Crown Sūtra), one fascicle. Produced in the first year of the Yongyuan era, when she was nine years old.
Jingtu jing (Pure Land Sūtra), one fascicle. Produced in the first year of the Yongyuan era, when she was nine years old.
Zhengding jing (Correct Crown Sūtra), one fascicle. Produced in the first year of the Yongyuan era, when she was nine years old.
Fahua jing (Lotus Sūtra), one fascicle. Produced in the first year of the Yongyuan era, when she was nine years old.
Yaocao jing (Medicinal Herbs Sūtra), one fascicle. Produced in the second year of the Yongyuan era, when she was ten years old.
Taizi jing (Crown Prince Sūtra), one fascicle. Produced in the second year of the Yongyuan era, when she was ten years old.
Jiayebo jing (Kāśyapa Sūtra), one fascicle. Produced in the second year of the Yongyuan era, when she was ten years old.
Poluonai jing (Vārāṇasī Sūtra), one fascicle. Produced in the first year of the Zhongxing era, when she was twelve years old.
Youloupin jing (Uruvilvā Sūtra), one fascicle. Produced in the first year of the Zhongxing era, when she was twelve years old.
Yiyi jing (Benefiting Intent Sūtra), two fascicles. Produced in the first year of the Tianjian era, when she was thirteen (transcribed under direction by Zhiyuan).
Borede jing (Attaining Wisdom Sūtra), one fascicle. Produced in the first year of the Tianjian era, when she was thirteen (transcribed under direction by Zhiyuan).
Huayan yingluo jing (Avataṃsaka Garland Sūtra), one fascicle. Produced in the first year of the Tianjian era, when she was thirteen (transcribed under direction by Zhiyuan).
Yutuowei jing (*Yodhāveya? Sūtra), one fascicle. Produced in the Huaguang Hall within the Imperial Palace in the fourth year of the Tianjian era, when she was sixteen.
Anahan jing (Anāgāmin Sūtra), two fascicles. Produced in the fourth year of the Tianjian era, when she was sixteen.
Miaoyin shizihou jing (Wondrous Sound Lion's Roar Sūtra), three fascicles. Produced in the fourth year of the Tianjian era, when she was sixteen (borrowed from the Zhang family).
Chucheng shizihou jing (Producing the Vehicle Lion's Roar Sūtra), one fascicle. Produced in the third year of the Tianjian era, when she was fifteen.
Shengman jing (Śrīmālā Sūtra), one fascicle. Produced in the first year of the Yongyuan era, when she was nine years old.
Youdan jing (Udumbara Sūtra), one fascicle.
Miaozhuangyan jing (Wondrous Adornment Sūtra), four fascicles.
Weimo jing (Vimalakīrti Sūtra), one fascicle (produced by the Jiang family).
Xu qishi jing (Preface on the Seven Generations Sūtra), one fascicle.
The above twenty-one sūtras, thirty-five fascicles in all.
These sūtras were produced as listed above by Nizi, the virgin daughter of Jiang Mi, an Erudite of the National Academy at the end of the Qi dynasty. At first, when Nizi was of an age when she shed her milk teeth, she would at times close her eyes and sit in quietude, reciting these sūtras. She would claim to have ascended to heaven, or say that they were bestowed by spirits. Her speech was fluent and unhindered, as though she had practiced it in a previous life. She had people transcribe them; after a short while she would stop, but after days or a month had passed she would resume as before. The monastics and laity in the capital all spread word of this wonder. Our present Emperor issued an edict to grant an audience and questioned her about the reasons. She answered according to the facts, appearing no different from an ordinary person. Yet she had deep faith in the correct Dharma and cultivated pure practice from an early age. Her parents wished to marry her off, but she took a vow and refused. Later she left the household, taking the name Sengfa, and resided at the Qingyuan Temple. As I, Sengyou, have gathered the canonical scriptures and investigated unusual reports, the matter reached my ears and eyes, and I went to request to examine them. Her family kept them secret and concealed, refusing to show them to me; I obtained only the Miaoyin shizihou jing in three fascicles to provide for this catalogue of suspect sūtras. This nun passed away in the third month of the […th] year of the Tianjian era. Some curious people obtained the texts and commentaries produced across time, fixing them at over twenty fascicles. Her maternal uncle Sun Zhi considered them genuine sūtras, circulating commentaries to promote and convert people, and collecting copies to transmit and transcribe them. Having already been written down on brush and tablet, they will inevitably be preserved in the world. Formerly, at the end of the Jian'an era of the Han, the wife of a certain Ding of Jiyin suddenly seemed to fall ill with a stroke, whereupon she could speak the Hu language. She then asked for paper and brush and wrote Hu script by herself. Furthermore, there was a Hu person from the Western Regions who saw her writing and said it was a scriptural prophecy. When investigating ancient times, such events are not entirely absent; however, their meaning did not come from the Golden Mouth, nor was there a master who translated them. Since acceptance and rejection both weigh on the mind, they are accordingly attached to the category of suspect texts.

Saposuoduojuan shu zhuangyan jing (Sarvajña-parivāra-alaṃkāra-sūtra), one fascicle (over twenty sheets of paper).
The above single work. In the ninth year of the Tianjian era of the Liang, Miaoguang, an ascetic itinerant monk of Yingzhou who had seven monastic years since ordination, fraudulently feigned extraordinary marks. The nuns and elderly women all proclaimed him to have attained the holy path. The Rectifier of Monks (saṃghanāyaka) of that province deliberated and intended to expel him; he thereupon slipped down to the capital and resided at Puhong Temple, where he fabricated this sūtra. Moreover, he wrote it onto folding screens, covered them behind red gossamer, and made offerings of incense and flowers. The fourfold assembly gathered like clouds, and donations and offerings piled up like thick smoke. When the origin of the affair came to light, an imperial decree remanded him to Jiankang to interrogate the suspect circumstances. It was said that he had excerpted various sūtras, incorporating much of his private notions, and that he had falsely engaged Lu Yan, a copyist, to compose the phrasing and polish the text. The judicial file reported that Miaoguang's deceitful fraud warranted execution, while Lu Yan was an accomplice, sentenced to ten years of penal military servitude. Thereupon, on the twenty-first day of the fourth month of that year, an imperial decree ordered the Rectifier of Monks, Huichao, to summon twenty elder masters capable of lecturing on the great Dharma in the capital, such as Sengyou and Tanzhun, to go together before the Jiankang magistrate to interrogate Miaoguang's affair. Huichao then received the decree and, together with twenty men including Tanzhun, Sengyou, Fachong, Huiling, Huiji, Zhizang, Sengmin, and Fayun, conducted the interrogation at the county office. Miaoguang confessed to his crime, every detail conforming to the official report. The assembly of monks deliberated carefully and decided to banish and penalize him in accordance with the Vinaya; through imperial clemency his life was spared, but fearing that he would stir up delusion and chaos again in outlying regions, he was sentenced to life imprisonment in the Dongzhi jail. Thereupon over twenty copies of this sūtra along with the folding screens were gathered up and burned at the county office. Yet some scattered copies still remain; fearing they may confuse future generations, I have therefore recorded a brief summary of the matter (the elder Sapuosuoduohu [Sarvajña] was the name of Miaoguang's father; Miaoguang's younger brother was named Jingangdeti [Vajraguṇakāya]; and his disciple was named Shizi [Siṃha]).

Fayuan jing (Scripture of the Dharma Garden), one hundred eighty-nine fascicles.
Excerpted as the Fa sheshen jing (Scripture on Renouncing the Body for the Dharma), six fascicles.
The above two works were probably compiled in recent times; the date and the compiler's name are unknown. They completely gathered the various sūtras together and grouped them by category. Since it was given the title "Fayuan jing", it might be suspected of being a distinct sūtra; therefore, I have recorded its title to show future scholars. Although the number of fascicles is large, they are still the various sūtras of the preceding catalogues; hence they do not enter the numerical count of the sections.