出三藏記集 12

English (machine translation) 12

Language: English

12.1

Compiled by the śramaṇa Shi Sengyou of Jianchu Temple under the Liang

First Preface: Preface to the Catalogue of Treatises on the Dharma Compiled by Palace Cadet Lu Cheng by Imperial Order of Emperor Ming of the Song
Second Preface: Preface to the Catalogue of the Dharma Collection by the Grand Tutor of the Qi, Prince Wenxuan of Jingling
Third Preface: Preface to the General Catalogue of the Dharma Collection by Shi Sengyou
Fourth Preface: Preface to the Catalogue of the Record of the Śākya Lineage
Fifth Preface: Preface to the Catalogue of the Record of the Cosmos
Sixth Preface: Preface to the Catalogue of the Record of Masters and Disciples of the Sarvāstivāda School
Seventh Preface: Preface to the Catalogue of the Garden of Dharma
Eighth Preface: Preface to the Catalogue of the Collection for the Propagation and Clarification of Buddhism
Ninth Preface: Preface to the Catalogue of the Commentary on the Meaning of the Daśādhyāya-vinaya
Tenth Preface: Preface to the Catalogue of Miscellaneous Records and Inscriptions of the Dharma Collection

12.3

Preface to the Miscellaneous Catalogues

12.4

Now, when the spiritual source opens its moisture, the myriad streams branch and scatter; when the profound root nurtures shoots, a thousand branches gather like clouds. Why is this so? It is because when the root is great, the branches flourish, and when the foundation is far-reaching, the lineage is long. Ever since the sacred texts were moved by the divine to stand out preeminent above worldly scriptures, from the Han down to the Liang, eras have witnessed enlightened sages; though dark monastic robes and plain lay garments differ in path, they converge on the same goal. Lecturing, disputing, praising, and analyzing grew ever finer with each generation; commenting, annotating, refining, and polishing saw every person vie in precision. Therefore, the abundance of records and treatises fills pavilions and packs chambers, and the proliferation of writings and prefaces fills carts and burdens axles. Emperor Ming of the Song set his mind upon the pure realm and repeatedly savoured the profound flavour. He thereupon ordered Palace Cadet Lu Cheng to compile and catalogue the Dharma collections. Lu, with broad knowledge and erudition, encompassed all writings, grading titles and categories and dividing them according to meaning, making sixteen cases and one hundred and three scrolls in all. His interpolations and emendations of ancient and modern works were indeed thorough. Now, relying on his original catalogue, they are appended here. Although not primary sūtras, they aid and extol moral transformation; they may truly be called the feathers and heralds of the sacred canons, the sentries and guards of the Dharma gate, sufficient to illuminate past lineages and instruct future students. Therefore they are appended at the end of the Tripiṭaka Collection to broaden the survey of its branches and leaves.

12.5

First Preface: Preface to the Catalogue of Treatises on the Dharma Compiled by Palace Cadet Lu Cheng by Imperial Order of Emperor Ming of the Song

12.6

Where treatises list chapters and establish sections to elucidate multiple principles concurrently, I now synthesize their central tenets without dissecting them further; combining them preserves their integrity, whereas separating them causes disorder in the text.

12.7

Regarding the dilemma of body and spirit and the analogy of firewood and flame, Yu Chan initiated the argument, and Xie Zhan expanded its import. Yet Huan Tan, before having heard the sūtras, had already composed these words, which is truly remarkable; it is indeed fitting to gather and append them.

12.8

Master Mou's work does not enter the doctrinal sections, but enters the historical prefaces to serve as a vehicle of transmission, because at the time of Emperor Ming of the Han, the semblance Dharma was first being transmitted.

12.9

The Founder of Wei's reply to Kong shows that a brilliant man opened his heart to honor the Dao; Xi Sheng's letter to Dao'an reveals that a fine ruler propagated the mind of faith in the Dharma. For this reason, these two letters are adopted, their purports preserving the two matters. Furthermore, Zhi Dun sent correspondence to a distant land recounting the monastic deeds south of the Yangtze; thus it is also included.

12.10

Discourse on Wandering in the Profound via Matter Itself (Zhi Daolin; Wang Jinghe asked, Zhi answered)
Discourse on Clarifying Attachments (Zhi Daolin)
Explanation of the Meaning of Matter Itself Being Originally Non-Existent (Zhi Daolin; Wang Yougong asked, Zhi answered)
Discourse on Emptiness of the Non-Absolute (Shi Sengzhao)
Objections and Inquiries on Original Non-Existence (Xi Jiabin, Zhu Fatai raised objections, together with Xi's answers, in four exchanges)
Xi's Letter to Fa[...] (Xi Jiabin)
Xi's Letter to Master Kai (Xi Jiabin)
Xi's Letter to Master Zhi (Xi Jiabin)
The Meaning of Mind-Non-Existence (Huan Jingdao; Wang Zhiyuan raised objections, Huan answered)
Explanation of the Meaning of Mind-Non-Existence (Liu Yimin)
Discourse on Dharmatā, in two fascicles (Shi Huiyuan)
The Meaning of the Real Mark (Shi Dao'an)
Inquiries on the Real Mark (Wang Zhiyuan; a foreign Dharma master answered)
Inquiries on Suchness, Dharmatā, and the Limit of Reality (Shi Huiyuan; Master Kumārajīva answered)
Inquiries on Whether Real Dharmas Exist (Shi Huiyuan; Kumārajīva answered)
Inquiries on Emptiness by Fractional Breakdown (Shi Huiyuan; Kumārajīva answered)
Discourse on the Real Mark (Shi Tanwuwei)
Discourse on Obstruction and Penetration Regarding the Real Mark (Shi Daohan)
Discourse on Comprehensive Harmonization (Zhi Tandi)
Zhi's Letter to Xi Jiabin
Discourse on Comprehensive Harmonization, in two fascicles (Shi Huiyi)
Discourse on the Primordial Origin (Shi Sengzong)
Brief Discourse on the Various Sūtras
Preface to the Śrīmālādevī-sūtra (Shi Huiguan)
Preface to the Śata-śāstra (Shi Sengrui)
Preface to the Śata-śāstra (Shi Sengzhao)
The above constitute the First Case of Dharmic Discourses (Collection on Dharmatā, in fifteen fascicles).
Discourse on Nirvāṇa Being Nameless (Shi Sengzhao)
Discourse on Buddha-Nature, in two fascicles (Shi Sengzong)
Inquiry on Whether Nirvāṇa Has a Spirit (Wang Zhiyuan; Kumārajīva answered)
Inquiry on the Expedient and Real Aspects of Extinction (Wang Zhiyuan; Master Zhu answered)
Inquiry on the Pure Land (Wang Zhiyuan; Master Kumārajīva answered)
Thirty-Six Inquiries on Nirvāṇa (Zhu Daosheng)
Explanation of the Meaning of the Initial Mind of the Eighth Abode Aspiring to Attain Nirvāṇa (Zhu Daosheng)
Discussion on the Meaning of the Mahāparinirvāṇa with Various Monks (Fan Bolun)
Discourse on Sūtra Catalogues
Preface to the Mahāparinirvāṇa-sūtra
Clarification of the Meaning of Buddha-Nature (Zhu Daosheng; Wang asked, Zhu answered)
Collection on Buddha-Nature (Shi Huijing)
Discourse on Buddha-Nature
The above constitute the Second Case of Dharmic Discourses (Collection on Awakening-Nature, in seven fascicles).
Directives of the Practice of the Path (Zhi Daolin; He Jing asked, Zhi answered)
Directives of the Practice of the Path (traditionally said to have been authored by Master Dao'an)
Discourse on Prajñā Being Nameless (Shi Sengzhao; Liu Yimin raised objections, Sengzhao answered)
Inquiry on What Was Utilized When the Buddha Attained the Path (Wang Zhiyuan; Kumārajīva answered)
Inquiry on the Dharma of Prajñā (Wang Zhiyuan; Master Kumārajīva answered)
Inquiry on the Name of Prajñā (Wang Zhiyuan; Master Kumārajīva answered)
Inquiry on the Cognition of Prajñā (Wang Zhiyuan; Master Kumārajīva answered)
Inquiry on Whether Prajñā Is the Knowledge of the Real Mark or Not (Wang Zhiyuan; Master Kumārajīva answered)
Inquiry on the Sameness and Difference of Prajñā and Sarvajñā (Wang Zhiyuan; Master Kumārajīva answered)
Inquiry on the Sameness and Difference of the Forbearance of Non-Arising Phenomena and Prajñā (Wang Zhiyuan; Master Kumārajīva answered)
Inquiry on Paying Homage to Prajñā (Wang Zhiyuan; Master Kumārajīva answered)
Inquiry on the Buddha's Wisdom (Wang Zhiyuan; Master Kumārajīva answered)
Inquiry on the Sameness and Difference of Expedient Wisdom (Wang Zhiyuan; Master Kumārajīva answered)
Inquiry on Bodhisattvas Generating the Aspiration to Attain Buddhahood (Wang Zhiyuan; Master Kumārajīva answered)
Brief Preface on Resolving Doubts Concerning Prajñā (Shi Dao'an)
Preface to the Larger [Prajñāpāramitā] (Shi Dao'an)
Preface to the Larger Prajñāpāramitā-sūtra (Shi Sengrui)
Preface to the Mahāprajñāpāramitopadeśa (Shi Sengrui)
Preface to Inquiries and Discourses on Prajñā Sūtras (Shi Huiyuan)
Preface to the Mūlamadhyamakakārikā (Shi Sengrui)
Preface to the Smaller Prajñāpāramitā-sūtra (Shi Sengrui)
Preface to the Combined Vimalakīrtinirdeśa-sūtra (Zhi Mindu)
Preface to the Commentary on the Chapter of the Practice of the Path
Preface to the Commentary on the Vimalakīrtinirdeśa-sūtra (Shi Sengzhao)
Preface to the Exegesis of the Meaning of the Vimalakīrtinirdeśa-sūtra (Shi Sengrui)
Afterword to the Susthitamatidevaputraparipṛcchā-sūtra (Shi Sengrui)
Preface to the Exegesis of the Meaning of the Viśeṣacintibrahmaparipṛcchā-sūtra (Shi Sengrui)
Letters Exchanged with Shi Huiyuan on the Ultimate Culmination of the True Person (Shi Huiyuan answered)
Discussion on the Meaning of Prajñā with Various Monks (Fan Bolun)
The above constitute the Third Case of Dharmic Discourses (Collection on Prajñā, in six fascicles).
Inquiry on the Dharmakāya (Wang Zhiyuan; Kumārajīva answered)
Inquiry on the Dharmakāya (Shi Huiyuan; Kumārajīva answered)
Further Inquiry on the Dharmakāya (Shi Huiyuan; Kumārajīva answered)
Inquiry on the Resemblances and Categories of the True Dharmakāya (Shi Huiyuan; Kumārajīva answered)
Inquiry on the Lifespan of the True Dharmakāya (Shi Huiyuan; Kumārajīva answered)
Inquiry on the Dharmakāya Responding to Resonance (Shi Huiyuan; Kumārajīva answered)
Inquiry on the Dharmakāya Being Non-Material (Shi Huiyuan; Kumārajīva answered)
Inquiry on Cultivating the Thirty-Two Marks (Shi Huiyuan; Kumārajīva answered)
Inquiry on the Two Meanings of Shi Huiyan's Dharmakāya (Zhu Sengbi)
Discourse on the Sixteen-Foot [Body] Being the Real (Shi Sengzhao)
Resolving [Doubts on] the Buddha's Shadow and Traces (Yan Yannian)
Resolving [Doubts on] the Buddha's Uṣṇīṣa, Teeth, and Nails (Yan Yannian)
Resolving [Doubts on] the Buddha's Robes and Bowl (Yan Yannian)
Resolving [Doubts on] the Buddha's Two Layers Not Burning (Yan Yannian)
The above constitute the Fourth Case of Dharmic Discourses (Collection on the Dharmakāya, in four fascicles).
Inquiry on Whether the Dharmakāya Buddha Exhausts Fundamental Habit-Energies (Shi Huiyuan; Kumārajīva answered)
Inquiry on What Defilements Are Severed at the Time of Attaining Buddhahood (Wang Zhiyuan; Kumārajīva answered)
The above constitute the Fifth Case of Dharmic Discourses (Collection on Liberation, in one fascicle).
Afterword to the Saddharmapuṇḍarīka-sūtra (Shi Sengrui)
Preface to the Saddharmapuṇḍarīka-sūtra (Shi Huiyuan)
Preface to the Essential Purport of the Saddharmapuṇḍarīka-sūtra (Shi Huiguan)
Letter to Zhu Daosheng (Liu Yimin)
Discourse on the Saddharmapuṇḍarīka-sūtra
Discourse Clarifying the Three Vehicles (Zhi Daolin)
Outline of the Non-Existence of Three Vehicles (Shi Huiyuan)
Inquiries and Letters to Shi Dao'an Concerning the Three Vehicles (Zhu Fatai)
Inquiry on the Three Vehicles and the Single Vehicle (Kumārajīva answered)
Inquiry on Attaining the Three Vehicles (Wang Zhiyuan; the Dharma master answered)
Inquiry on the Three Refuges (Wang Zhiyuan; the Dharma master answered)
Inquiry on Pratyekabuddhas (Wang Zhiyuan; the Dharma master answered)
Preface to the Summary of the Catur-āgama-artha
Preface to the Dīrgha-āgama-sūtra (Shi Sengzhao)
Preface to the Tridharmaka-śāstra (Shi Huiyuan)
Discourse Rectifying Slanders
Preface to the Commentary on the *Āyurbuddhavṛddhi-saṃskāra-sūtra
Preface to the Dharmapada
Discourse Clarifying the Buddha (Zong Shaowen)
Discourse on Parables of the Path (Sun Xinggong)
Motto on the Right Side of the Seat (Zhi Daolin)
Admonition on Studying the Path (Zhi Daolin)
Stanzas on Piercing Awakening (Zhi Daolin)
Zhi Daolin's Letter in Reply to Xie Changxia
Contemplation on Severing Consciousness (Yan Yannian)
Zhang Jingyin's Letters to His Younger Paternal Cousin Jingxuan (discussing the Western Region, along with replies)
Essentials for Upholding the Dharma (Xi Jiabin)
Regulations for the Seven Assemblies
Penetrating Spiritual Incantations (Xi Jiabin)
Discourse Clarifying Resonance (Xi Jiabin)
Inquiry on Bodhisattvas Taking Birth in the Five Destinies (Wang Zhiyuan; the Dharma master answered)
Inquiry on the Seven Buddhas (Wang Zhiyuan; Kumārajīva answered)
Inquiry on Not Seeing Maitreya and Not Seeing the Thousand Buddhas (Wang Zhiyuan; Master Kumārajīva answered)
The above constitute the Sixth Case of Dharmic Discourses (Collection on the Teachings, in twelve fascicles).
Brief Discourse on the Traces of the Upāsaka's Five Learnings, in two fascicles (by the Tripiṭaka Master)
Preface to the Regulations of the Dharma Society (Shi Huiyuan)
Preface to the Regulations for Monks of External Monasteries (Shi Huiyuan)
Preface to Regulations (Shi Huiyuan)
Preface to the Regulations Decided by the Council of the Saṃgha at the Prajñā Platform (Zhi Daolin)
Preface to the Regulations for Bhikṣuṇīs (Shi Huiyuan)
Deliberations of the Imperial Chancellery in the Sixth Year of Xiankang, along with the Edict and Two Deliberations by He Cidao
Edict of Emperor Cheng of Jin and Four Deliberations by He Cidao (the edict was composed by Yu Jijian)
Letters from Huan Jingdao to the Eight Dignitaries Discussing Whether Monastics Should Bow to Rulers (replies from the Eight Dignitaries)
Letters Exchanged between Huan Jingdao and Wang Zhiyuan, in nine pieces
Letters Exchanged between Huan Jingdao and Shi Huiyuan, in three pieces
Huan Jingdao's Pseudo-Edict That Śramaṇas Should No Longer Bow to the Son of Heaven, along with the Replies by Bian Sizhi and Others, in ten exchanges
Huan Jingdao's Directive on the Purging of Śramaṇas
Shi Huiyuan's Letter Answering Huan Jingdao Discussing the Matter of Screening Śramaṇas
Directive on the Purging of Monastics Issued When Martial Emperor of Song Was Chancellor
Discourse on Śramaṇas Not Paying Homage to Rulers (Shi Huiyuan)
Inquiry on the Buddha-Dharma Not Aging (Wang Zhiyuan; Kumārajīva answered)
Letter to Shi Huiyuan Discussing the Śramaṇa's Bared-Shoulder Robe (Zheng Daozi)
Discourse on the Śramaṇa's Bared-Shoulder Robe (Shi Huiyuan; He Wuji raised objections, Huiyuan answered)
Letter to a Dhyāna Master Discussing Squatting While Eating (Zheng Daozi)
Letter to Minister of Works Wang and Others Discussing Squatting While Eating (Fan Bolun; Shi Huiyi answered, Fan answered again)
Letters to the Two Dharma Masters Daosheng and Huiguan (Fan Bolun)
Memorials and Four Edicts Discussing Squatting While Eating (Fan Bolun)
The above constitute the Seventh Case of Dharmic Discourses (Collection on the Vinaya Pitaka, in eight fascicles).
Preface and Commentary on the Four Dhyānas of the Original Origin (Zhi Daolin)
Preface to the Commentary on the Ānāpānasmṛti-sūtra (Kang Senghui)
Preface to the Commentary on the Dvādaśadvāra-śāstra (Shi Dao'an)
Preface to the Commentary on the Twelve Gates
Preface to the Commentary on the Skandhadhātvāyatana-sūtra
Preface to the Commentary on the Janmarāśi-sūtra
Preface to the Dhyāna-sūtra (Shi Sengrui)
Preface to the Dhyāna-sūtra (Shi Huiyuan)
Explanation of Supernatural Powers (Shi Huiyuan)
Inquiry on the Pratyutpanna-buddha-saṃmukhāvasthita-samādhi (Shi Huiyuan; Kumārajīva answered)
Delusive Writings on Dhyāna and Wisdom Proclaiming Various Types of Propagation of Faith (Yan Yannian)
The Meditative Stability Practices for Cultivating Concentration at Home through Wisdom Acquired by Hearing, Thinking, and Cultivation
The above constitute the Eighth Case of Dharmic Discourses (Collection on the Samādhi Piṭaka, in four fascicles).
Preface to the Abhidharmahṛdaya (Shi Huiyuan)
Preface to the Abhidharma
The Meaning of the Practice of the Five Dharmas in the Abhidharma (Xie Qingxu)
Brief Numerical Explanations of the Abhidharmahṛdaya
Forest of Miscellaneous Enumerations of the Abhidharmahṛdaya
Inquiries to Zhu Daosheng and Various Monks on the Meaning of the Buddha (Fan Bolun)
The Assembly of Monks Recounted Fan's Questions
Fan's Further Inquiries to Daosheng, in three exchanges
Fu Jiyou's Letter Answering Fan Bolun
Discourse on Clarifying the Purport (Xie Lingyun)
Inquiries by Faxu, in six exchanges
Inquiries by Sengwei, in six exchanges
Huilin Recounted Sengwei's Inquiries, in six exchanges
Miscellaneous Inquiries by Lin, in six exchanges
Inquiries by Zhu Fagao and Shi Huilin, in eleven exchanges
Inquiries by Wang Xiuyuan, in fourteen exchanges
Zhu Daosheng's Answer to Wang's Inquiry, in one piece
Discourse on Gradual Awakening (Shi Huiguan)
Śramaṇa Zhu Daosheng Maintained Sudden Awakening
Duke Kangle of Xie, Lingyun, Clarified the Purport and Expounded Sudden Awakening
Śramaṇa Shi Huiguan Maintained Gradual Awakening
Discourse Elucidating the Gradual (Shi Tanwucheng)
The above constitute the Ninth Case of Dharmic Discourses (Collection on the Prajñā Piṭaka, in seven fascicles).
Inquiry on Pervasive Study (a foreign Dharma master answered)
Inquiry on Pervasive Study (Shi Huiyuan; Kumārajīva answered)
Further Inquiry on Pervasive Study (Shi Huiyuan; Kumārajīva answered)
Inquiry on the Receiving [of Gifts] by Arhats (Shi Huiyuan; Kumārajīva answered)
Discourse on the Three Practices, First Part (Xi Jiabin)
Narrative Clarifying the Three Practices (Xi Jiabin)
Xi's Letters Exchanged with Xie Qingxu, in five pieces
Discourse on the Three Practices, Second Part (Xi Jiabin)
Xi's Letters Exchanged with Fu Shuyu, in three pieces
Reply to Yinglang's Letter, in one piece
Letters Exchanged with Wang Jiyan, in four pieces
Letters to Master Yang and Replies, in two pieces
Preface to the Commentary on the Yogācārabhūmi-sūtra
Brief Explanation of the Sequence of the Thirty-Seven Factors [of Awakening] (Master Kumārajīva)
Brief Outline of Fundamental Practices (Zhi Daolin)
Preface to the Commentary on the Pusa benye jing (Zhi Daolin)
Discourse on the Ten Abodes, in two fascicles (Fu Shuyu)
Letters Exchanged with Xie Qingxu Discussing the Ten Abodes, in four pieces (two pieces form the lower fascicle)
Fu Shuyu's Further Letters and Xie's Replies
The Meaning of the Ten Abodes in Thirty-Two Characters (Shi Tan'yu)
Discourse on the Standards of the Real Mark
Inquiry on Maintaining the Lifespan (Shi Huiyuan; Kumārajīva answered)
Inquiries to Shi Dao'an on the Six Supernatural Knowledges (Zhu Fatai)
The above constitute the Tenth Case of Dharmic Discourses (Collection of Miscellaneous Practices, in ten fascicles).
General Outline of the Ten Karmic Results
Discourse Explaining the Three Types of Retribution (Shi Huiyuan)
Exposition of Zhu Daosheng's Meaning of Wholesome Deeds Not Receiving Retribution (Shi Sengqu; Shi Jing raised objections, Shi Sengqu answered)
Discourse on Preserving Life (Xi Jiabin)
The Section on Killing Living Beings (Huan Jingdao; Yin Bodao answered, Huan raised objections)
Discourse Elucidating Karmic Response (Shi Huiyuan)
Discourse on Karmic Response (Bian Zhan; Fan Bolun raised objections, Bian answered)
Discourse on Karmic Retribution
The above constitute the Eleventh Case of Dharmic Discourses (Collection on Karmic Retribution, in six fascicles).
Discourse on the Basis of the Spirit (Zhi Tandi)
Discourse on the Origin of Life (Shi Huijing)
Discourse on the Three Bases of Consciousness (Xie Qingxu)
Monk You's Letter to Xie Discussing the Three Consciousnesses, Along with Replies
Dai Andao's Letter to Xie Discussing the Three Consciousnesses (along with replies, in three exchanges)
Discourse on the Four Attachments
Inquiry on the Spirit, Mind, Mentation, and Consciousness (Wang Zhiyuan; Kumārajīva answered)
Inquiry on the Ten Dharmas of Enumeration (Wang Zhiyuan; Master Kumārajīva answered)
Clarifying Mind, Mentation, and Consciousness (Shi Huiyuan)
Explaining the Designation "Spirit" (Shi Huiyuan)
Verifying Imputed Designations (Shi Huiyuan)
Inquiries and Discourses on the Spirit (Shi Huiyuan)
Inquiries to Shi Dao'an on the Spirit (Zhu Fatai)
Inquiry on the Conscious Spirit (Wang Zhiyuan; Kumārajīva answered)
Explanation of the Five Aggregates and Three Knowledges (Xi Jiabin)
Inquiry on Later Consciousness Recalling Prior Consciousness (Shi Huiyuan; Kumārajīva answered)
Discourse on the Spirit Not Taking Another Form (Yu Zhongchu)
Discourse on Rebirth (Luo Junzhang; Sun Anguo raised objections, Luo answered)
Objections by Xi Zuochi
Discourse on the Indestructibility of the Spirit (Zheng Daozi)
Huan Junshan's Xinlun Discussing Form and Spirit
Letters Exchanged with He Yande Discussing the Arising and Ceasing of Karmic Fruition, in five exchanges (Yan Yannian)
Inquiry by Shan Juyuan
Consultation by Zhi Yuanli
Yan's Replies to the Two Objections of Shan and Zhi
The above constitute the Twelfth Case of Dharmic Discourses (Collection on Form and Mind, in nine fascicles).
Inquiry on the Four Marks (Shi Huiyuan)
Discourse on the Non-Mutation of Things (Shi Sengzhao)
Discourse Expounding Non-Arising (Shi Tanwucheng)
The above constitute the Thirteenth Case of Dharmic Discourses (Collection on the Principles of Matter, in three fascicles).
Mouzi (also titled "The Biography of Mouzi Bo, Prefect of Cangwu")
Afterword to the Ancient Śūraṅgama-sūtra
Eulogy on the Image of Zhi Fahu (Zhi Daolin)
Reply to Kong Wenju (Emperor Wu of Wei)
Letter to Shi Dao'an (Xi Zuochi)
Letter to Shi Dao'an (Fu Xuandu)
Letter to Monks of Goguryeo (Zhi Daolin)
The above constitute the Fourteenth Case of Discourses (Collection of Causes and Prefaces, in two fascicles).
Objections to the Śramaṇa Zi Falong (Shi Daoyan; Falong answered)
Reply to Xie Xuanming's Objections Concerning Buddhist Principles (Fan Bolun)
Investigation and Scrutiny (Yan Yannian)
Reply to Someone's Inquiry (Yan Yannian)
Letters from the Monk Fa[...] of Guanzhong to Fellow Students in Liangzhou
Discourse on Attaining the Nature (He Chengtian)
Yan Yannian's Five Exchanges Explaining He's Work (a monk inquired, Yan answered)
Discourse on Harmonizing Goodness (Shi Huilin)
He Chengtian's Letters Exchanged with Zong Shaowen, in five pieces (expounding the Discourse on Harmonizing Goodness)
Discourse on Ceasing Domestic Animal Husbandry (He Yande)
Objections by Shi Huilin
Elaborating on He's Views (Yan Yannian)
Yan's Further Letter to He
The above constitute the Fifteenth Case of Dharmic Discourses (Collection of Miscellaneous Discourses, in six fascicles).
Discourse Clarifying the Teachings (Huan Jingdao)
Discourse on Marriage and Agriculture Doing No Harm (Shi Huilin)
Discourse on Illuminating the Ultimate and Making Manifest Transformation (Gu Changkang)
Inquiries and Objections (Shi Huilin)
The above constitute the Sixteenth Case of Dharmic Discourses (Collection of Heterodox Discourses, in three fascicles).

12.11

Preface to the Catalogue of the Dharma Collection of Prince Wenxuan of Jingling, Grand Preceptor of Qi, Number Two

12.12

Now, the accord of the five periods and nine divisions, the crucial juncture of the three requests and the four scrolls—profound indeed, and remote! Their subtlety cannot be deliberated. Yet the ocean of the Dharma is boundless, and sailing it, few comprehend its vastness; the treasury of wisdom is limitless, and mining it, one gains its jewels. Therefore, persons of great vows weigh and adapt according to the times: Aśvaghoṣa extracted its hidden principles, Nāgārjuna revived its severed lineage, Āryadeva analyzed its technical categories, and Harivarman synthesized its system. Together they assisted and extolled the wonderful scriptures, took captive and cut down non-Buddhist teachings, so that those in the bewildered ford perceived the thoroughfare, and the long night met the dawn. Thus the sun of wisdom made its name fly in crushing heterodoxy, and the moon of merit soared in its achievements in expounding transformation—truly magnificent indeed! Yet living beings are of differing capacities, their faculties and powers of distinct grades. In the decadent final age the Way is debased, faith is feeble, and discernment shallow. When it comes to opening the eyes of the blind and unstopping the ears of the deaf, the task relies on earnest exhortation; treating foolishness and needling delusion require dealing with what is immediate. Therefore, in later generations, the exposition of instruction has differed in being manifest or obscure: some speak aloud for broad understanding, while others pull the ear for direct instruction. The unfolding and rolling up of doctrinal teachings, the raising and lowering of exemplary standards—how could they be rigidly bound to fixed rules? Their aim is simply to awaken the worldly. Prince Wenxuan of Jingling, Grand Preceptor of the Qi, sprouted the causes in a pure land and manifested the fruits in this realm of endurance. His wisdom was endowed by Heaven; his embodiment of the Way appeared right on time. In the depth of his filial piety, loyalty, pure harmony, and the richness of his benevolence, wisdom, and universal love, he reached the utmost by following his nature and arrived at perfection through his heart. As for setting his spirit upon the two truths and settling his endeavors in the Three Jewels, looking forward he stood preeminent, looking backward he was peerless. Thereby he could humble the dignity of an imperial prince, make brilliant the discipline of a pure land, dismiss the nobility of vermilion towers, and lower himself to the courtesy due to a simple cottage. He wore down his heels to save the world, and etched his marrow in devotion to the Way. Looking toward billions of kalpas he galloped far ahead, soaring above a thousand years alone to ascend. As for expounding the sūtras and vinaya, propagating merit and giving, relieving the multitude of common people, and caring for flying and crawling insects, never did he fail to ponder deeply and ceaselessly, with his bright compassion extending to the great and the minute. He sensed spiritual portents in the manifest and the subtle, and communicated with awakened responses in the night dreams. Truly, his reputation among the people was lush and flourishing, and his understanding was brilliantly heard by the spirits. Furthermore, encompassing Confucian instructions and thoroughly penetrating Buddhist scriptures, he embraced both emptiness and existence, and illumined both the internal and external. He ever wished to broaden that isle of refuges and brighten this lamp of the Dharma, calming the waves of the four modes of birth and illuminating the foggy haze of the nine abodes, pointing toward the future limit as his appointed time and shouldering the trichiliocosm as his responsibility. Therefore, with commiseration he bestowed teachings, and with earnest devotion expounded the Way. Thereupon, keen in reflections that reached the clouds, vigorous in compositions that talked of Heaven, he encompassed the syllable-wheels and took the Dharma seal as his model. Thus, with his *Jingzhuzi* he established his lineage and opened the gate to entering the Way; with the *Huayan yingluo* he marked the method of world-transcendence; with the *Jueding yaoxing* he advanced toward the adamantine; and with the *Jieguo zhuangyan* he brought the ambrosia to fruition. Furthermore, his commentaries on various sūtras, his eulogies for Dharma stūpas, his monastic regulations and pharmaceutical records, and his introductory texts and vow petitions—in all of them, sincerity preceded words, and principle emerged beyond expression. The greater probed the deep and sounded the hidden; the lesser gave rein to eloquence to move the worldly. Richly they formed chapters and sections, proliferating into scrolls and cases. He may indeed be called a great being whose mind abode in the bodhimaṇḍa from his very first steps, crowning his era with wondrous transformation and handing down an exquisite model for a thousand generations. In the past, through Dharma conditions, I, Sengyou, had the fortune to take part in these auspicious gatherings; entrusted with the vinaya as a Dharma emissary, I undeservedly bore his confidence. In fasting halls and at Fan assemblies, he often favored me with invitations. Although the wise master has passed away, his mind for the Way has not perished. Quietly seeking his surviving writings, he seems vividly present. Thereupon I have prefaced this catalogue of the collection, so as to transmit it to future generations.

12.13

*Jingzhuzi*, ten fascicles. The first case above (first part).
*Jingzhuzi*, ten fascicles. The second case above (second part).
*Huayan yingluo*, two fascicles. The third case above.
*Zhufo ming*, ten fascicles. The fourth case above.
*Zhu pusa ming*, two fascicles. The fifth case above.
*Pusa jueding yaoxing*, ten fascicles. The sixth case above.
*Zhu Youposai jie*, three fascicles. The seventh case above.
*Jieguo zhuangyan*, one fascicle;
*Zhu Yijiao jing*, one fascicle. The eighth case above.
*Weimo yilüe*, five fascicles. The ninth case above.
*Zayi ji*, ten fascicles. The tenth case above (first part).
*Zayi ji*, ten fascicles. The eleventh case above (second part).
*Sengzhi*, one fascicle;
*Qingxin shinü fazhi*, three fascicles. The twelfth case above.
*Lifo wen*, two fascicles. The thirteenth case above.
*Lectures at Xizhou, Fayun, Xiaozhuangyan, and Puhong Monasteries, with an Account of the Grand Fast by Yang Changhong*, together in one fascicle;
*Preface to the Abstract of the Tattvasiddhi-śāstra, with the Lecture at Upper Dinglin Monastery*, together in one fascicle;
*Huayan zhaiji*, one fascicle;
*Shiyao ji*, one fascicle;
*Sheshen ji*, one fascicle;
*Fei sheshen ji*, one fascicle;
*Fayuan shu*, one fascicle;
*Accounts of Lectures at Kuaiji, Jing, Yong, Jiang, and Ying*, one fascicle;
*Prefaces and Eulogies to the Inner Canon*, one fascicle;
*Account of Releasing Living Beings, the Fast at the Eastern Palace, and Account of Receiving the Precepts*, together in one fascicle;
*Monastic Receipts of Offerings, Offerings of the Three Karmas, and the Method for Offering Food*, together in one fascicle.
The fourteenth case above.
*Petition Addressed to Monks and Nuns, Letter to Chang, and Letters to Commanderies Requesting the Inner Canon*, together in one fascicle;
*Famen zan*, one fascicle;
*Jiang Jingzhu ji*, one fascicle;
*Shou Weimo zhuming*, one fascicle;
*Letters to Subordinates and Admonitions to Attendants*, one fascicle;
*Vows upon Appointment as Regional Inspector of Yangzhou*, one fascicle;
*Letter to Libationer He Praising the Renunciation of Rich Flavors*, one fascicle;
*Gāthā Texts Praising Fan Chanting*, one fascicle;
*Kai Youposai jingti*, one fascicle.
The fifteenth case above.
*Account of the Grand Marshal’s Self-Sacrifice and Offerings to the Two Assemblies of Tianbao*, one fascicle;
*Account of the Buddha Tooth*, one fascicle;
*Letters Answering Doubts, along with the Letter from Zhiqui*, one fascicle;
*Instructions and Restraints for Those Receiving the Precepts*, one fascicle;
*Eighth-Day Fast at Shanling Monastery, with Eulogies*, one fascicle;
*Longhua Gathering, along with the Daolin Fast*, one fascicle;
*Poṣadha, along with the Lecture at Tianbao*, one fascicle;
*Next Section of the Jingzhuzi*, one fascicle;
*Preface to Fan Chanting*, one fascicle;
*Method of Recitation and Resolving Objections*, one fascicle;
*Memorial Setting Forth Dharma Regulations for Court Nobles*, two fascicles;
*Memorial Answering Doubts to Resolve Objections for Court Nobles*, two fascicles;
*Eulogy for the Jeweled Stūpa, with Record of the Stone Image*, one fascicle;
*Receiving Precepts and Formulas for Propagating the Dharma*, one fascicle.
The sixteenth case above (sixteen cases totaling one hundred and sixteen fascicles).

12.14

Catalogue of Sūtras Copied Personally:
*Vimalakīrti-sūtra* in large characters, one copy, fourteen fascicles;
*Vimalakīrti-sūtra* in small characters, one copy, six fascicles;
*Saddharmapuṇḍarīka-sūtra*, one copy, fourteen fascicles;
*Pratyutpanna-samādhi-sūtra*, one copy, two fascicles;
*Sukhāvatīvyūha-sūtra*, one copy, four fascicles;
*Daśabhūmika-sūtra*, one copy, ten fascicles;
*Buddhāvataṃsaka-sūtra*, six fascicles;
*Mahāparinirvāṇa-sūtra*, five fascicles;
*Ākāśagarbha-sūtra*, two fascicles;
*Nirvāṇa-sūtra: Chapter on Upholding*, one fascicle;
*Hushen jing*, one fascicle;
*Avalokiteśvara-sūtra*, one fascicle;
*Samantabhadra-sūtra*, one fascicle;
*Vajracchedikā-prajñāpāramitā-sūtra*, one fascicle;
*Aṣṭamaṅgala-dhāraṇī-sūtra*, one fascicle;
*Anantamukha-dhāraṇī-sūtra*, one fascicle;
*Sūtra on Reproving Sensual Desire*, one fascicle.

12.15

Preface to the Dharma Collection of the Late Prince of Baling, Army-Pacifying General and Heir Apparent of Prince Jingling of Qi

12.16

I have heard that the good treatises of conventional truth are gathered into the sea of the Dharma, and the adornment of literary expression is subsumed within the initial ranks [of cultivation]. Ever since the Great Transformation flowed eastward, people of successive ages have chanted and sung it; from the Wei dynasty onward, miscellaneous compositions have emerged among various collections. When talent embodies elegance and thought penetrates subtle principles, they are truly the feather banners of the Dharma gate and the bells and chimes of Fan chant. The late Prince of Baling, Army-Pacifying General and heir apparent to Prince Wenxuan of Jingling of Qi, received jade blossoms from the peaks of Kunlun and was gifted with bright pearls from the jewel ocean. His wisdom shone from the days of babbling, and his understanding was evident in the years of silk embroidery. His filial devotion and fraternal love were perfected, his capacity and brilliance clear and thorough; hence in childhood he engaged in no weak games, and from early on possessed mature wisdom. Just as he set his will upon learning, he had already encompassed the ancient classics. He was exceptionally fond of poetic verses and rhapsodies, fully displaying the talent of 'scaling heights'; he applied his mind to clerical script, matching the mastery of 'approaching the pond.' His accomplishments filled bamboo and silk, and his reflections brimmed with the wind and the moon. At that time, Qi was in its virtuous prime, and Prince Wenxuan assisted along the broad highway. After the teachings of wisdom were made brilliant, the heir apparent was sent afar as an imperial branch to garrison the Xi River. Stepping down from his carriage, the wind of his virtue arose; ascending his seat, good order was established. He resided in the Hanqing Tower to discipline himself, and diffused orchids and thoroughworts to inspire the common folk. The commandery abounded in famed mountains, and its cliffs were rich with spiritual temples; thus his superior cultivation grew loftier, and his pure mind ventured ever further. Whenever he traveled and climbed, his instructive reflections were like a deep spring, truly sufficient to extol the ultimate Way and make manifest the profound summit. Observing his compositions of rhapsodies on sūtra chanting, his verses narrating embroidered images, his vow texts on the thousand Buddhas, his great vows of self-sacrifice, his poems on the four city gates and the nine cemetery contemplations, and his eulogies for Śākyamuni and the ten holy disciples—all of these were composed of crystallized natural brilliance, with novel tones emerging. Thus Vice Director of the Left Fan Yun deeply admired his literary gatherings, constantly praising and honoring him as a fine talent among the younger generation. Coming to the Longchang era, the omens of misfortune first showed; at the end of Yongyuan, fortunes fell into decline. The clinging creepers lost their shelter, and the great boulder was toppled and cleft. Tigers and wild rhinos escaped their cages, and suspicion fell upon the imperial clan. Yet he was happy with Heaven and knew his destiny, keeping calm in grief and savoring the Way. In adversity he did not compromise his integrity; in straitened circumstances he did not alter his virtue. Reflecting upon cause and effect, he was never blinded; penetrating both the ultimate and conventional truths, he was clear as the dawn. He concentrated his devotion on the gate of the Great Awakening, and was austere and fervent in the depths of the scriptures. Thereupon he lowered his curtain and plastered his door to write a commentary on the *Śata-śāstra*, bringing forth its hidden principles and fully exhausting its subtle scripture. He personally prepared silk and paper, writing the Mahāyāna scriptures by hand. The great sūtras he transcribed numbered ten works in all; his brushwork was vigorous and sharp, and its style graceful and delicate. As for the penetration of his thought and the breadth of his literary arts, he surpassed the talent of continuing the family lineage, fully matching the brilliance of indigo outshining blue. Now, ignorance within the deep palace is a well-known maxim; arrogance among those fed on fine meats is recorded in past chronicles. Yet he was able to stand apart from his peers, rising lofty and transcendent. Was this not because inwardly he was forged with a steadfast and fragrant nature, and outwardly he was refined by the demeanor of passing through the courtyard? Speaking in terms of the Dharma, he was like Golden Dragon succeeding Subāhu; deliberating from the worldly standpoint, he surpassed the dutiful Gong in carrying on the legacy of the Prince of Chensi. He may truly be called a great being of past causes, a sandalwood kinsman, who brought no shame to the ancestral edifice and proved fully capable of shouldering the burden. In the past, through Dharma matters, I frequently beheld his pure presence; and when I gathered the vinaya in Kuaiji, he repeatedly invited me for offerings and courtesies. Alas that he died young, and his writings were not widely circulated! Now I have compiled and recorded his Dharma verses to follow the inner collection of Prince Wenxuan, so that beyond a thousand generations, people will know that the orchids and chrysanthemums have not withered.

12.17

Catalogue of the Miscellaneous Collection of Baling

12.18

Vow on Fashioning One Thousand Buddhas;
Eulogy for an Embroidered Buddha;
Preface and Vows on Self-Sacrifice.
The upper scroll above.
Eulogy for Śākyamuni;
Ten Eulogies for the Ten Disciples;
Verses on the Nine Cemetery Contemplations on a Meditation Chart Made for Xifang Monastery in Kuaiji, ten poems;
Poems on the Four City Gates, four poems;
Dharma Verses Praising Virtue, two poems;
Eulogy for the Buddha Tooth;
Rhapsody on the Sound of Sūtras;
Eulogy on Living at Leisure in the Dhyāna Room of Baolin Monastery in Kuaiji.
The lower scroll above.

12.19

Catalogue of Sūtras Personally Copied, along with Commentary

12.20

*Lotus Sūtra*, one copy, seven fascicles;
*Vimalakīrti-sūtra*, one copy, three fascicles;
*Sukhāvatīvyūha-sūtra*, two copies, four fascicles;
*Vajracchedikā-prajñāpāramitā-sūtra*, three copies, three fascicles;
*Invocation of Avalokiteśvara*, one copy, one fascicle;
*Aṣṭamaṅgala-sūtra*, one copy, one fascicle;
*Prajñā-dhāraṇī*, one copy, one fascicle.
The ten works above.
*Commentary on the Śata-śāstra*, one work.

12.21

General Preface to the Catalogue of the Dharma Collection of Shi Sengyou, Number Three

12.22

I have often heard the saying about weeping tears to swell the Yellow River, and the discussion about carrying a handful of earth to augment Mount Tai. Though the mockery originated in antiquity, the shame gathers upon me today. Swept along by former causes, I, Sengyou, was reborn into Jambudvīpa. In my youth I donned the dyed robes and early on filled the ranks of the Saṃgha. Yet my wise understanding has not matured, and the flavor of dhyāna has left no trace. The breaths of each kṣaṇa have accumulated in vain; of minuscule diligence, not even a foundation has been laid. Therefore, dread knots within me at the morning incense, and shame stirs at the evening bell; through vast dusty kalpas I have fruitlessly watched the tallies be counted down. Yet I have privately taken a steadfast vow, setting my resolve on the Mahāyāna, receiving the Vaipulya atop my head and letting my mind roam through the four Āgamas. Furthermore, my mountain chamber was quiet and remote, the springs and pines serene and dense. During intervals between lecture seats and in the spare days from monastic affairs, I broadly inquired into the scriptures, taking perusal as my task. At times I forgot my meals for whole days; at times I kept the lamps burning through the night. My short-lived strength competed against the rushing waves; my shallow knowledge vied for every inch of shadow. Although peering through a tube leaves one blind to the sky, and measuring with a conch leaves one bewildered by the sea, still, through letting my eyes roam and accumulating my thoughts, I had some slight awakenings. Thereupon I compiled what I had heard into admonitions called treasures of the Dharma: reverently drawing upon the sūtras and consulting external records and traditions, grouping matters by category and distinguishing principles by rule. To illuminate the enlightened response, I prefaced the genealogy of Śākyamuni; to delineate the six destinies, I recounted the records of the worlds; to correct the translations of sūtras, I compiled the catalogue of the Tripiṭaka; to revere the vinaya source, I selected the traditions of masters and disciples; to encompass the fountain of merit, I composed the chapters of the Dharma Garden; to protect and uphold the correct teaching, I collected the treatises illuminating the great truth. Moreover, in my youth I received the vinaya studies and devoted my mind to the Vinaya, reciting and upholding it morning and evening for some forty years, and lecturing on it through the seasons more than seventy times. Having received its principles from my late master, I did not dare let them fall away. I drew up its rules and sections into a vinaya record in ten fascicles, and together with miscellaneous stelae and inscriptions I compiled it into one wrapper. In total, what I have collected amounts to eight works. I hope they may slightly inspire present endeavors and provide something to rely on for future ferries. How could I claim to narrate well? I only hope it is not reckless fabrication. Yet the principles are profound while my understanding is shallow, and there is much that is incomplete. If the wise and discerning should perchance examine them, may they grasp them with their minds, so that along different paths they may together attain the fruit of the place of awakening.

12.23

Genealogy of Śākyamuni (Shijia pu), five fascicles: the first wrapper containing the one work above.
Record of the Worlds (Shijie ji), five fascicles: the second wrapper containing the one work above.
Collection of Records on the Translation of the Tripiṭaka (Chu sanzang jiji), ten fascicles: the third wrapper containing the one work above.
Tradition of the Succession of the Sarvāstivāda School (Sapodobu xiangcheng zhuan), five fascicles: the fourth wrapper containing the one work above.
Collection of the Dharma Garden (Fayuan ji), ten fascicles: the fifth wrapper containing the one work above.
Collection for the Propagation and Clarification [of Buddhism] (Hongming ji), ten fascicles: the sixth wrapper containing the one work above.
Commentary on the Meaning of the Daśādhyāya-vinaya (Shisong yiji), ten fascicles: the seventh wrapper containing the one work above.
Miscellaneous Records, Biographies, and Inscriptions of the Dharma Collection (Faji zaji zhuanming), ten fascicles: the eighth wrapper containing the one work above.

12.24

General Preface to the Table of Contents of the Genealogy of Śākyamuni, Number 4

12.25

Composed by Shi Sengyou

12.26

I have heard that bodhi is the ultimate: spiritually wondrous and quietly pervasive, its perfect wisdom limpidly illuminates. The Way transcends the confines of form and consciousness; principle finishes with the realm of birth and death. Form and consciousness having long been transcended, could he truly have been born in a royal palace? Birth and death having already ended, would he truly pass away beneath the robust trees? Yet the multitudes have long slumbered, destined to return together to the Great Awakening. When conditions arrive, transformation occurs; when resonance reaches him, he must respond. If he were to respond without taking birth, who would arouse the worldly to awakening? If he transformed without a name, how could he guide the world? Therefore he took the designation Śākyamuni and was born into the noble kṣatriya clan, embodying the highest honor within the realm and standing foremost among humans and devas. Thereafter, he cast off his slippers in the eastern palace and went directly to gaze upon the Tree of Awakening, abandoning the golden wheel to govern the trichiliocosm, illuminating his jade urnā to command the dharmadhātu. This is how he manifested his traces. From his descent into the womb to the distribution of relics for the stūpas, his magnificent transformations numbered a thousand kinds, and his numinous portents changed in myriad ways. All these are brilliantly clear in the sūtras and abundantly recorded in the chronicles. Yet the various accounts differ, appearing scattered from beginning to end; their narratives are conflicting, and their agreements and disagreements are inconsistent. When they are scattered from beginning to end, there must be a unified arrangement; when their agreements and disagreements are inconsistent, one must rely on harmonizing synthesis. Thus, searching through scattered traditions is difficult to encompass, whereas a comprehensive collection is easy to peruse. Sengyou, being uninsightful, falls far short of being widely learned. Taking advantage of intervals during illness, I indulged in searching and studying. Thereupon I opened the sūtras, verified the records, investigated origins and traced them to their ends, and reverently narrated the Genealogy of Śākyamuni, arranging the records into five fascicles. As for the origins of his lineage and birth, the essentials of his attaining the Way and delivering beings, the portents of his nirvāṇa, stūpas, and images, and the portents of the future extinction of his bequeathed Dharma—I gathered the various sūtras to establish the roots, and appended worldly records to supplement the branches, so that holy words and secular accounts are classified into distinct sections, and ancient accounts and present traces corroborate one another. Though ten thousand miles away, it is as if trodden in person; though a thousand years distant, there is no separation from seeing it face to face. Now I have excerpted and compiled the various sūtras, transmitting without inventing, hoping that those who investigate will expend half the effort to achieve twice the result. Reverently leading with a sincere heart, I briefly set forth my vows.

12.27

Genealogy of the Succession of Śākyamuni's First Ancestor, the Kṣatriya at the Beginning of the Kalpa, Number 1 (from the Dīrgha-āgama);
Genealogy of the Origin of the Surname Gautama of Śākyamuni's First Ancestor at the Beginning of the Kalpa, Number 2 (from the Shier you jing);
Genealogy of the Origin of Śākyamuni's Sixth-Generation Ancestor First Taking the Surname Śākya, Number 3 (from the Dīrgha-āgama);
Genealogy of the Circumstances of Śākyamuni's Birth into the Śākya Clan and Attainment of Buddhahood, Number 4 (from the Lalitavistara / Puyao jing);
Genealogy of the Similarities and Differences in Clan, Family, and Audiences of Śākyamuni at the End of the Seven Buddhas, Number 5 (from the Dīrgha-āgama);
Genealogy of the Circumstances of Śākyamuni Being Contemporary with Three Thousand Buddhas, Number 6 (from the Yaowang Yaoshang guan jing);
Genealogy of the Names of Śākyamuni's Paternal and Maternal Relatives, Number 7 (from the Dīrgha-āgama);
Genealogy of the Circumstances of Śākyamuni's Disciples Surnamed Śākya, Number 8 (from the Ekottarika-āgama);
Genealogy of Śākyamuni's Renowned Disciples of the Fourfold Assembly, Number 9 (from the Ekottarika-āgama).
The one fascicle above is the first fascicle.
Record of the Circumstances of Śākyamuni's Paternal Cousin Devadatta Leaving the Household, Number 10 (from the Zhong benqi jing);
Record of Śākyamuni's Paternal Cousin Aniruddha and Bhaddiya Leaving the Household, Number 11 (from the Dharmaguptaka-vinaya);
Record of the Circumstances of Śākyamuni's Paternal Cousin Sundarananda Leaving the Household, Number 12 (from the Chuyao jing);
Record of the Circumstances of Śākyamuni's Son Rāhula Leaving the Household, Number 13 (from the Weicengyou jing);
Record of the Circumstances of Śākyamuni's Maternal Aunt Mahāprajāpatī Leaving the Household, Number 14 (from the Zhong benqi jing);
Record of the Nirvāṇa of Śākyamuni's Father King Śuddhodana, Number 15 (from the Jingfan wang nihuan jing);
Record of Śākyamuni's Mother Lady Māyā, Number 16 (from the Fo sheng Daolitian jing);
Record of the Nirvāṇa of Śākyamuni's Maternal Aunt Mahāprajāpatī, Number 17 (from the Fomu nihuan jing);
Record of the Circumstances of Past Karma in the Destruction of the Śākya Clan, Number 18.
The one fascicle above is the second fascicle.
Record of the Circumstances of Śākyamuni's Bamboo Grove Monastery, Number 19 (from the Dharmaguptaka-vinaya);
Record of the Circumstances of Śākyamuni's Jetavana Monastery, Number 20 (from the Damamūkanidāna-sūtra / Xianyu jing);
Record of the Circumstances of Śākyamuni's Hair and Nail Stūpas, Number 21 (from the Daśādhyāya-vinaya);
Record of Śākyamuni's Four Stūpas in the Heavens, Number 22 (from the Jijing chao);
Record of King Udayana Making a Golden Image of Śākyamuni, Number 23 (from the Ekottarika-āgama);
Record of King Prasenajit's Daughter Making a Golden Image, Number 24 (from the Ekottarika-āgama);
Record of King Aśoka's Younger Brother Leaving the Household and Making a Stone Image, Number 25 (from the Qiuli laoyu jing);
Record of Śākyamuni Leaving His Shadow in the Stone Chamber, Number 26 (from the Guanfo sanmei jing).
The one fascicle above is the third fascicle.
Record of Śākyamuni's Parinirvāṇa between the Twin Trees, Number 27 (from the Mahāparinirvāṇa-sūtra);
Record of the Eight Kingdoms Distributing the Relics of Śākyamuni, Number 28 (from the Shuangjuan nihuan jing);
Record of Śākyamuni's Jeweled Relic Stūpa in the Heavens, Number 29 (from the Pusa chutai jing);
Record of the Stūpa of the Buddha's Whisker in the Dragon Palace of Śākyamuni, Number 30 (from the Aśokarāja-sūtra).
The one fascicle above is the fourth fascicle.
Record of King Aśoka Building the Eighty-Four Thousand Stūpas, Number 31 (from the Saṃyukta-āgama);
Record of the Past Causes for Śākyamuni Obtaining Eighty-Four Thousand Stūpas, Number 32 (from the Xianyu jing);
Record of the Circumstances of Śākyamuni's Complete Extinction, Number 33 (from the Saṃyukta-āgama);
Record of the Signs of the Complete Extinction of Śākyamuni's Dharma, Number 34 (from the Fameijin jing).
The one fascicle above is the fifth fascicle.

First 27 of 56 passages. Read on

Linked texts (1)

出三藏記集 — 僧祐, Classical Chinese