大唐內典錄 3.7.4

3.7.4

不敬王者論　沙門袒服論
大智論序（秦主姚興遙請述）
佛影讚
右十四部。合三十五卷。孝武及安帝世。廬
山沙門釋慧遠述制。遠鴈門人。姓賈氏。
年二十一。遇釋道安。以為真吾師也。聽安
講波若經。乃曰儒道九流皆糠粃耳。便投
簪落䰂即以綱維大法持為己任。聞羅什
入關。便致書通好曰。釋慧遠頓首。去歲得
姚左軍書。具承德問。仁者曩日殊域越自
外境。于時音譯未交。聞風而悅。頃承懷寶
來遊。則一日九馳。徒情欣雅味而無由造
盡。寓目望途增其勞佇。夫栴檀移植則異
物同薰。摩尼吐曜則眾珍自積。且滿願不
專美於絕世。龍樹豈獨善於前蹤。今往比
景衣裁。願登高座為著之。什答曰。鳩摩羅
耆婆和南。既未言面。又文詞殊隔。導心之
路不通。得意之緣圮絕。傳譯來說粗述風
德。比如必備聞一途可以蔽百。經言。末後
東方當有護法菩薩。勗哉仁者。善弘其事。
夫才有五備。福戒博聞辯才深智。兼之者
道隆。未具者疑滯。仁者備之矣。所以寄言
通好。因譯傳心。豈其能盡粗酬來意耳。損
所致比景衣裁。欲令登法座時著。當如來
意。但人不稱物以為愧耳。今往常所用鍮
石雙口澡灌。可以備法物數也。并遺偈一
章曰。既已捨染樂。心得善攝不。若得不馳
散。深入實相不。畢竟空相中。其心無所樂。
若悅禪智慧。是法性無照。虛誑等無實。亦
非停心處仁者所得法。幸願示其要。遠重
答以報偈一章曰。本端竟何從。起滅有無
際。一微涉動境。成此頹山勢。惑想更相
乘。觸理自生滯。因緣雖無主。開途非一
世。時無悟宗匠。誰將握玄契。來問尚悠悠。
相與期暮歲。餘為什欽重。姚主致書桓玄。
雅歎靈運崇服。文多如傳。遠有詩書等集
十卷五十餘篇。見重於世。
神無形論
右論一卷。元帝世。揚都瓦官寺沙門竺僧
敷撰。于時異學之徒。咸謂心神有形但妙
於萬物耳。隨其能言更相摧壓。邪正莫辯
取捨靡從。僧敷緣茲故著斯論。其論略云。
有形便有數。有數則有盡。神既無盡。故知
無形。時伏辯之徒。見理愜服。
維摩詰子注經五卷
窮通論
右二部六卷。廬山東林寺沙門釋曇詵撰。
詵即慧遠弟子。甚有才學。
魏世錄目
吳世錄目
晉世雜錄
河西錄目
右四錄經目。合四卷。廬山東林寺遠公弟
子釋道流創撰。未就而卒。同學竺道祖成
之行世。
經論都錄
右錄一卷。成帝世。豫章山沙門支敏度。總
挍群經合古今目撰此都錄。
人物始義論
右論。成帝世。沙門康法暢常執麈尾行每
值名賓。輒清談盡日。餘如傳。
高逸沙門傳
右傳。孝武帝世。剡東仰山沙門竺法濟撰。
立本論九篇
六識指歸（十二首）
右二卷。孝武帝世。荊州上明寺沙門釋曇
徽作。徽本安公弟子。圖形禮拜講利為
業。故江陵士女咸西向致敬印手菩薩云。
遺教三昧經二卷（或遺教三昧法律經）
未曾有因緣經二卷（或未曾有經）
阿那含經二卷
那先經二卷（或三卷）
觀無量壽佛經
三世三千佛名經（餘例一卷）
千佛因緣經
五十三佛名經
八部佛名經
十方佛名經
賢劫千佛名經（唯有佛名與曇無蘭所出四諦經千佛名異）
稱揚百七十佛名經（或直云百七十佛名）
南方佛名經
滅罪得福佛名經
比丘諸禁律經（或無經字）
摩訶僧祇律比丘要集（或云僧祇部隨用要集法）
優波離問佛經
沙彌威儀一卷
比丘尼十戒經
受十善戒法
沙彌尼戒經
賢者五福經
賢者五戒經（或云賢者威儀經）
優婆塞五戒經
優婆塞威儀經
波若得經
觀世樓炭經
本行六波羅蜜經
定意三昧經
般舟三昧念佛章經
庾伽三磨斯經（隋言修行略一名達磨多羅法一名摩多羅菩薩撰禪法要集）
禪定方便次第法經
禪要呵欲經
七萬三千神王護比丘呪經
十二萬神王護比丘呪經
三歸五戒帶佩護身呪經
百結神王護身呪經
宮宅神王守鎮左右呪經
塚墓因緣四方神呪經

Treatise on Not Revering Kings (Shamen bujing wangzhe lun)
Treatise on the Bared-Shoulder Robe of the Śramaṇa (Shamen tanfu lun)
Preface to the Commentary on the Great Prajñāpāramitā [Mahāprajñāpāramitopadeśa] (Dazhi lun xu, remotely requested and written at the invitation of Yao Xing, the ruler of Qin)
Eulogy on the Buddha's Shadow (Foying zan)
The above fourteen works, totaling thirty-five fascicles, were composed and written during the reigns of Emperors Xiaowu and An by the śramaṇa Shi Huiyuan of Mount Lu. Huiyuan was a man of Yanmen, surnamed Jia. At the age of twenty-one, he met Shi Dao'an and took him to be his true master. Hearing Dao'an lecture on the Prajñāpāramitā-sūtra, he then said, "Confucianism and Daoism and the Nine Schools of thought are all mere chaff!" Thereupon he cast aside his hairpin and had his hair shaved, taking the upholding of the great Dharma upon himself as his personal duty. Hearing that Kumārajīva had entered the Pass, he at once sent a letter to establish cordial relations, saying: "Shi Huiyuan bows his head. Last year I received a letter from General of the Left Yao, and learned fully of your virtuous inquiries. In former days, you, benevolent one, were in a different domain, beyond the external borders. At that time, before translation and communication were exchanged, I heard of your renown and rejoiced. Recently I heard that you have come on a tour carrying gems [of wisdom]; thus nine times in one day [my thoughts] race to you. In vain does my heart delight in your elegant savor, having no means to reach you fully. Casting my gaze along the distant road only increases my weary longing. When the candana tree is transplanted, different things share the same fragrance; when the maṇi gem radiates brilliance, various treasures naturally accumulate. Moreover, Pūrṇa was not alone in possessing peerless virtue; how could Nāgārjuna have walked the path of excellence by himself? Now I send you a stitched robe; I hope that upon mounting the high seat you will wear it." Kumārajīva replied, saying: "Kumārajīva pays homage. Having not yet conversed face to face, and with words separated by distance, the path leading our minds has not opened, and the conditions for sharing understanding are obstructed and cut off. Translators have come and roughly recounted your character and virtue. Just as a single path, if essential, can encompass a hundred, the sūtra says: 'At the very end, in the east, there will be a bodhisattva who protects the Dharma.' Strive on, benevolent one! Propagate this affair skillfully. Talent has five requisites: blessings, precepts, erudition, eloquence, and profound wisdom. One who combines these will see the Way flourish; one who is not yet complete in them will be hindered by doubts. You, benevolent one, are fully endowed with them. Therefore, sending words to convey good regards and transmitting the mind through translation—how could this completely express, but merely roughly repay, your incoming thoughts? I have accepted the stitched robe sent by you, which you wish me to wear when mounting the Dharma seat. It will be as you wish, but I feel ashamed that my person does not match the gift. Now I send a double-spouted brass water-pourer that I customarily use, which may serve among your requisites for the Dharma." He also sent a verse, saying:
"Having already abandoned defiled pleasure, / Can the mind be well guarded?
If it can refrain from wandering and scattering, / Does it deeply penetrate the real mark?
In the mark of ultimate emptiness, / The mind finds nothing to delight in.
If it rejoices in the wisdom of dhyāna, / This Dharma-nature is without illumination.
Illusory, deceptive, and equally without reality, / Nor is it a place to rest the mind.
Regarding the Dharma realized by you, benevolent one, / I graciously hope you will show its essentials."
Huiyuan replied once more with a reciprocal verse, saying:
"Whence, after all, is the primal origin? / Arising and ceasing have no boundary of being and non-being.
Once a single subtle particle enters the moving realm, / It forms the momentum of this collapsing mountain.
Deluded thoughts mount one upon another; / Touching principles, hindrances naturally arise.
Although causes and conditions have no master, / Opening the path is not the work of a single lifetime.
In this age there is no master who has awakened to the lineage; / Who will hold the mysterious contract?
Your incoming query remains vast and far-reaching; / Let us meet and expect it in our declining years."
For the rest, he was deeply esteemed by Kumārajīva. The Qin ruler sent letters, Huan Xuan held him in high esteem, and Xie Lingyun reverently submitted to him; the literature concerning this is abundant, as recorded in his biography. Huiyuan had a collection of poems and letters in ten fascicles and over fifty pieces, which was valued by the world.
Treatise on the Formlessness of the Spirit (Shen wuxing lun)
The above treatise in one fascicle was written during the reign of Emperor Yuan by the śramaṇa Zhu Sengfu of Waguan Monastery in the capital Jiankang. At that time, followers of heterodox teachings all held that the mental spirit had form, but was merely more subtle than the myriad things. Depending on their rhetorical skills, they attacked and refuted one another; heterodoxy and orthodoxy were indistinguishable, and there was no way to determine what to adopt or reject. On this account, Sengfu wrote this treatise. His treatise states in brief: "If there is form, there is number; if there is number, there is finitude. Since the spirit is infinite, we know that it is formless." At that time, those skilled in debate were convinced and submitted to this principle.
Sub-commentary on the Vimalakīrtinirdeśa-sūtra (Weimojie zi zhujing) in five fascicles
Treatise on Adversity and Success (Qiongtong lun)
The above two works, totaling six fascicles, were written by the śramaṇa Shi Tanxin of Donglin Monastery on Mount Lu. Tanxin was Huiyuan's disciple and possessed great talent and learning.
Catalogue of the Wei Period (Weishi lumu)
Catalogue of the Wu Period (Wushi lumu)
Miscellaneous Catalogue of the Jin Period (Jinshi zalu)
Catalogue of the Hexi Region (Hexi lumu)
The above four scripture catalogues, totaling four fascicles, were initially drafted and compiled by Shi Daoliu, a disciple of the venerable Huiyuan of Donglin Monastery on Mount Lu. He died before completing them; his fellow student Zhu Daozu completed them and circulated them in the world.
Comprehensive Catalogue of Sūtras and Śāstras (Jinglun doulu)
The above catalogue in one fascicle was compiled during the reign of Emperor Cheng by the śramaṇa Zhi Mindu of Mount Yuzhang, who comprehensively collated various scriptures and combined ancient and modern catalogues to compile this comprehensive catalogue.
Treatise on the Original Meaning of Figures and Things (Renwu shiyi lun)
The above treatise was by the śramaṇa Kang Fachang during the reign of Emperor Cheng, who always carried a deer-tail flywhisk; whenever he encountered famous guests, he would engage in pure conversation for the entire day. The rest is as told in his biography.
Biographies of Eminent and Lofty Śramaṇas (Gaoyi shamen zhuan)
The above biography was written during the reign of Emperor Xiaowu by the śramaṇa Zhu Faji of Mount Yang in Shandong.
Treatise on Establishing the Root (Liben lun) in nine chapters
Guide to the Six Consciousnesses (Liushi zhigui) in twelve poems
The above two fascicles were composed during the reign of Emperor Xiaowu by the śramaṇa Shi Tanhui of Shangming Monastery in Jingzhou. Tanhui was originally a disciple of Master Dao'an; his practice was making images, performing prostrations, and lecturing for the benefit of others. Therefore, the gentlemen and ladies of Jiangling all bowed facing west, calling him the Seal-Hand Bodhisattva.
Sūtra on the Samādhi of the Bequeathed Teaching (Yijiao sanmei jing) in two fascicles (also called Sūtra on the Dharma, Vinaya, and Samādhi of the Bequeathed Teaching)
Sūtra on the Causes and Conditions of the Unprecedented (Weicengyou yinyuan jing) in two fascicles (also called Sūtra of the Unprecedented)
Anāgāmin Sūtra (Anahan jing) in two fascicles
Milindapañha Sūtra (Naxian jing) in two fascicles (or three fascicles)
Sūtra on the Contemplation of the Buddha of Immeasurable Life (Guan wuliangshou fo jing)
Sūtra on the Names of the Three Thousand Buddhas of the Three Times (Sanshi sanqian foming jing) (the rest are each in one fascicle)
Sūtra on the Causes and Conditions of the Thousand Buddhas (Qianfo yinyuan jing)
Sūtra on the Names of the Fifty-Three Buddhas (Wushisan foming jing)
Sūtra on the Names of the Buddhas of the Eight Classes (Babu foming jing)
Sūtra on the Names of the Buddhas of the Ten Directions (Shifang foming jing)
Sūtra on the Names of the Thousand Buddhas of the Bhadrakalpa (Xianjie qian foming jing) (containing only the names of the Buddhas, differing from the names of the thousand Buddhas in the Four Noble Truths Sūtra translated by Dharmarakṣa)
Sūtra on Praising the Names of the Hundred and Seventy Buddhas (Chengyang baiqishi foming jing) (or simply Hundred and Seventy Buddha Names)
Sūtra on the Names of the Southern Buddhas (Nanfang foming jing)
Sūtra on the Names of the Buddhas for Eradicating Sins and Gaining Blessings (Miezhui defu foming jing)
Sūtra on the Precepts and Vinaya Prohibitions for Bhikṣus (Biqiu zhu jinlü jing) (or without the word "sūtra")
Essential Collection for Bhikṣus from the Mahāsāṃghika-vinaya (Mohesengqi lü biqiu yaoji) (also called Practical Essential Rules for the Mahāsāṃghika School)
Sūtra on Upāli's Inquiries to the Buddha (Youpoli wen fo jing)
Deportment for Śrāmaṇeras (Shami weiyi) in one fascicle
Sūtra on the Ten Precepts for Bhikṣuṇīs (Biqiuni shijie jing)
Ritual for Receiving the Ten Good Precepts (Shou shishan jie fa)
Precept Sūtra for Śrāmaṇerikās (Shaminie jie jing)
Sūtra on the Five Blessings of the Worthy (Xianzhe wufu jing)
Sūtra on the Five Precepts of the Worthy (Xianzhe wujie jing) (also called Sūtra on the Deportment of the Worthy)
Sūtra on the Five Precepts of Upāsakas (Youpose wujie jing)
Sūtra on the Deportment of Upāsakas (Youpose weiyi jing)
Sūtra on Attaining Prajñā (Bore de jing)
Lokasthāna Sūtra (Guanshi loutan jing)
Sūtra on the Fundamental Practice of the Six Pāramitās (Benxing liu boluomi jing)
Sūtra on the Samādhi of Concentrated Thought (Dingyi sanmei jing)
Sūtra on the Chapter of Buddha-Mindfulness in the Pratyutpanna-samādhi (Banzhou sanmei nianfo zhang jing)
Yogācāra Sūtra (Yujia sanmasi jing) (in Sui termed Abridgment of Practice, also called Method of Dharmatrāta, also called Essential Collection of Dhyāna Methods Compiled by Bodhisattva Mātrā)
Sūtra on the Gradual Method of Expedients in Dhyāna (Chanding fangbian cidi fa jing)
Sūtra on the Essentials of Dhyāna and Rebuking Desires (Chanyao heyu jing)
Dhāraṇī Sūtra on the Seventy-Three Thousand Spirit Kings Protecting Bhikṣus (Qisansanqian shenwang hu biqiu zhou jing)
Dhāraṇī Sūtra on the One Hundred and Twenty Thousand Spirit Kings Protecting Bhikṣus (Shi'erwan shenwang hu biqiu zhou jing)
Dhāraṇī Sūtra on Wearing the Talisman of the Three Refuges and Five Precepts to Protect the Body (Sangui wujie daibei hushen zhou jing)
Dhāraṇī Sūtra on the One Hundred Knot Spirit Kings Protecting the Body (Baijie shenwang hushen zhou jing)
Dhāraṇī Sūtra on the Spirit Kings of Palaces and Dwellings Guarding Left and Right (Gongzhai shenwang shouzhen zuoyou zhou jing)
Dhāraṇī Sūtra of the Four Directions on the Causes and Conditions of Graves and Tombs (Zhongmu yinyuan sifang shenzhou jing)