[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149) › 4.14.1 # 大唐內典錄 4.14.1 大唐內典錄 4.14.1 - **Language:** Classical Chinese ### [4.14.1](https://indike.org/pramana/in.bauddha.taisho.2149.4.14.1) 淨土經七卷（永元元年出年八歲） 妙莊嚴經四卷 妙音師子吼經三卷（天監四年出年十六） 益意經二卷（天監三年出年十五） 阿那含經二卷（天監四年出年十六） 寶頂經（永元元年出年八歲） 正頂經（永元二年出年九歲） 法華經（永元二年出年九歲） 勝鬘經（二年出年九歲） 藥草經（三年出年十歲） 太子經（三年出年十歲） 伽耶婆經（三年出年十歲） 波羅㮈經 優婁頻經 般若得經（天監元年出年十三） 華嚴瓔珞經（天監元年出年十三） 出乘師子吼經（三年出年十五） 踰陀衛經（四年在臺內華光殿出年十六） 優曇經　維摩經 序七世經 右二十一部合三十五卷。太學博士江泌 女。小而出家名僧法。年八九歲。有時靜坐 閉目誦出前經。揚州道俗咸稱神授。長房 云。驗於經論斯理皎然。是宿習來非關神 授。且據外典。夫子有云。生而知者聖。學而 知者次。此局談今生昧於過往耳。若不爾 者。何以得辯內外賢聖淺深過現乎。故高 僧傳云。釋曇諦者。俗姓康氏。其先康居人。 漢靈帝時移附中國。獻帝末亂移止吳興 諦父肜。嘗為冀州別駕。母黃氏。晝眠夢見 一僧呼為母寄一麈尾并鐵鏤書鎮。黃既 眠覺見二物具存。私密異之。因而懷孕生 諦。諦年五歲。母以麈尾等示之。諦曰。秦王 所餉。母曰。汝置何處。答曰。不憶至年十 歲出家。學不從師。悟自天發。此即其事。後 隨父之樊鄧過見關中僧䂮道人。忽然喚 䂮。䂮曰。童子何以呼宿士名。諦曰。阿上本 是諦沙彌。曾為眾僧採菜。被野猪傷。不覺 失聲。今可忘耶。然僧䂮經為弘覺法師弟 子。為僧採菜被野猪所傷。䂮初不憶此。乃 詣諦父。諦父具說諦生本末。并示䂮書鎮 麈尾等。䂮乃悟而泣曰。即䂮先師弘覺法 師也。師經為姚萇講法華。貧道為都講。姚 萇餉師二物。今遂在此。追計弘覺捨命。正 是寄物之日。傷憶採菜之事。彌增悲悼。諦 後遊覽內外遇物斯記。晚入吳虎丘山寺 講禮易春秋各七遍。法華大品維摩各十 五遍。又善屬文。有集六卷。盛行於世。年六 十餘。終宋元嘉末年也。房曰。弘覺法師弟 子僧䂮。師徒匠導名重二秦。什物三衣亦 復何限。唯書鎮麈尾保惜在懷。及移識託 生。此之二物遂得同往。神外質礙之像尚 得相隨。況心內慮知之法而不憶念。所以 鏡瑩轉明刃砥彌利。渧聚為海塵積成山。 世世習而踰增。生生學而益廣。近匹初始 之月。終至十五團圓。捨人還受人。即是次 生事。憶而弗忘。其神功乎。閉目靜思自是 女人情弱。暗誦相續豈非前身時諷。而論 神授。何乃愚瞽昧智慧之道乎。 薩婆若陀眷屬莊嚴經 右一經。天監九年。郢州頭陀道人妙光。詣 楊州治下普弘寺出此經。聚徒誑惑。梁朝 擯治。故指斥明示以誡於後。 教誡比丘尼法 右一卷。武帝天監三年。楊州沙門釋僧 盛。於鍾山靈根寺依律撰出。見寶唱錄。 出三藏集記十六卷 法苑集一十五卷 弘明集一十四卷 世界記一十卷 薩婆多師資傳五卷 釋迦譜四卷（更有十卷本余親讀之） 大集等三經記 賢愚經記 集三藏因緣記 律分五部記 經來漢地四部記 律分十八部記 十誦律五百羅漢出三藏記 善見律毘婆沙記 右一十四部。合六十三卷。揚州建初寺律 師釋僧祐撰。故祐三藏記序云。夫真諦玄 凝法性虛寂。而開物導俗非言莫津。是以 不二默詶。會於義空之門。一音振辯。應乎 群有之境。自我師能仁之出世也。鹿苑唱 其初言。金河究其後說。契經以誘小學。方 典以勸大心。妙輪區別十二惟部法聚總 要八萬其門至善逝晦跡而應真結集。始 則四含集經。中則五部分戒。大寶斯在含 識資焉。然道由人弘法待緣顯。有道無人。 雖文存而莫悟。有法無緣。雖並世而弗聞。 聞法資乎時來。悟道藉於機至。機至然後 理感時來方乃化通矣。昔周代覺興而雲 津致隔。漢世像教而妙典方流。法待緣顯 > Jingtu jing (Pure Land Sūtra), seven fascicles (produced in the first year of Yongyuan, aged eight) > Miaozhuangyan jing (Sublime Adornment Sūtra), four fascicles > Miaoyin shizihou jing (Wonderful Sound Lion's Roar Sūtra), three fascicles (produced in the fourth year of Tianjian, aged sixteen) > Yiyi jing (Benefiting the Mind Sūtra), two fascicles (produced in the third year of Tianjian, aged fifteen) > Anahan jing (Anāgāmin Sūtra), two fascicles (produced in the fourth year of Tianjian, aged sixteen) > Baoding jing (Jewelled Pinnacle Sūtra) (produced in the first year of Yongyuan, aged eight) > Zhengding jing (Correct Pinnacle Sūtra) (produced in the second year of Yongyuan, aged nine) > Fahua jing (Lotus Sūtra) (produced in the second year of Yongyuan, aged nine) > Shengman jing (Śrīmālā Sūtra) (in the second year, aged nine) > Yaocao jing (Medicinal Herbs Sūtra) (in the third year, aged ten) > Taizi jing (Crown Prince Sūtra) (in the third year, aged ten) > Qieyepo jing (Kāśyapa Sūtra) (in the third year, aged ten) > Polanai jing (Vārāṇasī Sūtra) > Youloupin jing (Uruvilvā Sūtra) > Borede jing (Attaining Wisdom Sūtra) (produced in the first year of Tianjian, aged thirteen) > Huayan yingluo jing (Avataṃsaka Necklace Sūtra) (produced in the first year of Tianjian, aged thirteen) > Chusheng shizihou jing (Producing the Vehicle Lion's Roar Sūtra) (in the third year, aged fifteen) > Yutuowei jing (produced inside the palace in the Huaguang Hall in the fourth year, aged sixteen) > Youdan jing (Udumbara Sūtra); Weimo jing (Vimalakīrti Sūtra) > Xu qishi jing (Preface to the Seven Lives Sūtra) > The twenty-one works above make up thirty-five fascicles in all. She was the daughter of Jiang Mi, an Erudite of the National Academy. Ordained in her youth, she was named Sengfa. When she was eight or nine years of age, she would at times sit quietly with closed eyes and recite the aforementioned sūtras from memory. Clergy and laity in Yangzhou all proclaimed that it was divine revelation. \[Fei\] Changfang states: Examining this against the scriptures and treatises, the principle is manifestly clear: this stemmed from past habituation and had nothing to do with divine revelation. Furthermore, relying on secular texts, the Master \[Confucius\] said: “Those who are born knowing it are sages; those who learn and know it are next.” This was a localized discussion of this present life, ignorant of past lifetimes. Were it not so, how could one discern the depth or shallowness, the past and present of inner \[Buddhist\] and outer \[secular\] sages and worthies? Thus the Biographies of Eminent Monks states: Shi Tandi’s secular surname was Kang; his ancestors were from Kangju. During the reign of Emperor Ling of the Han, they migrated to the Central Plains. During the chaos at the end of Emperor Xian's reign, they moved to Wuxing. Tandi’s father, Rong, once served as Piejiashu of Jizhou. His mother, Lady Huang, while taking a daytime nap, dreamed she saw a monk address her as mother and deposit with her a fly-whisk along with a paperweight carved from iron. When Huang awoke from sleep, she saw both objects actually present, and privately marveled at this. Thereupon she became pregnant and gave birth to Tandi. When Tandi was five years old, his mother showed him the fly-whisk and other item. Tandi said: “This was a gift from the King of Qin.” His mother asked: “Where did you put it?” He replied: “I do not remember.” When he reached ten years of age, he went forth into homelessness. In learning he did not follow a teacher; his awakening burst forth naturally from within. This is precisely that matter. Later, following his father to Fan and Deng, he passed through and saw the monk Che, a Daoist person of Guanzhong. He suddenly called out to Che. Che said: “Why does a young lad call an elder by his name?” Tandi said: “Venerable, you were originally Tandi's novice. Once, while gathering vegetables for the monastic community, you were injured by a wild boar and inadvertently cried out. Could you have forgotten it today?” Now Monk Che indeed had been a disciple of Master of the Dharma Hongjue, and had been injured by a wild boar while gathering vegetables for the monks. At first Che did not recall this, so he went to Tandi's father. Tandi's father recounted in full the origins of Tandi's birth and showed Che the paperweight, fly-whisk, and other item. Che then had an awakening and wept, saying: “He is indeed Che's former teacher, Dharma Master Hongjue! The master once lectured on the Lotus Sūtra for Yao Chang, and this poor monk was the chief reciter. Yao Chang gifted the master two items, which now unexpectedly ended up here!” Counting back to the time Hongjue renounced his life, it was precisely the day the items were deposited. Recalling with sorrow the affair of gathering vegetables, his grief and mourning grew ever deeper. Later, Tandi traveled through Buddhist and non-Buddhist works, remembering everything he came across. Later in life, he entered Huqiu Mountain Temple in Wu and lectured on the Rites, the Changes, and the Spring and Autumn Annals seven times each, and on the Lotus, the Large Perfection of Wisdom, and the Vimalakīrti fifteen times each. He was also skilled at literary composition and had a collection in six fascicles, widely circulated in the world. When he was over sixty, he died in the final years of the Yuanjia era of the Song. \[Fei Chang\]fang states: Monk Che, disciple of Dharma Master Hongjue, and his master were models whose fame was revered across the two Qin states. What limit could there be to their utensils and three robes? Yet it was solely the paperweight and fly-whisk that he cherished in his heart. When his consciousness migrated to take rebirth, these two items were able to go along with him. If even physical, obstructing forms external to the spirit could still follow along, how much more so the internal mental dharmas of cognitive thought—how could they fail to be remembered? Therefore, when a mirror is polished it turns ever brighter, and when a blade is whetted it becomes ever sharper. Drops gathered make an ocean; dust amassed forms a mountain. Practicing across lifetimes, it increases ever more; learning from birth to birth, it broadens ever further. In the short term it is like the new moon, which in the end reaches roundness on the fifteenth day. Relinquishing a human body and regaining a human body is an affair of the immediate next birth: that one remembers it and does not forget it—is this not the work of the spirit? Closing one's eyes in quiet contemplation is inherently the weak disposition of women; that her silent recitations flowed continuously—how could this not be from chanting in a previous life? To discuss this as divine revelation—how blind and ignorant to the path of wisdom! > Sapozhetuo juanshu zhuangyan jing (Sūtra on the Retinue Adornment of Sarvajñatā) > The one sūtra above: in the ninth year of Tianjian, the dhūta practitioner Miaoguang of Yingzhou came to Puhong Si under the administration of Yangzhou and produced this sūtra. Gathering disciples, he deceived and led them astray. The Liang court expelled and punished him. It is therefore pointed out and clarified to serve as a warning to posterity. > Jiaojie biqiuni fa (Rules for Instructing Bhikṣuṇīs) > The one fascicle above: compiled and extracted in accordance with the Vinaya by the Śramaṇa Shi Sengsheng of Yangzhou at Linggen Si on Mount Zhong, in the third year of Tianjian of Emperor Wu. It is found in Baochang’s catalogue. > Chu sanzang ji ji, sixteen fascicles > Fayuan ji, fifteen fascicles > Hongming ji, fourteen fascicles > Shijie ji, ten fascicles > Sapoduo shizi zhuan (Biographies of the Masters and Disciples of the Sarvāstivāda), five fascicles > Shijia pu (Genealogy of Śākyamuni), four fascicles (there is also a ten-fascicle edition, which I personally have read) > Daji deng san jing ji (Record of Three Sūtras Including the Mahāsaṃnipāta) > Xianyu jing ji (Record of the Damamūka-nidāna-sūtra) > Ji sanzang yinyuan ji (Record of the Causes and Conditions of the Compilation of the Tripiṭaka) > Lü fen wu bu ji (Record of the Division of the Vinaya into Five Schools) > Jing lai handi si bu ji (Record of the Four Divisions of Sūtras Arriving in the Han Lands) > Lü fen shiba bu ji (Record of the Division of the Vinaya into Eighteen Schools) > Shisong lü wubai luohan chu sanzang ji (Record of the Five Hundred Arhats Compiling the Tripiṭaka according to the Daśādhyāya-vinaya) > Shanxian lü piposha ji (Record of the Samantapāsādikā) > The fourteen works above make up sixty-three fascicles in all, compiled by the Vinaya master Shi Sengyou of Jianchu Si in Yangzhou. Thus \[Seng\]you’s Preface to the Tripiṭaka Record says: “Now, absolute truth (paramārtha) is profound and congealed; the nature of phenomena (dharmatā) is empty and quiescent. Yet to instruct beings and guide the world, without words there is no ferry. Thus non-duality is answered in silence, harmonizing at the gateway to the emptiness of meaning; a single sound vibrates with eloquence, responding to the realm of all existences. From the time our teacher, the Capable and Benevolent One (Śākyamuni), appeared in the world, he sounded his initial words at the Deer Park and concluded his final teaching at the Golden River. He used the sūtras to guide junior learners, and the vaipulya scriptures to encourage the great-minded. The wondrous wheel distinguishes the twelve limbs; the assemblies of Dharma summarize eighty thousand gateways. When the Sugata concealed his traces, the Arhats made the compilation: at first, the four Āgamas gathered the sūtras; midway, the five divisions partitioned the precepts. The great jewel being present here, sentient beings rely on it. Yet the Way is broadened by human beings; the Dharma relies on conditions to manifest. If there is the Way without the person, though the text exists, none will awaken; if there is the Dharma without conditions, though existing in the same generation, none will hear it. Hearing the Dharma relies on the arrival of the time; awakening to the Way depends on the readiness of the capacity. Only when capacity is ripe does the principle resonate; only when the time arrives does transformation circulate. Formerly, when the enlightened one arose during the Zhou dynasty, cloud-cloaked ferries caused a separation; when the semblance teaching arose during the Han dynasty, wondrous scriptures then began to flow. The Dharma awaits conditions to be revealed...” > — English (machine translation) (machine translation) - [Previous: 4.13](https://indike.org/pramana/in.bauddha.taisho.2149.4.13) - [Next: 4.14.2](https://indike.org/pramana/in.bauddha.taisho.2149.4.14.2) - [Up: 4.14](https://indike.org/pramana/in.bauddha.taisho.2149.4.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2149~en-mt.4.14.1) — English, machine translation ## Linked texts (4) - [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059.7.49) — 慧皎, Classical Chinese - [法華傳記](https://indike.org/pramana/in.bauddha.taisho.2068.2.30) — Classical Chinese - [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064.3.6) — Classical Chinese - [弘贊法華傳](https://indike.org/pramana/in.bauddha.taisho.2067.2.35) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2149.4.14.1](https://indike.org/pramana/in.bauddha.taisho.2149.4.14.1) · Pramāṇa