大唐內典錄 4.14.3

4.14.3

十七地論五卷（太清四年於富春陸元哲宅為沙門寶瓊等二十名德譯）
大乘起信論（大同四年在陸元哲宅出）
中論
如實論
十八部論
本有無論
三世分別論（已上並四年同出）
金光明疏十三卷（太清五年出）
仁王般若疏六卷（太清三年出）
起信論疏二卷（太清四年出）
中論疏二卷
九識義記二卷（太清三年於新吳美業寺出）
轉法輪義記（大同三年出）
右一十六部。合四十六卷。武帝末世至承
聖年。西天竺優禪尼國三藏法師波羅末
陀。梁言真諦。遠聞簫主菩薩行化。搜選
名匠軌範聖賢。懷寶本邦來適斯土。所齎
經論樹葉梵文。凡三百四十夾。若具足
翻。應得二萬餘卷。多是震旦先所未傳。屬
梁季崩離不果宣吐。遇緣所出略說如前
後之所翻。復顯陳錄載序。其事多在曹毘
三藏傳文。長房曰。僧祐云。道由人弘法待
緣顯。信哉。昔有人有法無緣不值時。今
遇良時好緣而闕人無法。蒼生可愍。良足
悲夫。
眾經要抄一部并目錄八十八卷
右一部。天監七年十一月。帝以法海浩博
淺識窺尋卒難該究。因勅莊嚴寺沙門釋
僧旻等。於定林上寺緝撰此部。到八年夏
四月方了。見寶唱錄。
華林佛殿眾經目錄四卷
右一錄。天監十四年。勅安樂寺沙門釋僧
紹。略取祐三藏集記目錄分為四色。餘增
減之。見寶唱錄。
經律異相一部并目錄五十五卷（天監十五年勅撰）
名僧傳并序目三十一卷
眾經飯供聖僧法五卷（亦十五年）
眾經目錄四卷（十五年）
眾經護國鬼神名錄三卷（十五年）
眾經諸佛名三卷（十五年）
眾經擁護國土諸龍王名錄三卷（十六年）
眾經懺悔滅罪法三卷
出要律儀二十卷
右九部合一百二十七卷。帝以國土調適
住持無諸災障。上資三寶。中賴四天。下藉
龍王眾神祐助。如是種種世間蒼生始獲
安樂雖具有文散在經論。急要究尋難得
備覩。故天監中頻年降勅。令莊嚴寺沙門
釋寶唱等總撰集錄以備要須。或建福攘
災。或禮懺除障。或饗神鬼。或祭龍王。諸
所祈求帝必親覽。指事祠禱訖多感靈。所
以五十年間兆民荷賴緣斯力也。
大般涅槃子注經七十二卷
右一部。天監年初。建元寺沙門釋法朗
注。見寶唱錄。
摩訶般若波羅蜜子注經五十卷（或一百卷）
右一部。武帝蕭衍。年三十七即位。在位四
十九年。年八十六。帝以庭蔭早傾常懷哀
感。每歎曰。雖有四海之尊。無以得申罔極。
故留心釋典。以八部般若是十方三世諸
佛之母能消除災障蕩滌煩勞。故採眾經
躬述注解。又親講讀。冀藉茲勝福望得展
思慕。頻奉代捨身時。地為之震。相繼齋講
不斷法輪。於鍾山起大愛敬寺。青溪起智
度寺。臺內立至敬殿。景陽臺立七廟室。
月再過設淨饌。每至展拜及宗廟蒸甞。未
曾不涕泗滂沱哀感。左右預從者莫不掩
淚。普通八年造同泰寺。成樓閣殿臺房
廊。綺飾陵雲九級。麗巍永寧開大通門對
同泰寺。因號大通。元年三月六日大駕每
親臨幸寺禮懺。雖億兆務殷。而卷不輟手。
披覽內外經論典。墳恒以達曙。自禮記
古文周書左傳老莊諸子論語孝經。往哲
未詳前儒所滯。悉皆訓釋。國學生數有限
兼。又隔以貴賤。帝每欲招來後進備斯善
誘。故別置立五館博士以引寒俊。致孔釋
二門欝然森茂。前後有集百二十卷。著通
史書苑等數千卷。年事雖尊自強不息。未
明求衣坐以待旦。五更便出外殿秉燭而
省萬機。流恩獄市多所弘恕。其有應羅重
憲不可矜原。改容久之焚香念佛。然後下
勅。悲愍黎元慈惻若是。察姦擿伏有若通
神。自非享宴不聽音樂。後宮妃嬪並無羅
綺。內殿小寢衣衾率素。布被莞席草履葛
巾。無餘服玩。天監中便血味備斷。日唯
一食。食止菜蔬。蜀獻芋蒻。噉之覺美。曰
與肉何異。勅復禁之。帝王能然。信不思議
菩薩君也。
般若抄十二卷
右天監十六年。勅靈根寺沙門釋慧令撰。
見寶唱錄。

Saptadaśabhūmi-śāstra (Seventeen Stages Śāstra), five fascicles (translated in Taiqing 4 at the residence of Lu Yuanzhe in Fuchun for Baoqiong and twenty other eminent monks);
Mahāyāna-śraddhotpāda-śāstra (Treatise on the Awakening of Faith in the Mahāyāna) (produced in Datong 4 at the residence of Lu Yuanzhe);
Madhyamakaśāstra;
Tattvasiddhi-śāstra (*Ru shi lun);
Samayabhedoparacanacakra (*Eighteen Schools Śāstra);
Benyou wu lun (Treatise on Fundamental Existence and Non-Existence);
Traikālyaparīkṣā-śāstra (*Treatise on Discriminating the Three Times) (the above were all produced together in the fourth year);
Subcommentary to the Suvarṇaprabhāsa-sūtra, thirteen fascicles (produced in Taiqing 5);
Subcommentary to the Kāruṇikarājā-prajñāpāramitā-sūtra, six fascicles (produced in Taiqing 3);
Subcommentary to the Treatise on the Awakening of Faith, two fascicles (produced in Taiqing 4);
Subcommentary to the Madhyamakaśāstra, two fascicles;
Jushi yiji (Record of the Meaning of the Nine Consciousnesses), two fascicles (produced in Taiqing 3 at Meiye Temple in Xinwu);
Zhuanfalun yiji (Record of the Meaning of Turning the Wheel of Dharma) (produced in Datong 3).
The above sixteen works, in forty-six fascicles altogether. From the end of Emperor Wu's reign to the Chengsheng era, the Tripiṭaka master Paramārtha—rendered Zhenzhen in Liang—from the country of Ujjayinī in Western India, heard from afar that the Xiao sovereign was carrying out the bodhisattva practice of transformation, seeking out renowned masters to provide models of the sages and worthies. Harboring treasures in his native land, he came to this country. The tree-leaf brāhmī manuscripts of sūtras and treatises he brought totaled 340 bundles. If fully translated, they should have yielded more than twenty thousand fascicles, most of which had never before been transmitted to China. However, amidst the collapse and disruption at the end of the Liang, he did not manage to broadcast them completely. What was produced as circumstances permitted is briefly stated as above. Those translated later are also recorded and prefaced in the Chen catalogues; these matters are mostly found in Cao Pi's biography of the Tripiṭaka master. Fei Changfang says: Sengyou remarked, 'The Way is magnified by humanity; the Dharma awaits conditions to be revealed.' How true! Formerly, there were people and there was the Dharma, but lacking conditions, they did not meet their time. Now, having met a favorable time and good conditions, there are no persons and no Dharma. The common people are to be pitied; this is truly lamentable!
Zhongjing yaochao (Essential Extracts from the Various Sūtras), one collection, together with catalogue, in eighty-eight fascicles.
The above one work. In the eleventh month of Tianjian 7, the emperor, considering that the sea of Dharma is vast and profound and difficult for shallow knowledge to encompass and investigate, accordingly decreed that the monk Shi Sengmin and others of Zhuangyan Temple compile and produce this work at the Upper Dinglin Temple. It was completed only in the fourth month, summer, of the eighth year; see Baochang's catalogue.
Hualin fodian zhongjing mulu (Catalogue of the Various Sūtras of the Hualin Buddha Hall), four fascicles.
The above one catalogue. In Tianjian 14, an imperial decree ordered the monk Shi Sengshao of Anle Temple to abridge Master of the Tripiṭaka You's Chu sanzang ji ji catalogue, dividing it into four categories, adding and subtracting the rest; see Baochang's catalogue.
Jinglü yixiang (Extraordinary Aspects of the Sūtras and Vinayas), one collection, together with catalogue, in fifty-five fascicles (compiled by imperial decree in Tianjian 15);
Mingseng zhuan (Biographies of Eminent Monks), together with preface and contents, thirty-one fascicles;
Zhongjing fangong shengzeng fa (Ritual for Offering Food to the Holy Saṅgha from the Various Sūtras), five fascicles (also Tianjian 15);
Zhongjing mulu (Catalogue of the Various Sūtras), four fascicles (Tianjian 15);
Zhongjing huguo guishen minglu (Catalogue of the Names of Spirits and Deities Protecting the State from the Various Sūtras), three fascicles (Tianjian 15);
Zhongjing zhufoming (Names of the Various Buddhas from the Various Sūtras), three fascicles (Tianjian 15);
Zhongjing yonghu guotu zhu longwang minglu (Catalogue of the Names of the Various Dragon Kings Protecting the Land from the Various Sūtras), three fascicles (Tianjian 16);
Zhongjing chanhui miezui fa (Ritual for Repentance and Extinction of Transgressions from the Various Sūtras), three fascicles;
Chuyao lüyi (Essential Vinaya Observances), twenty fascicles.
The above nine works, in one hundred and twenty-seven fascicles altogether. The emperor considered that for the realm to be well-ordered and for the abidance of the state to be free from calamities and obstacles, it relies above on the support of the triratna, in the middle on the Four Heavenly Kings, and below on the aid of the dragon kings and myriad spirits. Only through such varied means can the people of the world achieve peace and joy. Although the texts exist, they are scattered among the sūtras and treatises; when urgent need arises to seek them out, they are hard to find in full. Therefore, during the Tianjian era, decrees were issued year after year commanding the monk Shi Baochang and others of Zhuangyan Temple to comprehensively compile and catalog them to provide for essential needs: whether establishing merit to avert disaster, performing repentance to eliminate obstacles, making offerings to spirits and ghosts, or sacrificing to dragon kings. For all petitions, the emperor personally inspected the rituals; upon concluding the sacrifices and prayers, spiritual responses were often felt. Thus for fifty years, the millions of people relied upon this power.
Daban niepan zizhu jing (Interlinear Commentary on the Mahāparinirvāṇa-sūtra), seventy-two fascicles.
The above one work. In the beginning of the Tianjian era, commented upon by the monk Shi Falang of Jianyuan Temple; see Baochang's catalogue.
Mohe bore boluomi zizhu jing (Interlinear Commentary on the Mahāprajñāpāramitā-sūtra), fifty fascicles (or one hundred fascicles).
The above one work. Emperor Wu, Xiao Yan, ascended the throne at age thirty-seven and reigned for forty-nine years, living to age eighty-six. Because his parents passed away early, the emperor was constantly filled with sorrowful longing, often lamenting: 'Though holding the honour of the Four Seas, I cannot repay their boundless kindness.' Hence, he set his mind on the Buddhist scriptures. Considering that the eight sections of the Prajñāpāramitā are the mother of all Buddhas of the ten directions and the three times, capable of eliminating disasters and cleansing defilements, he gathered various scriptures, personally composed an interlinear commentary, and lectured on and recited them in person, hoping by this supreme merit to extend his filial remembrance. Frequently he offered himself up in renunciation; the earth quaked on those occasions. In succession, fasts and lectures were held without interruption to turn the wheel of Dharma. On Mount Zhong he founded Dayaijing Temple; on the Qingxi stream he built Zhidu Temple; within the palace precincts he erected Zhijing Hall; and on Jingyang Terrace he established the Seven Ancestral Temples. Twice a month pure food was offered. Whenever he performed obeisance or the seasonal ancestral sacrifices, he never failed to shed copious tears of sorrowful emotion; the attendants accompanying him were all moved to weep. In Putong 8, he constructed Tongtai Temple with multi-storied pavilions, halls, terraces, and verandas, adorned with cloud-reaching nine-story pagodas, magnificent and towering like Yongning Temple. He opened the Datong Gate facing Tongtai Temple, which was consequently called Datong. On the sixth day of the third month of the first year, his majesty personally visited the temple to practice repentance. Although occupied with the myriad affairs of the realm, the scrolls never left his hands. Perusing both Buddhist and non-Buddhist scriptures, treatises, and ancient classics, he constantly stayed up until dawn. From the Liji, the Old Text Zhou Shu, Zuozhuan, Laozi, Zhuangzi, the various philosophers, the Analects, to the Classic of Filial Piety—passages that former sages had not clarified and earlier scholars were hindered by—he fully annotated and explained them all. The students of the Imperial Academy were limited in number and separated by noble and lowly birth; the emperor always wished to invite subsequent scholars and provide such good guidance, so he separately established Erudites of the Five Institutes to draw talented men of humble background, causing both the Confucian and Buddhist schools to flourish luxuriously. He had collections amounting to one hundred and twenty fascicles, and authored thousands of fascicles including the Tongshi and Shuyuan. Though advanced in years, he strove without rest. Before dawn, he called for his clothes and sat waiting for morning; at the fifth watch he proceeded to the outer palace hall, inspecting the myriad affairs by candlelight. Extending benevolence to prisons and markets, he showed great clemency. For those subject to severe laws who could not be pardoned, his countenance changed for a long time, and he burned incense and recited the Buddha's name before issuing the decree. Such was his compassion and pity for the common people! In discerning villainy and exposing deceit, he was like a divine spirit. Unless at banquets, he did not listen to music. The consorts in the rear palace wore no silk gauze. In his small bedroom in the inner hall, the bedding was plain: cloth quilts, rush mats, straw sandals, and pueraria cloth caps, with no other luxurious clothing or ornaments. During the Tianjian era, he completely ceased consuming blood and rich tastes, taking only one meal a day of vegetables and greens. When Sichuan presented taro and konjac, he found them delicious and remarked, 'How is this different from meat?' and decreed that they too be forbidden. That a monarch could do so makes him truly an inconceivable bodhisattva ruler!
Bore chao (Extracts from Prajñā), twelve fascicles.
The above was compiled in Tianjian 16 by imperial decree by the monk Shi Huiling of Linggen Temple; see Baochang's catalogue.