大唐內典錄 5.13

5.13

天命有隋膺斯五運。帝圖榮祐宅此九州。所以誕育之初神光洞發。君臨已後靈瑞競臻。故使天兆龜文水浮五色。地開泉醴山響萬年。雲慶露甘珠明石變。聾聞瞽視瘖語躄行。禽獸見非常之祥。草木呈難紀之瑞。是知昔聞七寶匪局金輪。今則神異四時偏和玉燭。往以赤若之歲。黃屋馭宸。土制水行興廢毀之佛日。火乘木運。啟嘉號於開皇。高祖以周靖帝大定二年。黃龍降於舊地。卿雲見於城上。二月十三日。周以帝祚歸禪在隋。景命既臨服黃替皂。廢周六官依漢五省。佛日還曜法水潛通。其冬有前周沙門。齎西域梵文二百餘部。膺期而至。下勅所司訪人令譯。開皇二年仲春之月。便就翻傳。季夏詔曰。殷之五遷恐民盡死。是則以吉凶之土。制短長之命。謀新去故。如農望秋龍首之山。川原秀麗卉木滋阜。宜建都邑定鼎之基。永固無窮之業。在茲可城。城曰大興城。殿曰大興殿。門曰大興門。縣曰大興縣。園曰大興園。寺曰大興善。三寶慈化自此而興。萬國仁風緣斯遠大。伽藍欝峙法宇交臨。開士肩聯信心接踵。及仁壽啟號寶塔是興。百有餘州皆陳靈應。于斯時也。四海靜浪九服無塵。大度僧尼將三十萬。崇緝寺宇向有五千。翻譯道俗十有九人。所出經部垂五百卷。煬帝嗣錄。卜宅東都。仍於洛。濱上林園置翻經館。四事供養無乏歲時。翻度新經備如別錄。今總一朝兩代三十七年。道俗二十餘人。所出經論傳法等。合九十部。五百一十五卷。結為前隋傳錄如左。

The heavenly mandate fell upon the Sui to embrace these Five Phases; the imperial blueprint was blessed with prosperity, making its dwelling in these Nine Provinces. Therefore, at the very beginning of [the Emperor's] birth, a spiritual light burst forth, and after his accession to the throne, miraculous omens vied to appear. Thus it was that heaven revealed signs in turtle carapaces, waters floated with five colours, the earth opened sweet springs, mountains echoed for ten thousand years, clouds brought celebration, dew turned sweet, pearls glowed, and stones transformed; the deaf heard, the blind saw, the mute spoke, and the lame walked. Birds and beasts displayed extraordinary wonders, while herbs and trees presented auspicious omens hard to record. From this one knows that what was heard in antiquity concerning the seven treasures was not confined to the gold-wheel-turning sage king; now, spiritual wonders through the four seasons harmonise especially with the jade candle. Formerly, in the chituo year, the yellow carriage took the imperial reins; earth controlled the movement of water, restoring the Sun of the Buddha that had fallen into ruin and destruction. Fire mounted the movement of wood, inaugurating the auspicious title of Kaihuang. Under Gaozu, in the second year of Dading of Emperor Jing of the Zhou, a yellow dragon descended upon the old land, and auspicious clouds appeared above the city walls. On the thirteenth day of the second month, the Zhou transferred the imperial fortune by abdication to the Sui. Once the luminous mandate arrived, yellow garments replaced the black; the Six Offices of the Zhou were abolished in favour of the Five Departments of the Han. The Sun of the Buddha shone again, and the waters of the Dharma quietly flowed. That winter, a monk of the former Zhou arrived at the opportune moment bearing over two hundred Sanskrit texts from the Western Regions. An imperial edict was issued to the relevant authorities to seek out persons and command them to translate. In the second month of the second year of Kaihuang, they immediately set about translating and transmitting. In the final month of summer, an imperial edict proclaimed: 'When the Yin moved [their capital] five times, it was feared the people would all perish. This shows that the auspicious or ominous nature of the earth determines the short or long span of life. Planning anew and discarding the old is like a farmer looking forward to autumn. Mount Longshou possesses beautiful streams and plains, where plants and trees flourish abundantly; it is fitting to establish a capital city and set the foundation for the sacrificial tripods, making the endless enterprise perpetually secure. A city may be constructed here.' The city was named Daxing City, the hall was named Daxing Hall, the gate was named Daxing Gate, the county was named Daxing County, the park was named Daxing Park, and the monastery was named Daxingshan Si. The compassionate transformation of the Three Treasures arose from this, and the benevolent influence over the myriad realms expanded far and wide because of it. Monasteries towered loftily, and halls of Dharma stood face to face; bodhisattvas rubbed shoulders, and faithful people followed one after another. When the Renshou era commenced, precious pagodas were erected, and over a hundred prefectures all reported spiritual resonances. At that time, the four seas were calm without waves, and the nine realms were free of dust. Monks and nuns granted grand ordination approached three hundred thousand; monasteries repaired and erected numbered nearly five thousand. Translators among monastics and laymen were nineteen people; the sūtras and texts produced approached five hundred fascicles. When Emperor Yang succeeded to the throne, he divined his residence in the Eastern Capital, and subsequently established a Translation Hall in Shanglin Park on the banks of the Luo, providing the four necessities throughout the seasons without lack. The newly translated sūtras are fully recorded in a separate catalogue. Now, summarising the whole dynasty of two reigns and thirty-seven years, there were more than twenty monastics and laymen; the sūtras, śāstras, teachings, and so forth produced by them amount to ninety works in five hundred and fifteen fascicles, compiled into the transmission catalogue of the former Sui as follows below.