[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) › 5.15.1 # 大唐內典錄 5.15.1 大唐內典錄 5.15.1 - **Language:** Classical Chinese ### [5.15.1](https://indike.org/pramana/in.bauddha.taisho.2149.5.15.1) 大隋業報差別經（開皇二年三月譯第二出與罪業報應同小異） 右一部。元魏世。婆羅門優婆塞瞿曇般若 流支長子達摩般若。隋言法智。門世已來 相傳翻譯。高齊之季為昭玄都。齊國既平 佛法同毀。智因僧職轉任俗官。再授洋州 洋川郡守。大隋受禪梵牒即來。勅召智還 使掌參譯。於大興善寺翻出。智既妙善隋 梵二言。執本自翻無勞傳語。大興善寺沙 門成都釋智鉉筆受。文詞詮序義理日嚴 寺沙門趙郡釋彥琮制序。 象頭精舍經（開皇二年二月譯第二出與伽耶山頂經本同） 大乘方廣總持經（開皇二年七月譯） 右二部。北天竺烏場國三藏法師毘尼多 流支。隋言滅喜。既不遠五百由旬。振錫巡 方來觀盛化至止。便於大興善寺譯出。給 事李道寶般若流支次子曇皮二人傳語。 大興善沙門釋法纂筆受。為隋言并整文 義。沙門彥琮並制序。 大方等日藏經十五卷（開皇四年五月起出五年二月訖沙門智鉉道邃慧獻奉 朝請庾質學士費長房等筆受） 力莊嚴三昧經三卷（開皇五年十月出費長房筆受） 大莊嚴法門經二卷（開皇三年正月出智鉉筆受與文殊師利神力經勝金色光明 德女經大淨法門經本同出異） 德護長者經二卷（三年六月出僧琨筆受一尸掘多長者與申日兜本及月光童子經 同） 蓮華面經二卷（四年三月出） 大雲輪請雨經二卷（五年正月出是大雲經第一百品） 牢固女經（二年十二月出） 百佛名經（二年十月出上四經慧獻筆） 右八部。二十八卷。北天竺烏場國三藏法 師高齊昭玄統那連提耶舍。隋言尊稱譯。 舍少出家五天遊四。大小諸國經六十餘。 但是釋迦勝迹處所無不必踐。既窮南海還 反北天。復之茹茹逢彼國破。因入鄴都。正 值文宣。時始四十。舍之骨梗頗異等倫。緣 是文宣偏所待遇。籍甚既著理此統焉。時 亦出經論備齊世錄。齊被周滅。仍憩漳濱。 開皇元年新經至止。勅使追召。二年七月 傳送到京。見勞慇懃。即勅安處大興善寺。 給以上供為法重人。其年季冬就于翻譯。 沙門僧琛明芬給事李道寶學士曇皮等。 僧俗四人更遞度語。京城大德昭玄統沙 門曇延昭玄都大興善寺主沙門靈藏等。 二十餘德。監掌始末。至五年十月勘挍訖 了。舍九十餘矣。至九年而卒。有別傳。所譯 之經。並沙門彥琮製序。 新合大集經六十卷 右招提寺沙門釋僧就。開皇六年新合。長 房錄云。就少出家專寶坊學依如梵本。此 大集經凡十萬偈。若具足出。可三百卷。見 今譯經。崛多三藏口每說云。于填東南 二千餘里。有遮拘迦國。彼王純信敬重大 乘。諸國名僧入其境者。並皆試練。若小乘 學即遣不留。摩訶衍人請停供養。王宮自 有摩訶般若大集華嚴三部大經。並十萬 偈。王躬受持親執鍵鑰。轉讀則開。香花供 養。又道場內種種莊嚴眾寶備具。普懸 諸雜時非時果。誘諸小王令入禮拜。彼土 又稱。此國東南二十餘里。有山甚險。其內 安置大集華嚴方等寶積楞伽方廣舍利弗 陀羅尼花聚陀羅尼都薩羅藏摩訶般若八 部般若大雲經等。凡十二部。皆十萬偈。國 法相傳防護守視。兼云有三滅定羅漢。在 彼山窟寂禪冥衛。半月一月或有僧往山 為羅漢淨髮。信哉神力。固當實焉。鬚髮剃 還生。入滅定不動。難思議福地。獲此寶任 持。所冀。今來明王叡主種賢紹聖。弘法化 君寫以宣流。所統之內聞善尚傳。故因敘 載。然去聖將遠。凡識漸昏。不能總持。隨分 撮寫。致來梵本部夾弗全。略至略翻廣來 廣譯。緣是前哲支曇所翻及羅什所出。或 二十七。或復三十。或三十一。卷軸匪定。就 既宣揚。每恒嗟嘆。及覩耶舍高齊之世。出 月藏經一十二卷。至今開皇復屬耶舍譯 日藏經一十五卷。既並大集本舊品。內誠 欣躍。即依合之成六十軸。就雖附入未善 精比。有大興善寺沙門洪慶者。識度淵明。 奉為皇后撿挍抄寫眾經兩藏。遂更正就 > The Great Sui Karmavibhāga-sūtra (Translated in the third month of the second year of Kaihuang; this is the second translation, essentially the same as the Karma-vipāka-sūtra with minor differences). > The above single text: In the Northern Wei period, the elder son of the Brahmin upāsaka Gautama Prajñāruci, Dharmaprajñā (in the language of Sui: Fazhi), whose family had transmitted the work of translation down through generations, served as the Superintendent of Clerical Affairs (zhaoxuan du) in the late Northern Qi. After the Northern Qi was subjugated, the Buddha-Dharma was likewise destroyed. On account of his clerical office, Zhi transferred to secular office, being appointed twice as the Governor of Yangchuan Commandery in Yangzhou. When the Great Sui received the abdication, Sanskrit texts immediately arrived. An imperial edict summoned Zhi back to manage and participate in translation, translating it at Daxingshan Si. As Zhi was exquisitely proficient in both the Sui and Sanskrit languages, he held the original and translated it himself without requiring interpreters. The monk Śramana Zhixuan of Daxingshan Si from Chengdu recorded it in writing, making an interpretive summary of the phrasing and meaning, and the monk Śramana Yancong of Zhaojun from Riyan Si composed the preface. > > Gayaśīrṣa-sūtra (Translated in the second month of the second year of Kaihuang; this is the second translation, identical to the Gayaśīrṣa-sūtra original). > Mahāyāna-vaipulya-dhāraṇī-sūtra (Translated in the seventh month of the second year of Kaihuang). > The above two texts: Translated by the Tripiṭaka master Vinītaruci (in the language of Sui: Miexi) of Uḍḍiyāna in North India. Spurning not a distance of five hundred yojanas, he shook his mendicant staff and journeyed through various regions to observe the flourishing teachings. Upon his arrival, he immediately translated them at Daxingshan Si. Attendant in Ordinary Li Daobao and Prajñāruci's second son, Tanpi, the two of them, interpreted the speech. Śramana Faxuan of Daxingshan recorded it in writing, rendering it into the language of Sui and refining the text and meaning. Śramana Yancong composed the prefaces for both. > > Mahāvaipulya Sūryagarbha-sūtra, fifteen fascicles (Began translation in the fifth month of the fourth year of Kaihuang, completed in the second month of the fifth year; recorded in writing by Śramaṇas Zhixuan, Daosui, Huixian, Court Gentleman for Consultation Yu Zhi, Scholar Fei Changfang, and others). > Balavyūha-samādhi-sūtra, three fascicles (Translated in the tenth month of the fifth year of Kaihuang; recorded in writing by Fei Changfang). > Mahāvyūhadharmamukha-sūtra, two fascicles (Translated in the first month of the third year of Kaihuang; recorded in writing by Zhixuan; from the same original as the Mañjuśrīvikurvaṇa-sūtra, Śreṣṭhakanakaprabhāsavati-dārikā-sūtra, and Mahāśuddhadharmaparyāya-sūtra, but a distinct rendering). > Śrīgupta-sūtra, two fascicles (Translated in the sixth month of the third year; recorded in writing by Sengkun; Śrīgupta is the same original as Candragupta's text and the Candrakumāra-sūtra). > Padmamukha-sūtra, two fascicles (Translated in the third month of the fourth year). > Mahāmeghacakravardhānaprayoga-sūtra, two fascicles (Translated in the first month of the fifth year; this is the one hundredth chapter of the Mahāmegha-sūtra). > Dṛḍhamatī-dārikā-sūtra (Translated in the twelfth month of the second year). > Śatabuddhanāma-sūtra (Translated in the tenth month of the second year; the above four sūtras were recorded in writing by Huixian). > The above eight works in twenty-eight fascicles: Translated by the Tripiṭaka master and Director of Clerical Affairs (zhaoxuan tong) of the Northern Qi, Narendrayaśas (in the language of Sui: Zunchéng), from Uḍḍiyāna in North India. Yaśas renounced household life at an early age and traveled through four of the Five Indias, passing through more than sixty large and small countries. Wherever Śākyamuni had left holy traces, there was nowhere he did not set foot. Having traversed the Southern Sea, he returned to North India and went on to the Rouran, where he encountered the destruction of that country. He thereupon entered the capital of Ye, arriving precisely during the reign of Emperor Wenxuan, when he was just forty years of age. Yaśas's unbending integrity was markedly different from his peers, which is why Emperor Wenxuan treated him with special favor. As his fame was already established, he took charge of this clerical bureau. At that time, he also translated sūtras and treatises, which are fully recorded in the Northern Qi catalogue. When Qi was overthrown by Zhou, he continued to reside on the banks of the Zhang River. In the first year of Kaihuang, new sūtras arrived, and an imperial edict summoned him. In the seventh month of the second year, he was escorted to the capital. The Emperor showed him solicitous concern and forthwith ordered that he be housed at Daxingshan Si, supplied with supreme offerings, honoring him as a person of the Dharma. In the final month of winter of that year, translation commenced. Śramaṇas Sengchen and Mingfen, Attendant in Ordinary Li Daobao, Scholar Tanpi, and others—four monastics and laymen—took turns interpreting the speech. Great Virtues of the capital—Director of Clerical Affairs Śramana Tanyan, Superintendent of Clerical Affairs and Abbot of Daxingshan Si Śramana Lingzang, and others—more than twenty Virtuous Ones, oversaw and managed the process from beginning to end. By the tenth month of the fifth year, collation was completed. Yaśas was then over ninety years old; he passed away in the ninth year. There is a separate biography. The sūtras he translated all have prefaces composed by Śramana Yancong. > > Newly Combined Mahāsaṃnipāta-sūtra, sixty fascicles. > The above work was newly combined in the sixth year of Kaihuang by Śramana Sengjiu of Zhaoti Si. Changfang's catalogue states: Sengjiu left home at an early age and dedicated himself to monastic scholarship. According to the Sanskrit text, this Mahāsaṃnipāta-sūtra consists of a total of one hundred thousand verses. If translated in full, it would amount to about three hundred fascicles. Tripiṭaka Master Gupta, who is currently translating scriptures, often related: 'More than two thousand li southeast of Khotan lies the kingdom of Cakuka. Its king is pure in faith and reveres the Mahāyāna. Famous monks from various kingdoms who enter his territory are all tested; if they study the Hīnayāna, they are sent away without being allowed to remain, while those of the Mahāyāna are invited to stay and receive offerings. In the royal palace itself are kept three great sūtras: the Mahāprajñāpāramitā, the Mahāsaṃnipāta, and the Avataṃsaka, all comprising one hundred thousand verses. The king personally upholds them, clutching the keys himself; they are opened only for chanting and recitation, with offerings of incense and flowers. Furthermore, within the sanctuary there are various kinds of adornments, fully furnished with multiple treasures, everywhere hanging assorted seasonal and non-seasonal fruits, enticing the various lesser kings to enter and pay homage. That country also claims that more than twenty li southeast of the kingdom lies a precipitous mountain, within which are housed twelve texts—the Mahāsaṃnipāta, Avataṃsaka, Vaipulya Ratnakūṭa, Laṅkāvatāra, Vaipulya, Śāriputra-dhāraṇī, Puṣpakūṭa-dhāraṇī, Dosāradharmapiṭaka, Mahāprajñāpāramitā, eight divisions of the Prajñāpāramitā, Mahāmegha-sūtra, etc.—all of one hundred thousand verses each. The law of the land requires that they be protected and guarded by tradition. Moreover, it is said that three arhats in the absorption of cessation reside within the mountain caves, quietly guarding them in deep meditation. Every half month or month, monks travel to the mountain to shave the heads of the arhats. Truly, their divine power must be real: when their beards and hair are shaved, they grow back, yet they remain motionless in the absorption of cessation. An inconceivable field of merit, possessing this treasury to preserve! May future wise monarchs and sagacious rulers, planting virtue and succeeding sages, and lords who propagate the transformation of the Dharma transcribe and circulate them! Hearing of goodness within their realm, they should transmit it; hence it is recorded here. However, as the sages recede further into the past, mundane intellects gradually dim; unable to retain the entirety, they excerpted and transcribed only parts. Consequently, the Sanskrit bundles that arrived were incomplete. When abridged texts arrived, they were translated concisely; when extensive texts arrived, they were translated expansively. For this reason, the translations by the former masters Dharmarakṣa and Kumārajīva numbered variously twenty-seven, thirty, or thirty-one fascicles, the scrolls never fixed. As Sengjiu propagated the text, he always sighed with regret. But when he saw that in the Northern Qi era Yaśas had translated the Candragarbha-sūtra in twelve fascicles, and now in the Kaihuang era he again encountered Yaśas translating the Sūryagarbha-sūtra in fifteen fascicles, since both were originally ancient sections of the Mahāsaṃnipāta, he rejoiced from the depths of his heart. Thereupon, following them, he combined them into sixty scrolls. Although Sengjiu appended and integrated them, he had not yet refined the collation properly. There was a Śramana Hongqing of Daxingshan Si, whose discernment and knowledge were profound and clear. Having received an order to inspect, collate, and transcribe two sets of the entire canon of scriptures on behalf of the Empress, he subsequently corrected Sengjiu's \[work\]. > — English (machine translation) (machine translation) - [Previous: 5.14](https://indike.org/pramana/in.bauddha.taisho.2149.5.14) - [Next: 5.15.2](https://indike.org/pramana/in.bauddha.taisho.2149.5.15.2) - [Up: 5.15](https://indike.org/pramana/in.bauddha.taisho.2149.5.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2149~en-mt.5.15.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2149.5.15.1](https://indike.org/pramana/in.bauddha.taisho.2149.5.15.1) · Pramāṇa