大唐內典錄 5.15.3

5.15.3

平六年。相結西遊。往還七載。凡得梵經二
百六十部。迴到突厥。聞周滅齊併毀佛法。
進無所歸退則不可。遷延彼國遂逢志德。
如渴值飲若暗遇明。仍共尋閱所得新經
請翻名題勘舊錄目。頻覺巧便。有殊前人
律等內誠各私慶幸。獲寶遇匠得不虛行。
同誓焚香共契宣譯。大隋受禪佛法即興。
周等齎經先來應運。開皇元年季冬屆止。
勅旨付司訪人令翻。崛多四年方果入國。
處處興善將事弘宣。五年勅旨。即令崛多
共婆羅門沙門若那竭多開府高恭恭息都
督天奴和仁又婆羅毘舍達等道俗六人。
令於內史內省翻梵古書及乾文等。于時
廣濟寺。唯獨耶舍一人舍譯經。至七年別
勅崛多。便兼翻經兩頭來往。到十二年翻
書訖了。合得二百餘卷。進畢。爾時耶舍先
已終亡。仍勅崛多專主翻譯。仍移法席就
大興善。更召婆羅門沙門達摩笈多并遣
高天奴高和仁兄弟等同翻。又增置十大
德沙門。僧休法粲法經慧藏洪遵慧遠法
纂僧暉明穆曇遷等。監掌始末銓定指歸。
其十四部。本行集經。七十六卷。並是餘處。
十一年前崛多自翻。沙門彥琮製序。皆是
其十七部。法炬等八十九卷。十二年來在
大興善寺禪堂內出。沙門笈多高天奴兄
弟等助。沙門明穆沙門彥琮重對梵本再
更覆勘整理文義。其外尚有九十餘部見
在。續翻訖隨附錄。仰惟如來金口所唱。異
類各蒙悟解。譬如日月耀天。迦葉阿難親
承梵音結集布乎皮牒。猶如炬燭朗夜。後
漢迄今國俗殊別。宣譯著在文言。狀如螢
燈照室。所冀石火之繼太陽以影傳光。津
液法流露潤含識。庶無斷絕。若論真偽本
末。可得同年而比校哉。
無所有菩薩經四卷
護國菩薩經二卷
佛華嚴入如來不思議境界經二卷
大雲請雨經
東方最勝燈王如來經
大乘三聚懺悔經
右六經十一卷。亦是崛多笈多二師於興
善續出。長房錄闕名。今搜現入藏經有之。
故附此第。
增一數四十卷（略諸經論所有數法從一至十至百乃至千萬有似數林）
佛性論二卷
眾經錄
右三部。合四十三卷。相州前定國寺沙門
釋法上撰。上戒山崇峻慧海幽深。德可軌
人威能肅物。故魏齊世歷為統都。所部僧
尼減三百萬。而上綱紀將四十年。當文宣
時盛弘釋典。上總擔荷並得緝諧。內外闡
揚黑白咸允。非斯柱石。孰此棟梁。景行既
彰逸響遐被。致高句麗國大丞相王高德
乃深。懷正信崇重大乘。欲以釋風被之海
曲。然莫測法教始末緣由。自西徂東年世
帝代。故從彼國件錄事條。遣僧義淵乘帆
向鄴啟發未聞事條。略云。釋迦文佛入涅
槃來。至今幾年。又在天竺經歷幾年。方到
漢地初到何帝。年號是何。又齊陳國佛法
誰先。從爾至今歷幾年帝。請乞具注。其十
地智度地持金剛般若等諸論。本誰述作。
著論緣起靈瑞所由。有傳紀不。謹錄諮審
垂為釋疑。上答。佛以姬周昭王二十四年
甲寅歲生。十九出家三十成道。當穆王二
十四年癸未之歲。穆王聞西方有化人出。
便即西入而竟不還。以此為驗。四十九年
在世。滅度已來至今齊世武平七年丙申。
凡一千四百六十五年。後漢明帝永平十
年。經法初來。魏晉相傳至今。孫權赤烏年。
康僧會適吳方弘教法。地持是阿僧佉比
丘從彌勒菩薩受得其本。晉安帝隆安年。
曇無讖為河西王沮渠蒙遜譯。摩訶衍論
龍樹菩薩造。晉隆安年。鳩摩什婆至長安
為姚興譯。十地論金剛般若論。並是僧佉
弟婆藪槃豆造。至後魏宣武帝時。三藏法
師菩提留支始翻。上答指訂由緣甚廣。今
略舉要以示異同。而上所服素納袈裟一
鉢三衣。外更無聚積。諸受請供感世利財。
起一山寺。名為合水。山之極頂造彌勒堂。
常願往生覲覩彌勒。四事供養百五十僧。
齊破法湮。山寺弗毀。上私隱俗習業如
常。常願殘年見三寶。復更一頂禮慈氏如
來。業行既專精誠感徹。心如注石。遂屬
開皇。至尊龍飛佛日還照。上果情願力疾

[In the sixth year of Tianping] they banded together to travel west, a journey of seven years there and back. In all they obtained two hundred and sixty Sanskrit scriptures. On their return to the Göktürks, they heard that the Zhou had destroyed Qi and had simultaneously destroyed the Buddhadharma. They could neither advance having nowhere to return, nor could they retreat. Lingering in that country, they then encountered Zhide. It was like the thirsty finding drink or the blind meeting light. Thereupon they together investigated and perused the newly obtained scriptures, requesting that titles be translated and checked against the old catalogues. Time and again they noticed how skilful and proficient he was, far surpassing earlier figures. In their hearts, Senglü and the others secretly congratulated themselves, feeling that to have obtained such treasures and met such a master meant their journey had not been in vain. Together they burned incense and made a mutual vow to translate and propagate them. When the Great Sui received the abdication, the Buddhadharma immediately flourished. Sengzhou and others, bearing the scriptures, arrived in advance to meet the opportune moment, arriving in the final month of winter in the first year of Kaihuang. An imperial decree was issued committing them to the appropriate office to seek out persons to have them translated. Jñānagupta finally succeeded in entering the country only in the fourth year. Everywhere Xingshan Si was preparing for propagation. In the fifth year, an imperial decree directly commanded Jñānagupta, together with the Brāhmaṇa monk Jñānagupta, Area Commander-in-chief Gao Gong, his son Chief Area Commander Tiannu, Heren, and the Brāhmaṇa Viśuddha, six persons in total of the ordained and the laity, ordering them to translate ancient Sanskrit books, astronomical treatises, and the like in the Palace Secretariat and Chancellery. At that time, in Guangji Si, Yaśas alone translated scriptures. In the seventh year, a separate decree was issued to Jñānagupta, having him concurrently translate scriptures, travelling back and forth between the two places. By the twelfth year, the translation of the books was completed, yielding over two hundred scrolls in all, which were presented to the emperor. By then, Yaśas had already passed away. An imperial decree was then given for Jñānagupta to take sole charge of translation, and the doctrinal assembly was moved to Da Xingshan Si. The Brāhmaṇa monk Dharmagupta was further summoned, and Gao Tiannu, Gao Heren, and their brothers were dispatched to translate together. Moreover, ten Great Virtues among the monks were added: Sengxiu, Facan, Fajing, Huizang, Hongzun, Huiyuan, Fajuan, Senghui, Mingmu, Tanqian, and others, to oversee the process from beginning to end and determine the purports.

Those fourteen works, including the Fo benxing ji jing, in seventy-six scrolls, were all translated by Jñānagupta himself in other places before the eleventh year, with prefaces composed by the monk Yancong.

Those seventeen works, including the Faju [tuoluoni jing], in eighty-nine scrolls, have been produced since the twelfth year inside the meditation hall of Da Xingshan Si, assisted by the monk Dharmagupta, Gao Tiannu, and his brothers. The monks Mingmu and Yancong repeatedly collated them against the Sanskrit manuscripts, re-checking and refining the wording and meaning. Besides these, there are over ninety works still extant, which will be appended to the catalogue as their translation is successively completed.

I respectfully reflect that when the Tathāgata spoke with his golden mouth, different classes of beings each received understanding, like the sun and moon illuminating the heavens. Kāśyapa and Ānanda personally received the Sanskrit sounds, compiling them and setting them down on leather leaves and birch bark, like torches brightening the night. From the Later Han to the present, the customs of our country have differed widely; the translations and their propagation have been recorded in the written language, resembling a firefly's lantern lighting a room. It is hoped that the spark of flint will succeed the great sun, passing light through shadows, and that the moisture of the Dharma's flow will moisten sentient beings with dew, praying it will never cease. If we speak of true and false, roots and branches, can they be compared within the same age?

Wusuoyou pusa jing, 4 scrolls
Huguo pusa jing, 2 scrolls
Fo huayan ru rulai busiyi jingjie jing, 2 scrolls
Dayun qingyu jing
Dongfang zuisheng dengwang rulai jing
Dacheng sanju chanhui jing

The above six sūtras in eleven scrolls were also successively produced at Xingshan Si by the two masters Jñānagupta and Dharmagupta. Their titles were missing in Fei Changfang's catalogue, but having now searched them out among the sūtras currently admitted to the canon, they are appended to this sequence.

Zengyi shu, 40 scrolls (briefly compiling all the numerical Dharmas from sūtras and śāstras, from one to ten, to a hundred, up to ten million, resembling a forest of numbers)
Foxing lun, 2 scrolls
Zhongjing lu

The above three works in a total of forty-three scrolls were composed by the monk Shi Fashang of former Dingguo Si in Xiangzhou. Shang's mountain of precepts was lofty and towering, and his ocean of wisdom was profound and deep. His virtue could serve as a model for men; his majesty could solemnize all beings. Thus throughout the Wei and Qi dynasties, he successively served as Controller and Chief Controller. The monks and nuns under his administration numbered nearly three million, and Shang governed their order for nearly forty years. During the reign of Emperor Wenxuan, the Buddhist teachings were grandly propagated; Shang bore the responsibility overall and brought them all into harmony. Expounding and promoting internally and externally, both monastics and laity were thoroughly satisfied. If not this pillar of stone, who could be such a roof-beam? His admirable conduct having become manifest, his lofty fame reached far abroad, leading the Grand Chancellor of Goguryeo, King Gaode, to deeply cherish right faith, revere the Mahāyāna, and wish to extend the Buddhist customs to his sea-encircled realm. Yet not understanding the origin and details of the teachings or the years, generations, and dynasties from west to east, he compiled a list of questions from his state and dispatched the monk Uiyeon to sail to Ye to clarify what had not yet been heard. The questions said in brief:

'Since Śākyamuni Buddha entered nirvāṇa, how many years have passed until now? Furthermore, how many years did it pass through in India before reaching the land of Han? Under which emperor did it first arrive, and what was the reign title? Moreover, between the Qi and Chen states, whose Buddhadharma came first? From then until now, how many years and emperors have elapsed? We pray you will note them in full. Regarding the various treatises such as the Daśabhūmika, the [Mahā]prajñā[pāramitopadeśa], the Bodhisattvabhūmi, and the Vajracchedikā-prajñāpāramitā, who originally composed them? What were the causes and auspicious omens for the composition of these treatises? Are there biographies and records? We respectfully record these inquiries, praying that you deign to resolve our doubts.'

Shang replied: 'The Buddha was born in the twenty-fourth year of King Zhao of the Ji-Zhou dynasty, the jia-yin year. At nineteen he left home, and at thirty he attained the Way, which fell in the twenty-fourth year of King Mu, the gui-wei year. King Mu heard that a transformed man had appeared in the west, and immediately went westward and never returned; this serves as proof. He was in the world for forty-nine years. From his parinirvāṇa to the present, the seventh year of Wuping of the Qi dynasty, the bing-shen year, it has been 1,465 years. In the tenth year of the Yongping era of Emperor Ming of the Later Han, the scriptures and Dharma first arrived. Transmitted successively through the Wei and Jin down to the present, it was during the Chiwu era of Sun Quan that Kang Senghui went to Wu and began to propagate the teachings. The Bodhisattvabhūmi was received in its original manuscript by the monk Asaṅga from Maitreya Bodhisattva; during the Long'an era of Emperor An of the Jin, Dharmakṣema translated it for Juqu Mengxun, King of Hexi. The Mahāyāna treatise (Mahāprajñāpāramitopadeśa) was composed by Nāgārjuna Bodhisattva; in the Long'an era of the Jin, Kumārajīva reached Chang'an and translated it for Yao Xing. The Daśabhūmivyākhyāna and the Vajracchedikā-śāstra were both composed by Asaṅga's younger brother Vasubandhu; in the time of Emperor Xuanwu of the Later Wei, the Tripiṭaka master Bodhiruci first translated them.'

Shang's reply addressed the origins and details extensively; now I have briefly cited the essentials to show agreements and differences. As for the plain patched robe Shang wore, and his single bowl and three robes, he accumulated nothing beyond them. Using all the offerings and secular wealth he received, he built a mountain temple named Heshui. At the highest summit of the mountain, he erected a Maitreya Hall, constantly vowing to be reborn there to gaze upon Maitreya, and provided the four requisites of support to one hundred and fifty monks. When the Qi destroyed the Dharma and submerged it, this mountain temple was not destroyed. Shang secretly hid among the laity, practising his studies as usual. He constantly prayed that in his remaining years he might see the Three Jewels, and once again make a prostration to the Benevolent Tathāgata. His practice being devoted and his sincerity deeply penetrating, his heart firm as a rock, he lived to witness the Kaihuang era. The Sovereign ascended like a dragon, and the sun of the Buddha shone again. Shang's wish was fulfilled, and though infirm with illness, he