大唐內典錄 5.15.4

5.15.4

服袈裟弟子扛輿昇山寺頂。合掌三禮彌
勒世尊。右繞三周訖還山下。奄然而卒。九
十餘矣。
安民論十二卷
陶神論十卷
因果論二卷
聖迹記二卷
塔寺記
經法東流記
十法記
僧尼制
右八部。合三十卷。相州大慈寺沙門釋靈
裕撰。裕即道憑法師之弟子也。軌師德量
善守律儀。慧解鉤深見聞泓博。兼內外學
為道俗歸。性愛傳燈情存著述。可謂篤識
高行沙門也。觀裕安民陶神因果。意存宣
通無上法寶。開皇十年追入見訖辭帝東
返。十一年春厚禮放之。
對根起行雜錄集（三十六卷）
三階位別錄集四卷
右二部四十卷。真寂寺沙門釋信行撰。行
魏人。少而落䰂。博綜群經。蘊獨見之明。顯
高蹈之迹。與先舊德解行弗同。不全聲聞
兼菩薩行。捨二百五十戒。居大僧下在沙
彌上。門徒悉行方等結淨。投陀乞食。日
止一飡。在道路行。無問男女率皆禮拜。
欲似法華常不輕行。此亦萬衢之一術也。
但人愛同惡異。緣之時復致譏此錄。誠並
引經論正文。而其外題無定准的。雖曰對
根起行幽隱。指體標榜於事少微。來哲儻
詳幸知有據。開皇二十年勅斷不聽行相
同箴勗。然其屬流廣海陸高之。
眾經錄目七卷
右開皇十四年。大興善寺沙門釋法經等
二十大德奉勅撰。揚化寺沙門明穆。區域
條分指蹤紘絡。日嚴寺沙門彥琮。覶縷緝
維考挍同異。故表略云。總計眾經。合有二
千五十七部。五千三百一十二卷。凡為七
軸。但法經等既未盡三國經本挍驗同異。
今唯且據十餘家錄聊簡可否。總標綱紀
位為九錄。區分品類有四十二分九初六
錄四十六分。略示經律三藏大小之殊。粗
顯譯傳是非真偽之別。後之三錄集傳記
注。前三分者。並是西域賢聖所撰。以非三
藏正經故為別錄。後之三分。並是此方名
德所修。雖不類西域所製。莫非毘贊正經
發明宗教。光輝開進後學。故兼載焉。
新合金光明經八卷
右一部。大興善寺沙門釋寶貴。開皇十七
年合。貴即周世道安神足。翫閱群典。見昔
晉世沙門支敏度合兩支兩竺一白五家首
楞嚴五本為一部作八卷。又合一支兩竺
三家維摩三本為一部作五卷。今沙門僧
就又合二讖羅什耶舍四家大集四本為一
部作六十卷。諸此合經文義宛具。斯既先
哲遺蹤。貴遂依承以為規矩。而金光明見
有三本。初曇無讖譯四卷。其次崛多譯為
五卷。又真諦譯復為七卷。其序果云。曇無
讖法師稱。金光明經篇品闕漏。每尋文揣
義謂此說有徵。而讐挍無指永懷寐寤。梁
武皇帝愍三趣之輪迴。悼四生之漂沒。汎
寶舟以救溺。秉慧炬以照迷。大同年中勅
遣直後張汜等送扶南。獻使反國。仍請名
僧及大乘諸論雜華經等。彼國乃屈西天
竺優禪尼國三藏法師波羅末陀。梁言真
諦。并齎經論。恭膺帝旨。法師遊歷諸國故
在扶南。風神爽悟悠然自遠。群藏淵部罔
不研究。太清元年始至京邑。引見殿內。武
帝躬申頂禮。於寶雲殿供養。欲翻經論。
寇羯憑陵大法斯舛國難夷謐。沙門僧隱
始得諮稟法師譯經。經目果闕三身分別
業障滅陀羅尼最淨地依空滿願等四品。
全別成為七卷。今新來經二百六十部內。
其間復有銀主陀羅尼品及囑累品。更請
崛多三藏出。沙門彥琮重覆挍勘。故貴今
合分為八卷。品部究足始自乎斯。文號經
王義稱深妙。願言幽顯頂戴護持。
十種大乘論
右大興善寺沙門釋僧粲撰。俗姓孫氏。陳
留人。少出家尚遊學江河南北靡所不經。
關隴西東觸處皆履。涉歷三國備齊陳周。
諸有法筵無不必踐。工難問善博尋。今為
二十五眾第一摩訶衍匠。故著斯論光贊
大乘。十種者。一無障礙。二者平等。三逆。
四順。五接。六挫。七迷。八夢。九相即。十中
道。引經論成文證據甚有軌轍。亦初學者
巧方便門也。
論場一部三十一卷
右一部。大興善寺沙門成都釋僧琨集。琨
即周世釋亡名之弟子。俗緣鄭氏。性沈審

Wearing his kāṣāya, carried in a sedan chair by his disciples, he ascended to the peak of the mountain monastery. Placing his palms together, he prostrated three times to Maitreya, the World-Honoured One, circumambulated three times to the right, and then returned to the foot of the mountain. He passed away peacefully, having lived more than ninety years.

Anmin lun (Treatise on Pacifying the People), 12 fascicles
Taoshen lun (Treatise on Cultivating the Spirit), 10 fascicles
Yinguo lun (Treatise on Cause and Effect), 2 fascicles
Shengji ji (Record of Sacred Traces), 2 fascicles
Tasi ji (Record of Pagodas and Monasteries)
Jingfa dongliu ji (Record of the Eastward Transmission of the Dharma)
Shifa ji (Record of the Ten Dharmas)
Sengni zhi (Regulations for Monks and Nuns)

The above eight works comprise a total of thirty fascicles. Compiled by the śramaṇa Shi Lingyu of Daci Monastery in Xiangzhou. Yu was a disciple of Dharma Master Daoping. He took his master's virtuous capacity as his model and scrupulously observed the vinaya precepts. His insightful understanding plumbed deep profundities, and his learning and experience were vast and broad. Combining internal [Buddhist] and external [secular] learning, he was a refuge for both monastics and laity. By nature he loved transmitting the lamp, and his heart was set on authoring works; he could truly be called a śramaṇa of solid discernment and lofty conduct. Observing Yu's Anmin [lun], Taoshen [lun], and Yinguo [lun], his intention was to proclaim and disseminate the unsurpassable Dharma jewel. In the tenth year of the Kaihuang reign-era, he was summoned to an imperial audience, and after taking leave of the Emperor, he returned east. In the spring of the eleventh year, he was granted permission to leave with generous courtesy.

Duigen qixing zalu ji (Miscellaneous Collection of Engaging in Practice According to Capacities), 36 fascicles
Sanjie weibie lu ji (Collection of the Distinct Records on the Stages of the Three Levels), 4 fascicles

The above two works comprise forty fascicles. Compiled by the śramaṇa Shi Xinxing of Zhenji Monastery. Xing was a native of Wei. He shaved his hair in his youth. He comprehensively mastered the various sūtras, harboured the clarity of independent insight, and displayed footprints of lofty detachment. His understanding and conduct were not identical with those of earlier virtuous masters: not entirely following the śrāvakas, he combined bodhisattva conduct; renouncing the two hundred and fifty precepts, he ranked below full monks and above novices. His disciples all practiced the Fangdeng confession and purity, dhūta ascetics, begging for food, and eating only once a day. When walking on roads, they bowed in veneration to everyone regardless of whether they were men or women, desiring to resemble the conduct of Sadāparibhūta in the Lotus [Sūtra]. This is also one path among ten thousand. However, humans love what agrees with them and dislike what differs; because of this, people from time to time leveled criticism at this catalogue. Although it indeed cites authoritative passages from the sūtras and śāstras, its external headings lack fixed standards; though described as subtly engaging in practice according to capacities, the designated substance and labels are somewhat obscure regarding the subject matter. If future sages examine it thoroughly, may they know it has textual grounds. In the twentieth year of the Kaihuang reign-era, an imperial decree proscribed its practice and prohibited the circulation of such admonitions. Nevertheless, its followers spread like a vast ocean, and high lands were filled with them.

Zhongjing lumu (Catalogue of the Scriptures), 7 fascicles

The above was compiled in the fourteenth year of the Kaihuang reign-era by twenty Great Virtues including the śramaṇa Shi Fajing of Daxingshan Monastery by imperial decree. The śramaṇa Mingmu of Yanghua Monastery classified sections and articles, establishing the overarching network; the śramaṇa Yancong of Riyansi carefully arranged threads and collated agreements and differences. Therefore, the memorial briefly states: "Calculating the various scriptures in all, there are 2,057 works in 5,312 fascicles, making a total of seven scrolls." However, since Fajing and the others had not yet fully collated the scripture copies of the Three Kingdoms to examine agreements and differences, they presently relied only on the catalogues of a dozen-odd authors to briefly select what was acceptable. Overall, marking the general structure, it is categorized into nine catalogues, distinguishing categories into forty-two divisions... [In] the first six catalogues and forty-six divisions, they briefly show the distinction between the Mahāyāna and Hīnayāna of the three piṭakas of sūtras and vinayas, and roughly manifest the differences of right and wrong, authentic and spurious in the translations and transmissions. The latter three catalogues are collections of treatises, chronicles, and commentaries. The first three divisions are all composed by sages and worthies of the Western Regions; because they are not primary sūtras of the three piṭakas, they constitute a separate catalogue. The latter three divisions were all composed by renowned and virtuous figures of this land; although not of the same kind as those produced in the Western Regions, they without exception assist the canonical scriptures, elucidate the tenets of the teaching, and illuminate and guide later learners, and were therefore recorded along with them.

Xinhe Jinguangming jing (Newly Combined Suvarṇaprabhāsa-sūtra), 8 fascicles

The above single work was collated and combined in the seventeenth year of the Kaihuang reign-era by the śramaṇa Shi Baogui of Daxingshan Monastery. Gui was a close disciple of Dao'an of the Zhou dynasty. Having studied and read the various scriptures, he saw that in the past during the Jin dynasty, the śramaṇa Zhi Mindu combined the five Śūraṅgama editions of five masters—the two Zhis, the two Zhus, and one Bai—into one work of eight fascicles; he also combined the three Vimalakīrti editions of three masters—one Zhi and two Zhus—into one work of five fascicles. Recently, the śramaṇa Sengjiu also combined the four Mahāsaṃnipāta editions of four masters—the two Dharmakṣemas, Kumārajīva, and Yaśas—into one work of sixty fascicles. The text and meaning in these combined scriptures were fully complete. Since these were the bequeathed footprints of former sages, Gui accordingly followed them as his model. Now, of the Suvarṇaprabhāsa, three editions were extant: the first, translated by Dharmakṣema in four fascicles; the next, translated by Jñānagupta into five fascicles; and also that translated by Paramārtha, again into seven fascicles. His preface indeed states: "Dharma Master Dharmakṣema stated that the chapters and sections of the Suvarṇaprabhāsa-sūtra were deficient and incomplete. Whenever he examined the text and weighed its meaning, he believed this statement had proof, but lacking means for collation, he kept it ever in mind sleeping and waking. Emperor Wu of the Liang, pitying the transmigration in the three destinies and mourning the drowning of the four kinds of born beings, launched the jeweled boat to rescue the drowning and held aloft the torch of wisdom to illumine the deluded. During the Datong reign-era, he decreed that the attendant-in-waiting Zhang Si and others escort the tribute envoys of Funan back to their country, and requested famous monks, Mahāyāna śāstras, and the Gaṇḍavyūha-sūtra and others. That country then invited the Tripiṭaka Master Paramārtha—rendered in Liang as Zhendi—from Ujjayinī in Western India, who brought scriptures and śāstras and respectfully received the imperial decree. The Dharma Master had travelled through various countries and was thus in Funan. His deportment was clear and perceptive, detached and far-reaching; there was no part of the profound collections of the various piṭakas that he had not investigated. In the first year of Taiqing he first reached the capital, was granted an audience in the palace, and Emperor Wu personally offered prostrations, providing for him in the Baoyun Hall with the intent of translating scriptures and śāstras. When the barbarian bandits invaded and ran rampant, the Great Dharma fell into disarray and the country was not at peace. Only then could the śramaṇa Sengyin consult the Dharma Master to translate the sūtra. The text of the sūtra indeed lacked four chapters: 'Distinguishing the Three Bodies', 'Eradication of Karmic Obstacles Dhāraṇī', 'Purified Grounds', and 'Relying on Emptiness to Fulfill Vows'. Fully distinguished, it made seven fascicles. Now, among the newly arrived 260 works of scriptures, there were further the 'Silver Master Dhāraṇī Chapter' and the 'Entrustment Chapter'. Tripiṭaka Master Jñānagupta was again requested to translate them, and the śramaṇa Yancong re-examined and collated them. Therefore Gui has now combined and divided it into eight fascicles. The chapters and sections being thoroughly complete began from this. Its text is called the king of sūtras, and its meaning is acclaimed as deep and subtle. May both the unseen and manifest revere and protect it."

Shizhong dasheng lun (Treatise on the Ten Kinds of Mahāyāna)

The above was composed by the śramaṇa Shi Sengcan of Daxingshan Monastery. His secular surname was Sun, a native of Chenliu. He left home in his youth and prized traveling for study, traversing north and south of the Yangtze and Yellow Rivers without omission, and treading everywhere east and west of Guanlong. He traveled across the Three Kingdoms, fully visiting Qi, Chen, and Zhou. Wherever there were Dharma assemblies, he never failed to attend. He was skilled in raising difficult questions and adept at broad inquiry. He is now the foremost Mahāyāna master among the Twenty-Five Assemblies; therefore he authored this treatise to glorify and extol the Mahāyāna. As for the ten kinds: first, unhindered; second, equality; third, contrariness; fourth, conformity; fifth, receiving; sixth, suppressing; seventh, delusion; eighth, dream; ninth, mutual identity; tenth, the Middle Way. It cites authoritative passages from sūtras and śāstras with evidence that conforms strictly to rules and methods; it is also a skillful expedient gateway for beginners.

Lunchang (Arena of Treatises), 1 work in 31 fascicles

The above single work was compiled by the śramaṇa Shi Sengkun of Daxingshan Monastery, [originally from] Chengdu. Kun was a disciple of Shi Wangming of the Zhou dynasty. His secular family was the Zheng clan. By nature he was deep and prudent,