大唐內典錄 5.15.5

5.15.5

善音聲。今為二十五眾教讀經法主。搜括
群經卷部連比。惟諸雜論篇軸參差引經
說云。欲知智者意廣讀諸異論。緣是採摭
先聖後賢所撰諸論。集為一部。稱曰論場。
譬世園場則五果百穀。戲場則歌舞音聲。
戰場則牟甲兵仗。道場則幡花寶蓋。種種
莊嚴。今此論場譬同於彼。無事不有。披帙
一閱俱覽百家。自利利人物我同益者也。
凡聖六行法
（二十卷　十卷　七卷　五卷　三卷　一卷）。
右六部。凡四十餘卷。滄州逸沙門釋道正
所撰。正頭陀為業。不隷名貫。悼時俗聲說。
故撰茲行門。廣採群典布列名目。開皇中
入京。僕射高頴重之。為建法筵談述行體。
名德患其切教不許流布。正遂逃越人世
埋名塵俗。不測其終。後收其遺文。恨相知
之遠矣。
達摩笈多傳四卷
通極論
辯教論
辯正論
通學論
善財童子諸知識錄
新譯經序合
右六部。合十卷。日嚴寺沙門釋彥琮撰。琮
俗緣李氏。趙郡柏仁人。世號衣冠門稱甲
族。少而通敏才藻內融。識洞幽微情同水
鏡。遇物便曉事罕再詳。其論傳辭並皆精
洽。通極者。破世諸儒不信因果。執於教迹
好生異端。此論所宗佛理為極。辯教者。明
釋教宣真孔教弘俗。論老子教不異俗儒。
靈寶等經則非儒攝。通學者。勸誘世人遍
師孔釋。令知外內備識俗真。善知識者。是
大因緣登聖越凡。不因知識無由達到。此
勸於人廣結知友。若善財焉。
述釋道安智度論解二十四卷（并道安自製序）
存廢論
傷學論
厭修論
右四部。合二十七卷。舍衛寺沙門釋慧影
撰。影俗緣江氏。巴西人。周世智度論師釋
道安義解之神趾。傳燈注水繼踵法輪。述
而不作弘摩訶衍。亦為二十五眾主。潛形
寺宇汎志慧流。迹罕人間情。多物外。文鋒
出口理窟入神。觀夫論興厥意可覩。傷學
論者為除謗法之愆。存廢為防姦求之意。
厭修令人改過服道者也。
占察經二卷
右一部。撿錄無目。經首題云。菩提登在外
國譯似近代出。今諸藏內並寫流傳。而廣
州有一僧。行塔懺法。以皮作二枚帖子。一
書善字。一書惡字。令人擲之。得善者好。得
惡者不好。又行自撲法。以為滅罪。而男女
合雜。青州亦有一居士。同行此法。開皇十
三年。有人告廣州官司。云是其妖。官司推
問。其人引證云。塔懺法依占察經。自撲法
依諸經中五體投地如太山崩。廣州司馬
郭誼來向岐州。具狀聞奏。有勅不信占察
經道理。令內史侍郎李元操共郭誼。就寶
昌寺問諸大德沙門。法經等報云。占察經
目錄無名及譯處。塔懺法與眾經復異。不
可依行。下勅云。諸如此者不須流行。
旌異傳二十卷
右一部。相州秀才儒林郎侯君。素奉隋文勅
撰。素名白。神思卓詭博綜玄儒。常居宰伯
之右。以問幽極之略。故著茲傳用悟士俗。
通命論兩卷
右一部。晉王府祭酒徐同卿。以為儒教亦
有三世因果之義。但以文言隱密理致幽
微。先賢由來未所辯立。卿今備引經史正
文會通運命歸於因果。意欲發顯儒教旨
宗助佛宣揚。導達群品咸奔一趣。斯蓋博
識能洞此玄云。
外內傍通比挍數法
右一部。翻經學士涇陽劉憑撰。憑內外學
數術偏工。每以前代翻經算數比挍術法
頗有不同。故為斯演。其序略云。世之道藝
有淺有深。人之稟學有疎有密。故尋算之
用也。則兼該大衍。其不思也。則致惑三
隅。然華夏數法。自有三等之差。天竺所陳。
何無異端之例。然先譯經並以大千稱為
百億。言一由旬為四十里。依諸算計悉不
相合。竊疑翻傳之日彼此異音。指麾之際
於斯取失。故錄眾經算數之法與華夏相
參。十十變之傍通對衍。庶擬翻譯之次執
而辯惑。既參經語。故附此錄。
開皇三寶錄一十五卷
右一部。翻經學士成都費長房所撰。房本
出家。周廢僧侶。及隋興復仍習白衣。時預
參傳筆受詞義。以歷代群錄多唯編經。至

[He was skilled in] sacred melody. Currently serving as master of chanting and recitation of the sūtra-teachings for the twenty-five assemblies, he searched and gathered the texts of the various sūtras in contiguous sets, noting only that the fascicles and scrolls of the various śāstras were uneven and disjointed. Quoting the saying of a sūtra: 'If you wish to know the mind of the wise, read extensively the diverse śāstras,' he therefore gathered and selected the treatises composed by earlier sages and later worthies, compiling them into a single work entitled *The Arena of Treatises* (*Lunchang*). Just as in the world an orchard-ground has five fruits and a hundred grains, a theater has songs, dances, and music, a battlefield has helmets, armor, and weapons, and a place of practice has banners, flowers, and jewelled canopies in varied adornment, so now this arena of treatises is comparable to those: nothing is lacking. Unrolling the scroll and glancing through once, one surveys a hundred schools at once, benefiting oneself and benefiting others, aiding self and other alike.

*The Sixfold Practice of Ordinary Beings and Sages* (*Fan sheng liuxing fa*), twenty fascicles (also in ten fascicles, seven fascicles, five fascicles, three fascicles, and one fascicle).
The above six works, in more than forty fascicles altogether, were composed by the untrammeled monk Śramaṇa Daozheng of Cangzhou. Daozheng took ascetic practices (dhūta) as his vocation and did not register under official monastic rosters. Grieving over the hollow talk of worldly customs, he composed this approach to practice, broadly gathering from the various scriptures and laying out categories. In the Kaihuang era, he entered the capital. The Vice Director of the Left Gao Jiong held him in high esteem and established a Dharma lecture for him to discourse on the substance of practice. Renowned and virtuous monks, distressed by the sharpness of his teachings, would not allow their circulation. Daozheng thereupon fled beyond the human world and buried his name in the dust of the mundane; his end was unknown. Later, when his remaining writings were recovered, it was lamented that someone who truly knew him had been so late to appear.

*Biography of Dharmagupta*, four fascicles;
*Treatise on Penetrating the Ultimate* (*Tongji lun*);
*Treatise on Discriminating the Teachings* (*Bianjiao lun*);
*Treatise on Discriminating the Orthodox* (*Bianzheng lun*);
*Treatise on Comprehensive Learning* (*Tongxue lun*);
*Catalogue of Sudhana-śreṣṭhi-dāraka's Good Friends* (*Shancai tongzi zhu zhishi lu*);
*Combined Prefaces to Newly Translated Sūtras* (*Xin yi jing xu he*).
The above six works, totaling ten fascicles, were composed by the monk Śramaṇa Yancong of Riyansi. Yancong's lay surname was Li, from Bairen in Zhaojun. His lineage was renowned for official robes and caps, known as an illustrious family. From youth he was sharp and quick, his literary talent refined within; his insight penetrated the subtle and obscure, his mind clear as a water-mirror. Meeting an object, he instantly understood it, rarely needing a second look. The prose of his treatises and biographies is throughout exquisite and comprehensive. The *Treatise on Penetrating the Ultimate* refutes the worldly Confucians who do not believe in karmic cause and effect, clinging to outer traces of teaching and fondly generating divergent views; the tenet of this treatise takes the Buddhist principle as ultimate. The *Treatise on Discriminating the Teachings* clarifies that the Buddhist teaching proclaims the absolute truth while the Confucian teaching promotes the mundane, and discusses the teaching of Laozi as being no different from mundane Confucianism, whereas scriptures such as the *Lingbao* are not subsumed under Confucianism. The *Treatise on Comprehensive Learning* encourages worldly people to study broadly under both Confucius and the Buddha, so that they may understand both the external and the internal, and be fully acquainted with both the conventional and the ultimate. A good friend (kalyāṇamitra) is a great condition for ascending to sagehood and transcending the ordinary; without a good friend, there is no way to arrive. This work encourages people to make extensive bonds with wise friends, just like Sudhana.

*An Exposition of Master Dao'an's Exegesis of the Mahāprajñāpāramitopadeśa*, twenty-four fascicles (together with Dao'an's self-composed preface);
*Treatise on Retention and Abrogation* (*Cun fei lun*);
*Treatise on Grieving over Learning* (*Shang xue lun*);
*Treatise on Weariness of Cultivation* (*Yan xiu lun*).
The above four works, totaling twenty-seven fascicles, were composed by the monk Śramaṇa Huiying of Shewei Si. Huiying's lay surname was Jiang, a native of Baxi. In the Zhou dynasty, he was a wondrous follower of the *Mahāprajñāpāramitopadeśa* master Śramaṇa Dao'an in doctrinal exegesis, transmitting the lamp, pouring the water, and treading closely behind in the turning of the wheel of the Dharma. 'Transmitting rather than innovating,' he promoted the Mahāyāna, and also served as head of the twenty-five assemblies. Concealing his presence within temple grounds, he let his mind drift in the stream of wisdom; his traces were rare in the human realm, his sentiments mostly beyond worldly things. The tip of his literary spear sprang from his mouth; his penetration into doctrinal depths was inspired. Looking upon the rise of these treatises, their intent may be discerned: the *Treatise on Grieving over Learning* was written to remove the fault of slandering the Dharma; *Retention and Abrogation* was to guard against insidious scheming; *Weariness of Cultivation* causes people to reform their errors and submit to the Way.

*Sūtra on Divination and Examination* (*Zhancha jing*), two fascicles.
The above one work: when checking the catalogues, there was no record. The title at the beginning of the sūtra states: 'Translated abroad by Bodhideng,' seeming to have appeared in recent times. Currently, it is copied and circulated in all canon collections. However, in Guangzhou there was a monk who practiced a stupa-repentance ritual, using leather to make two chits, one written with the word 'Good' and one with the word 'Evil.' He had people cast them: getting 'Good' was auspicious, and getting 'Evil' was inauspicious. Furthermore, he practiced a self-flinging method, taking it to eradicate sins, while men and women mingled promiscuously. In Qingzhou there was also a layman who practiced this method alongside him. In the thirteenth year of the Kaihuang era, someone denounced them to the Guangzhou authorities, saying it was sorcery. The authorities interrogated them, and that person cited proof, saying: 'The stupa-repentance ritual is based on the *Sūtra on Divination and Examination*; the self-flinging method is based on the five-limbed prostration like Mount Tai collapsing in various sūtras.' Guo Yi, Marshal of Guangzhou, came toward Qizhou and reported the details in a memorial. An imperial decree stated that the principles in the *Sūtra on Divination and Examination* were not to be believed, and ordered Li Yuancao, Attendant Gentleman of the Palace Secretariat, together with Guo Yi, to go to Baochang Si to question the venerable elder monks. Fajing and others reported: 'The *Sūtra on Divination and Examination* lacks a name and place of translation in the catalogues; the stupa-repentance ritual also diverges from the various sūtras, and must not be followed or practiced.' An imperial decree was issued: 'Things such as this need not be circulated.'

*Biographies of Manifest Marvels* (*Jingyi zhuan*), twenty fascicles.
The above one work was composed by Hou Junsu, Xiu Cai and Gentleman of Confucian Forests from Xiangzhou, who respectfully received the command of Emperor Wen of Sui. Junsu's personal name was Bai. His wondrous intellect was exceptionally ingenious, broadly encompassing the occult and the Confucian classics. Frequently seated to the right of prime ministers, he was consulted regarding the outlines of the dark and ultimate; therefore, he composed this work to enlighten scholar-officials and commoners.

*Treatise on Comprehending Destiny* (*Tongming lun*), two fascicles.
The above one work was written by Xu Tongqing, Libationer in the Prince of Jin's princely establishment. He held that the Confucian teaching also has the principle of karmic cause and effect across the three times, yet because the written words are concealed and the principles profound and subtle, earlier worthies had never discriminated or established it. Tongqing now fully cited standard texts from the classics and histories, harmonizing and unifying fortune and destiny to trace them back to karmic cause and effect, intending to bring to light the fundamental宗旨 of Confucianism to aid the Buddha in propagating the teachings, guiding all beings to hasten toward a single destination. Only one of broad learning could penetrate such profundity.

*Methods of Comparative Calculation Through Interpenetration of External and Internal [Systems]* (*Wai nei bangtong bijiao shufa*).
The above one work was composed by Liu Ping, translation scholar from Jingyang. Ping was skilled in both Buddhist and non-Buddhist studies and was particularly adept at numerological and mathematical arts. Considering that the calculation methods and comparative techniques used in translating sūtras across earlier dynasties differed considerably, he therefore wrote this exposition. His preface says in brief: 'The arts of the world have shallow and deep; people's endowed learning has coarse and fine. Therefore, if one investigates the utility of reckoning, it embraces the Great Expansion; if one fails to reflect, it causes confusion over the three corners. Now, the numerical methods of China naturally have distinctions of three tiers; how could the expositions of India have no divergent standards? Yet earlier translated sūtras all referred to a great trichiliocosm as a hundred koṭis, and said that one yojana is forty li. In accordance with various calculations, none of these match. I suspect that at the time of translation, the sounds on each side differed, and in the midst of giving directives, errors were introduced. Therefore, I have recorded the mathematical methods in the various sūtras and compared them with those of China, multiplying by tens and mutually expanding through interpenetration, in the hope that those engaged in translation may consult them to resolve confusions. Since it engages with the language of the sūtras, it is appended to this catalogue.'

*Record of the Three Jewels in the Kaihuang Era* (*Kaihuang sanbao lu*), fifteen fascicles.
The above one work was composed by Fei Changfang, translation scholar from Chengdu. Changfang originally left the household, but when the Zhou suppressed the monastic order, and up to the Sui restoration, he remained a layman. At times he participated in the translation work, writing down dictated texts and polishing phrasings. Because many catalogues across the dynasties recorded only sūtras, while