大唐內典錄 5.7

5.7

周眾經要二十二卷
一百二十法門
右二部二十三卷。魏丞相王。宇文黑泰興
隆釋典崇重大乘。雖攝萬機恒闡三寶。第
內每常供百法師。尋討經論講摩訶衍。遂
命沙門釋曇顯等。依大乘經撰菩薩藏眾
經要及一百二十法門。始從佛性終至融
門。而開講時即恒宣述。永為常則。以代先
舊五時教迹。迄今流行山東江南。雖稱學
海軌儀揩則更莫是過。乃至香火梵音禮
拜嘆佛。悉是其內。每事徵覈領綱有據。
五明論（一聲論二醫方論三工巧論四呪術論五符印論周二年出）
右明帝世。波頭摩國三藏律師攘那跋陀
羅。周言智賢。共闍那耶舍於長安舊城婆
伽寺譯。耶舍崛多闍那崛多等傳譯。沙門
智𬿑筆受。
婆羅門天文二十卷（天和年出）
右武帝世。摩勒國。沙門達摩流支。周言法
希。為大塚宰晉蕩公宇文護譯。
定意天子所問經五卷（出大集天和六年譯沙門圓明筆受）
寶積經三卷（天和六年譯沙門道𮗿筆受）
如來智不思議經三卷
大乘同性經四卷（一名佛十地經一名一切佛行入智毘盧遮那藏經天和五年譯上
儀同城陽公簫吉筆受）
佛頂呪經并功能（保定四年譯學士鮑永筆受）
大雲輪經請雨品第一百（天和五年譯沙門圓明筆受初出）
右六部一十七卷。武帝世。摩伽陀國三藏
禪師闍那耶舍。周言藏稱。共二弟子耶舍
崛多闍那崛多等。為大塚宰晉蕩公宇文
護。於長安舊城四天王寺譯。柱國平陽公
侯伏壽為總監撿挍。
金光明經更廣壽量大辯陀羅尼五卷（第二出於歸聖寺譯
智僊筆受）
須跋陀羅因緣論二卷（於四天王寺譯沙門圓明筆受）
十一面觀世音呪并功能經（於四天王寺譯上儀同城陽公蕭吉筆受）
右三部八卷。武帝世。優婆國三藏法師耶
舍崛多。周言稱藏。共小同學闍那崛多。為
大塚宰宇文護譯。
金色仙人問經二卷（於長安四天王寺譯簫吉筆受）
妙法蓮華普門重誦偈
種種雜呪經
佛語經（上三經並在益州龍淵寺譯）
右四部。合五卷。武帝世。北天竺揵達國三
藏法師闍那崛多。周言志德。於益州為總
管上柱國譙王宇文儉譯。沙門圓明筆受。
釋老子化胡傳
十八條難道章
右二卷。新州願果寺沙門釋僧勔撰。勔以
像代邪正相參。季俗澆情易為趨競。未辯
真偽更遞譽毀。今以十八條雖撿三科遣
釋。則聖賢皎然凡俗見矣。其序略云。勔以
老子與尹喜西度化胡出家。老子為說經
戒。尹喜作佛教化。又稱是鬼谷先生撰。南
山四晧注。未善尋者莫不信從。以為口
實。異哉此傳。君子尚不可罔。況貶大聖乎。
今誠尋此說。非直人世差錯。假託名字。亦
乃言不及義翻辱老子。意者聖人君子不
出此言。將是無識異道誇競佛法。託鬼谷
四皓之名。附尹喜傳。後作此異論用迷凡
俗。傳而不習。夫子不許。妄作者凶。老君所
誡。此之巨患增長三塗。宜應純正救其
此失。然教有內外。用生疑似。人有聖賢。多
迷本迹。今考挍年月究尋人世。依內經外
典。採摭群達誠言。區別真假。使一覽便見
也。
散花論八卷
右楊州栖玄寺沙門釋慧善撰。善工毘曇
學。以智度論。每引小乘以證成義善。故依
文次第散釋。譬諸星月助朗太陽。猶如眾。
花繽紛而散。故名散花論也。序略云。著述
之體。貴言約而理豐。余頗悉諸今覼縷者。
正由斯𨅊罕人諳練。是以觸義慇懃逢文
指掌。詳覽君子想鑒鄙心焉。善太清季上
江陵承聖。末入關在長安舊城崇華寺。柱
國塚宰別供養。敷演法勝。迄于壽終。六
十餘矣。
至道論
淳德論
遣執論
不殺論
去是
非論
修空論
影喻論
法界寶人銘（并
序）
厭食相文　僧崖菩薩傳（保定二年於成都燒身當焚身日數百里內
人悉集看肉骨俱盡唯留心在天花瑞相具在傳載長房親見）
韶法師傳（并讚）
驗善知識傳（擬陸果觀音應驗記）
右十二卷。武帝世。沙門釋亡名著。名俗
姓宗。諱闕殆。南陽人。為梁竟陵王友。曾
不婚娶。梁敗出家。改名止蜀。齊王入京
請將謁帝。以元非沙門欲逼令反俗。并遣
少保蜀郡以別書勸喻。報書云。六不可。
其後略云。沙門持戒心口相應。所列六條
若有一誑。生則蒼天厭之靈神殛之。死則
鐵鉗拔之融銅灌之。仰戴三光。行年六十。
不欺暗室。況乃明世。且鄉邑殄喪宗戚
衰亡。貧道何人獨堪長久。誠得收迹山中
攝心塵外。支養殘命敦修慧業。此本志也。
寄骸精舍乞食王城。稱力行道隨緣化物。
此次願也。如其不爾。獨處丘壑安能憒憒
久住閻浮地乎。有集十卷。文多清素語恒
勸善。存質去華。見重於世。
三寶集一十一卷
右一部。武帝世。沙門釋靖藹依諸經論撰
出。弘贊大乘光揚像代。錄佛法僧事。故
云三寶集。藹後厭身。遂自捐命。其捨壽日。
遺偈略云。一見身多過。二不能護法。三欲
速見佛。早令身自在。法身自在已。在在諸
趣中。隨有利益處。護法救眾生。又復業應
盡。有為法皆然。三界皆無常。時來不自在。
他殺及自死。終歸如是處。智者所不樂。應
當如是思。眾緣既運湊。業盡於今日。凡三
十餘偈。山壁樹葉血遍書已。然後捨命。
二教論
右一論。武帝世。既崇道法欲齊三教。時俗
紛然異端競作。始以天和四年三月十五
日。召集德僧名儒道士文武百官二千餘
人。於大殿上帝昇御筵身自論義。欲齊三
教。至二十日。復集論義。四月十五日如前
集議。到二十五日。司隷大夫甄鸞上笑
道論。至五月十日大集群臣評笑道論以
為不可。即於殿庭以火焚之。至九月。沙門
釋道安。慨時俗之昏蒙。遂纂斯二教論。以
光至理。有一十二篇。以內外二教為本。道
無別教攝入儒流。易之謙謙斯其徒也。故
外論之本。古昔先王為教主也。仁義五常
為教體也。孔丘述之亦非主也。是以外教
之宗治身治國。盡於身代餘不有言。內教
之本以佛為教主。除惑入正為教所歸。諸
餘道俗贊述而已。是以內教之宗不以身
為累本意存心惑。是稱內也。道教云。天下
大患莫若有身。斯言同儒。故入外攝。故內
外二教文理卓明。初帝重道而輕佛。欲除
佛而存道。及覽安論無以抗之。遂二教俱
除別立通道觀。簡二教諸人達解三教者。
置員立學。著衣冠而登其門焉。餘如續高
僧傳。

Essential Points of the Various Sūtras of the Zhou, twenty-two fascicles;
One Hundred and Twenty Dharma Gates.
The above two works, in twenty-three fascicles. Yuwen Heitai, Prince and Chancellor of the Wei, promoted the Buddhist scriptures and revered the Mahāyāna. Though he managed the myriad affairs of state, he constantly propagated the Triratna. Within his residence, he regularly offered provisions to a hundred Dharma masters to examine sūtras and treatises and lecture on the Mahāyāna. He then ordered the śramaṇa Shi Tanxian and others to compile the Essential Points of the Various Sūtras of the Bodhisattva-piṭaka and the One Hundred and Twenty Dharma Gates, relying on the Mahāyāna sūtras. It began with the Buddha-nature and ended with the gate of integration. Whenever he gave lectures, he constantly expounded them, establishing them as an everlasting standard to replace the old traces of the five-period teachings. To this day, they are in circulation in Shandong and Jiangnan. Although acclaimed as an ocean of learning, nothing surpasses them as a model and canon. Even offering incense and light, Sanskrit chanting, bowing in homage, and praising the Buddha are entirely included within them. Every matter is investigated and verified, and the core outlines are supported by evidence.

Treatises on the Five Sciences (1. Science of Grammar and Sound, 2. Science of Medicine, 3. Science of Arts and Crafts, 4. Science of Incantations, 5. Science of Talismans and Seals; produced in the second year of the Zhou).
The above was translated during the reign of Emperor Ming in the Baghe Monastery in the old city of Chang'an by the Vinaya master of the Tripiṭaka, Jñānabhadra—in the Zhou language called Zhixian (Wise and Worthy)—from the country of Padma, together with Jñānayaśas. Yaśagupta, Jñānagupta, and others served as translators, and the śramaṇa Zhiyun transcribed the text.

Brahman Astronomy, twenty fascicles (produced in the Tianhe reign era).
The above was translated during the reign of Emperor Wu by the śramaṇa Dharmaruci—in the Zhou language called Faxi (Longing for Dharma)—from the country of Mole, for the Grand Preceptor and Duke Dang of Jin, Yuwen Hu.

Sūtra on the Questions of the Devaputra of Settled Thought, five fascicles (extracted from the Mahāsaṃnipāta; translated in the sixth year of Tianhe; transcribed by the śramaṇa Yuanming);
Ratnakūṭa-sūtra, three fascicles (translated in the sixth year of Tianhe; transcribed by the śramaṇa Daoxu);
Sūtra on the Inconceivable Wisdom of the Tathāgata, three fascicles;
Sūtra on the Same Nature of the Mahāyāna, four fascicles (also called Sūtra on the Ten Stages of the Buddha, also called Sūtra on the Vairocana Treasury of All Buddhas' Practices Entering Wisdom; translated in the fifth year of Tianhe; transcribed by the Senior Equal to the Three Divisions and Duke of Chengyang, Xiao Ji);
Sūtra on the Uṣṇīṣa Dhāraṇī and Its Efficacy (translated in the fourth year of Baoding; transcribed by the Erudite Bao Yong);
Sūtra of the Great Cloud Wheel, Chapter One Hundred: Requesting Rain (translated in the fifth year of Tianhe; transcribed by the śramaṇa Yuanming; first translation).
The above six works, in seventeen fascicles. During the reign of Emperor Wu, the Dhyāna master of the Tripiṭaka, Jñānayaśas—in the Zhou language called Zangcheng (Renowned as a Treasury)—from the country of Magadha, together with his two disciples Yaśagupta and Jñānagupta, translated them for the Grand Preceptor and Duke Dang of Jin, Yuwen Hu, at the Monastery of the Four Heavenly Kings in the old city of Chang'an. Hou Fushou, Pillar of State and Duke of Pingyang, acted as chief overseer and inspector.

Great Splendor Dhāraṇī on the Further Extension of the Lifespan from the Suvarṇaprabhāsa-sūtra, five fascicles (second translation; translated at Guisheng Monastery; transcribed by Zhixian);
Treatise on the Causes and Conditions of Subhadra, two fascicles (translated at the Monastery of the Four Heavenly Kings; transcribed by the śramaṇa Yuanming);
Sūtra of the Incantation of the Eleven-Faced Avalokiteśvara and Its Efficacy (translated at the Monastery of the Four Heavenly Kings; transcribed by the Senior Equal to the Three Divisions and Duke of Chengyang, Xiao Ji).
The above three works, in eight fascicles. During the reign of Emperor Wu, the Dharma master of the Tripiṭaka, Yaśagupta—in the Zhou language called Chengzang (Renowned Treasury)—from the country of Uba, together with his younger fellow student Jñānagupta, translated them for the Grand Preceptor Yuwen Hu.

Sūtra on the Questions of the Golden Rṣi, two fascicles (translated at the Monastery of the Four Heavenly Kings in Chang'an; transcribed by Xiao Ji);
Repeated Recitation Verses on the Universal Gate of the Saddharmapuṇḍarīka;
Sūtra of Various Incantations;
Sūtra of the Buddha's Words (the above three sūtras were all translated at Longyuan Monastery in Yizhou).
The above four works, totaling five fascicles. During the reign of Emperor Wu, the Dharma master of the Tripiṭaka, Jñānagupta—in the Zhou language called Zhide (Virtuous Resolve)—from the country of Gandhāra in Northern India, translated them in Yizhou for the Governor-General, Upper Pillar of State, and Prince of Qiao, Yuwen Jian. The śramaṇa Yuanming transcribed the texts.

Explication of Laozi's Biography of Converting the Barbarians;
Eighteen Articles of Objections to Daoism.
The above two fascicles were composed by the śramaṇa Shi Sengmian of Yuanguo Monastery in Xinzhou. Sengmian considered that in the Semblance Dharma age, the heterodox and the orthodox intermingled, and the frivolous inclinations of declining customs made it easy to rush after rivalry; failing to distinguish the authentic from the spurious, people praised and blamed by turns. Now, in eighteen articles, although examining the three divisions to dispel and resolve them, the sagely and the virtuous are made as clear as day for ordinary mortals to see. His preface says in brief: Sengmian noted that regarding Laozi crossing to the west with Yin Xi to convert the barbarians to leave household life—Laozi preaching the sūtras and precepts, and Yin Xi acting as the Buddha to convert them—it was also claimed that this was composed by Master Guigu and annotated by the Four Whiteheads of the Southern Mountains. Those who do not examine it thoroughly without exception believe and follow it, taking it as material for talk. How strange is this biography! Even a gentleman cannot be deceived, how much less can a Great Sage be disparaged! Now, honestly examining this account, not only are the historical eras in error and names falsely borrowed, but also the words do not reach the intended meaning and in fact insult Laozi. In my estimation, sages and gentlemen would never utter such words; it must be ignorant followers of heterodox ways, competing in boastfulness against the Buddhadharma, who borrowed the names of Guigu and the Four Whiteheads, appended it to the biography of Yin Xi, and later fabricated this bizarre treatise to bewilder the ordinary world. 'To transmit without learning' was disallowed by the Master; 'recklessly inventing brings misfortune' was a admonition of Lord Lao. Such a great calamity increases the three evil destinies; one should properly be pure and rectify this failing. However, teachings have inner and outer, which give rise to doubts; people have the sagely and the virtuous, yet mostly mistake the original state for its manifestations. Now, examining the years and months, investigating human eras, relying on the inner sūtras and outer classics, and gathering the sincere words of various accomplished figures, I distinguish the true from the false so that one may see it at a glance.

Treatise on Scattering Flowers, eight fascicles.
The above was composed by the śramaṇa Shi Huishan of Qixuan Monastery in Yangzhou. Huishan was skilled in Abhidharma studies. Considering that the Mahāprajñāpāramitopadeśa constantly cites the Hīnayāna to verify and establish meanings, he accordingly provided scattered explanations following the sequence of the text, likened to the stars and moon aiding the illumination of the sun, or like an abundance of various flowers fluttering and scattering; hence it is named Treatise on Scattering Flowers. The preface says in brief: In the style of composition, conciseness of language and richness of principle are valued. I understand this quite well; that I am now going into detailed narration is precisely because few people are familiar with this text. Therefore, in touching upon meanings I am diligent, and encountering the text I make it as clear as pointing to one's palm. I hope the gentlemen who peruse it carefully will appreciate my humble intention. In the late Taiqing reign era, Huishan went up to Jiangling in the late Chengsheng reign era, entered the pass, and resided at Chonghua Monastery in the old city of Chang'an. The Pillar of State and Grand Preceptor provided special offerings for him. He expounded and proclaimed the outstanding Dharma until the end of his life, over sixty years of age.

Treatise on the Ultimate Way;
Treatise on Pure Virtue;
Treatise on Discarding Attachments;
Treatise on Non-Killing;
Treatise on Dispelling Right and Wrong;
Treatise on Cultivating Emptiness;
Treatise on the Metaphor of Shadows;
Inscription on the Precious Person of the Dharmadhātu (with preface);
Text on the Characteristics of Disgust with Food;
Biography of the Bodhisattva Sengya (in the second year of Baoding he burned his body in Chengdu; on the day he immolated himself, people within several hundred li all gathered to watch; flesh and bones were entirely consumed, only his heart remained; the auspicious signs of heavenly flowers are fully recorded in the biography; Changfang saw it in person);
Biography of Dharma Master Shao (with eulogy);
Biographies of Verified Good Spiritual Friends (modeled after Lu Guo's Records of Avalokiteśvara's Resonant Responses).
The above twelve fascicles were written during the reign of Emperor Wu by the śramaṇa Shi Wangming. His secular surname was Zong, and his taboo name was Quedai. A native of Nanyang, he was a friend of Prince Jingling of the Liang. He never married. After the fall of the Liang he left the household life, changed his name, and stayed in Shu. When the Prince of Qi entered the capital, he requested to take him to an audience with the emperor. Because he was originally not a monk, the emperor wished to force him to return to secular life, and sent the Junior Tutor and the Commandery of Shu with a separate letter to persuade him. Wangming's reply stated: 'There are six things that are impossible.' Its conclusion says in brief: 'A śramaṇa upholds the precepts, his mind and mouth corresponding. If among the six items listed there is a single deceit, in life let the blue heaven abhor me and the spiritual deities slay me; in death let iron pincers extract my tongue and molten bronze be poured down it. Looking up, I bear the three luminaries, and have reached sixty years of age. I do not deceive in a dark room, how much less in an enlightened era! Furthermore, my native village is destroyed and my kin have perished; what sort of person is this poor monk that I alone should endure for long? If indeed I can retreat into the mountains and gather my mind beyond the dust, support my remaining life, and earnestly cultivate the karma of wisdom, this is my original aspiration. Lodging my corpse in a vihāra, begging food in the royal city, practicing the Way according to my strength, and transforming beings in accordance with conditions: this is my secondary wish. If this cannot be, living alone in the hills and valleys, how could I bear to remain in turmoil for long in the realm of Jambudvīpa?' He had a collection in ten fascicles; the writing was mostly plain and unadorned, the language constantly admonished people to do good, preserving substance and casting aside floral rhetoric, and was held in high esteem by the world.

Collection of the Triratna, eleven fascicles.
The above one work was compiled by the śramaṇa Shi Jing'ai during the reign of Emperor Wu, relying on various sūtras and treatises. It promoted and praised the Mahāyāna, magnified the Semblance Dharma age, and recorded matters concerning the Buddha, Dharma, and Saṃgha; hence it is called Collection of the Triratna. Jing'ai later became weary of the body and gave up his own life. On the day he relinquished his lifespan, his farewell verse stated in brief:
First, seeing that the body has many faults;
Second, unable to protect the Dharma;
Third, wishing to quickly see the Buddha,
Early bringing liberation to the body.
Having attained liberation in the Dharmakāya,
Throughout the various realms of rebirth,
Wherever there is benefit to be made,
I shall protect the Dharma and rescue sentient beings.
Furthermore, karma must come to an end;
All conditioned phenomena are just like this.
The three realms are all impermanent;
When the time comes, there is no freedom.
Killed by another or dying of oneself,
In the end one returns to such a place.
That which the wise do not delight in,
One ought to contemplate in this manner.
Since all conditions have converged,
My karma comes to an end today.
In all there were more than thirty verses. Having written them everywhere with his blood on mountain cliffs and tree leaves, he then relinquished his life.

Treatise on the Two Teachings.
The above one treatise. In the reign of Emperor Wu, since the emperor revered the Daoist teachings and wished to equalize the three teachings, the customs of the time were in turmoil and heterodox factions competed. Beginning on the fifteenth day of the third month in the fourth year of Tianhe, he summoned more than two thousand virtuous monks, famous Confucians, Daoist masters, and civil and military officials to the Great Palace; the emperor ascended the imperial dais and personally debated the doctrines, wishing to equalize the three teachings. On the twentieth day, he gathered them again for debate. On the fifteenth day of the fourth month, they gathered for discussion as before. By the twenty-fifth day, Zhen Luan, Grand Master of the Metropolitan Rectifier, presented the Treatise Laughing at Daoism. On the tenth day of the fifth month, the multitude of ministers was assembled in a grand gathering to evaluate the Treatise Laughing at Daoism and deemed it unacceptable; it was immediately burned with fire in the palace courtyard. In the ninth month, the śramaṇa Shi Dao'an, lamenting the ignorance of contemporary customs, compiled this Treatise on the Two Teachings to illuminate the ultimate principle. It consists of twelve chapters, taking the inner and outer teachings as fundamental. Daoism has no separate teaching and is subsumed within the Confucian tradition; the modesty of the Book of Changes belongs to this category. Therefore, as for the origin of the outer treatises, the ancient former kings are the masters of the teaching, and benevolence, righteousness, and the five constant virtues are the substance of the teaching; Confucius expounded them and was not the founder either. Thus, the objective of the outer teachings is the regulation of the person and the governance of the state, concluding with the bodily lifetime, saying nothing beyond that. As for the origin of the inner teachings, the Buddha is the master of the teaching, and dispelling delusion and entering the correct is that to which the teaching returns; all other monastics and laymen merely praise and transmit it. Thus, the objective of the inner teachings does not take the body as the root of burdens, but focuses upon the delusions of the mind; this is why it is called 'inner'. The Daoist teaching says: 'Among the great calamities under Heaven, none is worse than having a body.' These words are identical to Confucianism, and therefore it is subsumed under the outer. Thus, the principles and texts of the inner and outer teachings are distinct and bright. At first, the emperor valued Daoism and belittled Buddhism, wishing to eliminate Buddhism and preserve Daoism; but when he perused Dao'an's treatise, he had nothing with which to counter it. Thereupon he eliminated both teachings and separately established the Tongdao Monastery, selecting individuals from both teachings who thoroughly understood the three teachings, establishing posts and instituting scholarship, and they entered its gates wearing official caps and robes. The rest is as told in the Continued Biographies of Eminent Monks.