大唐內典錄 10.13.3

10.13.3

Shi Huilin's Refutation of Guanghe (by Yan Yannian);
Yan's Further Letter to He.
The above is the fifteenth case of the Sequel to the Treatises on the Dharma (Collection of Miscellaneous Treatises, six fascicles).
Treatise on Discriminating Teachings (by Huan Jingdao);
Treatise on Marriage and Farming Being Harmless (by Shi Huilin);
Treatise on Manifesting Rescue and Illuminating Conversion (by Gu Changkang);
Inquiries and Refutations (by Shi Huilin).
The above is the sixteenth case of the Sequel to the Treatises on the Dharma (Collection of Heterodox Treatises, three fascicles).
From the end of the Han through the beginning of the Jin, military conflicts and rival states contended with one another, at times divided and at times united. The teachings and doctrines were not yet thoroughly harmonized, and though treatises were composed, they were already fully recorded in the catalogues of earlier dynasties; since the texts were concisely noted, they are not repeated here. From the Eastern Jin down to the present, writings and compositions have been exceedingly numerous. If one does not display them in order, how could their traces be unfolded? Therefore, following the eras, they are presented below in full detail. However, regarding the outstanding works intermediate in the Sequel to the Treatises on the Dharma, an examination of the various catalogues shows they are not without omissions; hence, they are compiled here in succession. Furthermore, the original texts are rarely extant in full and are difficult to examine completely; merely obtaining their titles, I have recorded them in this catalogue. Alas, buried in dust, these texts have fallen into decline!
Under Emperor Yuan of the Eastern Jin, the monk Zhu Sengfu of Waguan Temple in the capital of Yangdu composed the Treatise on the Formlessness of the Spirit, in one fascicle.
Under Emperor Cheng of the Eastern Jin, the monk Kang Fachang composed the Treatise on the Fundamental Meaning of Persons and Things, in one fascicle.
Under Emperor Ai of the Jin, the monk Zhi Daolin of Wozhou in Kuaiji composed six treatises (separate collection in ten fascicles):
Treatise on Matter Itself Being the Mysterious;
Treatise on Discriminating the Three Vehicles;
Treatise on the Sage Not Discerning Knowledge;
Treatise on Dispelling Delusion;
Treatise on Discriminating Attachments;
Purport of the Practice of the Path;
Various prefaces on original karma and original origins, etc.
Under Emperor Ai of the Jin, the monk Zhu Sengdu composed the Purport of the Abhidharma, in one fascicle.
During the reign of Emperor Xiaowu of the Jin, the monk Shi Huiyuan of Mount Lu in Jiujiang composed treatises in over thirty fascicles (separate collection in ten fascicles):
Summary of the Treatise on Great Wisdom (twenty fascicles);
Inquiring to Master Kumārajīva on the Profound Meaning of the Mahāyāna (three fascicles);
Treatise on the Nature of Dharmas;
Treatise on Clarifying Retribution (written for Grand Commander Huan Xuan of the Jin);
Treatise Explaining the Three Retributions;
Treatise on Discriminating Mind and Consciousness;
Treatise on Śramaṇas Not Paying Homage to Rulers;
Treatise on Inquiring about Baring the Shoulder;
Prefaces to various sūtras and treatises.
During the reign of Emperor Xiaowu of the Jin, the monk Zhu Faji of Mount Yang east of Shan composed the Biographies of Eminent and Lofty Śramaṇas, in one fascicle.
During the reign of Emperor Xiaowu of the Jin, the monk Shi Tanwei of Shangming Temple in Jingzhou composed treatises in two fascicles:
Nine Chapters on the Treatise on Establishing the Root;
Twelve Pieces on the Purport of the Six Consciousnesses.
During the reign of Emperor Xiaowu of the Jin, the monk Shi Tanxun of Donglin Temple on Mount Lu composed six fascicles:
Commentary on the Vimalakīrtinirdeśa-sūtra (five fascicles);
Treatise on Exhausting Adversity and Attaining Success (one fascicle).
Under Fu's Former Qin, corresponding to the Taiyuan era of Emperor Xiaowu of the Jin, the monk Shi Dao'an of Chang'an composed commentaries in about thirty fascicles:
Summary of Resolving Doubts on the Prajñā (two fascicles);
Commentary on the Larger Twelve Gates (two fascicles);
Commentary on the Skandha-dhātu-āyatana (two fascicles);
Reply to Fatai's Challenge (two fascicles);
Explanation Dissecting the Middle in the Guangzan [Prajñāpāramitā] (one fascicle);
Excerpts and Explanations on the Guangzan (one fascicle);
Further Explanation Following the Resolving Doubts on the Prajñā;
Commentary on the Collected Differences in the Practice of the Path;
Commentary on the Smaller Twelve Gates;
Commentary on Understanding the Root of Birth and Death;
Discriminating Explanations on the Guhyaka and Dhāraṇī-citta Sūtras;
Explanations on the Perfections of the Bhadrakalpa;
Selected Explanations with Commentary on the Sūtra on Man's Primal Tendencies toward Rebirth;
Explanations on the Mindfulness of Breathing (Ānāpānasmṛti);
Commentary on the Great Stage of the Path (Yogācārabhūmi);
Connected and Miscellaneous Commentaries on the Ten Dharmas of Various Sūtras;
Commentary on the Purport of Meanings;
Connected and General Explanations on the Ninety-Eight Fetters;
Explanations on the Thirty-Two Marks;
Various Miscellaneous Records on the Confounded Concurrence of the Three Realms;
Reply to Fajiang's Challenge;
Record of the Western Regions.
Under Yao's Later Qin, during the reign of Emperor An of the Jin, the Indian monk Kumārajīva annotated the Vimalakīrti-sūtra and composed the Treatise on the Real Mark.
Under the Later Qin, the monk Shi Sengzhao of Jingzhao composed treatises and annotated sūtras as follows:
Annotated the Vimalakīrti-sūtra;
Composed the Treatise on Prajñā Being Free of Knowledge;
Treatise on Non-Absolute Emptiness;
Treatise on the Immutability of Things;
Treatise of Nine Refutations and Ten Explications on the Nameless Nirvāṇa by the Nameless Master (this treatise currently exists and is said to be by Sengzhao, but its literary style is shallow and feeble, attributing its title to someone fictitious);
Under the Later Qin, the recluse monk Shi Daoheng composed the Refutative Treatise and Admonitions on the Hundred Deeds.
Under the Song dynasty, the monk Zhu Daosheng of Longguang Temple in Yangdu authored various fascicles of treatises including Good Karma Incurs No Retribution, Sudden Awakening to Buddhahood, etc. He also authored the Treatise on Responding to Those with Conditions, the Treatise on the Buddha Having No Pure Land, the Treatise on the Buddha-Nature Being Destined to Exist, the Treatise on the Dharma Body Lacking Form, and the Treatise on the Two Truths.
Under the former Qi dynasty, during the reign of Emperor Wu, the monk Shi Wangzong composed:
Sūtra on the Numerical Categories Instituted by the Buddha, in five fascicles (listed as apocryphal in old catalogues, but now examined and found to conform to the teachings of sūtras).
Under the former Qi, the Grand preceptor Prince of Jingling, Xiao Ziliang, authored, annotated, and compiled sūtras, histories, and doctrinal meanings totaling more than twenty works in nearly three hundred fascicles (there are more than twenty other works in single fascicles, but because the titles are numerous, they are not listed here):
Commentary on the Testamentary Teaching Sūtra (one fascicle);
Commentary on the Upāsaka Precepts (three fascicles);
Excerpts from the Lotus Sūtra (fifty-nine fascicles);
Excerpts from the Abhidharma-vibhāṣā (fifty-nine fascicles);
Excerpts from the Hundred Parables Sūtra (thirty-eight fascicles; also called Dharmapada Parable Sūtra);
Excerpts from the Vimalakīrtinirdeśa-sūtra (twenty-six fascicles);
Excerpts from the Mahāvaipulya Mahāsaṃnipāta-sūtra (twelve fascicles);
Excerpts from the Avataṃsaka-sūtra (fourteen fascicles);
Excerpts from the Bodhisattvabhūmi (twelve fascicles);
Excerpts from the Essential Practices Determined by Bodhisattvas (ten fascicles; also titled Sūtra on Upāsakas of Pure Practice);
Excerpts from the Tattvasiddhi-śāstra (nine fascicles; extracted by twenty masters of the Dharma including Sengrou whom the Prince invited);
Excerpts from the Śrīmālādevī-sūtra (seven fascicles);
Excerpts from the Akṣayamati-sūtra (four fascicles);
Excerpts from the Mahāmāyā-sūtra (three fascicles);
Excerpts from the Jingdu Samādhi Sūtra (four fascicles);
Excerpts from the Garbhāvakrānti-sūtra (three fascicles);
Excerpts from the Sūtra on Expedient Means for Repaying Kindness (two fascicles);
Excerpts from the Aṅgulimāla-sūtra (two fascicles);
Excerpts from the Arthapada-sūtra (two fascicles);
Excerpts from the Sūtra on Dhūta Practices (two fascicles);
Excerpts from Matters in the Vinaya;
Record of the Three Jewels (ten fascicles; also called Buddhist History, Biographies of the Dharma, and Monastic Catalogue);
Jingzhuzi (upper and lower sections, twenty fascicles);
Record of Miscellaneous Meanings (twenty fascicles).
Under Emperor Wu of the Qi, in the Yongming era, the monk Shi Chaodu composed Precedents in the Vinaya, in seven fascicles.
Under the Qi, the monk Shi Fayuan of Linggen Temple in Yangdu commented on and explained the Śrīmālādevī-sūtra, in three fascicles.
Under the Qi, the monk Shi Huiji of Mount Fahua in Kuaiji commented on and explained the Testamentary Teaching Sūtra, in one fascicle.
Under the Qi, the monk Shi Hongchong of Yangdu commented on the two sūtras of Mañjuśrī's Inquiry on Bodhi and Śūraṅgama.
Under the Qi, Wang Jin, Recorder in the Secretariat of Prince Wenxuan, the Minister over the Masses, composed the History of the Saṃgha, in ten fascicles.
Under the Qi, the recluse Liu Qiu of Mount Wudang in Nanjun commented on the two sūtras of the Lotus and Innumerable Meanings together with their prefaces, in eleven fascicles.
In the Qi era, someone excerpted from various sūtras, arranging them by category, entitled the Garden of the Dharma Sūtra, in one hundred and ninety fascicles (recorded in Sengyou's catalogue).
Under the Liang dynasty, in the Tianjian era of Emperor Wu, the Vinaya master Shi Sengyou of Dinglin Temple on Mount Zhong composed eleven works in over one hundred and eighty fascicles:
Collection of Records on the Translation of the Tripiṭaka (sixteen fascicles);
Collection of the Forest of the Dharma (fifteen fascicles);
Rules of Deportment for the Saṃgha (thirty fascicles);
Collection on Spreading the Clarified (Hongming ji, fourteen fascicles);
Record of the Worlds (ten fascicles);
Collected Inscriptions from Various Monasteries (forty-six fascicles);
Collected Records of the Names and Deeds of Various Monks (thirty-nine fascicles).