大唐內典錄 3.7.4

3.7.4

Treatise on Not Revering Kings (Shamen bujing wangzhe lun)
Treatise on the Bared-Shoulder Robe of the Śramaṇa (Shamen tanfu lun)
Preface to the Commentary on the Great Prajñāpāramitā [Mahāprajñāpāramitopadeśa] (Dazhi lun xu, remotely requested and written at the invitation of Yao Xing, the ruler of Qin)
Eulogy on the Buddha's Shadow (Foying zan)
The above fourteen works, totaling thirty-five fascicles, were composed and written during the reigns of Emperors Xiaowu and An by the śramaṇa Shi Huiyuan of Mount Lu. Huiyuan was a man of Yanmen, surnamed Jia. At the age of twenty-one, he met Shi Dao'an and took him to be his true master. Hearing Dao'an lecture on the Prajñāpāramitā-sūtra, he then said, "Confucianism and Daoism and the Nine Schools of thought are all mere chaff!" Thereupon he cast aside his hairpin and had his hair shaved, taking the upholding of the great Dharma upon himself as his personal duty. Hearing that Kumārajīva had entered the Pass, he at once sent a letter to establish cordial relations, saying: "Shi Huiyuan bows his head. Last year I received a letter from General of the Left Yao, and learned fully of your virtuous inquiries. In former days, you, benevolent one, were in a different domain, beyond the external borders. At that time, before translation and communication were exchanged, I heard of your renown and rejoiced. Recently I heard that you have come on a tour carrying gems [of wisdom]; thus nine times in one day [my thoughts] race to you. In vain does my heart delight in your elegant savor, having no means to reach you fully. Casting my gaze along the distant road only increases my weary longing. When the candana tree is transplanted, different things share the same fragrance; when the maṇi gem radiates brilliance, various treasures naturally accumulate. Moreover, Pūrṇa was not alone in possessing peerless virtue; how could Nāgārjuna have walked the path of excellence by himself? Now I send you a stitched robe; I hope that upon mounting the high seat you will wear it." Kumārajīva replied, saying: "Kumārajīva pays homage. Having not yet conversed face to face, and with words separated by distance, the path leading our minds has not opened, and the conditions for sharing understanding are obstructed and cut off. Translators have come and roughly recounted your character and virtue. Just as a single path, if essential, can encompass a hundred, the sūtra says: 'At the very end, in the east, there will be a bodhisattva who protects the Dharma.' Strive on, benevolent one! Propagate this affair skillfully. Talent has five requisites: blessings, precepts, erudition, eloquence, and profound wisdom. One who combines these will see the Way flourish; one who is not yet complete in them will be hindered by doubts. You, benevolent one, are fully endowed with them. Therefore, sending words to convey good regards and transmitting the mind through translation—how could this completely express, but merely roughly repay, your incoming thoughts? I have accepted the stitched robe sent by you, which you wish me to wear when mounting the Dharma seat. It will be as you wish, but I feel ashamed that my person does not match the gift. Now I send a double-spouted brass water-pourer that I customarily use, which may serve among your requisites for the Dharma." He also sent a verse, saying:
"Having already abandoned defiled pleasure, / Can the mind be well guarded?
If it can refrain from wandering and scattering, / Does it deeply penetrate the real mark?
In the mark of ultimate emptiness, / The mind finds nothing to delight in.
If it rejoices in the wisdom of dhyāna, / This Dharma-nature is without illumination.
Illusory, deceptive, and equally without reality, / Nor is it a place to rest the mind.
Regarding the Dharma realized by you, benevolent one, / I graciously hope you will show its essentials."
Huiyuan replied once more with a reciprocal verse, saying:
"Whence, after all, is the primal origin? / Arising and ceasing have no boundary of being and non-being.
Once a single subtle particle enters the moving realm, / It forms the momentum of this collapsing mountain.
Deluded thoughts mount one upon another; / Touching principles, hindrances naturally arise.
Although causes and conditions have no master, / Opening the path is not the work of a single lifetime.
In this age there is no master who has awakened to the lineage; / Who will hold the mysterious contract?
Your incoming query remains vast and far-reaching; / Let us meet and expect it in our declining years."
For the rest, he was deeply esteemed by Kumārajīva. The Qin ruler sent letters, Huan Xuan held him in high esteem, and Xie Lingyun reverently submitted to him; the literature concerning this is abundant, as recorded in his biography. Huiyuan had a collection of poems and letters in ten fascicles and over fifty pieces, which was valued by the world.
Treatise on the Formlessness of the Spirit (Shen wuxing lun)
The above treatise in one fascicle was written during the reign of Emperor Yuan by the śramaṇa Zhu Sengfu of Waguan Monastery in the capital Jiankang. At that time, followers of heterodox teachings all held that the mental spirit had form, but was merely more subtle than the myriad things. Depending on their rhetorical skills, they attacked and refuted one another; heterodoxy and orthodoxy were indistinguishable, and there was no way to determine what to adopt or reject. On this account, Sengfu wrote this treatise. His treatise states in brief: "If there is form, there is number; if there is number, there is finitude. Since the spirit is infinite, we know that it is formless." At that time, those skilled in debate were convinced and submitted to this principle.
Sub-commentary on the Vimalakīrtinirdeśa-sūtra (Weimojie zi zhujing) in five fascicles
Treatise on Adversity and Success (Qiongtong lun)
The above two works, totaling six fascicles, were written by the śramaṇa Shi Tanxin of Donglin Monastery on Mount Lu. Tanxin was Huiyuan's disciple and possessed great talent and learning.
Catalogue of the Wei Period (Weishi lumu)
Catalogue of the Wu Period (Wushi lumu)
Miscellaneous Catalogue of the Jin Period (Jinshi zalu)
Catalogue of the Hexi Region (Hexi lumu)
The above four scripture catalogues, totaling four fascicles, were initially drafted and compiled by Shi Daoliu, a disciple of the venerable Huiyuan of Donglin Monastery on Mount Lu. He died before completing them; his fellow student Zhu Daozu completed them and circulated them in the world.
Comprehensive Catalogue of Sūtras and Śāstras (Jinglun doulu)
The above catalogue in one fascicle was compiled during the reign of Emperor Cheng by the śramaṇa Zhi Mindu of Mount Yuzhang, who comprehensively collated various scriptures and combined ancient and modern catalogues to compile this comprehensive catalogue.
Treatise on the Original Meaning of Figures and Things (Renwu shiyi lun)
The above treatise was by the śramaṇa Kang Fachang during the reign of Emperor Cheng, who always carried a deer-tail flywhisk; whenever he encountered famous guests, he would engage in pure conversation for the entire day. The rest is as told in his biography.
Biographies of Eminent and Lofty Śramaṇas (Gaoyi shamen zhuan)
The above biography was written during the reign of Emperor Xiaowu by the śramaṇa Zhu Faji of Mount Yang in Shandong.
Treatise on Establishing the Root (Liben lun) in nine chapters
Guide to the Six Consciousnesses (Liushi zhigui) in twelve poems
The above two fascicles were composed during the reign of Emperor Xiaowu by the śramaṇa Shi Tanhui of Shangming Monastery in Jingzhou. Tanhui was originally a disciple of Master Dao'an; his practice was making images, performing prostrations, and lecturing for the benefit of others. Therefore, the gentlemen and ladies of Jiangling all bowed facing west, calling him the Seal-Hand Bodhisattva.
Sūtra on the Samādhi of the Bequeathed Teaching (Yijiao sanmei jing) in two fascicles (also called Sūtra on the Dharma, Vinaya, and Samādhi of the Bequeathed Teaching)
Sūtra on the Causes and Conditions of the Unprecedented (Weicengyou yinyuan jing) in two fascicles (also called Sūtra of the Unprecedented)
Anāgāmin Sūtra (Anahan jing) in two fascicles
Milindapañha Sūtra (Naxian jing) in two fascicles (or three fascicles)
Sūtra on the Contemplation of the Buddha of Immeasurable Life (Guan wuliangshou fo jing)
Sūtra on the Names of the Three Thousand Buddhas of the Three Times (Sanshi sanqian foming jing) (the rest are each in one fascicle)
Sūtra on the Causes and Conditions of the Thousand Buddhas (Qianfo yinyuan jing)
Sūtra on the Names of the Fifty-Three Buddhas (Wushisan foming jing)
Sūtra on the Names of the Buddhas of the Eight Classes (Babu foming jing)
Sūtra on the Names of the Buddhas of the Ten Directions (Shifang foming jing)
Sūtra on the Names of the Thousand Buddhas of the Bhadrakalpa (Xianjie qian foming jing) (containing only the names of the Buddhas, differing from the names of the thousand Buddhas in the Four Noble Truths Sūtra translated by Dharmarakṣa)
Sūtra on Praising the Names of the Hundred and Seventy Buddhas (Chengyang baiqishi foming jing) (or simply Hundred and Seventy Buddha Names)
Sūtra on the Names of the Southern Buddhas (Nanfang foming jing)
Sūtra on the Names of the Buddhas for Eradicating Sins and Gaining Blessings (Miezhui defu foming jing)
Sūtra on the Precepts and Vinaya Prohibitions for Bhikṣus (Biqiu zhu jinlü jing) (or without the word "sūtra")
Essential Collection for Bhikṣus from the Mahāsāṃghika-vinaya (Mohesengqi lü biqiu yaoji) (also called Practical Essential Rules for the Mahāsāṃghika School)
Sūtra on Upāli's Inquiries to the Buddha (Youpoli wen fo jing)
Deportment for Śrāmaṇeras (Shami weiyi) in one fascicle
Sūtra on the Ten Precepts for Bhikṣuṇīs (Biqiuni shijie jing)
Ritual for Receiving the Ten Good Precepts (Shou shishan jie fa)
Precept Sūtra for Śrāmaṇerikās (Shaminie jie jing)
Sūtra on the Five Blessings of the Worthy (Xianzhe wufu jing)
Sūtra on the Five Precepts of the Worthy (Xianzhe wujie jing) (also called Sūtra on the Deportment of the Worthy)
Sūtra on the Five Precepts of Upāsakas (Youpose wujie jing)
Sūtra on the Deportment of Upāsakas (Youpose weiyi jing)
Sūtra on Attaining Prajñā (Bore de jing)
Lokasthāna Sūtra (Guanshi loutan jing)
Sūtra on the Fundamental Practice of the Six Pāramitās (Benxing liu boluomi jing)
Sūtra on the Samādhi of Concentrated Thought (Dingyi sanmei jing)
Sūtra on the Chapter of Buddha-Mindfulness in the Pratyutpanna-samādhi (Banzhou sanmei nianfo zhang jing)
Yogācāra Sūtra (Yujia sanmasi jing) (in Sui termed Abridgment of Practice, also called Method of Dharmatrāta, also called Essential Collection of Dhyāna Methods Compiled by Bodhisattva Mātrā)
Sūtra on the Gradual Method of Expedients in Dhyāna (Chanding fangbian cidi fa jing)
Sūtra on the Essentials of Dhyāna and Rebuking Desires (Chanyao heyu jing)
Dhāraṇī Sūtra on the Seventy-Three Thousand Spirit Kings Protecting Bhikṣus (Qisansanqian shenwang hu biqiu zhou jing)
Dhāraṇī Sūtra on the One Hundred and Twenty Thousand Spirit Kings Protecting Bhikṣus (Shi'erwan shenwang hu biqiu zhou jing)
Dhāraṇī Sūtra on Wearing the Talisman of the Three Refuges and Five Precepts to Protect the Body (Sangui wujie daibei hushen zhou jing)
Dhāraṇī Sūtra on the One Hundred Knot Spirit Kings Protecting the Body (Baijie shenwang hushen zhou jing)
Dhāraṇī Sūtra on the Spirit Kings of Palaces and Dwellings Guarding Left and Right (Gongzhai shenwang shouzhen zuoyou zhou jing)
Dhāraṇī Sūtra of the Four Directions on the Causes and Conditions of Graves and Tombs (Zhongmu yinyuan sifang shenzhou jing)