大唐內典錄 4.10

4.10

The Qi *Wuliangyi jing* (seen in the catalogues of Sengyou, Fashang, and others).
The above single sūtra: In the reign of Emperor Gao, in the second year of Jianyuan, the Indian monk Dharmagatayaśas—translated in Qi as Fashengcheng—translated it with his own hand at Chaoting Si in Guangzhou. It was transmitted to the monk Huibiao, who in the third year of Yongming brought it to the capital, Yangdu, to be transcribed and distributed. Liu Qiu, a recluse of Jingzhou living on Mount Wudang, annotated it and composed a preface to the sūtra.
*Wubai bensheng jing* (seen in the *Sancang ji*).
*Tabili lü* (*Tabili* means "elders of long standing" in Qi; seen in Sengyou's catalogue).
The above two works: Translated in Guangzhou during the reign of Emperor Wu by the foreign monk Mahāyāna.
*Shanjian piposha lü*, eighteen fascicles (seen in Daohui's *Song-Qi lu* and the *Sancang ji*).
The above single work, in eighteen fascicles: In the reign of Emperor Wu, the foreign monk Saṅghabhadra—translated in Qi as Sengxian—[translated it]. According to the master-to-disciple lineage: After the Buddha's parinirvāṇa, once Upāli had completed the compilation of the Vinaya Piṭaka, on the fifteenth day of the seventh month of that very year, having concluded the *pravāraṇā*, he made offerings of incense and flowers to the Vinaya Piṭaka and then placed a single dot before it. It was done thus year after year. When Upāli was about to enter nirvāṇa, he entrusted it to his disciple Dāsaka. When Dāsaka was about to enter nirvāṇa, he entrusted it to his disciple Sonaka. When Sonaka was about to enter nirvāṇa, he entrusted it to his disciple Siggava. When Siggava was about to enter nirvāṇa, he entrusted it to his disciple Moggaliputta Tissa. When Moggaliputta Tissa was about to enter nirvāṇa, he entrusted it to his disciple Caṇḍavajji. In this manner it was handed down from master to master until the present Tripiṭaka master. That Tripiṭaka master brought the Vinaya Piṭaka to Guangzhou, and when he was about to board the ship to return, he entrusted the Vinaya Piṭaka to his disciple Saṅghabhadra. In the sixth year of Yongming, Saṅghabhadra translated this *Shanjian piposha* together with the monk Sengyi at Zhulin Si in Guangzhou. Having observed the rains retreat together, in the seventh year of Yongming, the year *gengwu*, at mid-seventh month after completing the *pravāraṇā*, following the practice of the former masters, he made offerings of incense and flowers to the Vinaya Piṭaka and then placed a dot. For that year, they counted nine hundred and seventy-five dots. A dot represents one year. In the first year of Datong of the Liang, Zhao Boxiu met the ascetic vinaya master Hongdu on Mount Lu, and obtained this record of the years marked with dots by the holy ones since the Buddha's nirvāṇa. In the seventh year of Qi's Yongming, Boxiu asked Hongdu: 'Why have no more dots been seen since the seventh year of Yongming?' Hongdu replied: 'Before this, all were holy ones who had attained the Way and made the dots with their own hands. I am a common person, capable only of upholding and revering it; I dare not make dots presumptuously.' Based on these ancient dots, Boxiu calculated down to the ninth year of Liang's Datong, the year *guihai*, arriving at a total of 1,028 years. Fei Changfang, following Boxiu's calculation, reckoned from the ninth year of Datong to the present seventeenth year of Kaihuang, the year *dingsi*, arriving at a total of 1,082 years. If so, only a little over a thousand years have passed since the Tathāgata's nirvāṇa. The distance from the Sage is still close, which is deeply praiseworthy and joyous! May we encourage one another with sincerity to jointly propagate the bequeathed Dharma.
*Guanshiyin chanhui chuzui zhou jing* (translated in the twelfth month of the eighth year of Yongming; also titled *Guanshiyin suoshuo xingfa jing*; seen in Baochang's catalogue and the *Sancang ji*).
*Miaofa lianhua jing Devadatta-parivarta* (the monk Faxian obtained this Sanskrit text in Khotan; seen in Daohui's *Song-Qi lu* and the *Sancang ji*).
The above two works, totaling two fascicles: In the reign of Emperor Wu, the foreign Tripiṭaka master Dharmamati—translated in Qi as Fayi—translated them for the monk Faxian during the Yongming era at Waguan Si in Yangzhou. Faxian was then the Controller of Monks (Sengzheng). Faxian had previously traveled through the Western Regions starting in the third year of Song's Yonghui, obtaining this Sanskrit manuscript of the sūtra along with a Buddha's tooth relic in Khotan. The translated sūtra was circulated and handed down to the present day. As for the Buddha's tooth relic, in the first month of the third year of Liang's Putong, several men suddenly knocked on the gate early in the night, carrying weapons. They claimed: 'A slave of His Highness of Linchuan has rebelled, and someone reported that he is inside the pavilion of the Buddha's tooth relic. We request that you open the pavilion to inspect it.' The pavilion was opened according to their words. The leader went before the seat of the Buddha's tooth, opened the box and took the tooth. Making three prostrations, he placed the tooth in a brocade napkin, and went around the eastern hill and departed. Its whereabouts remain unknown to this day.
*Baiju piyu ji jing*, ten fascicles (authored by the foreigner Saṅghasena; translated in the ninth month of the tenth year of Yongming; this is the second translation; sometimes in five fascicles; seen in Sengyou's catalogue).
*Shi'er yinyuan jing* (fourth translation).
*Xuda zhangzhe jing*.
The above three works, totaling twelve fascicles: Translated during the Yongming era at Pili Si in Yangzhou by the Indian Tripiṭaka master Guṇavṛddhi—translated in Qi as Dejin—during the reign of Emperor Wu.
*Huihe jing* (seen in the *Shixing lu*, the *Gaoseng zhuan*, the *Sancang ji*, and others).
*Piba lü* (seen in the *Sancang ji*).
The above two works: Produced in the reign of Emperor Wu by the monk Shi Fadu of Yangzhou; seen recorded in Baochang's catalogue.
*Fofa you liuyi diyi yingzhi jing*.
*Liutong wu'ai liugen jingye yimen jing*.
The above two works: Compiled and extracted from various sūtras according to doctrinal principles during the reign of Emperor Wu by the monk Shi Fayuan. Although expounding the tenets of the sūtras and different from apocryphal forgeries, once designated with titles they formed separate fascicles and texts. People of the world have all listed them together as apocryphal sūtras. Therefore, they are recorded here again so that later generations may recognize their source, and hopefully share the same discerning perspective.
*Fosuozhi mingshu jing*, five fascicles.
*Zhongjing mulu*, two fascicles.
The above two works, totaling seven fascicles: Compiled from various sūtras and treatises by Shi Wangzong during the reign of Emperor Wu. Arranged by subject matter, they resemble a forest of numerical categories. Having sūtra titles at the beginning, they were entered into the catalogues. Fearing that names and realities might be confused, I have discussed them in detail. Since they are not authentic sūtras, they are doubted by the world. He also compiled a catalogue of Mahāyāna and Hīnayāna sūtras, both seen in the *Chu sanzang ji [ji]*.
*Weicengyou yinyuan jing*, two fascicles (also called simply *Weicengyou jing*; seen in the *Shixing lu*).
*Mohemoye jing*, two fascicles (also called simply *Moye jing*; seen in the three catalogues of Wangzong, Baochang, and Fashang).
The above two works, totaling four fascicles: The various catalogues simply say they were produced by the Qi monk Shi Tanjing. As the year is not indicated, it is unclear under which emperor.
*Yiyi jing*, two fascicles (Sengyou states it has a lost translator attribution; seen in Fashang's catalogue).
The above single work, in two fascicles: Produced by the Qi monk Shi Fani. As the year is not indicated, it is unclear under which emperor.
*Mile chengfo jing*.
The above work was previously translated by Shi Daobiao of Chang'an, being the second translation, differing slightly from the versions of Dharmarakṣa and Kumārajīva. In the Qi, the monk Daozheng of Jiangzhou revised and abridged Daobiao's text, entitling it *Chengfo* or *Xiasheng* at the beginning and end; the one having 'Great Wisdom Śāriputra' at the beginning of the sūtra is this one. As the year is not indicated, it is unclear under which emperor.
*Jiusang jing* (seen in the *Bielu*).
*Anmu zhou jing* (seen in the *Bielu*).
*Puti fuzang fahua sanmei jing* (translated in the reign of Emperor Wu; seen in the *Sancang ji* and Baochang's catalogue).
*Qifo geshuo ji* (seen in the *Wu lu*).
*Shen zizhi shen ji* (seen in the *Wu lu*).
The above five works, totaling five fascicles: Produced by the Qi monk Shi Daobei. Daobei later changed his name to Huan. Although they appear in various catalogues, they are all annotated as apocryphal scriptures.
*Zhu Yijiao jing*.
*Zhu Youposai jie*, three fascicles.
Excerpts from the *Miaofa lianhua jing* (five fascicles).
Excerpts from the *Abhidharma-vibhāṣā*, fifty-nine fascicles.
Excerpts from the *Baiyu jing*, thirty-eight fascicles.
Excerpts from the *Vimalakīrtinirdeśa-sūtra*, twenty-six fascicles.
Excerpts from the *Avataṃsaka-sūtra*, fifteen fascicles.
Excerpts from the *Bodhisattvabhūmi* (*Dichi jing*), twelve fascicles.
Excerpts from the *Pusa jueding yaoxing jing* (ten fascicles; also called *Jingxing youposai jing*).
Excerpts from the *Tattvasiddhi-śāstra*, eight fascicles.
Excerpts from the *Śrīmālādevī-sūtra*, seven fascicles.
Excerpts from the *Akṣayamatinirdeśa-sūtra*, four fascicles.
Excerpts from the *Mohemoye jing*, three fascicles.
Excerpts from the *Garbhasaṃkrānti-sūtra* (*Tai jing*), three fascicles.
Excerpts from the *Fangbian bao'en jing*, two fascicles.
Excerpts from the *Aṅgulimālīya-sūtra*, two fascicles.
Excerpts from the *Lü toutuo shi jing*, two fascicles.
*Sanbao ji*, ten fascicles (also called *Foshi*, *Fachuan*, or *Senglu*).
Compiled *Jingzhuzi*, twenty fascicles.
*Zayi ji*, twenty fascicles.
The above sub-commentaries and extracted scriptures, totaling twenty works in 253 fascicles: All were compiled and drafted personally by Xiao Ziliang, Prince Wenxuan of Jingling and Minister of Works under the Qi, who loved broad learning. They were meant as aids to memory and drafts, not intended for circulation. Later students followed one another in copying and reading them, and worldly people mixed them with the authentic texts, causing confusion. Therefore, I cite the original scriptures so that people may know their origin. Beyond these, there are still over twenty scriptures, all single fascicles; as the text is too voluminous, they are not listed in full. However, those titled with the character 'chao' (excerpts) above are all of this category. Looking into them by category, their beginnings and ends are naturally distinct. Seen in the *Sancang ji*, Baochang's catalogue, and others.
*Jieguoyan jing* (sometimes lacking the word 'jing'; has eight chapters of verses).
The above single work: Composed by the regular attendant Yu Jie in the fifth year of Yongming under Emperor Wu, drawing from the meaning of the scriptures.
*Lüli*, seven fascicles.
The above single work: Composed based on the Vinaya by the monk Shi Chaodu in the seventh year of Yongming under Emperor Wu.
*Fuzhong nü ting jing* (second translation; same text as the earlier *Buzhuangjiao nü jing*).
The above single work: Recited from memory during the Yongyuan era by the monk Shi Fahua. Seen in the old catalogues and various records. Successive traditions all say it was 'recited from memory', but the intention of the recitation is unclear; it is listed following tradition, and because an earlier translation exists, it avoids being considered apocryphal or lost.
*Shengman zizhu jing*, three fascicles.
The above single work: Annotated and explained by the monk Shi Fayuan of Linggen Si in Yangzhou.
*Yijiao zizhu jing*.
The above single work: Annotated and explained by the monk Shi Huiji of Fahua Shan in Shanyin.
*Sengshi*, ten fascicles.
The above single work, in ten fascicles: Authored by Wang Jin, Secretarial Receptionist in the Prince Wenxuan of Jingling's Minister of Works office.
*Zhu Fahua jing*, ten fascicles.
*Zhu Wuliangyi jing*.
The above two works of scriptures, in eleven fascicles: Authored by Liu Qiu, a recluse of Mount Wudang in Nanjun, who also composed prefaces. Liu Qiu was a commoner friend of the Liang founder. His son Zhilin served as Minister of Ceremonies under the Liang.