大唐內典錄 4.14.1

4.14.1

Jingtu jing (Pure Land Sūtra), seven fascicles (produced in the first year of Yongyuan, aged eight)
Miaozhuangyan jing (Sublime Adornment Sūtra), four fascicles
Miaoyin shizihou jing (Wonderful Sound Lion's Roar Sūtra), three fascicles (produced in the fourth year of Tianjian, aged sixteen)
Yiyi jing (Benefiting the Mind Sūtra), two fascicles (produced in the third year of Tianjian, aged fifteen)
Anahan jing (Anāgāmin Sūtra), two fascicles (produced in the fourth year of Tianjian, aged sixteen)
Baoding jing (Jewelled Pinnacle Sūtra) (produced in the first year of Yongyuan, aged eight)
Zhengding jing (Correct Pinnacle Sūtra) (produced in the second year of Yongyuan, aged nine)
Fahua jing (Lotus Sūtra) (produced in the second year of Yongyuan, aged nine)
Shengman jing (Śrīmālā Sūtra) (in the second year, aged nine)
Yaocao jing (Medicinal Herbs Sūtra) (in the third year, aged ten)
Taizi jing (Crown Prince Sūtra) (in the third year, aged ten)
Qieyepo jing (Kāśyapa Sūtra) (in the third year, aged ten)
Polanai jing (Vārāṇasī Sūtra)
Youloupin jing (Uruvilvā Sūtra)
Borede jing (Attaining Wisdom Sūtra) (produced in the first year of Tianjian, aged thirteen)
Huayan yingluo jing (Avataṃsaka Necklace Sūtra) (produced in the first year of Tianjian, aged thirteen)
Chusheng shizihou jing (Producing the Vehicle Lion's Roar Sūtra) (in the third year, aged fifteen)
Yutuowei jing (produced inside the palace in the Huaguang Hall in the fourth year, aged sixteen)
Youdan jing (Udumbara Sūtra); Weimo jing (Vimalakīrti Sūtra)
Xu qishi jing (Preface to the Seven Lives Sūtra)
The twenty-one works above make up thirty-five fascicles in all. She was the daughter of Jiang Mi, an Erudite of the National Academy. Ordained in her youth, she was named Sengfa. When she was eight or nine years of age, she would at times sit quietly with closed eyes and recite the aforementioned sūtras from memory. Clergy and laity in Yangzhou all proclaimed that it was divine revelation. [Fei] Changfang states: Examining this against the scriptures and treatises, the principle is manifestly clear: this stemmed from past habituation and had nothing to do with divine revelation. Furthermore, relying on secular texts, the Master [Confucius] said: “Those who are born knowing it are sages; those who learn and know it are next.” This was a localized discussion of this present life, ignorant of past lifetimes. Were it not so, how could one discern the depth or shallowness, the past and present of inner [Buddhist] and outer [secular] sages and worthies? Thus the Biographies of Eminent Monks states: Shi Tandi’s secular surname was Kang; his ancestors were from Kangju. During the reign of Emperor Ling of the Han, they migrated to the Central Plains. During the chaos at the end of Emperor Xian's reign, they moved to Wuxing. Tandi’s father, Rong, once served as Piejiashu of Jizhou. His mother, Lady Huang, while taking a daytime nap, dreamed she saw a monk address her as mother and deposit with her a fly-whisk along with a paperweight carved from iron. When Huang awoke from sleep, she saw both objects actually present, and privately marveled at this. Thereupon she became pregnant and gave birth to Tandi. When Tandi was five years old, his mother showed him the fly-whisk and other item. Tandi said: “This was a gift from the King of Qin.” His mother asked: “Where did you put it?” He replied: “I do not remember.” When he reached ten years of age, he went forth into homelessness. In learning he did not follow a teacher; his awakening burst forth naturally from within. This is precisely that matter. Later, following his father to Fan and Deng, he passed through and saw the monk Che, a Daoist person of Guanzhong. He suddenly called out to Che. Che said: “Why does a young lad call an elder by his name?” Tandi said: “Venerable, you were originally Tandi's novice. Once, while gathering vegetables for the monastic community, you were injured by a wild boar and inadvertently cried out. Could you have forgotten it today?” Now Monk Che indeed had been a disciple of Master of the Dharma Hongjue, and had been injured by a wild boar while gathering vegetables for the monks. At first Che did not recall this, so he went to Tandi's father. Tandi's father recounted in full the origins of Tandi's birth and showed Che the paperweight, fly-whisk, and other item. Che then had an awakening and wept, saying: “He is indeed Che's former teacher, Dharma Master Hongjue! The master once lectured on the Lotus Sūtra for Yao Chang, and this poor monk was the chief reciter. Yao Chang gifted the master two items, which now unexpectedly ended up here!” Counting back to the time Hongjue renounced his life, it was precisely the day the items were deposited. Recalling with sorrow the affair of gathering vegetables, his grief and mourning grew ever deeper. Later, Tandi traveled through Buddhist and non-Buddhist works, remembering everything he came across. Later in life, he entered Huqiu Mountain Temple in Wu and lectured on the Rites, the Changes, and the Spring and Autumn Annals seven times each, and on the Lotus, the Large Perfection of Wisdom, and the Vimalakīrti fifteen times each. He was also skilled at literary composition and had a collection in six fascicles, widely circulated in the world. When he was over sixty, he died in the final years of the Yuanjia era of the Song. [Fei Chang]fang states: Monk Che, disciple of Dharma Master Hongjue, and his master were models whose fame was revered across the two Qin states. What limit could there be to their utensils and three robes? Yet it was solely the paperweight and fly-whisk that he cherished in his heart. When his consciousness migrated to take rebirth, these two items were able to go along with him. If even physical, obstructing forms external to the spirit could still follow along, how much more so the internal mental dharmas of cognitive thought—how could they fail to be remembered? Therefore, when a mirror is polished it turns ever brighter, and when a blade is whetted it becomes ever sharper. Drops gathered make an ocean; dust amassed forms a mountain. Practicing across lifetimes, it increases ever more; learning from birth to birth, it broadens ever further. In the short term it is like the new moon, which in the end reaches roundness on the fifteenth day. Relinquishing a human body and regaining a human body is an affair of the immediate next birth: that one remembers it and does not forget it—is this not the work of the spirit? Closing one's eyes in quiet contemplation is inherently the weak disposition of women; that her silent recitations flowed continuously—how could this not be from chanting in a previous life? To discuss this as divine revelation—how blind and ignorant to the path of wisdom!
Sapozhetuo juanshu zhuangyan jing (Sūtra on the Retinue Adornment of Sarvajñatā)
The one sūtra above: in the ninth year of Tianjian, the dhūta practitioner Miaoguang of Yingzhou came to Puhong Si under the administration of Yangzhou and produced this sūtra. Gathering disciples, he deceived and led them astray. The Liang court expelled and punished him. It is therefore pointed out and clarified to serve as a warning to posterity.
Jiaojie biqiuni fa (Rules for Instructing Bhikṣuṇīs)
The one fascicle above: compiled and extracted in accordance with the Vinaya by the Śramaṇa Shi Sengsheng of Yangzhou at Linggen Si on Mount Zhong, in the third year of Tianjian of Emperor Wu. It is found in Baochang’s catalogue.
Chu sanzang ji ji, sixteen fascicles
Fayuan ji, fifteen fascicles
Hongming ji, fourteen fascicles
Shijie ji, ten fascicles
Sapoduo shizi zhuan (Biographies of the Masters and Disciples of the Sarvāstivāda), five fascicles
Shijia pu (Genealogy of Śākyamuni), four fascicles (there is also a ten-fascicle edition, which I personally have read)
Daji deng san jing ji (Record of Three Sūtras Including the Mahāsaṃnipāta)
Xianyu jing ji (Record of the Damamūka-nidāna-sūtra)
Ji sanzang yinyuan ji (Record of the Causes and Conditions of the Compilation of the Tripiṭaka)
Lü fen wu bu ji (Record of the Division of the Vinaya into Five Schools)
Jing lai handi si bu ji (Record of the Four Divisions of Sūtras Arriving in the Han Lands)
Lü fen shiba bu ji (Record of the Division of the Vinaya into Eighteen Schools)
Shisong lü wubai luohan chu sanzang ji (Record of the Five Hundred Arhats Compiling the Tripiṭaka according to the Daśādhyāya-vinaya)
Shanxian lü piposha ji (Record of the Samantapāsādikā)
The fourteen works above make up sixty-three fascicles in all, compiled by the Vinaya master Shi Sengyou of Jianchu Si in Yangzhou. Thus [Seng]you’s Preface to the Tripiṭaka Record says: “Now, absolute truth (paramārtha) is profound and congealed; the nature of phenomena (dharmatā) is empty and quiescent. Yet to instruct beings and guide the world, without words there is no ferry. Thus non-duality is answered in silence, harmonizing at the gateway to the emptiness of meaning; a single sound vibrates with eloquence, responding to the realm of all existences. From the time our teacher, the Capable and Benevolent One (Śākyamuni), appeared in the world, he sounded his initial words at the Deer Park and concluded his final teaching at the Golden River. He used the sūtras to guide junior learners, and the vaipulya scriptures to encourage the great-minded. The wondrous wheel distinguishes the twelve limbs; the assemblies of Dharma summarize eighty thousand gateways. When the Sugata concealed his traces, the Arhats made the compilation: at first, the four Āgamas gathered the sūtras; midway, the five divisions partitioned the precepts. The great jewel being present here, sentient beings rely on it. Yet the Way is broadened by human beings; the Dharma relies on conditions to manifest. If there is the Way without the person, though the text exists, none will awaken; if there is the Dharma without conditions, though existing in the same generation, none will hear it. Hearing the Dharma relies on the arrival of the time; awakening to the Way depends on the readiness of the capacity. Only when capacity is ripe does the principle resonate; only when the time arrives does transformation circulate. Formerly, when the enlightened one arose during the Zhou dynasty, cloud-cloaked ferries caused a separation; when the semblance teaching arose during the Han dynasty, wondrous scriptures then began to flow. The Dharma awaits conditions to be revealed...”