大唐內典錄 4.14.2

4.14.2

[This] is truly verified. At the end of the Han, An Shigao's translations became increasingly luminous; in the early Wei, Kang Senghui's commentaries and writings gradually brought smooth clarity. That 'it is humans that broaden the Way' is indeed verified here! Since the restoration of the Jin dynasty, the Tripiṭaka has grown ever more extensive. Outstanding guests from foreign realms arrived one after another in great numbers, and wise scholars of the Central Plains shone brilliantly and emerged in excellence. Daoan and Kumārajīva raised the grand outlines; Daoan and Huiyuan shook forth its profound essentials. On the banks of the Wei River, efforts were devoted to the assemblies of Xiaoyao [Garden]; at Mount Lu, assemblies of Prajñā were gathered together. That the Semblance Dharma attained the right people was at its peak here! Examining their origin, the sūtras arose in the Western Regions and circulated to the East. Borne across ten thousand li, they were translated between Sanskrit and Chinese. Because the pronunciations of the countries differ, their texts have similarities and differences; because they arrived repeatedly before and after, their titles have new and old forms. Yet later scholars have seldom been able to examine and verify them thoroughly, so that their copying continues on without their knowing the years in which the sūtras were produced, and their chanting and recitation go on shoulder to shoulder while none fathom the persons who transmitted the Dharma. The method of transmission and receipt has thus already become deficient. Now, even for a single sacred assembly, five matters attest to the sūtra; how much less across a thousand years of intersecting translations could one leave their persons and eras in obscurity? Formerly, Dharma Master Daoan, with vast talent and profound insight, compiled a catalogue of sūtras, correcting what was heard and seen with clear distinctions. Since that time, wonderful scriptures have appeared at intervals, all being the treasure-ocean of the Mahāyāna. People competed to lecture and study them, yet no one had organized and connected their dates and personal names. As years and months pass, their original sources are on the brink of being lost; whence shall later generations derive clarity for their doubts? I, Sengyou, of mediocre and shallow ability, have participated in relying upon the Dharma Gate. Looking up to the profound style, I vowed to spread its teaching in the final age. Whenever dusk and dawn came for chanting, or autumn and summer for lecturing, never did my mind not hasten to the mango grove or my shadow leap toward the Vulture Peak. Thereupon, spurring on my feeble resolve and tracing the source along the ripples, I compiled what I had heard, titling it Chu sanzang ji ji. First, compiling the contextual records; second, arranging the catalogues of titles; third, collecting the sūtra prefaces; fourth, recounting the biographies. When the contextual records are compiled, the original foundation is made clear; when the catalogues of titles are arranged, the roster of dates does not fall into oblivion; when the sūtra prefaces are collected, the occasions of excellent gatherings are sufficiently verified; when the biographies are recounted, the character of those figures can be observed. I also analyzed internal sūtras and scrutinized external texts, comparing them with earlier knowledge and verifying them with old records. Where persons and eras had evidence, they are indicated as a compass; where reports were not yet detailed, the text leaves them blank. Holding the tablet and steadying the brush, my intent lay in reliable history; reflecting thrice and pondering nine times, I drew facts for a factual record. When those with evidence are marked, those without sources naturally become apparent. May the runoff not be mixed with pure milk, nor the stones of Yan confused with the jade of Chu! As for the Fayuan and others, all have prefaces; since their treatises have specific critical aims, I do not copy them out in full here.
Zhongjing yaolan fa ji (Twenty-one verses)
The above in one fascicle. In the second year of the Tianjian reign of Emperor Wu, compiled by the monk Shi Daohuan. Sengyou's Sanzang ji ji annotated it as doubtful, so it is catalogued according to the old entry.
Baoyun jing, seven fascicles (Found in the Song Catalogue).
Fajie tixing wu fenbie jing, two fascicles (Found in the catalogues of Li Kuo and Baochang).
Wenshushili boreboluomi jing, two fascicles (Some titles include the word Shuo; found in Li Kuo's catalogue).
The above are three works, in eleven fascicles. At the beginning of the Tianjian reign, the monk Mandrasena from Funan—translated into Liang as Hongruo ('Vast and Weak')—brought a large collection of Sanskrit manuscripts of sūtras to present as tribute. Although he engaged in translation, he was not yet skilled in the Liang language, so the sūtra texts he produced were often obscure and rustic. He translated them together with Saṅghabhara in Yangdu.
Ayuwang jing, ten fascicles (The second translation; translated on the twentieth day of the sixth month of the eleventh year of the Tianjian reign at Shouguang [Hall] in Yangdu. On the first day of translation the Emperor personally took down the text, and later entrusted it to Huichao to complete and continue; found in Baochang's catalogue).
Kongque wang tuoluoni jing, two fascicles (The second translation; identical text to the translation by Śrīmitra of the Jin, with slight textual differences; found in Baochang's catalogue).
Wenshushili wen jing, two fascicles (In the seventeenth year of the Tianjian reign, ordered Saṅghabhara to translate it at Zhanyun Pavilion; Yuan Tanyun took down the text, and monk Fayun of Guangzhai Si verified and finalized it).
Du yiqie zhofo jingjie zhiyan jing [Jñānālokālaṃkāra-sūtra].
Pusa zang jing [Bodhisattvapiṭaka-sūtra].
Wenshushili suoshuo boreboluomi jing [Mañjuśrīparipṛcchā-prajñāpāramitā-sūtra] (The second translation; slightly superior to the earlier two-fascicle translation produced by Mandrasena).
Shelifu tuoluoni jing [Śāriputradhāraṇī-sūtra] (This dhāraṇī has great spiritual power; if one can uphold it, the eight yakṣa kings of the Snow Mountains will always come to protect them, fulfilling what their heart desires).
Ba jixiang jing [Aṣṭamaṅgala-sūtra] (If someone hears these names of the eight Buddhas, they will not be afflicted by any troubles from the hosts of ghosts and spirits).
Shifa jing (All translated in the Putong reign).
Jietuodao lun [Vimuttimagga], thirteen fascicles (Translated in the fourteenth year of the Tianjian reign at Zhanyun Pavilion).
Ayuwang zhuan [Aśokāvadāna], five fascicles (The second translation, in the Tianjian reign; slightly different from the Wei translation).
The above are eleven works, in thirty-eight fascicles. [Translated by] the Funan monk Saṅghabhara of Zhengguan Si—translated into Liang as Sengyang ('Monk Cultivator'), also called Sengkai ('Monk Armor'). Intelligent from youth, he went forth at fifteen. He specialized in studying the Abhidharma-hṛdaya; after receiving full ordination, he broadly studied the Vinayapiṭaka. Hearing of the propagation of the Dharma in the Qi state, he traveled by merchant ship to the capital and resided at Zhengguan Si, becoming a disciple of Guṇavarman. Later, he studied the Mahāyāna scriptures thoroughly under [Guṇa]bhadra, reading widely with broad comprehension; he thus understood the scripts and languages of several kingdoms. Encountering the decline of the Dharma in the late Qi dynasty, Saṅghabhara kept his body and mind pure and tranquil, severing outside acquaintances. When the Great Liang ruled the realm, seeking out those of skill and ability, in the fifth year of the Tianjian reign he was summoned by imperial decree to three locations—Shouguang Hall in Yangdu, and Zhengguan Si's Zhanyun Pavilion—to translate the above-listed sūtras. Their originals were all brought from Funan and offered as tribute by Mandrasena. After Mandrasena passed away, Saṅghabhara worked exclusively on translation. By imperial decree, the monks Baochang, Huichao, Sengzhi, Fayun, and Yuan Tanyun were ordered to take down the texts. The Son of Heaven received him with great generosity, and both monastics and laity held him in renewed esteem. Saṅghabhara did not store personal wealth, using his donations and offerings to establish the monastery where he resided. He was deeply venerated by the Grand Defender, the Prince of Linchuan.
Youloupin jing [Uruvilvā-sūtra]
The above in one fascicle. Baochang's catalogue simply states that in the fifteenth year of the Tianjian reign Mu Daoxian presented it, without explaining its origins or details further.
Dasheng dingwang jing (Also called Weimo'er jing; the second translation; from the same original as the Da fangdeng dingwang jing translated by Dharmarakṣa of the Jin, but a different translation with slight textual variations).
The above is one work. In the Datong reign of Emperor Wu, Upendrasena, a prince of the kingdom of Ujjayinī—translated into Liang as Gaokong ('High Void')—left Qi to enter Liang, where he was detained; consequently, he translated this sūtra.
Jinguangming jing [Suvarṇaprabhāsa-sūtra], seven fascicles (Produced in the first year of the Chengsheng reign at Zhengguan Si and the residence of Yang Xiong; this is the second translation, four chapters longer than that produced by Dharmakṣema of the Liang dynasty).
Mile xiasheng jing [Maitreyavyākaraṇa], (Produced in the third year of the Chengsheng reign at Baotian Si in Yuzhang; this is the second translation).
Renwang bore jing [Kāruṇikarāja-prajñāpāramitā-sūtra] (This is the second translation, differing slightly from the one produced by Dharmarakṣa of the Jin; translated in the third year of the Datong reign at Baotian Si; see Cao Pi's Biography of Paramārtha).