大唐內典錄 4.14.3

4.14.3

Saptadaśabhūmi-śāstra (Seventeen Stages Śāstra), five fascicles (translated in Taiqing 4 at the residence of Lu Yuanzhe in Fuchun for Baoqiong and twenty other eminent monks);
Mahāyāna-śraddhotpāda-śāstra (Treatise on the Awakening of Faith in the Mahāyāna) (produced in Datong 4 at the residence of Lu Yuanzhe);
Madhyamakaśāstra;
Tattvasiddhi-śāstra (*Ru shi lun);
Samayabhedoparacanacakra (*Eighteen Schools Śāstra);
Benyou wu lun (Treatise on Fundamental Existence and Non-Existence);
Traikālyaparīkṣā-śāstra (*Treatise on Discriminating the Three Times) (the above were all produced together in the fourth year);
Subcommentary to the Suvarṇaprabhāsa-sūtra, thirteen fascicles (produced in Taiqing 5);
Subcommentary to the Kāruṇikarājā-prajñāpāramitā-sūtra, six fascicles (produced in Taiqing 3);
Subcommentary to the Treatise on the Awakening of Faith, two fascicles (produced in Taiqing 4);
Subcommentary to the Madhyamakaśāstra, two fascicles;
Jushi yiji (Record of the Meaning of the Nine Consciousnesses), two fascicles (produced in Taiqing 3 at Meiye Temple in Xinwu);
Zhuanfalun yiji (Record of the Meaning of Turning the Wheel of Dharma) (produced in Datong 3).
The above sixteen works, in forty-six fascicles altogether. From the end of Emperor Wu's reign to the Chengsheng era, the Tripiṭaka master Paramārtha—rendered Zhenzhen in Liang—from the country of Ujjayinī in Western India, heard from afar that the Xiao sovereign was carrying out the bodhisattva practice of transformation, seeking out renowned masters to provide models of the sages and worthies. Harboring treasures in his native land, he came to this country. The tree-leaf brāhmī manuscripts of sūtras and treatises he brought totaled 340 bundles. If fully translated, they should have yielded more than twenty thousand fascicles, most of which had never before been transmitted to China. However, amidst the collapse and disruption at the end of the Liang, he did not manage to broadcast them completely. What was produced as circumstances permitted is briefly stated as above. Those translated later are also recorded and prefaced in the Chen catalogues; these matters are mostly found in Cao Pi's biography of the Tripiṭaka master. Fei Changfang says: Sengyou remarked, 'The Way is magnified by humanity; the Dharma awaits conditions to be revealed.' How true! Formerly, there were people and there was the Dharma, but lacking conditions, they did not meet their time. Now, having met a favorable time and good conditions, there are no persons and no Dharma. The common people are to be pitied; this is truly lamentable!
Zhongjing yaochao (Essential Extracts from the Various Sūtras), one collection, together with catalogue, in eighty-eight fascicles.
The above one work. In the eleventh month of Tianjian 7, the emperor, considering that the sea of Dharma is vast and profound and difficult for shallow knowledge to encompass and investigate, accordingly decreed that the monk Shi Sengmin and others of Zhuangyan Temple compile and produce this work at the Upper Dinglin Temple. It was completed only in the fourth month, summer, of the eighth year; see Baochang's catalogue.
Hualin fodian zhongjing mulu (Catalogue of the Various Sūtras of the Hualin Buddha Hall), four fascicles.
The above one catalogue. In Tianjian 14, an imperial decree ordered the monk Shi Sengshao of Anle Temple to abridge Master of the Tripiṭaka You's Chu sanzang ji ji catalogue, dividing it into four categories, adding and subtracting the rest; see Baochang's catalogue.
Jinglü yixiang (Extraordinary Aspects of the Sūtras and Vinayas), one collection, together with catalogue, in fifty-five fascicles (compiled by imperial decree in Tianjian 15);
Mingseng zhuan (Biographies of Eminent Monks), together with preface and contents, thirty-one fascicles;
Zhongjing fangong shengzeng fa (Ritual for Offering Food to the Holy Saṅgha from the Various Sūtras), five fascicles (also Tianjian 15);
Zhongjing mulu (Catalogue of the Various Sūtras), four fascicles (Tianjian 15);
Zhongjing huguo guishen minglu (Catalogue of the Names of Spirits and Deities Protecting the State from the Various Sūtras), three fascicles (Tianjian 15);
Zhongjing zhufoming (Names of the Various Buddhas from the Various Sūtras), three fascicles (Tianjian 15);
Zhongjing yonghu guotu zhu longwang minglu (Catalogue of the Names of the Various Dragon Kings Protecting the Land from the Various Sūtras), three fascicles (Tianjian 16);
Zhongjing chanhui miezui fa (Ritual for Repentance and Extinction of Transgressions from the Various Sūtras), three fascicles;
Chuyao lüyi (Essential Vinaya Observances), twenty fascicles.
The above nine works, in one hundred and twenty-seven fascicles altogether. The emperor considered that for the realm to be well-ordered and for the abidance of the state to be free from calamities and obstacles, it relies above on the support of the triratna, in the middle on the Four Heavenly Kings, and below on the aid of the dragon kings and myriad spirits. Only through such varied means can the people of the world achieve peace and joy. Although the texts exist, they are scattered among the sūtras and treatises; when urgent need arises to seek them out, they are hard to find in full. Therefore, during the Tianjian era, decrees were issued year after year commanding the monk Shi Baochang and others of Zhuangyan Temple to comprehensively compile and catalog them to provide for essential needs: whether establishing merit to avert disaster, performing repentance to eliminate obstacles, making offerings to spirits and ghosts, or sacrificing to dragon kings. For all petitions, the emperor personally inspected the rituals; upon concluding the sacrifices and prayers, spiritual responses were often felt. Thus for fifty years, the millions of people relied upon this power.
Daban niepan zizhu jing (Interlinear Commentary on the Mahāparinirvāṇa-sūtra), seventy-two fascicles.
The above one work. In the beginning of the Tianjian era, commented upon by the monk Shi Falang of Jianyuan Temple; see Baochang's catalogue.
Mohe bore boluomi zizhu jing (Interlinear Commentary on the Mahāprajñāpāramitā-sūtra), fifty fascicles (or one hundred fascicles).
The above one work. Emperor Wu, Xiao Yan, ascended the throne at age thirty-seven and reigned for forty-nine years, living to age eighty-six. Because his parents passed away early, the emperor was constantly filled with sorrowful longing, often lamenting: 'Though holding the honour of the Four Seas, I cannot repay their boundless kindness.' Hence, he set his mind on the Buddhist scriptures. Considering that the eight sections of the Prajñāpāramitā are the mother of all Buddhas of the ten directions and the three times, capable of eliminating disasters and cleansing defilements, he gathered various scriptures, personally composed an interlinear commentary, and lectured on and recited them in person, hoping by this supreme merit to extend his filial remembrance. Frequently he offered himself up in renunciation; the earth quaked on those occasions. In succession, fasts and lectures were held without interruption to turn the wheel of Dharma. On Mount Zhong he founded Dayaijing Temple; on the Qingxi stream he built Zhidu Temple; within the palace precincts he erected Zhijing Hall; and on Jingyang Terrace he established the Seven Ancestral Temples. Twice a month pure food was offered. Whenever he performed obeisance or the seasonal ancestral sacrifices, he never failed to shed copious tears of sorrowful emotion; the attendants accompanying him were all moved to weep. In Putong 8, he constructed Tongtai Temple with multi-storied pavilions, halls, terraces, and verandas, adorned with cloud-reaching nine-story pagodas, magnificent and towering like Yongning Temple. He opened the Datong Gate facing Tongtai Temple, which was consequently called Datong. On the sixth day of the third month of the first year, his majesty personally visited the temple to practice repentance. Although occupied with the myriad affairs of the realm, the scrolls never left his hands. Perusing both Buddhist and non-Buddhist scriptures, treatises, and ancient classics, he constantly stayed up until dawn. From the Liji, the Old Text Zhou Shu, Zuozhuan, Laozi, Zhuangzi, the various philosophers, the Analects, to the Classic of Filial Piety—passages that former sages had not clarified and earlier scholars were hindered by—he fully annotated and explained them all. The students of the Imperial Academy were limited in number and separated by noble and lowly birth; the emperor always wished to invite subsequent scholars and provide such good guidance, so he separately established Erudites of the Five Institutes to draw talented men of humble background, causing both the Confucian and Buddhist schools to flourish luxuriously. He had collections amounting to one hundred and twenty fascicles, and authored thousands of fascicles including the Tongshi and Shuyuan. Though advanced in years, he strove without rest. Before dawn, he called for his clothes and sat waiting for morning; at the fifth watch he proceeded to the outer palace hall, inspecting the myriad affairs by candlelight. Extending benevolence to prisons and markets, he showed great clemency. For those subject to severe laws who could not be pardoned, his countenance changed for a long time, and he burned incense and recited the Buddha's name before issuing the decree. Such was his compassion and pity for the common people! In discerning villainy and exposing deceit, he was like a divine spirit. Unless at banquets, he did not listen to music. The consorts in the rear palace wore no silk gauze. In his small bedroom in the inner hall, the bedding was plain: cloth quilts, rush mats, straw sandals, and pueraria cloth caps, with no other luxurious clothing or ornaments. During the Tianjian era, he completely ceased consuming blood and rich tastes, taking only one meal a day of vegetables and greens. When Sichuan presented taro and konjac, he found them delicious and remarked, 'How is this different from meat?' and decreed that they too be forbidden. That a monarch could do so makes him truly an inconceivable bodhisattva ruler!
Bore chao (Extracts from Prajñā), twelve fascicles.
The above was compiled in Tianjian 16 by imperial decree by the monk Shi Huiling of Linggen Temple; see Baochang's catalogue.