大唐內典錄 4.18

4.18

Northern Wei: Northern Terrace:
Jingdu sanmei jing (Samādhi of Pure Deliverance Sūtra), in two fascicles (second translation; shares the same source as Bao Yun’s two-fascicle translation, differing in conciseness and expansiveness; see Daozu’s catalogue).
Fu fazang zhuan (Account of the Transmission of the Dharmapiṭaka), in four fascicles (see Bodhiruci’s catalogue).
The above two works, comprising five fascicles in total. In the twenty-third year of the Yuanjia reign of Emperor Wen of Song, a bingxu year, which corresponds to the seventh year of the Taiping Zhenjun reign of the Northern Wei, Emperor Taiwu placed trust in the heretical, base, and flattering Cui Hao, and venerated Kou Qianzhi, honoring him as the Heavenly Master. He brutally harmed the Śākyan lineage and destroyed the stūpas. By the gengyin year, Taiwu fell ill and only then awoke to realization; in addition, the White-Footed Dhyāna Master came to enlighten and inspire him, giving rise to feelings of shame and remorse. Cui Hao was promptly executed. In the renchen year, Emperor Taiwu died. His grandson Wencheng ascended the throne and immediately erected stūpas; after seven years of suppressing the scriptures, the Triratna was restored. In the third year of the Heping reign, the controller of the clerical administration, the monk Śrākya Tanyao, lamenting the previous suppression and destruction and rejoicing in the present revival, gathered the assembly of monks at the Grotto Monastery of the Northern Terrace and translated various scriptures and accounts to circulate among future sages, so that the upholding of the Dharmapiṭaka would never be severed.

Tiwei Boli jing (Trapuṣa and Bhallika Sūtra), in two fascicles (see the Chu sanzang ji ji).
The above text was composed at the Northern Terrace by the Northern Wei monk Śāramana Tanjing during the reign of Emperor Xiaowu of Song. Examining its text, it says: “The Great Mountain of the East is called in the Han language the Dai Peak (Daiyue). Yin and yang alternate (dai), hence it is called the Dai Peak.” Coming forth in the Wei period, it should merely have said “in the Wei language,” yet it says “in the Han language”—a failure to distinguish the eras, which is one falsity. Moreover, “Great Mountain” (Taishan) is itself the language of this land, yet he translates it as “Dai Peak.” Translating between two native expressions while ignorant of both Sanskrit and Wei is the second falsity. Such instances are exceedingly numerous and cannot all be recounted; they are fully recorded in the two-fascicle scripture text. Old catalogues separately record a one-fascicle Tiwei jing whose language matches the other sūtras; it was simply Tanjing who interpolated the five directions and five elements, blending stones with gold, which made people suspect its authenticity. Now we take the one-fascicle version as standard.

Za baozang jing (Storehouse of Sundry Jewels Sūtra), in thirteen fascicles.
Fu fazang yinyuan zhuan (Account of the Nidānas of Transmitting the Dharmapiṭaka), in two fascicles (or four fascicles; the nidānas are expansive and different; Tanyao brought it out himself).
Chengyang zhufan jing (Praising All Buddhas Sūtra), in three fascicles (second translation; also called Jihua, one version extant as Foming, one version as Zhufahua; these four titles share the same source as the translations by Kumārajīva and Song-dynasty Guṇabhadra, though differing in edition).
Dafangguang pusa di jing (Mahāvaipulya Bodhisattvabhūmi Sūtra) (second translation; mostly identical with slight differences from Dharmarakṣa’s Jin translation of the Ten Stages of the Bodhisattva; see the Shixing lu).
Fangbian xin lun (Treatise on the Core of Means), in two fascicles (or one fascicle, in four chapters).
The above five works, comprising twenty-five fascicles in total. During the reign of Emperor Ming of Song, the Western Regions monk Jijiaye—in Wei called Heshi—retranslated them at the Northern Terrace in the second year of the Yanxing reign for the clerical controller, the monk Tanyao. Liu Xiaobiao served as the amanuensis. Recorded in Daohui’s Song and Qi catalogues.

Bao che pusa jing (Treasure Cart Bodhisattva Sūtra; also called Miaohao bao che jing).
The above was produced during the reign of Emperor Wu of Southern Qi by the Northern Wei monk Śramaṇa Tanbian of Huaizhou. Later, the monk Daoshi of Qingzhou revised it. Upon seeking, no Sanskrit original could be found, and the world mostly noted it as suspect. Recorded in the Sanzang jiji and various other catalogues.

(Northern Wei, Nanjing):
Xinli ru yin men jing (Sūtra on the Entry into the Seal Gate through the Power of Faith), in five fascicles (produced in the first year of the Zhengshi reign).
Rulai ru yiqie fo jingjie jing (Sūtra on the Tathāgata's Entry into the Realm of All Buddhas), in two fascicles (produced at Baima Si in the second year of the Jingming reign; also called Rulai zhuangyan zhihui guangming ru yiqie zhufan jingjie jing).
Jinse wang jing (Sūtra of the Golden-Colored King) (produced in the fourth year of the Zhengshi reign; Fashang's catalogue notes that Bodhiruci later re-examined it).
The above three works, comprising eight fascicles in total. Between the Southern Qi and Liang dynasties, the Tripiṭaka Dharma Master Dharmaruci of South India—in Wei called Faxi—translated them in Luoyang for Emperor Xuanwu. The monk Daobao served as the amanuensis.

Bianyi zhangzhe zi suo wen jing (Sūtra of the Questions of the Elder's Son Bianyi; also called Zhangzhe bianyi jing).
The above was produced in Luoyang by the Northern Wei monk Śramaṇa Fachang during the Tianjian reign-period of Emperor Wu of Liang. Recorded in the monk Fashang’s catalogue.

Foming jing (Buddha Names Sūtra), in twelve fascicles (produced in the Zhengguang reign).
Ru Lengqie jing (Laṅkāvatāra-sūtra), in ten fascicles (translated in the second year of the Yanchang reign; second translation; differs in conciseness and expansiveness from Guṇabhadra's four-fascicle Laṅkāvatāra; monks Senglang and Daozhan served as amanuenses).
Da Sache Niganzi shouji jing (Sūtra of the Prediction Bestowed on Great Satyaka Nirgrantha), in ten fascicles (or seven fascicles; produced in the first year of the Zhengguang reign in Luoyang at the residence of the Governor of Sizhou, the Prince of Runan).
Faji jing (Dharmasaṃgīti-sūtra), in eight fascicles (produced in the fourth year of the Yanchang reign in Luoyang; Senglang served as amanuensis; or six fascicles; recorded in Fashang’s catalogue).
Shengsiwei fantian suo wen jing (Viśeṣacintibrahmaparipṛcchā-sūtra), in six fascicles (produced in Luoyang in the first year of the Shenggui reign; third translation; identical in original text with Dharmarakṣa’s six-fascicle Chixin jing and Kumārajīva’s four-fascicle Siyi jing; recorded in Fashang’s catalogue).
Shenmi jietuo jing (Sandhinirmocana-sūtra), in five fascicles (produced in Luoyang in the third year of the Yanchang reign; Sengbian served as amanuensis; recorded in Fashang’s catalogue).
Fenxun wang wen jing (Questions of the King of Valor Sūtra), in two fascicles (second translation; same original as Kumārajīva's Zizai wang jing under the Qin).
Buzeng bujian jing (Neither Increasing Nor Decreasing Sūtra), in two fascicles (translated in Luoyang during the Zhengguang reign; or one fascicle).
Jingang bore boluomi jing (Vajracchedikā-prajñāpāramitā-sūtra) (produced in the second year of the Yongping reign at the mansion of Chancellor Hu; Senglang served as amanuensis; slightly different from Kumārajīva’s version; recorded in Fashang’s catalogue).
Chaimobadi shouji jing (Kṣamāvatī-vyākaraṇa-sūtra) (produced in Luoyang during the Zhengguang reign).
Foyu jing (Buddhavacana Sūtra) (Senglang served as amanuensis).
Bu biding ru yin jing (Niyatānityamudrāvatāra-sūtra) (Jueyi served as amanuensis).
Wuzi baoqie jing (Anakṣarakāraṇḍaka-sūtra) (Senglang served as amanuensis).
Dafangdeng xiuduoluo jing (Mahāvaipulya Sūtra) (second translation; shares the same source as the Zhuanyou jing, but with a different translation).
Miled pusa suo wen jing (Maitreyabodhisattvaparipṛcchā-sūtra) (same source as the Dasheng yaohui jing; translated separately at the residence of Zhao Xin; Jueyi served as amanuensis).
Diyi yi fasheng jing (Paramārthadharmavijaya Sūtra).
Qieyading jing (Gayāśīrṣa-sūtra) (second translation; same source as Kumārajīva's Putijing; also called Qieyading jing lun in a separate, different title; Senglang served as amanuensis).
Wenshushili xunxing jing (Mañjuśrī's Peregrinations Sūtra) (Jueyi served as amanuensis).
Yiqie fa gaowang jing (High King of All Phenomena Sūtra) (shares the same source as the Zhufa yongwang jing, translated separately).
Hu zhu tongzi tuoluoni jing (Dhāraṇī for the Protection of Children) (the text was previously lost, but has now been recovered).
Bangfo jing (Sūtra on Slandering the Buddha) (second translation; same source as Dharmarakṣa’s Jueding zongchi jing, under a different title; also called Jueding zongchi jing).
Shidi jing lun (Daśabhūmivyākhyāna), in twelve fascicles (Li Kuo’s catalogue records: “When first translated, Emperor Xuanwu personally served as amanuensis for one day with his own hand, and thereafter entrusted it to the monk Sengbian for completion”).
Shengsiwei jing lun (Viśeṣacintibrahmaparipṛcchā-śāstra), in ten fascicles (produced in the first year of the Putai reign in Luoyang at the residence of Yuan Taoyang; Senglang and Sengbian served as amanuenses).
Miled pusa suo wen jing lun (Maitreyaparipṛcchā-śāstra), in ten fascicles (produced in Luoyang at the residence of Zhao Xin).
Baoji jing lun (Ratnakūṭa-śāstra), in four fascicles.
Shixing lun (Treatise on the True Nature), in four fascicles.
Jingang bore jing lun (Vajracchedikā-śāstra), in three fascicles (produced in the second year of the Yongping reign at the residence of Chancellor Hu; Senglang served as amanuensis).
Shun zhong lun (Treatise Following the Middle), in two fascicles (Palace Attendant Cui Guang served as amanuensis).
Miaofa lianhua jing lun (Saddharmapuṇḍarīka-śāstra), in two fascicles (Tanlin served as amanuensis and composed the preface).
Qieyading jing lun (Gayāśīrṣa-śāstra), in two fascicles (produced in the second year of the Tianping reign at Yinzhou Monastery in Ye city; also called Wenshushili wen putixin jing lun; Sengbian and Daozhan served as amanuenses).
Sanjuzu jing lun (Treatise on the Sūtra of the Three Complete Sets) (produced in the fifth year of the Zhengshi reign; Palace Attendant Cui Guang served as amanuensis).
Wuliangshou youpotishe jing lun (Treatise on the Amitāyur-upadeśa) (Sengbian served as amanuensis in the first year of the Putai reign).
Baoji pusa sifa lun (Treatise on the Four Dharmas of the Bodhisattva Ratnacūḍa).
Zhuan falun jing [lun] (Treatise on the Dharmacakrapravartana-sūtra) (Tanlin served as amanuensis).
Shi'er yinyuan lun (Treatise on the Twelve Nidānas).
Baizi lun (Śata-akṣara-śāstra).
Po waidao sizong lun (Treatise Refuting the Four Tīrthika Tenets).
Po waidao niepan lun (Treatise Refuting Tīrthika Nirvāṇa).
Translation catalogue of the various sūtras and treatises.
The above thirty-nine works, comprising one hundred and twenty-seven fascicles in total. During the reign of Emperor Wu of Liang, the Tripiṭaka Dharma Master Bodhiruci of North India—in Wei called Daoxi—translated them across more than twenty years, from the second year of the Yongping reign to the Tianping reign of the Wei, residing in Luoyang and Ye. Li Kuo’s catalogue states: “Inside the room of the Tripiṭaka Dharma Master, there were roughly ten thousand bundles of Indian sūtras and śāstras. The draft copies recorded by amanuenses for his translated sūtras and śāstras filled an entire room.” His insightful understanding was comparable to that of Ratnamati, yet his spiritual comprehension and sharp intellect penetrated dialectal languages thoroughly, and he was concurrently skilled in various esoteric arts. Once, while sitting by the mouth of a well, his water jar was empty; his disciples had not yet arrived, and there was no one to draw water. The Tripiṭaka master thereupon took a willow branch and lightly waved it toward the mouth of the well, silently chanting a dhāraṇī in his mind. Having barely chanted it a few times, the spring water welled up to the rim of the well. The Tripiṭaka master then scooped it with his bowl for use. The surrounding monks who witnessed this all sighed and praised him as a holy man. The Dharma Master said: “This is merely an art and method commonly practiced in foreign lands. Because people here do not cultivate it, you call it holy.” Fearing it would delude the worldly, he kept his varied esoteric arts secret.

Piyesuo wen jing (Vyāsaparipṛcchā-sūtra), in two fascicles.
Shidi jing lun (Daśabhūmivyākhyāna), in twelve fascicles (when first translating the treatise, being not yet adept in the Wei language, he called the container realm [bhājanaloka] the “cup realm”; later, entering the palace for a feast, he saw the venerable elders asking for vessels and collectively handing out bowls and napkins, whereupon he realized that “vessel” [qi] is a collective term, and accordingly altered it to “vessel realm” [qi shijian]).
Jiujing yicheng baoxing lun (Ratnagotravibhāga), in four fascicles (also titled Baoxing fenbie qicheng zengshang lun; produced at the residence of Zhao Xin; recorded in Baochang’s catalogue).
Baoji jing lun (Ratnakūṭa-śāstra), in four fascicles (this treatise and the Shidi lun were translated alongside Bodhiruci; moreover, the two masters disagreed and did not consult each other, and omissions occurred between them with discrepancies, resulting in differences in the compiled phraseology; only later did people combine them; recorded in Baochang’s catalogue).
Fahua jing lun (Saddharmapuṇḍarīka-śāstra) (Palace Attendant Cui Guang served as amanuensis).
Longshu pusa hexiang fang (Bodhisattva Nāgārjuna’s Methods for Blending Incense) (fifty methods in total).
The above six works, comprising twenty-four fascicles in total. During the reign of Emperor Wu of Liang, the Tripiṭaka Dharma Master Ratnamati—or Ratnapati, in Wei called Baoyi—of Central India came in the fifth year of the Zhengshi reign to translate in the palace at Luoyang. Initially, Bodhiruci assisted with the transmission; later, they had disputes and translated separately. The monks Senglang, Jueyi, Palace Attendant Cui Guang, and others served as amanuenses for the Jingang shangwei tuoluoni jing.
Rulai shizi hou jing (Sūtra of the Tathāgata’s Lion's Roar) (the above two sūtras were produced in the sixth year of the Zhengguang reign).
Zhuanyou jing (Bhavasaṅkrānti-sūtra).
Shifa jing (Daśadharmaka-sūtra).
Yinse nü jing (Rūpavatī Sūtra).
Zhengfa gongjing jing (Sūtra on Reverence for the Saddharma; sometimes lacking the word ‘Zheng’; also called Sūtra Spoken in the Weide Dhāraṇī).
Wuwei de nü jing (Abhayapradā-avadāna-sūtra) (same original as the Ashuda pusa jing, translated separately; Tanlin served as amanuensis).
Wuzi baoqie jing (Anakṣarakāraṇḍaka-sūtra) (the above six sūtras were produced in the second year of the Yuanxiang reign).
Anandamuqienihali tuoluoni jing (Anantamukhanirhāra-dhāraṇī-sūtra) (same original as Zhi Qian’s Wuliang weimi chi, Guṇabhadra’s Wuliangmen chi, the Shelifo tuoluoni, and the Gongdezhi wuliangmen pomo tuoluoni—five sūtras of identical original with separate productions and different titles).
She dasheng lun (Mahāyānasaṃgraha), in two fascicles (produced in the first year of the Putai reign).
The above ten works, comprising eleven fascicles in total. During the reign of Emperor Wu of Liang, the Tripiṭaka Dharma Master Buddhaśānta of North India—in Wei called Jueding—translated them from the sixth year of the Zhengguang reign to the second year of the Yuanxiang reign at Baima Si in Luoyang and Jinhua Si in the capital Ye.

Northern Wei, Capital Ye:
Zhengfa nianchu jing (Saddharmasmṛtyupasthāna-sūtra), in seventy fascicles (translated in the first year of the Xinghe reign at the mansion of Grand Chancellor Gao Cheng in Ye city; Tanlin, Sengfang, and others served as amanuenses).
Sheng shanzhuyi tianzi suo wen jing (Suvikrāntacintidevaputraparipṛcchā-sūtra), in three fascicles (produced in the third year of the Xinghe reign at Jinhua Si in Ye city; same original under a different title as Dharmarakṣa’s Ruhuan sanmei jing; Tanlin served as amanuensis).
Ba foming jing (Eight Buddhas' Names Sūtra).
Jinse wang jing (Sūtra of the Golden-Colored King) (the above two sūtras were both produced in the fourth year of the Xinghe reign at Jinhua Si; Tanlin served as amanuensis).
Wugou nü jing (Vimalā Sūtra) (produced in the third year of the Xinghe reign).
Wugou youpoyi wen jing (Vimalopāsikāparipṛcchā-sūtra) (produced in the fourth year of the Xinghe reign).
Baoyi maor jing (Precious Intent Cat Sūtra) (produced at Jinhua Si for Gao Zhongmi).
Pusa sifa jing (Sūtra on the Four Dharmas of a Bodhisattva) (produced at Jinhua Si; Tanlin, Li Xiyi, and others served as amanuenses).
Jietuo jieben (Prātimokṣa of Liberation) (produced in the third year of the Xinghe reign; Sengfang served as amanuensis; drawn from the Kāśyapīya Vinaya).
Duizi daoren wen lun (Treatise on the Questions of the Vātsīputrīya Ascetic) (produced at Jinhua Si for Gao Zhongmi; Li Xiyi served as amanuensis).
Hui zheng lun (Vigrahavyāvartanī), (produced in the first year of the Yuanxiang reign; Tanlin served as amanuensis).
Ye chengjiu lun (Karmasiddhiprakaraṇa) (produced in the third year of the Xinghe reign at Jinhua Si; Tanlin served as amanuensis).
Weishi wu jingjie lun (Treatise on Consciousness-Only Without Objective Spheres; also called Weishi lun).
Yijiashulujia lun (Ekaśloka-śāstra) (the above two treatises were both produced at Jinhua Si).
The above fourteen works, comprising eighty-five fascicles in total. During the reign of Emperor Wu of Liang, Gautama Prajñāruci, a brāhmaṇa of the city of Vārāṇasī in South India under the Eastern Wei—in Wei called Zhixi—translated them in the city of Ye from the beginning of the Yuanxiang reign to the end of the Xinghe reign. At that time there was also Bodhiruci, who, although earlier and later, likewise translated scriptures. In transmitting and copying various catalogues, people deleted the preceding characters 'Bodhi' and 'Prajñā', merely writing 'translated by Ruci,' without knowing which Ruci it was. Up to the present day, the diverse catalogues have become intertwined and confounded, with spurious cross-insertions making it difficult to ascertain with certainty. It is hoped that future sages through broad research will examine this thoroughly.

Sengqiezha jing (Saṃghāṭa-sūtra), in four fascicles (translated in the first year of the Yuanxiang reign at the mansion of Sun Teng, Duke of the Minister of Works).
Da Jiaye jing (Mahākāśyapa Sūtra), in two fascicles (one edition lacks the word 'Da').
Pinposuolou wang wen fo gongyang jing (Sūtra on King Bimbisāra Asking the Buddha About Making Offerings) (the above two sūtras were both produced in the third year of the Xinghe reign).
The above three works, comprising seven fascicles. During the reign of Emperor Wu of Liang, Prince Upasūnya of Ujjayinī in Central India under the Eastern Wei—in Wei called Gaokong—translated them in Ye city; Sengfang served as amanuensis.

Luoyang qielan ji (Record of Buddhist Monasteries in Luoyang), in five fascicles (or seven fascicles).
The above was composed by Yang Xuanzhi, governor of Qicheng commandery. His preface states: “The teachings of the Three Records and Five Canons, and the discourses of the Nine Schools and Hundred Philosophers, all locate principle within the human realm, without meaning transcending Heaven. As for the source of the One Vehicle and the Two Truths, and the essentials of the Six Supernormal Powers and Threefold Knowledge, they are thoroughly detailed in the Western Regions, yet unrecorded in the Eastern Lands. Since the dream inspired by the sun behind the head and the radiant light pouring from the full moon, images with the fine hair between the brows have adorned the Yang Gate, and likenesses with dark purple hair have been painted on the Cooling Terrace. Thenceforth, people vied with one another, and this influence grew widespread. By the Yongjia reign of the Jin dynasty, there were only forty-two monasteries. When the imperial Wei received the mandate to govern around Mount Song and the Luo River, devout faith grew increasingly abundant, and the Dharma teachings flourished all the more. Kings, marquises, and noble ministers cast aside elephants and horses like shedding worn shoes; common gentry and prominent clans relinquished wealth and property like discarded footprints. Thereupon, monasteries stood close together like the teeth of a comb, and jeweled pagodas lined up side by side, and so forth.” Inside the capital city, there were altogether over one thousand monasteries, and auspicious anomalies were selected to annotate and narrate them.

Zhongjing lumu (Catalogue of Scriptures).
The above was compiled under imperial decree in the Yongping reign of the Wei by the pure-faith layman Li Kuo of Luoyang, during the reign of Emperor Wu of Liang. Kuo was well-versed in both internal and external studies, and his annotations in the scriptural catalogue are exceedingly well ordered.

Da niepan lun (Great Nirvāṇa Treatise), in one fascicle.
The above, upon consulting catalogues prior to the Tang, is said to have been translated by Dharmabodhi, without indicating the imperial reign. Being in doubt, it is appended here.