大唐內典錄 5.15

English (machine translation) 5.15

Language: English

5.15.1

The Great Sui Karmavibhāga-sūtra (Translated in the third month of the second year of Kaihuang; this is the second translation, essentially the same as the Karma-vipāka-sūtra with minor differences).
The above single text: In the Northern Wei period, the elder son of the Brahmin upāsaka Gautama Prajñāruci, Dharmaprajñā (in the language of Sui: Fazhi), whose family had transmitted the work of translation down through generations, served as the Superintendent of Clerical Affairs (zhaoxuan du) in the late Northern Qi. After the Northern Qi was subjugated, the Buddha-Dharma was likewise destroyed. On account of his clerical office, Zhi transferred to secular office, being appointed twice as the Governor of Yangchuan Commandery in Yangzhou. When the Great Sui received the abdication, Sanskrit texts immediately arrived. An imperial edict summoned Zhi back to manage and participate in translation, translating it at Daxingshan Si. As Zhi was exquisitely proficient in both the Sui and Sanskrit languages, he held the original and translated it himself without requiring interpreters. The monk Śramana Zhixuan of Daxingshan Si from Chengdu recorded it in writing, making an interpretive summary of the phrasing and meaning, and the monk Śramana Yancong of Zhaojun from Riyan Si composed the preface.

Gayaśīrṣa-sūtra (Translated in the second month of the second year of Kaihuang; this is the second translation, identical to the Gayaśīrṣa-sūtra original).
Mahāyāna-vaipulya-dhāraṇī-sūtra (Translated in the seventh month of the second year of Kaihuang).
The above two texts: Translated by the Tripiṭaka master Vinītaruci (in the language of Sui: Miexi) of Uḍḍiyāna in North India. Spurning not a distance of five hundred yojanas, he shook his mendicant staff and journeyed through various regions to observe the flourishing teachings. Upon his arrival, he immediately translated them at Daxingshan Si. Attendant in Ordinary Li Daobao and Prajñāruci's second son, Tanpi, the two of them, interpreted the speech. Śramana Faxuan of Daxingshan recorded it in writing, rendering it into the language of Sui and refining the text and meaning. Śramana Yancong composed the prefaces for both.

Mahāvaipulya Sūryagarbha-sūtra, fifteen fascicles (Began translation in the fifth month of the fourth year of Kaihuang, completed in the second month of the fifth year; recorded in writing by Śramaṇas Zhixuan, Daosui, Huixian, Court Gentleman for Consultation Yu Zhi, Scholar Fei Changfang, and others).
Balavyūha-samādhi-sūtra, three fascicles (Translated in the tenth month of the fifth year of Kaihuang; recorded in writing by Fei Changfang).
Mahāvyūhadharmamukha-sūtra, two fascicles (Translated in the first month of the third year of Kaihuang; recorded in writing by Zhixuan; from the same original as the Mañjuśrīvikurvaṇa-sūtra, Śreṣṭhakanakaprabhāsavati-dārikā-sūtra, and Mahāśuddhadharmaparyāya-sūtra, but a distinct rendering).
Śrīgupta-sūtra, two fascicles (Translated in the sixth month of the third year; recorded in writing by Sengkun; Śrīgupta is the same original as Candragupta's text and the Candrakumāra-sūtra).
Padmamukha-sūtra, two fascicles (Translated in the third month of the fourth year).
Mahāmeghacakravardhānaprayoga-sūtra, two fascicles (Translated in the first month of the fifth year; this is the one hundredth chapter of the Mahāmegha-sūtra).
Dṛḍhamatī-dārikā-sūtra (Translated in the twelfth month of the second year).
Śatabuddhanāma-sūtra (Translated in the tenth month of the second year; the above four sūtras were recorded in writing by Huixian).
The above eight works in twenty-eight fascicles: Translated by the Tripiṭaka master and Director of Clerical Affairs (zhaoxuan tong) of the Northern Qi, Narendrayaśas (in the language of Sui: Zunchéng), from Uḍḍiyāna in North India. Yaśas renounced household life at an early age and traveled through four of the Five Indias, passing through more than sixty large and small countries. Wherever Śākyamuni had left holy traces, there was nowhere he did not set foot. Having traversed the Southern Sea, he returned to North India and went on to the Rouran, where he encountered the destruction of that country. He thereupon entered the capital of Ye, arriving precisely during the reign of Emperor Wenxuan, when he was just forty years of age. Yaśas's unbending integrity was markedly different from his peers, which is why Emperor Wenxuan treated him with special favor. As his fame was already established, he took charge of this clerical bureau. At that time, he also translated sūtras and treatises, which are fully recorded in the Northern Qi catalogue. When Qi was overthrown by Zhou, he continued to reside on the banks of the Zhang River. In the first year of Kaihuang, new sūtras arrived, and an imperial edict summoned him. In the seventh month of the second year, he was escorted to the capital. The Emperor showed him solicitous concern and forthwith ordered that he be housed at Daxingshan Si, supplied with supreme offerings, honoring him as a person of the Dharma. In the final month of winter of that year, translation commenced. Śramaṇas Sengchen and Mingfen, Attendant in Ordinary Li Daobao, Scholar Tanpi, and others—four monastics and laymen—took turns interpreting the speech. Great Virtues of the capital—Director of Clerical Affairs Śramana Tanyan, Superintendent of Clerical Affairs and Abbot of Daxingshan Si Śramana Lingzang, and others—more than twenty Virtuous Ones, oversaw and managed the process from beginning to end. By the tenth month of the fifth year, collation was completed. Yaśas was then over ninety years old; he passed away in the ninth year. There is a separate biography. The sūtras he translated all have prefaces composed by Śramana Yancong.

Newly Combined Mahāsaṃnipāta-sūtra, sixty fascicles.
The above work was newly combined in the sixth year of Kaihuang by Śramana Sengjiu of Zhaoti Si. Changfang's catalogue states: Sengjiu left home at an early age and dedicated himself to monastic scholarship. According to the Sanskrit text, this Mahāsaṃnipāta-sūtra consists of a total of one hundred thousand verses. If translated in full, it would amount to about three hundred fascicles. Tripiṭaka Master Gupta, who is currently translating scriptures, often related: 'More than two thousand li southeast of Khotan lies the kingdom of Cakuka. Its king is pure in faith and reveres the Mahāyāna. Famous monks from various kingdoms who enter his territory are all tested; if they study the Hīnayāna, they are sent away without being allowed to remain, while those of the Mahāyāna are invited to stay and receive offerings. In the royal palace itself are kept three great sūtras: the Mahāprajñāpāramitā, the Mahāsaṃnipāta, and the Avataṃsaka, all comprising one hundred thousand verses. The king personally upholds them, clutching the keys himself; they are opened only for chanting and recitation, with offerings of incense and flowers. Furthermore, within the sanctuary there are various kinds of adornments, fully furnished with multiple treasures, everywhere hanging assorted seasonal and non-seasonal fruits, enticing the various lesser kings to enter and pay homage. That country also claims that more than twenty li southeast of the kingdom lies a precipitous mountain, within which are housed twelve texts—the Mahāsaṃnipāta, Avataṃsaka, Vaipulya Ratnakūṭa, Laṅkāvatāra, Vaipulya, Śāriputra-dhāraṇī, Puṣpakūṭa-dhāraṇī, Dosāradharmapiṭaka, Mahāprajñāpāramitā, eight divisions of the Prajñāpāramitā, Mahāmegha-sūtra, etc.—all of one hundred thousand verses each. The law of the land requires that they be protected and guarded by tradition. Moreover, it is said that three arhats in the absorption of cessation reside within the mountain caves, quietly guarding them in deep meditation. Every half month or month, monks travel to the mountain to shave the heads of the arhats. Truly, their divine power must be real: when their beards and hair are shaved, they grow back, yet they remain motionless in the absorption of cessation. An inconceivable field of merit, possessing this treasury to preserve! May future wise monarchs and sagacious rulers, planting virtue and succeeding sages, and lords who propagate the transformation of the Dharma transcribe and circulate them! Hearing of goodness within their realm, they should transmit it; hence it is recorded here. However, as the sages recede further into the past, mundane intellects gradually dim; unable to retain the entirety, they excerpted and transcribed only parts. Consequently, the Sanskrit bundles that arrived were incomplete. When abridged texts arrived, they were translated concisely; when extensive texts arrived, they were translated expansively. For this reason, the translations by the former masters Dharmarakṣa and Kumārajīva numbered variously twenty-seven, thirty, or thirty-one fascicles, the scrolls never fixed. As Sengjiu propagated the text, he always sighed with regret. But when he saw that in the Northern Qi era Yaśas had translated the Candragarbha-sūtra in twelve fascicles, and now in the Kaihuang era he again encountered Yaśas translating the Sūryagarbha-sūtra in fifteen fascicles, since both were originally ancient sections of the Mahāsaṃnipāta, he rejoiced from the depths of his heart. Thereupon, following them, he combined them into sixty scrolls. Although Sengjiu appended and integrated them, he had not yet refined the collation properly. There was a Śramana Hongqing of Daxingshan Si, whose discernment and knowledge were profound and clear. Having received an order to inspect, collate, and transcribe two sets of the entire canon of scriptures on behalf of the Empress, he subsequently corrected Sengjiu's [work].

5.15.2

combined. The titles are exceedingly well-ordered. Moreover, regarding what is currently being translated of what is heard [from him], there are parts belonging to the Mahāsaṃnipāta; when briefly summarized and completely finished, it should fill a hundred fascicles, which would be nearly one-third of the original brāhmī text. Now, when earth and stone are powdered into fine dust, they have no power to support themselves; but when they consolidate into hills and mountains, they possess the merit of generating and bearing [all things]. How much more so when branches part from the trunk wishing for lush flourish, or when a stream abandons its source seeking broad moistening—could that ever be attained? When the Emperor of our Sui dynasty arose, he responded to heavenly seasons and accorded with earthly patterns. The nine provinces had been sundered for more than three hundred years, and the parts of the one hundred thousand verses had been separated for nearly a thousand years. The scattered sūtras have now been reunited, congregating and illuminating the text of the Great Collection; the divided lands have at last been joined together, comprehensively manifesting the great and flourishing realm. Were it not for one holding the golden wheel in his station and propagating the Vaipulya teachings through his transformation—a former sovereign or previous emperor opening territories and expounding the Dharma—who could equal this?
*Fo benxing ji jing* in sixty fascicles (Begun in the seventh month of the seventh year [of Kaihuang], completed in the second month of the eleventh year. Scribe duties by Sengtan, Scholar Changfang, Liu Ping, and others; preface by Yancong)
*Faju tuoluoni jing* in twenty fascicles (Begun in the fourth month of the twelfth year, completed in the sixth month of the fourteenth year. Scribe duties by Daosui and others)
*Weide tuoluoni jing* in twenty fascicles (Begun in the seventh month of the fifteenth year, completed in the twelfth month of the sixteenth year. Scribe duties by Sengkun and others)
*Zhufo huniang jing* in ten fascicles (Begun in the tenth month of the fourteenth year, completed in the twelfth month. Scribe duties by Sengtan and others)
*Wuqian wubai fo ming jing* in eight fascicles (Begun in the eighth month of the thirteenth year, completed in the ninth month of the fourteenth year. Scribe duties by Sengtan and others)
*Daji xianhu pusa jing* in six fascicles (Begun in the twelfth month of the fourteenth year, completed in the second month of the fifteenth year. Scribe duties by Mingfen and others)
*Sheng shanzhu tianzi suowen jing* in four fascicles (Produced in the fourth month of the fifteenth year. Scribe duties by Daosui and others)
*Guancha zhufa xing jing* in four fascicles (Begun on the twenty-fourth day of the fourth month of the fifteenth year, completed on the twenty-fifth day of the fifth month. Scribe duties by Changfang and others)
*Si tongzi jing* in three fascicles (Begun in the fifth month of the thirteenth year, completed in the seventh month. Scribe duties by Sengkun)
*Zhufa benwu jing* in three fascicles (Begun in the sixth month of the fifteenth year of Kaihuang, completed in the seventh month. Scribe duties by Liu Ping and others)
*Xukongyun pusa jing* in two fascicles (Begun in the first month of the seventh year, completed in the third month. Scribe duties by Sengtan; preface by Yancong)
*Dafangdeng dayun qingyu jing* (Recorded in the Tang catalogue)
*Yueshangnü jing* in two fascicles (Translated in the fourth month of the eleventh year, completed in the sixth month. Scribe duties by Liu Ping; preface by [Yan]cong)
*Shansi tongzi jing* in two fascicles (Begun in the seventh month of the eleventh year, completed in the ninth month. Scribe duties by Changfang; preface by [Yan]cong)
*Wusuoyou pusa jing* in four fascicles (Recorded in the Tang catalogue)
*Yishi jing* in two fascicles (Translated in the eleventh month of the eleventh year, completed in the twelfth month. Scribe duties by Changfang)
*Piyu wang jing* in two fascicles (Begun in the fifth month of the fifteenth year, completed in the sixth month. Scribe duties by Daomi and others)
*Huruo pusa jing* in two fascicles (Recorded in the Tang catalogue)
*Fajue jingxin jing* in two fascicles (Begun in the ninth month of the fifteenth year, completed in the tenth month. Scribe duties by Sengkun)
*Yixiang chusheng pusa jing* (Begun in the eleventh month of the fifth year, completed in the twelfth month. Scribe duties by Sengtan and others; preface by [Yan]cong)
*Fohuayan ru rulai busiyi jingjie jing* in two fascicles (Recorded in the Tang catalogue)
*Da weiteng xianren wenyi jing* (Begun in the first month of the sixth year, completed in the second month. Scribe duties by Daosui; preface by [Yan]cong)
*Wenshushili xing jing* (Begun in the third month of the sixth year, completed in the fourth month. Scribe duties by Sengtan; preface by [Yan]cong)
*Dongfang zuisheng dengwang rulai jing* (Recorded in the Tang catalogue)
*Ba fo minghao jing* (Begun in the fifth month of the sixth year, completed in the sixth month. Scribe duties by Daosui; preface by [Yan]cong)
*Xiyou jiaoliang gongde jing* (Begun in the sixth month of the sixth year, completed that month. Scribe duties by Sengtan; preface by Yancong)
*Shan gongjing shi jing* (Begun in the seventh month of the sixth year, completed in the eighth month. Scribe duties by Sengtan; preface by [Yan]cong)
*Rulai fangbian shanjiao zhou jing* (Begun in the first month of the seventh year, completed in the second month. Scribe duties by Sengtan; preface by [Yan]cong)
*Bukun juansuo guanshiyin xinzhou jing* (Begun in the fourth month of the seventh year, completed in the fifth month. Scribe duties by Sengtan; preface by [Yan]cong)
*Shi'er fo ming shenzhou chuzhang miezui jing* (Begun in the fifth month of the seventh year and completed. Scribe duties by Sengkun; preface by [Yan]cong)
*Jingangchang tuoluoni jing* (Begun in the sixth month of the seventh year, completed in the eighth month. Scribe duties by Sengkun; preface by [Yan]cong)
*Zhufa zuishang wang jing* (Begun in the fifteenth year, completed in the seventh month. Scribe duties by Mingfen)
*Ru fajie jing* (Begun in the seventh month of the fifteenth year, completed in the eighth month. Scribe duties by Daomi and others)
*Shangzhu tianzi wen jing* (Translated in the eighth month of the fifteenth year, completed in the ninth month. Scribe duties by Scholar Fei Changfang and others)
*Chusheng puti jing* (Translated and completed in the tenth month of the fifteenth year. Scribe duties by Scholar Liu Ping)
*Jin guangming jing*, Entrustment Chapter and Silver Master Chapter (In the Liang [period], Dharmakṣema produced four fascicles; in the Liang [dynasty], Paramārtha produced six fascicles; in the Zhou [dynasty], [Jñāna]gupta produced five fascicles; all lacked these two chapters. Being extant now, they were therefore translated anew.)
*Dacheng sanju chanhui jing* (Recorded in the Tang catalogue)
The above thirty-seven works, totaling one hundred and seventy-six fascicles, were translated by the Tripiṭaka Master Jñānagupta—in the language of the Sui, Zhide ("Utmost Virtue"), or Fode ("Buddha Virtue")—of Gandhāra in North India. During the reign of Emperor Ming of the Northern Zhou, in the early years of the Wucheng era, he and his fellow student Yaśogupta followed their primary master, the Tripiṭaka Dhyāna Master Jñānayaśas of Magadha, bringing sūtras and entering the realm. Master, disciple, and fellow students all learned the local dialects. Over more than twenty years, [Jñāna]gupta proved the most proficient. During the Zhou period, while residing in the capital and traveling to the Shu region, wherever he was he expounded and translated new sūtras, or supplied what was previously missing, the phrasing and meaning being thoroughly fitting. Then encountering adversity from Māra, under pressure from the royal authority of the era, in the third year of Jiande they faced the suppression of the two religions. The seven groups of [disciples] of the Xia were all reduced to the common garment of layfolk. [Jñāna]gupta, master and disciples, were also coerced by entice and threat. Having originally covenanted to give up their lives to travel foreign lands, not shirking bitterness or toil and taking propagation of the teachings as their enterprise, encountering the destruction and extinction of the Dharma ran counter to their original resolve. Since they were men of India and would not adopt Chinese garb, maintaining their former resolve and integrity, they petitioned to return to their home country. The imperial court granted permission and saw them off with due courtesy. Our Cina is truly the continental sea of Jambudvīpa; people of all remote peripheries in distinct attire and alien forms congregate here. Were it not a land of delight, how could it draw forth this longing for transformation and cause them to come? Those who come are accommodated; those yearning for home and wishing to depart are not opposed. Returning toward North India, his road passed through the Turks, where he directly encountered the court of Taspar Qaghan, who earnestly invited him to remain. Taking the occasion to discuss former days, [the Qaghan said:] "The Zhou has its rise and fall, causing the Master the toil of departing and returning. Here there is no decline or resurgence. Pray dwell here in peace of mind; I shall provide provisions and offerings to your heart's satisfaction." Thus they remained together for over ten years. His master and fellow student both passed away there before him; only [Jñāna]gupta remained alone. At that time, eleven monks of Xiangzhou—Baoxian, Daosui, Zhiwei, Sengwei, Fabao, Sengtan, Zhizhao, Senglü, and others—owing to the martial [power] of Qi

5.15.3

[In the sixth year of Tianping] they banded together to travel west, a journey of seven years there and back. In all they obtained two hundred and sixty Sanskrit scriptures. On their return to the Göktürks, they heard that the Zhou had destroyed Qi and had simultaneously destroyed the Buddhadharma. They could neither advance having nowhere to return, nor could they retreat. Lingering in that country, they then encountered Zhide. It was like the thirsty finding drink or the blind meeting light. Thereupon they together investigated and perused the newly obtained scriptures, requesting that titles be translated and checked against the old catalogues. Time and again they noticed how skilful and proficient he was, far surpassing earlier figures. In their hearts, Senglü and the others secretly congratulated themselves, feeling that to have obtained such treasures and met such a master meant their journey had not been in vain. Together they burned incense and made a mutual vow to translate and propagate them. When the Great Sui received the abdication, the Buddhadharma immediately flourished. Sengzhou and others, bearing the scriptures, arrived in advance to meet the opportune moment, arriving in the final month of winter in the first year of Kaihuang. An imperial decree was issued committing them to the appropriate office to seek out persons to have them translated. Jñānagupta finally succeeded in entering the country only in the fourth year. Everywhere Xingshan Si was preparing for propagation. In the fifth year, an imperial decree directly commanded Jñānagupta, together with the Brāhmaṇa monk Jñānagupta, Area Commander-in-chief Gao Gong, his son Chief Area Commander Tiannu, Heren, and the Brāhmaṇa Viśuddha, six persons in total of the ordained and the laity, ordering them to translate ancient Sanskrit books, astronomical treatises, and the like in the Palace Secretariat and Chancellery. At that time, in Guangji Si, Yaśas alone translated scriptures. In the seventh year, a separate decree was issued to Jñānagupta, having him concurrently translate scriptures, travelling back and forth between the two places. By the twelfth year, the translation of the books was completed, yielding over two hundred scrolls in all, which were presented to the emperor. By then, Yaśas had already passed away. An imperial decree was then given for Jñānagupta to take sole charge of translation, and the doctrinal assembly was moved to Da Xingshan Si. The Brāhmaṇa monk Dharmagupta was further summoned, and Gao Tiannu, Gao Heren, and their brothers were dispatched to translate together. Moreover, ten Great Virtues among the monks were added: Sengxiu, Facan, Fajing, Huizang, Hongzun, Huiyuan, Fajuan, Senghui, Mingmu, Tanqian, and others, to oversee the process from beginning to end and determine the purports.

Those fourteen works, including the Fo benxing ji jing, in seventy-six scrolls, were all translated by Jñānagupta himself in other places before the eleventh year, with prefaces composed by the monk Yancong.

Those seventeen works, including the Faju [tuoluoni jing], in eighty-nine scrolls, have been produced since the twelfth year inside the meditation hall of Da Xingshan Si, assisted by the monk Dharmagupta, Gao Tiannu, and his brothers. The monks Mingmu and Yancong repeatedly collated them against the Sanskrit manuscripts, re-checking and refining the wording and meaning. Besides these, there are over ninety works still extant, which will be appended to the catalogue as their translation is successively completed.

I respectfully reflect that when the Tathāgata spoke with his golden mouth, different classes of beings each received understanding, like the sun and moon illuminating the heavens. Kāśyapa and Ānanda personally received the Sanskrit sounds, compiling them and setting them down on leather leaves and birch bark, like torches brightening the night. From the Later Han to the present, the customs of our country have differed widely; the translations and their propagation have been recorded in the written language, resembling a firefly's lantern lighting a room. It is hoped that the spark of flint will succeed the great sun, passing light through shadows, and that the moisture of the Dharma's flow will moisten sentient beings with dew, praying it will never cease. If we speak of true and false, roots and branches, can they be compared within the same age?

Wusuoyou pusa jing, 4 scrolls
Huguo pusa jing, 2 scrolls
Fo huayan ru rulai busiyi jingjie jing, 2 scrolls
Dayun qingyu jing
Dongfang zuisheng dengwang rulai jing
Dacheng sanju chanhui jing

The above six sūtras in eleven scrolls were also successively produced at Xingshan Si by the two masters Jñānagupta and Dharmagupta. Their titles were missing in Fei Changfang's catalogue, but having now searched them out among the sūtras currently admitted to the canon, they are appended to this sequence.

Zengyi shu, 40 scrolls (briefly compiling all the numerical Dharmas from sūtras and śāstras, from one to ten, to a hundred, up to ten million, resembling a forest of numbers)
Foxing lun, 2 scrolls
Zhongjing lu

The above three works in a total of forty-three scrolls were composed by the monk Shi Fashang of former Dingguo Si in Xiangzhou. Shang's mountain of precepts was lofty and towering, and his ocean of wisdom was profound and deep. His virtue could serve as a model for men; his majesty could solemnize all beings. Thus throughout the Wei and Qi dynasties, he successively served as Controller and Chief Controller. The monks and nuns under his administration numbered nearly three million, and Shang governed their order for nearly forty years. During the reign of Emperor Wenxuan, the Buddhist teachings were grandly propagated; Shang bore the responsibility overall and brought them all into harmony. Expounding and promoting internally and externally, both monastics and laity were thoroughly satisfied. If not this pillar of stone, who could be such a roof-beam? His admirable conduct having become manifest, his lofty fame reached far abroad, leading the Grand Chancellor of Goguryeo, King Gaode, to deeply cherish right faith, revere the Mahāyāna, and wish to extend the Buddhist customs to his sea-encircled realm. Yet not understanding the origin and details of the teachings or the years, generations, and dynasties from west to east, he compiled a list of questions from his state and dispatched the monk Uiyeon to sail to Ye to clarify what had not yet been heard. The questions said in brief:

'Since Śākyamuni Buddha entered nirvāṇa, how many years have passed until now? Furthermore, how many years did it pass through in India before reaching the land of Han? Under which emperor did it first arrive, and what was the reign title? Moreover, between the Qi and Chen states, whose Buddhadharma came first? From then until now, how many years and emperors have elapsed? We pray you will note them in full. Regarding the various treatises such as the Daśabhūmika, the [Mahā]prajñā[pāramitopadeśa], the Bodhisattvabhūmi, and the Vajracchedikā-prajñāpāramitā, who originally composed them? What were the causes and auspicious omens for the composition of these treatises? Are there biographies and records? We respectfully record these inquiries, praying that you deign to resolve our doubts.'

Shang replied: 'The Buddha was born in the twenty-fourth year of King Zhao of the Ji-Zhou dynasty, the jia-yin year. At nineteen he left home, and at thirty he attained the Way, which fell in the twenty-fourth year of King Mu, the gui-wei year. King Mu heard that a transformed man had appeared in the west, and immediately went westward and never returned; this serves as proof. He was in the world for forty-nine years. From his parinirvāṇa to the present, the seventh year of Wuping of the Qi dynasty, the bing-shen year, it has been 1,465 years. In the tenth year of the Yongping era of Emperor Ming of the Later Han, the scriptures and Dharma first arrived. Transmitted successively through the Wei and Jin down to the present, it was during the Chiwu era of Sun Quan that Kang Senghui went to Wu and began to propagate the teachings. The Bodhisattvabhūmi was received in its original manuscript by the monk Asaṅga from Maitreya Bodhisattva; during the Long'an era of Emperor An of the Jin, Dharmakṣema translated it for Juqu Mengxun, King of Hexi. The Mahāyāna treatise (Mahāprajñāpāramitopadeśa) was composed by Nāgārjuna Bodhisattva; in the Long'an era of the Jin, Kumārajīva reached Chang'an and translated it for Yao Xing. The Daśabhūmivyākhyāna and the Vajracchedikā-śāstra were both composed by Asaṅga's younger brother Vasubandhu; in the time of Emperor Xuanwu of the Later Wei, the Tripiṭaka master Bodhiruci first translated them.'

Shang's reply addressed the origins and details extensively; now I have briefly cited the essentials to show agreements and differences. As for the plain patched robe Shang wore, and his single bowl and three robes, he accumulated nothing beyond them. Using all the offerings and secular wealth he received, he built a mountain temple named Heshui. At the highest summit of the mountain, he erected a Maitreya Hall, constantly vowing to be reborn there to gaze upon Maitreya, and provided the four requisites of support to one hundred and fifty monks. When the Qi destroyed the Dharma and submerged it, this mountain temple was not destroyed. Shang secretly hid among the laity, practising his studies as usual. He constantly prayed that in his remaining years he might see the Three Jewels, and once again make a prostration to the Benevolent Tathāgata. His practice being devoted and his sincerity deeply penetrating, his heart firm as a rock, he lived to witness the Kaihuang era. The Sovereign ascended like a dragon, and the sun of the Buddha shone again. Shang's wish was fulfilled, and though infirm with illness, he

5.15.4

Wearing his kāṣāya, carried in a sedan chair by his disciples, he ascended to the peak of the mountain monastery. Placing his palms together, he prostrated three times to Maitreya, the World-Honoured One, circumambulated three times to the right, and then returned to the foot of the mountain. He passed away peacefully, having lived more than ninety years.

Anmin lun (Treatise on Pacifying the People), 12 fascicles
Taoshen lun (Treatise on Cultivating the Spirit), 10 fascicles
Yinguo lun (Treatise on Cause and Effect), 2 fascicles
Shengji ji (Record of Sacred Traces), 2 fascicles
Tasi ji (Record of Pagodas and Monasteries)
Jingfa dongliu ji (Record of the Eastward Transmission of the Dharma)
Shifa ji (Record of the Ten Dharmas)
Sengni zhi (Regulations for Monks and Nuns)

The above eight works comprise a total of thirty fascicles. Compiled by the śramaṇa Shi Lingyu of Daci Monastery in Xiangzhou. Yu was a disciple of Dharma Master Daoping. He took his master's virtuous capacity as his model and scrupulously observed the vinaya precepts. His insightful understanding plumbed deep profundities, and his learning and experience were vast and broad. Combining internal [Buddhist] and external [secular] learning, he was a refuge for both monastics and laity. By nature he loved transmitting the lamp, and his heart was set on authoring works; he could truly be called a śramaṇa of solid discernment and lofty conduct. Observing Yu's Anmin [lun], Taoshen [lun], and Yinguo [lun], his intention was to proclaim and disseminate the unsurpassable Dharma jewel. In the tenth year of the Kaihuang reign-era, he was summoned to an imperial audience, and after taking leave of the Emperor, he returned east. In the spring of the eleventh year, he was granted permission to leave with generous courtesy.

Duigen qixing zalu ji (Miscellaneous Collection of Engaging in Practice According to Capacities), 36 fascicles
Sanjie weibie lu ji (Collection of the Distinct Records on the Stages of the Three Levels), 4 fascicles

The above two works comprise forty fascicles. Compiled by the śramaṇa Shi Xinxing of Zhenji Monastery. Xing was a native of Wei. He shaved his hair in his youth. He comprehensively mastered the various sūtras, harboured the clarity of independent insight, and displayed footprints of lofty detachment. His understanding and conduct were not identical with those of earlier virtuous masters: not entirely following the śrāvakas, he combined bodhisattva conduct; renouncing the two hundred and fifty precepts, he ranked below full monks and above novices. His disciples all practiced the Fangdeng confession and purity, dhūta ascetics, begging for food, and eating only once a day. When walking on roads, they bowed in veneration to everyone regardless of whether they were men or women, desiring to resemble the conduct of Sadāparibhūta in the Lotus [Sūtra]. This is also one path among ten thousand. However, humans love what agrees with them and dislike what differs; because of this, people from time to time leveled criticism at this catalogue. Although it indeed cites authoritative passages from the sūtras and śāstras, its external headings lack fixed standards; though described as subtly engaging in practice according to capacities, the designated substance and labels are somewhat obscure regarding the subject matter. If future sages examine it thoroughly, may they know it has textual grounds. In the twentieth year of the Kaihuang reign-era, an imperial decree proscribed its practice and prohibited the circulation of such admonitions. Nevertheless, its followers spread like a vast ocean, and high lands were filled with them.

Zhongjing lumu (Catalogue of the Scriptures), 7 fascicles

The above was compiled in the fourteenth year of the Kaihuang reign-era by twenty Great Virtues including the śramaṇa Shi Fajing of Daxingshan Monastery by imperial decree. The śramaṇa Mingmu of Yanghua Monastery classified sections and articles, establishing the overarching network; the śramaṇa Yancong of Riyansi carefully arranged threads and collated agreements and differences. Therefore, the memorial briefly states: "Calculating the various scriptures in all, there are 2,057 works in 5,312 fascicles, making a total of seven scrolls." However, since Fajing and the others had not yet fully collated the scripture copies of the Three Kingdoms to examine agreements and differences, they presently relied only on the catalogues of a dozen-odd authors to briefly select what was acceptable. Overall, marking the general structure, it is categorized into nine catalogues, distinguishing categories into forty-two divisions... [In] the first six catalogues and forty-six divisions, they briefly show the distinction between the Mahāyāna and Hīnayāna of the three piṭakas of sūtras and vinayas, and roughly manifest the differences of right and wrong, authentic and spurious in the translations and transmissions. The latter three catalogues are collections of treatises, chronicles, and commentaries. The first three divisions are all composed by sages and worthies of the Western Regions; because they are not primary sūtras of the three piṭakas, they constitute a separate catalogue. The latter three divisions were all composed by renowned and virtuous figures of this land; although not of the same kind as those produced in the Western Regions, they without exception assist the canonical scriptures, elucidate the tenets of the teaching, and illuminate and guide later learners, and were therefore recorded along with them.

Xinhe Jinguangming jing (Newly Combined Suvarṇaprabhāsa-sūtra), 8 fascicles

The above single work was collated and combined in the seventeenth year of the Kaihuang reign-era by the śramaṇa Shi Baogui of Daxingshan Monastery. Gui was a close disciple of Dao'an of the Zhou dynasty. Having studied and read the various scriptures, he saw that in the past during the Jin dynasty, the śramaṇa Zhi Mindu combined the five Śūraṅgama editions of five masters—the two Zhis, the two Zhus, and one Bai—into one work of eight fascicles; he also combined the three Vimalakīrti editions of three masters—one Zhi and two Zhus—into one work of five fascicles. Recently, the śramaṇa Sengjiu also combined the four Mahāsaṃnipāta editions of four masters—the two Dharmakṣemas, Kumārajīva, and Yaśas—into one work of sixty fascicles. The text and meaning in these combined scriptures were fully complete. Since these were the bequeathed footprints of former sages, Gui accordingly followed them as his model. Now, of the Suvarṇaprabhāsa, three editions were extant: the first, translated by Dharmakṣema in four fascicles; the next, translated by Jñānagupta into five fascicles; and also that translated by Paramārtha, again into seven fascicles. His preface indeed states: "Dharma Master Dharmakṣema stated that the chapters and sections of the Suvarṇaprabhāsa-sūtra were deficient and incomplete. Whenever he examined the text and weighed its meaning, he believed this statement had proof, but lacking means for collation, he kept it ever in mind sleeping and waking. Emperor Wu of the Liang, pitying the transmigration in the three destinies and mourning the drowning of the four kinds of born beings, launched the jeweled boat to rescue the drowning and held aloft the torch of wisdom to illumine the deluded. During the Datong reign-era, he decreed that the attendant-in-waiting Zhang Si and others escort the tribute envoys of Funan back to their country, and requested famous monks, Mahāyāna śāstras, and the Gaṇḍavyūha-sūtra and others. That country then invited the Tripiṭaka Master Paramārtha—rendered in Liang as Zhendi—from Ujjayinī in Western India, who brought scriptures and śāstras and respectfully received the imperial decree. The Dharma Master had travelled through various countries and was thus in Funan. His deportment was clear and perceptive, detached and far-reaching; there was no part of the profound collections of the various piṭakas that he had not investigated. In the first year of Taiqing he first reached the capital, was granted an audience in the palace, and Emperor Wu personally offered prostrations, providing for him in the Baoyun Hall with the intent of translating scriptures and śāstras. When the barbarian bandits invaded and ran rampant, the Great Dharma fell into disarray and the country was not at peace. Only then could the śramaṇa Sengyin consult the Dharma Master to translate the sūtra. The text of the sūtra indeed lacked four chapters: 'Distinguishing the Three Bodies', 'Eradication of Karmic Obstacles Dhāraṇī', 'Purified Grounds', and 'Relying on Emptiness to Fulfill Vows'. Fully distinguished, it made seven fascicles. Now, among the newly arrived 260 works of scriptures, there were further the 'Silver Master Dhāraṇī Chapter' and the 'Entrustment Chapter'. Tripiṭaka Master Jñānagupta was again requested to translate them, and the śramaṇa Yancong re-examined and collated them. Therefore Gui has now combined and divided it into eight fascicles. The chapters and sections being thoroughly complete began from this. Its text is called the king of sūtras, and its meaning is acclaimed as deep and subtle. May both the unseen and manifest revere and protect it."

Shizhong dasheng lun (Treatise on the Ten Kinds of Mahāyāna)

The above was composed by the śramaṇa Shi Sengcan of Daxingshan Monastery. His secular surname was Sun, a native of Chenliu. He left home in his youth and prized traveling for study, traversing north and south of the Yangtze and Yellow Rivers without omission, and treading everywhere east and west of Guanlong. He traveled across the Three Kingdoms, fully visiting Qi, Chen, and Zhou. Wherever there were Dharma assemblies, he never failed to attend. He was skilled in raising difficult questions and adept at broad inquiry. He is now the foremost Mahāyāna master among the Twenty-Five Assemblies; therefore he authored this treatise to glorify and extol the Mahāyāna. As for the ten kinds: first, unhindered; second, equality; third, contrariness; fourth, conformity; fifth, receiving; sixth, suppressing; seventh, delusion; eighth, dream; ninth, mutual identity; tenth, the Middle Way. It cites authoritative passages from sūtras and śāstras with evidence that conforms strictly to rules and methods; it is also a skillful expedient gateway for beginners.

Lunchang (Arena of Treatises), 1 work in 31 fascicles

The above single work was compiled by the śramaṇa Shi Sengkun of Daxingshan Monastery, [originally from] Chengdu. Kun was a disciple of Shi Wangming of the Zhou dynasty. His secular family was the Zheng clan. By nature he was deep and prudent,

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[He was skilled in] sacred melody. Currently serving as master of chanting and recitation of the sūtra-teachings for the twenty-five assemblies, he searched and gathered the texts of the various sūtras in contiguous sets, noting only that the fascicles and scrolls of the various śāstras were uneven and disjointed. Quoting the saying of a sūtra: 'If you wish to know the mind of the wise, read extensively the diverse śāstras,' he therefore gathered and selected the treatises composed by earlier sages and later worthies, compiling them into a single work entitled *The Arena of Treatises* (*Lunchang*). Just as in the world an orchard-ground has five fruits and a hundred grains, a theater has songs, dances, and music, a battlefield has helmets, armor, and weapons, and a place of practice has banners, flowers, and jewelled canopies in varied adornment, so now this arena of treatises is comparable to those: nothing is lacking. Unrolling the scroll and glancing through once, one surveys a hundred schools at once, benefiting oneself and benefiting others, aiding self and other alike.

*The Sixfold Practice of Ordinary Beings and Sages* (*Fan sheng liuxing fa*), twenty fascicles (also in ten fascicles, seven fascicles, five fascicles, three fascicles, and one fascicle).
The above six works, in more than forty fascicles altogether, were composed by the untrammeled monk Śramaṇa Daozheng of Cangzhou. Daozheng took ascetic practices (dhūta) as his vocation and did not register under official monastic rosters. Grieving over the hollow talk of worldly customs, he composed this approach to practice, broadly gathering from the various scriptures and laying out categories. In the Kaihuang era, he entered the capital. The Vice Director of the Left Gao Jiong held him in high esteem and established a Dharma lecture for him to discourse on the substance of practice. Renowned and virtuous monks, distressed by the sharpness of his teachings, would not allow their circulation. Daozheng thereupon fled beyond the human world and buried his name in the dust of the mundane; his end was unknown. Later, when his remaining writings were recovered, it was lamented that someone who truly knew him had been so late to appear.

*Biography of Dharmagupta*, four fascicles;
*Treatise on Penetrating the Ultimate* (*Tongji lun*);
*Treatise on Discriminating the Teachings* (*Bianjiao lun*);
*Treatise on Discriminating the Orthodox* (*Bianzheng lun*);
*Treatise on Comprehensive Learning* (*Tongxue lun*);
*Catalogue of Sudhana-śreṣṭhi-dāraka's Good Friends* (*Shancai tongzi zhu zhishi lu*);
*Combined Prefaces to Newly Translated Sūtras* (*Xin yi jing xu he*).
The above six works, totaling ten fascicles, were composed by the monk Śramaṇa Yancong of Riyansi. Yancong's lay surname was Li, from Bairen in Zhaojun. His lineage was renowned for official robes and caps, known as an illustrious family. From youth he was sharp and quick, his literary talent refined within; his insight penetrated the subtle and obscure, his mind clear as a water-mirror. Meeting an object, he instantly understood it, rarely needing a second look. The prose of his treatises and biographies is throughout exquisite and comprehensive. The *Treatise on Penetrating the Ultimate* refutes the worldly Confucians who do not believe in karmic cause and effect, clinging to outer traces of teaching and fondly generating divergent views; the tenet of this treatise takes the Buddhist principle as ultimate. The *Treatise on Discriminating the Teachings* clarifies that the Buddhist teaching proclaims the absolute truth while the Confucian teaching promotes the mundane, and discusses the teaching of Laozi as being no different from mundane Confucianism, whereas scriptures such as the *Lingbao* are not subsumed under Confucianism. The *Treatise on Comprehensive Learning* encourages worldly people to study broadly under both Confucius and the Buddha, so that they may understand both the external and the internal, and be fully acquainted with both the conventional and the ultimate. A good friend (kalyāṇamitra) is a great condition for ascending to sagehood and transcending the ordinary; without a good friend, there is no way to arrive. This work encourages people to make extensive bonds with wise friends, just like Sudhana.

*An Exposition of Master Dao'an's Exegesis of the Mahāprajñāpāramitopadeśa*, twenty-four fascicles (together with Dao'an's self-composed preface);
*Treatise on Retention and Abrogation* (*Cun fei lun*);
*Treatise on Grieving over Learning* (*Shang xue lun*);
*Treatise on Weariness of Cultivation* (*Yan xiu lun*).
The above four works, totaling twenty-seven fascicles, were composed by the monk Śramaṇa Huiying of Shewei Si. Huiying's lay surname was Jiang, a native of Baxi. In the Zhou dynasty, he was a wondrous follower of the *Mahāprajñāpāramitopadeśa* master Śramaṇa Dao'an in doctrinal exegesis, transmitting the lamp, pouring the water, and treading closely behind in the turning of the wheel of the Dharma. 'Transmitting rather than innovating,' he promoted the Mahāyāna, and also served as head of the twenty-five assemblies. Concealing his presence within temple grounds, he let his mind drift in the stream of wisdom; his traces were rare in the human realm, his sentiments mostly beyond worldly things. The tip of his literary spear sprang from his mouth; his penetration into doctrinal depths was inspired. Looking upon the rise of these treatises, their intent may be discerned: the *Treatise on Grieving over Learning* was written to remove the fault of slandering the Dharma; *Retention and Abrogation* was to guard against insidious scheming; *Weariness of Cultivation* causes people to reform their errors and submit to the Way.

*Sūtra on Divination and Examination* (*Zhancha jing*), two fascicles.
The above one work: when checking the catalogues, there was no record. The title at the beginning of the sūtra states: 'Translated abroad by Bodhideng,' seeming to have appeared in recent times. Currently, it is copied and circulated in all canon collections. However, in Guangzhou there was a monk who practiced a stupa-repentance ritual, using leather to make two chits, one written with the word 'Good' and one with the word 'Evil.' He had people cast them: getting 'Good' was auspicious, and getting 'Evil' was inauspicious. Furthermore, he practiced a self-flinging method, taking it to eradicate sins, while men and women mingled promiscuously. In Qingzhou there was also a layman who practiced this method alongside him. In the thirteenth year of the Kaihuang era, someone denounced them to the Guangzhou authorities, saying it was sorcery. The authorities interrogated them, and that person cited proof, saying: 'The stupa-repentance ritual is based on the *Sūtra on Divination and Examination*; the self-flinging method is based on the five-limbed prostration like Mount Tai collapsing in various sūtras.' Guo Yi, Marshal of Guangzhou, came toward Qizhou and reported the details in a memorial. An imperial decree stated that the principles in the *Sūtra on Divination and Examination* were not to be believed, and ordered Li Yuancao, Attendant Gentleman of the Palace Secretariat, together with Guo Yi, to go to Baochang Si to question the venerable elder monks. Fajing and others reported: 'The *Sūtra on Divination and Examination* lacks a name and place of translation in the catalogues; the stupa-repentance ritual also diverges from the various sūtras, and must not be followed or practiced.' An imperial decree was issued: 'Things such as this need not be circulated.'

*Biographies of Manifest Marvels* (*Jingyi zhuan*), twenty fascicles.
The above one work was composed by Hou Junsu, Xiu Cai and Gentleman of Confucian Forests from Xiangzhou, who respectfully received the command of Emperor Wen of Sui. Junsu's personal name was Bai. His wondrous intellect was exceptionally ingenious, broadly encompassing the occult and the Confucian classics. Frequently seated to the right of prime ministers, he was consulted regarding the outlines of the dark and ultimate; therefore, he composed this work to enlighten scholar-officials and commoners.

*Treatise on Comprehending Destiny* (*Tongming lun*), two fascicles.
The above one work was written by Xu Tongqing, Libationer in the Prince of Jin's princely establishment. He held that the Confucian teaching also has the principle of karmic cause and effect across the three times, yet because the written words are concealed and the principles profound and subtle, earlier worthies had never discriminated or established it. Tongqing now fully cited standard texts from the classics and histories, harmonizing and unifying fortune and destiny to trace them back to karmic cause and effect, intending to bring to light the fundamental宗旨 of Confucianism to aid the Buddha in propagating the teachings, guiding all beings to hasten toward a single destination. Only one of broad learning could penetrate such profundity.

*Methods of Comparative Calculation Through Interpenetration of External and Internal [Systems]* (*Wai nei bangtong bijiao shufa*).
The above one work was composed by Liu Ping, translation scholar from Jingyang. Ping was skilled in both Buddhist and non-Buddhist studies and was particularly adept at numerological and mathematical arts. Considering that the calculation methods and comparative techniques used in translating sūtras across earlier dynasties differed considerably, he therefore wrote this exposition. His preface says in brief: 'The arts of the world have shallow and deep; people's endowed learning has coarse and fine. Therefore, if one investigates the utility of reckoning, it embraces the Great Expansion; if one fails to reflect, it causes confusion over the three corners. Now, the numerical methods of China naturally have distinctions of three tiers; how could the expositions of India have no divergent standards? Yet earlier translated sūtras all referred to a great trichiliocosm as a hundred koṭis, and said that one yojana is forty li. In accordance with various calculations, none of these match. I suspect that at the time of translation, the sounds on each side differed, and in the midst of giving directives, errors were introduced. Therefore, I have recorded the mathematical methods in the various sūtras and compared them with those of China, multiplying by tens and mutually expanding through interpenetration, in the hope that those engaged in translation may consult them to resolve confusions. Since it engages with the language of the sūtras, it is appended to this catalogue.'

*Record of the Three Jewels in the Kaihuang Era* (*Kaihuang sanbao lu*), fifteen fascicles.
The above one work was composed by Fei Changfang, translation scholar from Chengdu. Changfang originally left the household, but when the Zhou suppressed the monastic order, and up to the Sui restoration, he remained a layman. At times he participated in the translation work, writing down dictated texts and polishing phrasings. Because many catalogues across the dynasties recorded only sūtras, while

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大唐內典錄 — Classical Chinese