大唐內典錄 5.15.4

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,