大唐內典錄 5.7

5.7

Essential Points of the Various Sūtras of the Zhou, twenty-two fascicles;
One Hundred and Twenty Dharma Gates.
The above two works, in twenty-three fascicles. Yuwen Heitai, Prince and Chancellor of the Wei, promoted the Buddhist scriptures and revered the Mahāyāna. Though he managed the myriad affairs of state, he constantly propagated the Triratna. Within his residence, he regularly offered provisions to a hundred Dharma masters to examine sūtras and treatises and lecture on the Mahāyāna. He then ordered the śramaṇa Shi Tanxian and others to compile the Essential Points of the Various Sūtras of the Bodhisattva-piṭaka and the One Hundred and Twenty Dharma Gates, relying on the Mahāyāna sūtras. It began with the Buddha-nature and ended with the gate of integration. Whenever he gave lectures, he constantly expounded them, establishing them as an everlasting standard to replace the old traces of the five-period teachings. To this day, they are in circulation in Shandong and Jiangnan. Although acclaimed as an ocean of learning, nothing surpasses them as a model and canon. Even offering incense and light, Sanskrit chanting, bowing in homage, and praising the Buddha are entirely included within them. Every matter is investigated and verified, and the core outlines are supported by evidence.

Treatises on the Five Sciences (1. Science of Grammar and Sound, 2. Science of Medicine, 3. Science of Arts and Crafts, 4. Science of Incantations, 5. Science of Talismans and Seals; produced in the second year of the Zhou).
The above was translated during the reign of Emperor Ming in the Baghe Monastery in the old city of Chang'an by the Vinaya master of the Tripiṭaka, Jñānabhadra—in the Zhou language called Zhixian (Wise and Worthy)—from the country of Padma, together with Jñānayaśas. Yaśagupta, Jñānagupta, and others served as translators, and the śramaṇa Zhiyun transcribed the text.

Brahman Astronomy, twenty fascicles (produced in the Tianhe reign era).
The above was translated during the reign of Emperor Wu by the śramaṇa Dharmaruci—in the Zhou language called Faxi (Longing for Dharma)—from the country of Mole, for the Grand Preceptor and Duke Dang of Jin, Yuwen Hu.

Sūtra on the Questions of the Devaputra of Settled Thought, five fascicles (extracted from the Mahāsaṃnipāta; translated in the sixth year of Tianhe; transcribed by the śramaṇa Yuanming);
Ratnakūṭa-sūtra, three fascicles (translated in the sixth year of Tianhe; transcribed by the śramaṇa Daoxu);
Sūtra on the Inconceivable Wisdom of the Tathāgata, three fascicles;
Sūtra on the Same Nature of the Mahāyāna, four fascicles (also called Sūtra on the Ten Stages of the Buddha, also called Sūtra on the Vairocana Treasury of All Buddhas' Practices Entering Wisdom; translated in the fifth year of Tianhe; transcribed by the Senior Equal to the Three Divisions and Duke of Chengyang, Xiao Ji);
Sūtra on the Uṣṇīṣa Dhāraṇī and Its Efficacy (translated in the fourth year of Baoding; transcribed by the Erudite Bao Yong);
Sūtra of the Great Cloud Wheel, Chapter One Hundred: Requesting Rain (translated in the fifth year of Tianhe; transcribed by the śramaṇa Yuanming; first translation).
The above six works, in seventeen fascicles. During the reign of Emperor Wu, the Dhyāna master of the Tripiṭaka, Jñānayaśas—in the Zhou language called Zangcheng (Renowned as a Treasury)—from the country of Magadha, together with his two disciples Yaśagupta and Jñānagupta, translated them for the Grand Preceptor and Duke Dang of Jin, Yuwen Hu, at the Monastery of the Four Heavenly Kings in the old city of Chang'an. Hou Fushou, Pillar of State and Duke of Pingyang, acted as chief overseer and inspector.

Great Splendor Dhāraṇī on the Further Extension of the Lifespan from the Suvarṇaprabhāsa-sūtra, five fascicles (second translation; translated at Guisheng Monastery; transcribed by Zhixian);
Treatise on the Causes and Conditions of Subhadra, two fascicles (translated at the Monastery of the Four Heavenly Kings; transcribed by the śramaṇa Yuanming);
Sūtra of the Incantation of the Eleven-Faced Avalokiteśvara and Its Efficacy (translated at the Monastery of the Four Heavenly Kings; transcribed by the Senior Equal to the Three Divisions and Duke of Chengyang, Xiao Ji).
The above three works, in eight fascicles. During the reign of Emperor Wu, the Dharma master of the Tripiṭaka, Yaśagupta—in the Zhou language called Chengzang (Renowned Treasury)—from the country of Uba, together with his younger fellow student Jñānagupta, translated them for the Grand Preceptor Yuwen Hu.

Sūtra on the Questions of the Golden Rṣi, two fascicles (translated at the Monastery of the Four Heavenly Kings in Chang'an; transcribed by Xiao Ji);
Repeated Recitation Verses on the Universal Gate of the Saddharmapuṇḍarīka;
Sūtra of Various Incantations;
Sūtra of the Buddha's Words (the above three sūtras were all translated at Longyuan Monastery in Yizhou).
The above four works, totaling five fascicles. During the reign of Emperor Wu, the Dharma master of the Tripiṭaka, Jñānagupta—in the Zhou language called Zhide (Virtuous Resolve)—from the country of Gandhāra in Northern India, translated them in Yizhou for the Governor-General, Upper Pillar of State, and Prince of Qiao, Yuwen Jian. The śramaṇa Yuanming transcribed the texts.

Explication of Laozi's Biography of Converting the Barbarians;
Eighteen Articles of Objections to Daoism.
The above two fascicles were composed by the śramaṇa Shi Sengmian of Yuanguo Monastery in Xinzhou. Sengmian considered that in the Semblance Dharma age, the heterodox and the orthodox intermingled, and the frivolous inclinations of declining customs made it easy to rush after rivalry; failing to distinguish the authentic from the spurious, people praised and blamed by turns. Now, in eighteen articles, although examining the three divisions to dispel and resolve them, the sagely and the virtuous are made as clear as day for ordinary mortals to see. His preface says in brief: Sengmian noted that regarding Laozi crossing to the west with Yin Xi to convert the barbarians to leave household life—Laozi preaching the sūtras and precepts, and Yin Xi acting as the Buddha to convert them—it was also claimed that this was composed by Master Guigu and annotated by the Four Whiteheads of the Southern Mountains. Those who do not examine it thoroughly without exception believe and follow it, taking it as material for talk. How strange is this biography! Even a gentleman cannot be deceived, how much less can a Great Sage be disparaged! Now, honestly examining this account, not only are the historical eras in error and names falsely borrowed, but also the words do not reach the intended meaning and in fact insult Laozi. In my estimation, sages and gentlemen would never utter such words; it must be ignorant followers of heterodox ways, competing in boastfulness against the Buddhadharma, who borrowed the names of Guigu and the Four Whiteheads, appended it to the biography of Yin Xi, and later fabricated this bizarre treatise to bewilder the ordinary world. 'To transmit without learning' was disallowed by the Master; 'recklessly inventing brings misfortune' was a admonition of Lord Lao. Such a great calamity increases the three evil destinies; one should properly be pure and rectify this failing. However, teachings have inner and outer, which give rise to doubts; people have the sagely and the virtuous, yet mostly mistake the original state for its manifestations. Now, examining the years and months, investigating human eras, relying on the inner sūtras and outer classics, and gathering the sincere words of various accomplished figures, I distinguish the true from the false so that one may see it at a glance.

Treatise on Scattering Flowers, eight fascicles.
The above was composed by the śramaṇa Shi Huishan of Qixuan Monastery in Yangzhou. Huishan was skilled in Abhidharma studies. Considering that the Mahāprajñāpāramitopadeśa constantly cites the Hīnayāna to verify and establish meanings, he accordingly provided scattered explanations following the sequence of the text, likened to the stars and moon aiding the illumination of the sun, or like an abundance of various flowers fluttering and scattering; hence it is named Treatise on Scattering Flowers. The preface says in brief: In the style of composition, conciseness of language and richness of principle are valued. I understand this quite well; that I am now going into detailed narration is precisely because few people are familiar with this text. Therefore, in touching upon meanings I am diligent, and encountering the text I make it as clear as pointing to one's palm. I hope the gentlemen who peruse it carefully will appreciate my humble intention. In the late Taiqing reign era, Huishan went up to Jiangling in the late Chengsheng reign era, entered the pass, and resided at Chonghua Monastery in the old city of Chang'an. The Pillar of State and Grand Preceptor provided special offerings for him. He expounded and proclaimed the outstanding Dharma until the end of his life, over sixty years of age.

Treatise on the Ultimate Way;
Treatise on Pure Virtue;
Treatise on Discarding Attachments;
Treatise on Non-Killing;
Treatise on Dispelling Right and Wrong;
Treatise on Cultivating Emptiness;
Treatise on the Metaphor of Shadows;
Inscription on the Precious Person of the Dharmadhātu (with preface);
Text on the Characteristics of Disgust with Food;
Biography of the Bodhisattva Sengya (in the second year of Baoding he burned his body in Chengdu; on the day he immolated himself, people within several hundred li all gathered to watch; flesh and bones were entirely consumed, only his heart remained; the auspicious signs of heavenly flowers are fully recorded in the biography; Changfang saw it in person);
Biography of Dharma Master Shao (with eulogy);
Biographies of Verified Good Spiritual Friends (modeled after Lu Guo's Records of Avalokiteśvara's Resonant Responses).
The above twelve fascicles were written during the reign of Emperor Wu by the śramaṇa Shi Wangming. His secular surname was Zong, and his taboo name was Quedai. A native of Nanyang, he was a friend of Prince Jingling of the Liang. He never married. After the fall of the Liang he left the household life, changed his name, and stayed in Shu. When the Prince of Qi entered the capital, he requested to take him to an audience with the emperor. Because he was originally not a monk, the emperor wished to force him to return to secular life, and sent the Junior Tutor and the Commandery of Shu with a separate letter to persuade him. Wangming's reply stated: 'There are six things that are impossible.' Its conclusion says in brief: 'A śramaṇa upholds the precepts, his mind and mouth corresponding. If among the six items listed there is a single deceit, in life let the blue heaven abhor me and the spiritual deities slay me; in death let iron pincers extract my tongue and molten bronze be poured down it. Looking up, I bear the three luminaries, and have reached sixty years of age. I do not deceive in a dark room, how much less in an enlightened era! Furthermore, my native village is destroyed and my kin have perished; what sort of person is this poor monk that I alone should endure for long? If indeed I can retreat into the mountains and gather my mind beyond the dust, support my remaining life, and earnestly cultivate the karma of wisdom, this is my original aspiration. Lodging my corpse in a vihāra, begging food in the royal city, practicing the Way according to my strength, and transforming beings in accordance with conditions: this is my secondary wish. If this cannot be, living alone in the hills and valleys, how could I bear to remain in turmoil for long in the realm of Jambudvīpa?' He had a collection in ten fascicles; the writing was mostly plain and unadorned, the language constantly admonished people to do good, preserving substance and casting aside floral rhetoric, and was held in high esteem by the world.

Collection of the Triratna, eleven fascicles.
The above one work was compiled by the śramaṇa Shi Jing'ai during the reign of Emperor Wu, relying on various sūtras and treatises. It promoted and praised the Mahāyāna, magnified the Semblance Dharma age, and recorded matters concerning the Buddha, Dharma, and Saṃgha; hence it is called Collection of the Triratna. Jing'ai later became weary of the body and gave up his own life. On the day he relinquished his lifespan, his farewell verse stated in brief:
First, seeing that the body has many faults;
Second, unable to protect the Dharma;
Third, wishing to quickly see the Buddha,
Early bringing liberation to the body.
Having attained liberation in the Dharmakāya,
Throughout the various realms of rebirth,
Wherever there is benefit to be made,
I shall protect the Dharma and rescue sentient beings.
Furthermore, karma must come to an end;
All conditioned phenomena are just like this.
The three realms are all impermanent;
When the time comes, there is no freedom.
Killed by another or dying of oneself,
In the end one returns to such a place.
That which the wise do not delight in,
One ought to contemplate in this manner.
Since all conditions have converged,
My karma comes to an end today.
In all there were more than thirty verses. Having written them everywhere with his blood on mountain cliffs and tree leaves, he then relinquished his life.

Treatise on the Two Teachings.
The above one treatise. In the reign of Emperor Wu, since the emperor revered the Daoist teachings and wished to equalize the three teachings, the customs of the time were in turmoil and heterodox factions competed. Beginning on the fifteenth day of the third month in the fourth year of Tianhe, he summoned more than two thousand virtuous monks, famous Confucians, Daoist masters, and civil and military officials to the Great Palace; the emperor ascended the imperial dais and personally debated the doctrines, wishing to equalize the three teachings. On the twentieth day, he gathered them again for debate. On the fifteenth day of the fourth month, they gathered for discussion as before. By the twenty-fifth day, Zhen Luan, Grand Master of the Metropolitan Rectifier, presented the Treatise Laughing at Daoism. On the tenth day of the fifth month, the multitude of ministers was assembled in a grand gathering to evaluate the Treatise Laughing at Daoism and deemed it unacceptable; it was immediately burned with fire in the palace courtyard. In the ninth month, the śramaṇa Shi Dao'an, lamenting the ignorance of contemporary customs, compiled this Treatise on the Two Teachings to illuminate the ultimate principle. It consists of twelve chapters, taking the inner and outer teachings as fundamental. Daoism has no separate teaching and is subsumed within the Confucian tradition; the modesty of the Book of Changes belongs to this category. Therefore, as for the origin of the outer treatises, the ancient former kings are the masters of the teaching, and benevolence, righteousness, and the five constant virtues are the substance of the teaching; Confucius expounded them and was not the founder either. Thus, the objective of the outer teachings is the regulation of the person and the governance of the state, concluding with the bodily lifetime, saying nothing beyond that. As for the origin of the inner teachings, the Buddha is the master of the teaching, and dispelling delusion and entering the correct is that to which the teaching returns; all other monastics and laymen merely praise and transmit it. Thus, the objective of the inner teachings does not take the body as the root of burdens, but focuses upon the delusions of the mind; this is why it is called 'inner'. The Daoist teaching says: 'Among the great calamities under Heaven, none is worse than having a body.' These words are identical to Confucianism, and therefore it is subsumed under the outer. Thus, the principles and texts of the inner and outer teachings are distinct and bright. At first, the emperor valued Daoism and belittled Buddhism, wishing to eliminate Buddhism and preserve Daoism; but when he perused Dao'an's treatise, he had nothing with which to counter it. Thereupon he eliminated both teachings and separately established the Tongdao Monastery, selecting individuals from both teachings who thoroughly understood the three teachings, establishing posts and instituting scholarship, and they entered its gates wearing official caps and robes. The rest is as told in the Continued Biographies of Eminent Monks.