開元釋教錄 7.11.3

7.11.3

月訖沙門僧琨等筆受沙門彥琮製序見長房錄）
如來方便善巧呪經一卷（第二出與虛空藏菩薩問佛經同本開皇七年正月
出二月訖沙門僧曇等筆受沙門彥琮製序見長房錄）
東方最勝燈王如來經一卷（題云東方最勝燈王如來遣二菩薩送呪奉釋
迦如來助護持世間經第四出與持句神呪經等同本見內典錄）
大法炬陀羅尼經二十卷（開皇十二年四月出十四年六月訖沙門道邃等
筆受見長房錄）
大威德陀羅尼經二十卷（開皇十五年七月出十六年十二月訖沙門僧琨等
筆受見長房錄）
五千五百佛名經八卷（開皇十三年八月出十四年九月訖沙門僧曇等筆受見
長房錄）
觀察諸法行經四卷（開皇十五年四月二十四日出五月二十五日訖學士費長房等筆
受見長房錄）
無所有菩薩經四卷（見內典錄）
月上女經二卷（開皇十一年四月出六月訖學士劉憑筆受沙門彥琮製序見長房錄）
出生菩提心經一卷（開皇十五年十月出其月訖學士劉憑等筆受見長房錄）
商主天子所問經一卷（或無所問字開皇十五年八月出九月訖學士費長
房等筆受見長房錄）
諸法最上王經一卷（開皇十五年五月出七月訖沙門明芬等筆受見長房錄）
大乘三聚懺悔經一卷（見內典錄）
起世經十卷（第五譯是長阿含記世經異出見經題上云崛多笈多二法師共出新編入）
佛本行集經六十卷（開皇七年七月出十一年二月訖沙門僧曇學士費長房劉憑等
筆受沙門彥琮製序見長房錄）
聖善住意天子所問經四卷（第六出與如幻三昧經及寶積善住意會等同
本開皇十五年四月出沙門道邃等筆受見長房錄）
諸佛護念經十卷（開皇十四年十月出十二月訖沙門僧曇等筆受見長房錄）
右三十九部一百九十二卷（本行集上三十七部一百七十八卷
見在聖善住下二部一十四卷闕本）。
沙門闍那崛多。隋云志德。北賢豆（賢豆本音因陀羅娑陀那。此云
主處。謂天帝釋所護故也。賢豆之音彼國之訛略耳。身毒天竺此方之訛稱也。而彼國人總言賢豆而已。約之以為五方
也。唐西域記云。正音印度印度者。唐翻為月。月有多名。斯其一稱言諸群生輪迴不息。無明長夜莫有司晨其猶白日。既
隱宵燭斯繼雖有星光之照。豈如朗月之明。苟緣斯致因而譬月良以其土聖賢繼軌導凡御物。如月照臨。由是義故
謂之印度。印度種姓族類群分。而婆羅門特為清貴。從其雅稱傳以成俗無云經界之別。總謂婆羅門國焉）揵陀
囉國人也（隋云香行國）居富留沙富邏城（隋云丈夫宮也）剎帝
利種。姓金（俱凡反）步（隋云項也謂如孔雀之項彼國以為貴姓）父名跋闍邏
娑囉（隋云金剛堅也）。幼懷遠量長垂清範位居冢宰燮
理有經。崛多昆季五人身居最小。宿殖德本
早發道心。適在髫年便求出離。二親識其誠
量仍為贊成。即入大林伽藍因蒙度脫。其郁
波弟耶（隋云常近受持者今所謂和上此乃于闐之訛略也奘法師云中天正音鄔波拕耶唐云親教亦
云依學）名嗜那耶舍（隋云勝名）專修宴坐妙窮定業。其
阿遮利耶（隋云傳授或云正行即所謂阿闍梨也亦近國之訛略耳奘法師云阿遮利耶唐云軌
範亦云教授）名闍若那跋達囉（隋云智賢）遍通三學偏明
律藏。崛多自出家後孝敬專誠。教誨積年指
歸通觀。然以賢豆聖境靈迹尚存。便隨本師
具得瞻奉。時年二十有七受戒三夏。師徒結
志遊方弘法。初有十人同契出境。路由迦臂
施國淹留歲序。國王敦請其師奉為法主益
利頗周。將事巡歷。便踰大雪山西足。固是
天險之峻極也。至厭怛國既初至止。野曠民
希。所須食飲無人營造。崛多遂捨具戒竭力
供待。數經時艱冥靈所祐幸免災橫。又經渴
囉槃陀及于闐等國。屢遭夏雨寒雪暫時停
住。既無弘演栖寓非久。又達吐谷渾國漸至
鄯州。于時即西魏後元年也。雖歷艱危心
逾猛厲。發蹤跋涉三載于茲。同伴十人唯存
四箇。以周明武成之歲初屆長安止草堂寺。
師徒遊化已果來心。更登淨壇再受具足。精

[... completed in the …] month; scribed by the śramaṇa Sengkun and others; preface composed by the śramaṇa Yancong; see Changfang's Catalogue).
Rulai fangbian shanquan zhou jing (Sūtra of the Incantation of the Tathāgata's Skill in Means), one fascicle (Second translation; same original as the Xukongzang pusa wen fo jing; begun in the first month of Kaihuang 7, completed in the second month; scribed by the śramaṇa Sengtan and others; preface composed by the śramaṇa Yancong; see Changfang's Catalogue).
Dongfang zuisheng dengwang rulai jing (Sūtra of the Tathāgata Supreme Lamp King of the East), one fascicle (Titled Dongfang zuisheng dengwang rulai qian er pusa song zhou feng shijia rulai zhu huchi shijian jing; fourth translation; same original as the Chiju shenzhou jing and others; see the Neidian lu).
Da faju tuoluoni jing (Great Dharma Torch Dhāraṇī Sūtra), twenty fascicles (Begun in the fourth month of Kaihuang 12, completed in the sixth month of Kaihuang 14; scribed by the śramaṇa Daosui and others; see Changfang's Catalogue).
Da weide tuoluoni jing (Great Majesty Dhāraṇī Sūtra), twenty fascicles (Begun in the seventh month of Kaihuang 15, completed in the twelfth month of Kaihuang 16; scribed by the śramaṇa Sengkun and others; see Changfang's Catalogue).
Wuqian wubai fo ming jing (Sūtra of the Five Thousand Five Hundred Buddhas' Names), eight fascicles (Begun in the eighth month of Kaihuang 13, completed in the ninth month of Kaihuang 14; scribed by the śramaṇa Sengtan and others; see Changfang's Catalogue).
Guancha zhufa xing jing (Sūtra on Observing the Practice of Phenomena), four fascicles (Begun on the twenty-fourth day of the fourth month of Kaihuang 15, completed on the twenty-fifth day of the fifth month; scribed by the scholar Fei Changfang and others; see Changfang's Catalogue).
Wusuoyou pusa jing (Sūtra of the Bodhisattva Akiñcana), four fascicles (See the Neidian lu).
Yueshangnü jing (Candrottarādārikā Sūtra), two fascicles (Begun in the fourth month of Kaihuang 11, completed in the sixth month; scribed by the scholar Liu Ping; preface composed by the śramaṇa Yancong; see Changfang's Catalogue).
Chusheng putixin jing (Sūtra on the Arousing of the Bodhimind), one fascicle (Begun in the tenth month of Kaihuang 15 and completed that same month; scribed by the scholar Liu Ping and others; see Changfang's Catalogue).
Shangzhu tianzi suowen jing (Sūtra of the Questions of the Devaputra Merchant Lord), one fascicle (Sometimes without the words suowen; begun in the eighth month of Kaihuang 15, completed in the ninth month; scribed by the scholar Fei Changfang and others; see Changfang's Catalogue).
Zhufa zuishang wang jing (Sūtra of the Supreme King of All Phenomena), one fascicle (Begun in the fifth month of Kaihuang 15, completed in the seventh month; scribed by the śramaṇa Mingfen and others; see Changfang's Catalogue).
Dasheng sanju chanhui jing (Mahāyāna Repentance Sūtra of the Three Heaps), one fascicle (See the Neidian lu).
Qishi jing (Sūtra on the Arising of the World), ten fascicles (Fifth translation; an alternative translation of the Jishi jing of the Dīrghāgama; see the title, which states that it was jointly produced by the two Dharma masters Jñāna[gupta] and [Dharma]gupta; newly catalogued).
Fo benxing ji jing (Compilation of the Deeds of the Buddha's Past Lives), sixty fascicles (Begun in the seventh month of Kaihuang 7, completed in the second month of Kaihuang 11; scribed by the śramaṇa Sengtan and the scholars Fei Changfang, Liu Ping, and others; preface composed by the śramaṇa Yancong; see Changfang's Catalogue).
Sheng shanzhuyi tianzi suowen jing (Sūtra of the Questions of the Holy Devaputra Supratiṣṭhitamati), four fascicles (Sixth translation; same original as the Ruhuan sanmei jing and the Shanzhuyi assembly of the Ratnakūṭa; produced in the fourth month of Kaihuang 15; scribed by the śramaṇa Daosui and others; see Changfang's Catalogue).
Zhufo hunian jing (Sūtra on the Mindfulness and Protection of the Buddhas), ten fascicles (Begun in the tenth month of Kaihuang 14, completed in the twelfth month; scribed by the śramaṇa Sengtan and others; see Changfang's Catalogue).
The above thirty-nine works in one hundred and ninety-two fascicles (The thirty-seven works above the Benxing ji, totaling one hundred and seventy-eight fascicles, are extant; the two works below the Sheng shanzhu, totaling fourteen fascicles, are lost texts).
The śramaṇa Jñānagupta, called Zhide in Sui, was a native of Gandhāra in northern India (Xiandou was originally pronounced Indrasthāna, which means "the Sovereign's Abode", meaning protected by Śakra, the Lord of the Devas. The sound "Xiandou" was an erroneous abbreviation in that land; "Shendu" and "Tianzhu" are erroneous designations in this country. The people of that land simply called it "Xiandou" as a whole, demarcating it into five regions. The Great Tang Record of the Western Regions states: "The correct pronunciation is Yindu (India). In the Tang language, Yindu is translated as 'the moon'. The moon has many names, and this is one of them. It signifies that living beings transmigrate endlessly, and in the long night of ignorance, there is none to announce the dawn. It is just like after the sun has set, the night torches take over: though there is the shining of starlight, how can it compare to the brightness of the radiant moon? If taken for this reason, it is therefore likened to the moon; truly because in that land, sages and worthies succeeded one another, guiding the ordinary and governing beings as the moon illuminates from above. For this reason, it is called Yindu. In India, castes and clans are manifold, but the Brahmins are exceptionally pure and noble. Following their refined appellation, it became customary through usage to make no regional distinctions and refer to it comprehensively as the Land of Brahmins") (called Xiangxing country in Sui). He lived in the city of Puruṣapura (called Zhangfugong in Sui). He was of the kṣatriya caste, and his family name was Jinbu (pronounced *kəm-bju*; meaning "neck" in Sui, referring to the neck of a peacock, which was considered an aristocratic surname in that land). His father was named Vajrasāra (meaning "adamantine firm" in Sui). From youth, he harboured far-reaching capacity, and upon adulthood, he bequeathed a pure standard; he held the office of Prime Minister, harmonising and governing with principles. Gupta was the youngest of five brothers. Having planted roots of virtue in past lives, he gave rise to the aspiration for enlightenment early on. While just of tender years, he sought world-renunciation. His parents recognised his sincere capacity and accordingly supported him. He then entered the Great Forest Monastery (Mahāvana-saṅghārāma), whereupon he received deliverance. His upādhyāya (called "one who constantly keeps close to and upholds" in Sui; what is now called *heshang* is an erroneous abbreviation from Khotan; Master Xuanzang says the correct sound in Central India is *upādhyāya*, rendered in the Tang as "intimate instructor" or "one upon whom one depends for study") was named Jinayaśas (meaning "renowned for victory" in Sui), who devoted himself to quiet sitting and deeply plumbed the practice of dhyāna. His ācārya (called "one who transmits and instructs" or "correct conduct" in Sui; namely the so-called *ācārya*, which is also an erroneous abbreviation of nearby countries; Master Xuanzang says *ācārya* is rendered in the Tang as "exemplar" or "instructor") was named Jñānabhadra (meaning "wise and virtuous" in Sui), who was comprehensively versed in the three trainings and especially clear on the Vinayapiṭaka. After his renunciation, Gupta was dedicated and sincere in filial devotion and reverence. Through years of teaching and instruction, he came to comprehensively grasp their essential intent. Yet because the sacred sites and spiritual traces still remained in India, he followed his original teacher and was able to pay homage to them all. At that time, he was twenty-seven years old and had spent three retreats since receiving the precepts. Teacher and disciples joined their resolves to travel afar and propagate the Dharma. Initially, ten people agreed together to leave the borders. Travelling by way of the kingdom of Kapiśā, they lingered for years. The king earnestly invited his teacher, honouring him as the Dharma Lord, and their benefit to others was quite extensive. When they were about to set off on their itinerary, they crossed the western spurs of the Great Snow Mountains (Himalayas), which were indeed the peak of natural hazards. Arriving at the kingdom of the Hephthalites, when they first arrived, the wilderness was vast and the population sparse; there was no one to prepare the necessary food and drink. Gupta thereupon laid aside his full precepts and exerted every effort to make offerings and tend to them. After frequently passing through seasonal hardships, aided by the unseen spirits, they fortunately escaped disasters and mishaps. They also passed through the kingdoms of Qabhanda (Tashkurgan), Khotan, and others; repeatedly encountering summer rains and cold snows, they stayed temporarily. Having no opportunities for propagation, their stay was not long. Then, reaching the kingdom of the Tuyuhun, they gradually reached Shan Prefecture. At that time, it was the first year of the later reign of Western Wei. Although they had passed through dangers and crises, their minds became all the more resolute. From the outset of their journey, three years had elapsed to that point. Of the ten companions, only four survived. In the Wucheng era of King Ming of Northern Zhou, they first arrived at Chang'an and resided at Caotang Temple. The master and disciples' journey of conversion having fulfilled their original intention, they again mounted the pure altar and once more received full ordination. [Gupta's] diligent