[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154) › 7.11.5 # 開元釋教錄 7.11.5 開元釋教錄 7.11.5 - **Language:** Classical Chinese ### [7.11.5](https://indike.org/pramana/in.bauddha.taisho.2154.7.11.5) 大興善寺重勘梵本闕者添譯。既在仁壽之元出此添品即非開皇二十年卒也。又內典錄云仁壽之末崛多以緣他 事流擯東越。續高僧傳即云開皇二十年卒。傳錄俱宣所撰而自相矛盾何也）。崛多自從西 服來至東華循歷翻傳。自開皇五年訖仁壽 之末出護國等經。總三十九部合一百九十 二卷。並詳括陶冶理教圓通。文明義結具流 於世。見隋唐二錄（護國菩薩經佛華嚴入如來德智經大方等大雲請雨經東方最勝 燈王如來經無所有菩薩經大乘三聚懺悔經已上六部內典錄云崛多所譯靖邁經圖云笈多出今依內典為正大集 譬喻王經移識經法炬陀羅尼經已上三部經圖之中崛多笈多二錄俱載者誤也今並載崛多之錄笈多錄內除之）。 眾經目錄七卷（開皇十四年五月十日勅興善寺翻經所撰至七月十四日畢 別錄六卷總錄一卷總別成七見長房錄） 眾經目錄五卷（仁壽二年勅請興善寺翻經沙門及學士等撰見續高僧傳） 右二部一十二卷其本並在。 沙門釋法經等。並大興善寺翻經大德也。開 皇十四年甲寅。文帝勅撰一切經錄。法經 等二十大德緝撰成之。總標綱記位為九錄。 區別品類有四十二分。合有二千二百五十 七部五千三百一十卷。揚化寺沙門明穆。區 域條分指蹤紘絡。日嚴寺沙門彥琮。覶縷緝 維考校同異。見長房錄。又至仁壽二年勅所 司。請興善寺大德與翻經沙門及學士等。披 檢法藏詳定經錄。隨類區辯總為五分。單本 第一重翻。第二別生。第三賢聖集傳。第四 疑偽。第五見闕。都合二千一百九部五千五 十八卷。別生疑偽不須抄寫。已外三分。入藏 見錄。並沙門彥琮綜理裁定。見續高僧傳。 合金光明經八卷（二十四品開皇十七年合當第四本見長房錄沙門彥琮製序） 右一部八卷其本見在。 沙門釋寶貴。大興善寺僧也。開皇十七年丁 巳合金光明經一部。貴即周世智度論師道 安之神足。翫閱群典見昔晉世沙門支敏度 合兩支兩竺一白五家首楞嚴為一部作八卷 （今准祐錄及合經記四本合成無白延也）又合一支兩竺三家維摩為 一部作五卷。又沙門僧就合四家大集為六 十卷。諸此合經文義宛具。斯既先哲遺蹤。貴 遂依承以為規矩。遂合涼世法豐（四卷十八品者）周 朝稱藏（續演壽量大辯二品分為五卷）梁時真諦（更出四品謂三身分別品業障滅品 陀羅尼最淨地品依空滿願品通前十八成二十四分成七卷）隋代志德（復出銀主陀羅尼品及囑 累品）前後所出。共二十四品分為八卷。沙門彥 琮重覆勘校品部究足。始自于斯文號經王。 義稱深妙願言幽顯。頂戴護持（又長房錄云招提寺沙門僧 就開皇六年合大集經成六十卷者今尋就所合經難為憑准中有差舛如後大乘錄及刪繁錄中具述故此錄中存其 別本合部之者刪之不存）。 占察善惡業報經二卷（云出六根聚經亦云大乘實義經亦名地藏菩薩經 亦直云占察經） 右一部二卷其本見在。 沙門菩提登。外國人也。不知何代譯占察經 一部。長房錄云。此經檢錄無目。而經首題云。 菩提登在外國譯。似近代出。今諸藏內並寫 流傳。而廣州有一僧行塔懺法。以皮作二枚 帖子。一書善字一書惡字。令人擲之。得善者 好得惡者不好。又行自撲法以為滅罪。青州 亦有一居士同行此法。開皇十三年有人告 廣州官司云是其妖。官司推問。其人引證云。 塔懺法依占察經。自撲法依諸經中。五體投 地如太山崩。廣州司馬郭誼來京向歧州具 狀聞奏。勅不信占察經道理。令內史侍郎李 元操共郭誼就寶唱寺問諸大德。沙門法經 等報云。占察經目錄無名及譯處。塔懺法與 眾經復異不可依行。勅云。諸如此者不須流 行。今謂不然。豈得以己管窺而不許有博見 之士耶。法門八萬理乃多途。自非金口所宣 何得顯斯奧旨。大唐天后天冊萬歲元年。勅 東都佛授記寺沙門明佺等。刊定一切經錄 以編入正經訖。後諸覽者幸無惑焉。 > at Daxingshan Temple to collate the Sanskrit texts again and translate what was missing to supplement them. Since he brought out these supplementary chapters in the first year of Renshou, he could not have died in the twentieth year of Kaihuang. Furthermore, the Neidian Lu says that at the end of Renshou, Jñānagupta was banished to Dongyue on account of another matter, whereas the Continued Biographies of Eminent Monks states that he died in the twentieth year of Kaihuang. The biography and the catalogue were both compiled by Daoxuan, so why do they contradict each other?). From his arrival in China from the Western Regions, Jñānagupta successively translated and transmitted texts. From the fifth year of Kaihuang to the end of Renshou, he translated sūtras such as the Sūtra on Protecting the Nation, in thirty-nine works comprising 192 fascicles in all. All of them thoroughly examine and refine the principles and teachings with complete comprehension; their phrasing is lucid and their meanings coherent, and they circulate widely in the world. They are listed in both the Sui and Tang catalogues. (The six works—Bodhisattva Protecting the Nation Sūtra, Avataṃsaka Sūtra on Entering into the Virtuous Knowledge of the Tathāgata, Mahāvaipulya Mahāmegha Sūtra for Requesting Rain, Sūtra of the Tathāgata King of the Supreme Lamp of the East, Sūtra of Bodhisattva Akiñcana, and Mahāyāna Three-Aggregate Repentance Sūtra—are stated in the Neidian Lu to have been translated by Jñānagupta, whereas Jingmai’s Jingtu states they were brought out by Dharmagupta. Now the Neidian Lu is taken as authoritative. As for the three works Mahāsaṃnipāta Avadānarāja Sūtra, Sūtra on the Transference of Consciousness, and Mahādharma-torch Dhāraṇī Sūtra, their inclusion in both Jñānagupta’s and Dharmagupta’s catalogues in the Jingtu is an error; they are now both placed under Jñānagupta’s catalogue and excised from that of Dharmagupta.) > > Catalogue of All Sūtras in seven fascicles (compiled on imperial order at the Translation Hall of Xingshan Temple, beginning on the tenth day of the fifth month of the fourteenth year of Kaihuang and completed on the fourteenth day of the seventh month; consisting of six fascicles of the Classified Catalogue and one fascicle of the General Catalogue, making seven fascicles altogether; see Changfang Lu). > Catalogue of All Sūtras in five fascicles (compiled in the second year of Renshou by imperial request by the translation śramaṇas and scholars of Xingshan Temple; see Continued Biographies of Eminent Monks). > The above two works in twelve fascicles are both extant. > Śramaṇa Shi Fajing and others were all Masters of the Translation of Sūtras at Daxingshan Temple. In the fourteenth year of Kaihuang, a jiayin year, Emperor Wen ordered the compilation of a catalogue of all the sūtras. Fajing and twenty other venerable masters edited and compiled it. They laid down general headings and recorded main divisions, classifying them into nine catalogues. Differentiating sections and classes, there were forty-two divisions, comprising a total of 2,257 works in 5,310 fascicles. Śramaṇa Mingmu of Yanghua Temple demarcated sections and articles, providing the guidelines and framework. Śramaṇa Yancong of Riyang Temple minutely arranged the threads, collating similarities and differences; see Changfang Lu. Furthermore, in the second year of Renshou, an imperial edict instructed the competent authorities to request the venerable masters of Xingshan Temple, together with the translation śramaṇas and scholars, to inspect the Dharma treasury and carefully settle the sūtra catalogue. Distinguishing classes, they divided it into five sections in all: Sole Translations, first; Re-translations, second; Extracted Texts, third; Compilations and Biographies of Sages, fourth; and Doubtful and Spurious Texts, fifth; \[with each section noting\] extant and lost texts. In total there were 2,109 works in 5,058 fascicles. Extracted texts and doubtful and spurious texts did not need to be copied. The other three sections were entered into the canon and registered in the catalogue. All this was supervised and settled by the śramaṇa Yancong; see Continued Biographies of Eminent Monks. > > Composite Suvarṇaprabhāsa-sūtra in eight fascicles (twenty-four chapters; combined in the seventeenth year of Kaihuang; serving as the fourth version; see Changfang Lu; preface composed by the śramaṇa Yancong). > The above one work in eight fascicles is currently extant. > Śramaṇa Shi Baogui was a monk of Daxingshan Temple. In the seventeenth year of Kaihuang, a dingji year, he combined the versions of the Suvarṇaprabhāsa-sūtra into one work. Baogui was the foremost disciple of the Mahāprajñāpāramitopadeśa master Dao'an of the Northern Zhou dynasty. In perusing the various scriptures, he saw that formerly in the Jin dynasty the śramaṇa Zhi Mindu had combined the five versions of the Śūraṅgamasamādhi-sūtra by the two Zhis, the two Zhus, and one Bai into a single work of eight fascicles (now, according to Sengyou’s catalogue and the record of the combined sūtra, it was combined from four versions and did not include Bai Yan), and had also combined the three versions of the Vimalakīrtinirdeśa by one Zhi and two Zhus into a single work of five fascicles. In addition, the śramaṇa Sengjiu had combined four versions of the Mahāsaṃnipāta into sixty fascicles. In all these combined sūtras, the text and meaning were complete and intact. Since these were the legacy left by former sages, Baogui took them as his model. He accordingly combined the versions by Fafeng of the Liang dynasty (four fascicles, eighteen chapters), Chengcang of the Northern Zhou dynasty (which continued and expounded the two chapters on Lifespan and Great Eloquence, divided into five fascicles), Paramārtha of the Liang dynasty (who brought out four further chapters, namely the chapters on the Differentiation of the Three Bodies, the Destruction of Karmic Obstacles, the Purest Ground of Dhāraṇī, and Fulfilling Vows by Relying on Emptiness, making twenty-four sections in all when added to the preceding eighteen, in seven fascicles), and Zhide of the Sui dynasty (who brought out anew the Yinzhui Dhāraṇī Chapter and the Entrustment Chapter), making twenty-four chapters in total divided into eight fascicles. Śramaṇa Yancong re-collated the chapters and sections until they were fully complete. From this time on, the text was titled the King of Sūtras; its meaning was proclaimed profound and marvelous, and he vowed that both the unseen and visible realms would venerate and protect it. (Moreover, the Changfang Lu states that the śramaṇa Sengjiu of Zhaoti Temple combined the Mahāsaṃnipāta-sūtra into sixty fascicles in the sixth year of Kaihuang. Examining now the sūtra combined by Jiu, it is difficult to rely upon as an authority, containing errors as fully detailed later in the Mahāyāna Catalogue and the Catalogue Pruning Redundancies. Therefore, in this catalogue, the separate individual texts are preserved, while his combined version has been excised and not retained.) > > Sūtra on the Divination of the Retribution of Good and Evil Karma in two fascicles (also said to be drawn from the Sūtra on the Assembly of the Six Sense Organs, also called the Sūtra on the Real Meaning of the Mahāyāna, also named the Sūtra of Kṣitigarbha Bodhisattva, or simply called the Zhancha Jing). > The above one work in two fascicles is currently extant. > Śramaṇa Bodhideng was a foreigner. It is unknown during which dynasty he translated this one work, the Zhancha Jing. The Changfang Lu says: 'When this sūtra is checked against the catalogues, it has no entry, yet the title at the head of the sūtra says that Bodhideng translated it abroad; it seems to have appeared in recent times.' Nowadays, it is copied and circulates in all canons. However, in Guangzhou there was a monk who practiced a stupa repentance method: using leather, he made two strips, one inscribed with the character 'good' and the other with 'evil', and had people throw them. Obtaining 'good' was auspicious, while obtaining 'evil' was inauspicious. He also practiced a method of throwing himself to the ground to eradicate sins. In Qingzhou, a layman likewise practiced this method. In the thirteenth year of Kaihuang, someone reported to the Guangzhou authorities that this was sorcery. When the authorities investigated, the man cited as proof that the stupa repentance method was based on the Zhancha Jing, and that throwing oneself to the ground was based on the various sūtras where 'casting the five limbs to the ground is like Mount Tai collapsing.' Guo Yi, Marshal of Guangzhou, came to the capital and memorialized the circumstances to the throne at Qizhou. The Emperor did not believe the principles of the Zhancha Jing, and ordered the Vice Director of the Secretariat, Li Yuancao, together with Guo Yi, to go to Baochang Temple to question the venerable masters. Śramaṇa Fajing and others replied: 'The Zhancha Jing has no title or translation venue in the catalogues. The stupa repentance method also differs from the various sūtras and cannot be practiced.' The Emperor decreed: 'Things like this need not circulate.' I now say this is not so. How could one, from one's own narrow view, deny that there are scholars of broad learning? The Dharma doors are eighty-four thousand, and truth takes many paths. If it were not proclaimed from the golden mouth \[of the Buddha\], how could such profound tenets be revealed? In the first year of the Tiancewansui era of Heavenly Empress of the Great Tang, an imperial decree ordered śramaṇa Mingquan and others of Foshouji Temple in the Eastern Capital to revise the catalogue of all the sūtras and compile it into the orthodox canon. May later readers have no doubts about this. > — English (machine translation) (machine translation) - [Previous: 7.11.4](https://indike.org/pramana/in.bauddha.taisho.2154.7.11.4) - [Next: 7.11.6](https://indike.org/pramana/in.bauddha.taisho.2154.7.11.6) - [Up: 7.11](https://indike.org/pramana/in.bauddha.taisho.2154.7.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2154~en-mt.7.11.5) — English, machine translation ## Linked texts (4) - [歷代三寶紀](https://indike.org/pramana/in.bauddha.taisho.2034.12.99) — Classical Chinese - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.10.28.5) — 圓照, Classical Chinese - [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149.5.15.5) — Classical Chinese - [眾經目錄](https://indike.org/pramana/in.bauddha.taisho.2147.1.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2154.7.11.5](https://indike.org/pramana/in.bauddha.taisho.2154.7.11.5) · Pramāṇa