開元釋教錄 7.11.6

7.11.6

開皇三寶錄十五卷（開皇十七年十二月十三日上內題云歷代三寶紀見內典錄
及續高僧傳）
右一部一十五卷見在。
翻經學士費長房。成都人也。房本出家。周廢
僧侶。及隋興復仍習白衣。時預參傳筆受詞
義。以歷代群錄多惟編經至於佛僧紀述蓋
寡乃撰三寶。履歷帝年始自周莊魯莊至於
開皇末歲。首列甲子傍列眾經。翻譯時代附
見編綜。號為開皇三寶錄。撰成陳奏下勅行
之。其序略云。今之所撰略准三書以為指南
顯茲三寶。佛生年瑞依周夜明。經度時祥承
漢宵夢。僧之元始城塹棟梁。毘贊光輝崇於
慧皎。其外傍採隱居歷年國誌典墳僧祐集
記諸史傳等僅數十家。摘彼翠零成斯紀
翮。扇之千載風於百王。共秉智炬之光。照時
昏暗。同傳法流之潤洽世燋枯。闡我皇猷導
開厥始。昔結集之首並指在某國城。今宣譯
之功理須各宗時代。故此錄體率舉號稱為
漢魏吳及大隋錄也。失譯疑偽依舊注之。人
以年為先經隨代而次。有重列者猶約世分。
總其華戎黑白道俗合有一百九十七人都所
出經律戒論傳二千一百四十六部六千二百
三十五卷。位而分之為十五軸。一卷總目。兩
卷入藏。三卷帝年。九卷代錄。代錄編鑒經翻
譯之少多。帝年張知佛在世之遐邇。入藏別
識教小大之淺深云云。
大方等善住意天子所問經四卷（第七譯與如幻三昧及聖善
住意經等同本見內典錄今編入寶積當第三十六會）
大方等大集菩薩念佛三昧經十卷（第二出與宋功德直菩薩
念佛三昧經同本是大集別分見內典錄）
緣生初勝分法本經二卷（初出與唐譯分別緣起經同本亦直云緣生經見內
典錄大業十二年十月出至十三年九月兼論並訖見經前序）
藥師如來本願經一卷（第二出與灌頂第十二卷及唐譯藥師本願功德經等
同本見內典錄大業十一年十二月八日於翻經館譯訖沙門行矩製序）
金剛般若論二卷（無著菩薩造見內典錄）
菩提資糧論六卷（聖者龍樹本比丘自在釋見內典錄）
攝大乘論釋論十卷（第二出與真諦譯者及唐譯世親攝論並同本世親菩薩釋見內典
錄）
緣生論一卷（聖者鬱楞伽造與緣生經同時出見內典錄）
起世因本經十卷（第六出與長阿含第四分記世經及樓炭經等同本亦直云起世經見內
典錄）
右九部四十六卷其本並在。
沙門達摩笈多。隋云法密。亦云法藏。本南印
度羅囉（力加反）國人也（內典錄及翻經圖並云北天竺烏場國人者非也）剎帝利
種。姓弊邪伽囉（隋云虎氏）有弟四人。身居長子。
父母留戀不聽出家。然以篤愛法門深願離
俗。年二十三往中印度界鞬挐究撥闍城
（隋云耳出）於究牟地（隋云黃華色）僧伽囉磨（隋云眾園舊云僧伽藍者訛略
也）。笈多於此寺中方得落髮。改名法密。年二
十五方受具戒。其郁波弟耶名佛馱笈多。
（隋云覺密）阿遮利夜名舊拏達多（隋云德施）又一阿遮利夜
名為普照。通大小乘經論咸能誦說。行賓荼
夜法（謂行乞食者舊為分衛訛略也）入第耶那（隋云念修舊為禪那及持訶那並訛
僻也）。恒入此觀以為常業。笈多受具之後。仍
住三年。就師學問。師之所得略窺戶牖。後以
普照師為吒迦國王所請。從師至彼經停一
載師還本國。笈多更留四年。住於提婆鼻何
囉（隋云天遊也。天謂國王遊謂僧處其所王立故名天遊舊以寺代之。寺乃此土公院之名所謂司也廷也。又云招
提者亦訛略也。世依字解。招謂招引。提謂提携。並浪語也。此乃西言耳。正音云招鬪提奢。此云四方。謂處所為四方眾僧
之所依住也）。於是歷諸大小乘國及以僧寺聞見倍
多。北路商人頗至於彼。遠傳東域有大支那
國焉（舊名真丹振旦者並非正音無義可譯惟知是此神州之總名也）初雖傳述不
甚明信未作來心。但以志在遊方情無所繫。
遂往迦臂施國六人為伴。仍留此國停住王
寺。笈多遂將四伴於國城中二年停止。遍歷
諸寺備觀所學。遠遊之心尚未寧處。其國乃

Kaihuang Sanbao lu (Kaihuang Record of the Three Jewels), fifteen fascicles (presented on the thirteenth day of the twelfth month of the seventeenth year of Kaihuang; the internal title is Lidai sanbao ji [Chronicle of the Three Jewels through Successive Generations]; see the Neidian lu and the Xu Gaoseng zhuan).
The above work in fifteen fascicles is extant.

Fei Changfang, Translator-Scholar, was a native of Chengdu. Fang had originally gone forth from home, but when the Zhou abolished the saṃgha, and by the time the Sui revived it, he still followed lay habits. At that time he took part in translations, receiving and transcribing text and meaning. Considering that the many catalogues of successive generations mostly compiled only sūtras and that records of the Buddha and the saṃgha were rather few, he accordingly composed [the Record of] the Three Jewels. Tracing the reigns of emperors, he began with King Zhuang of Zhou and Duke Zhuang of Lu and reached down to the final years of Kaihuang. At the head he arranged the sexagenary years, and alongside he arranged the various scriptures. The eras of translation were also incorporated and compiled. It was titled Kaihuang Sanbao lu. When completed, he memorialised and presented it, and an imperial edict was issued ordering it to circulate. His preface says in brief:
'What is compiled now roughly follows three books as a guide to illuminate these Three Jewels: for the auspicious signs of the Buddha's birth year, we rely on the nocturnal brightness under the Zhou; for the auspicious omens of the transmission of the sūtras, we accept the night dream under the Han; and for the primordial origin, ramparts, ridges, and beams of the saṃgha, whose assisting radiance was exalted by Huijiao. Beyond these, we have consulted far and wide the records of Taoist Hermit's [Tao Hongjing's] chronological eras, dynastic records, canonical writings, Sengyou's collected records, and various historical biographies, numbering barely several dozen authors. We plucked those kingfisher plumes to form this chronicle's plumage, fanning it through a thousand ages to breeze upon a hundred kings, together holding aloft the light of the torch of wisdom to illumine the darkness of the times, and together transmitting the moisture of the Dharma's stream to refresh the parched world, expounding our imperial plan and opening its beginnings. In ancient times, the beginnings of the councils invariably indicated a certain state and city; now, the achievements of proclamation and translation ought in reason each to take their respective eras as primary. Therefore the form of this catalogue generally takes its designations as the catalogues of the Han, Wei, Wu, and the Great Sui. Lost texts and doubtful or spurious ones are annotated according to the old records. Persons are prioritized by year, and scriptures follow in order of their dynasties; those with duplicate entries are still differentiated according to their reigns. In total, among Chinese and barbarians, black-robed and white-robed, monastics and laity, there are together 197 individuals; the sūtras, vinayas, precepts, śāstras, and biographies produced by them total 2,146 works in 6,235 fascicles. Classified and divided, they form fifteen scrolls: one fascicle of general catalogue, two fascicles of canonical entries, three fascicles of imperial reigns, and nine fascicles of dynastic records. The dynastic records compile and examine the lesser or greater numbers of translated scriptures; the imperial reigns display and make known the temporal distance of the Buddha's presence in the world; and the canonical entries distinguish and recognise the shallowness or depth of the lesser and greater teachings,' and so forth.

*Dafangdeng shanzhuyi tianzi suowen jing* (Sūtra of the Questions of the Devaputra Susthitamati of the Mahāvaipulya), four fascicles (seventh translation; same original as the Ruhuansanmei [Sūtra] and Sheng shanzhuyi jing, etc.; see the Neidian lu; now compiled into the Ratnakūṭa as the thirty-sixth assembly).
*Dafangdeng daji pusa nianfo sanmei jing* (Mahāvaipulya Mahāsaṃnipāta Sūtra of the Bodhisattva's Pratyutpanna-buddha-sammukhāvasthita-samādhi), ten fascicles (second translation; same original as the Song-era Gongdezhi pusa nianfo sanmei jing; it is an independent section of the Mahāsaṃnipāta; see the Neidian lu).
*Yuansheng chushengfen faben jing* (Pratītyasamutpāda-ādi-vibhāṅga-nirdeśa-sūtra), two fascicles (first translation; same original as the Tang translation Fenbie yuanqi jing; also called simply Yuansheng jing; see the Neidian lu; translated beginning in the tenth month of the twelfth year of Daye and completed, together with the commentary, in the ninth month of the thirteenth year; see the preface to the sūtra).
*Yaoshi Rulai benyuan jing* (Bhaiṣajyaguru-tathāgata-pūrvapraṇidhāna-sūtra), one fascicle (second translation; same original as the twelfth fascicle of the Guanding [jing] and the Tang translation Yaoshi benyuan gongde jing; see the Neidian lu; translated on the eighth day of the twelfth month of the eleventh year of Daye at the Scripture Translation Hall; preface composed by the śramaṇa Xingju).
*Jingang bore lun* (Vajracchedikā-prajñāpāramitā-śāstra), two fascicles (composed by the Bodhisattva Asaṅga; see the Neidian lu).
*Puti ziliang lun* (Bodhisambhāra-śāstra), six fascicles (root text by the noble Nāgārjuna, explanation by the monk Īśvara; see the Neidian lu).
*She Dacheng lun shi lun* (Mahāyānasaṃgraha-bhāṣya), ten fascicles (second translation; same original as Paramārtha's translation and the Tang translation of Vasubandhu's She lun; commentary by the Bodhisattva Vasubandhu; see the Neidian lu).
*Yuansheng lun* (*Pratītyasamutpāda-śāstra), one fascicle (composed by the noble *Ullangha; produced at the same time as the Yuansheng jing; see the Neidian lu).
*Qishi yinben jing* (Lokasthiti-kāraṇa-sūtra), ten fascicles (sixth translation; same original as the fourth division of the Dīrghāgama, the Jishi jing, and the Loutan jing, etc.; also called simply Qishi jing; see the Neidian lu).
The above nine works in forty-six fascicles are all extant.

Śramaṇa Dharmagupta, rendered in Sui as Fami ('Dharma Secret'), also called Fazang ('Dharma Treasury'), was originally a native of the kingdom of Lāṭa (pronounced li-jia) in South India (the Neidian lu and the Fanjing tu both state that he was a native of Udyāna in North India, which is incorrect). He belonged to the kṣatriya caste and the clan Bhyāghra (rendered in Sui as the Tiger clan). He had four younger brothers and was himself the eldest son. His parents, bound by love and longing, would not permit him to go forth from home. However, because of his earnest love for the Dharma and deep desire to renounce the secular world, at the age of twenty-three he went to the city of Kanyākubja (rendered in Sui as 'Arisen from the Ear') in the territory of Central India, to the Kumudī (rendered in Sui as 'Yellow Flower Color') saṅghārāma (rendered in Sui as 'assembly garden'; the older form sengqielan is an erroneous abbreviation). Dharmagupta was finally able to shave his hair in this monastery and changed his name to Fami. At the age of twenty-five he finally received full ordination. His upādhyāya was named Buddhagupta (rendered in Sui as 'Awakened Secret') and his ācārya was named Guṇadatta (rendered in Sui as 'Virtue-given'). Another ācārya was named Pu-zhao ('Universal Illumination'), who was versed in the sūtras and śāstras of both the Mahāyāna and Hīnayāna, capable of reciting and expounding them all; he practised the method of piṇḍapāta (that is, begging for food; the older form fenwei is an erroneous abbreviation) and entered dhyāna (rendered in Sui as 'mindful cultivation'; the older forms channa and chihena are both erroneous and deviant), constantly entering this contemplation as his regular practice. After receiving full ordination, Dharmagupta still stayed for three years, studying under his master; what the master had attained, he roughly glimpsed through its portal. Later, because Master Pu-zhao was invited by the king of the Ṭakka country, Dharmagupta accompanied his master there, staying for one year. When the master returned to his home country, Dharmagupta remained for another four years, residing at the Deva-vihāra (rendered in Sui as 'Divine Abode'. 'Deva' refers to the king, and 'vihāra' refers to the dwelling place of monks; because the place was founded by the king, it was named 'Divine Abode'. Formerly, the word si [temple] was substituted for it. 'Si' is the name of a public hall in this land, referring to government offices and courts. Also, the term zhaoti is an erroneous abbreviation. People worldly interpret it according to the characters, taking zhao to mean 'to invite' and ti to mean 'to lead by hand', both of which are frivolous talk. This is merely a western word: the correct phonetic transcription is zhaodoudishe [cāturdiśa], which here means 'the four directions', referring to the place as the residence upon which the assembly of monks of the four directions depend). Thereupon he travelled through various Mahāyāna and Hīnayāna countries and monastic temples, multiplying his experience and knowledge. Northern route merchants often reached there, and from afar transmitted that in the eastern realm there was the great country of Cīna (the older names Zhendan and Zhendan are both not correct transcriptions, and have no meaning to translate; it is only known that this is a general designation for this Divine Continent). Although it had been reported at first, he did not firmly believe it, nor had he formed the intention to come. However, with his aspiration fixed on travelling widely and his heart unbound by attachments, he went to the country of Kapiśa with six companions. Still remaining in this country, he stayed at the royal monastery. Dharmagupta then took four companions and stayed in the capital of that country for two years, visiting all the monasteries and observing everything they studied. His desire for distant travel was still not at rest. That country was