開元釋教錄 7.11.6

7.11.6

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