貞元新定釋教目錄 10.28.1

10.28.1

業報差別經一卷（開皇二年三月譯房云第二出與罪業報應經大同小異者全乖也見長
房錄及續高僧傳）
右一部一卷其本見在。
優婆塞達磨闍那。隋云法智。姓瞿曇氏。即元
魏般若流支長子。本中印度婆羅痆斯國人。
婆羅門種。流滯東川遂鄉華俗。父子相承祖
習傳譯。高齊之季為昭玄都。齊國既平佛法
同毀。智因僧職轉任俗官。冊授洋川郡守。隋
受周禪梵牒即來。勅召智還使掌翻譯。智既
妙善隋梵二言。執本自翻無勞傳度。以開皇
二年壬寅。譯業報差別經一部。成都沙門釋
智鉉筆受文詞詮序義體。趙郡沙門釋彥琮
製序（長房等錄並云）於興善寺譯業報差別經。今為
不然。此經二年季春譯出。季夏有詔始遷大
興。云興善寺翻入非詳審也。
大乘方廣總持經一卷（或無乘字開皇二年七月譯第二出與西晉法護濟諸方等學
經同本見長房錄）
象頭精舍經一卷（開皇二年二月譯第三出與羅什文殊問菩提經等同本見長房錄）
右二部二卷其本並在。
沙門毘尼多流支。隋言滅喜。北印度烏萇國
人。不遠五百由延振錫巡坊來觀盛化。至
止便召入令翻經。以文帝開皇二年壬寅。譯
方廣總持等經二部。給事李道寶般若流支
次子曇皮二人傳語。長安沙門釋法纂筆受為
隋言。并整比文義。沙門彥琮並皆製序（長房錄亦
云於興善寺出此亦不然過如前述）。
大方等大集日藏經十卷（或十二卷或十五卷題云大乘方等日藏分與
大集密分同本當第四出開皇四年五月起翻五年二月訖沙門智鉉費長房筆受）
大雲輪請雨經二卷（開皇五年正月出沙門慧獻筆受是大雲經第六十四品第二出與
周世闍那耶舍大雲請雨經及隋崛多方等請雨經並同本）
大莊嚴法門經二卷（一名文殊師利神通力經亦名勝金花明德女經開皇三年正
月出第三譯與法護大淨法門經等同本沙門智鉉筆受）
德護長者經二卷（一名尸利崛多長者經開皇三年六月出沙門僧琨筆受第四譯與法護
月光童子經等同本）
百佛名經一卷（開皇二年十二月出沙門慧獻筆受第二出）
力莊嚴三昧經一卷（開皇五年十月出費長房筆受）
蓮華面經二卷（開皇四年三月出沙門慧獻筆受）
堅固女經一卷（開皇二年十二月出沙門慧獻筆受亦云牢固女上八部並見長房錄）
右八部二十三卷其本並在。
沙門那連提黎耶舍。隋言尊稱。北印度烏萇
國人。先於齊國為昭玄統。共昭玄都沙門法
智譯經七部。備在齊錄。建德之季周武克齊。
佛教與國一時平殄。耶舍外假俗服內襲三
衣。避地東西不遑寧息。五眾凋窘投厝無所。
儉餓溝壑者減食施之。老病扶力者隨緣濟
益。雖事力匱薄拒諫行之。而神志休強說導
無倦。屯負留難便歷四年。有隋御㝢重興三
寶。開皇之始梵經遙應。爰降璽書請來弘譯。
二年七月弟子道密等。侍送入京住大興善
寺。其年季冬草創翻業。勅昭玄統沙門曇延
等三十餘人對翻。主上禮問殷繁供奉隆渥。
年雖朽邁行轉精勤。曾依舍利弗陀羅尼具依
修業。夢得境界自當作佛。如此靈祥雜沓其
例非一。後移住廣濟（煬帝名廣改弘濟今復避諱為崇濟焉）為外國
僧主。存撫覉客妙得物心。忽一旦告弟子。
吾年老力微不久去世。及今明了誡爾門徒。
佛法難逢宜勤修學。人身難獲慎勿空過。言
訖就枕奄爾而化。時滿百歲。即開皇九年八
月二十九日。初耶舍先逢善相者云。年必至
百亦合登仙。中壽果終。其言驗矣。登仙冥理
猶難測之。然其形貌瓌奇。頂如肉髮。耳長而
聳。目正處中。有異常倫特為殊相。固是傳法
之碩德也。法主既傾哀驚道俗。紹隆之事將
漸墜焉。凡於隋代譯經八部。即大集日藏大
雲輪大莊嚴法門等經是也。並沙門僧琛明
芬給事李道寶學士雲皮等。僧俗四人更遞
度語。沙門智鉉道邃慧獻僧琨奉朝請庾質
學士費長房等筆受。昭玄統沙門曇延昭玄
都大興善寺主靈藏等。二十餘德監護始末。

Karmavibhaṅga-sūtra, one fascicle (translated in the third month of the second year of Kaihuang; [Fei Chang]fang states that this is the second translation and is largely the same as the Zuiye baoying jing with slight differences, but this is entirely wrong; see Changfang's Catalogue and the Continued Biographies of Eminent Monks).
The above one work in one fascicle is currently extant.
The upāsaka Dharmaprajñā—in Sui called Fazhi—was surnamed Gautama. He was the eldest son of Prajñāruci of the Northern Wei. Originally a native of Vārāṇasī in Central India, of the brāhmaṇa caste, he drifted and lingered in the eastern lands and eventually settled into Chinese customs. Father and son succeeded one another, carrying on the ancestral tradition of translation. In the final years of the Northern Qi, he served as Metropolitan Director of the Office of Buddhist Clergy (Zhaoxuan du). Once the Qi state was subjugated, the Buddha-Dharma was simultaneously destroyed. Due to his monastic office, Fazhi transitioned to a secular official post and was appointed Governor of Yangchuan Commandery. When the Sui accepted the abdication of the Zhou, Sanskrit documents immediately arrived. An imperial edict summoned Fazhi back to put him in charge of translation. As Fazhi was already profoundly adept in both the Sui and Indic languages, he held the original text and translated it himself without relying on interpreters. In the second year of Kaihuang (renyin), he translated one work, the Karmavibhaṅga-sūtra. Śramaṇa Shi Zhixuan of Chengdu took down the translation, giving order to the prose and setting forth the doctrinal substance. Śramaṇa Shi Yancong of Zhaojun composed the preface. (The catalogues of Changfang and others all say) that he translated the Karmavibhaṅga-sūtra at Xingshan Monastery. This is not so today. This sūtra was translated in the third month of the second year, whereas it was only in the sixth month that an imperial decree ordered the move to Daxing. Stating that it was translated at Xingshan Monastery was made without careful scrutiny.
Mahāyāna-vaipulya-dhāraṇī-sūtra, one fascicle (sometimes without the word Mahāyāna; translated in the seventh month of the second year of Kaihuang; the second translation, sharing the same original text with the Ji zhufangdeng xue jing translated by Dharmarakṣa of the Western Jin; see Changfang's Catalogue).
Gayaśīrṣa-sūtra, one fascicle (translated in the second month of the second year of Kaihuang; the third translation, sharing the same original text with the Wenshushili wen puti jing and others translated by Kumārajīva; see Changfang's Catalogue).
The above two works in two fascicles are both extant.
Śramaṇa Vinītaruci—in Sui translated as Miexi (Extinguishing Delight)—was a native of the country of Uḍḍiyāna in North India. Spurning not a distance of five hundred yojanas, he shook his staff and toured through districts, coming to behold the flourishing transformation. As soon as he arrived, he was summoned to translate sūtras. In the second year of Kaihuang (renyin) under Emperor Wen, he translated two works, including the Vaipulya-dhāraṇī-sūtra. Vice Director Li Daobao and Tanpi, the second son of Prajñāruci, both served as interpreters. Śramaṇa Shi Fazuan of Chang'an took down the translation into the language of Sui and edited the phrasing and meaning. Śramaṇa Yancong composed prefaces for both. (Changfang's Catalogue also says that they were produced at Xingshan Monastery; this too is incorrect, the error being as described before).
Mahāvaipulya-mahāsaṃnipāta-sūryagarbha-sūtra, ten fascicles (also in twelve or fifteen fascicles; titled Mahāyāna-vaipulya-sūryagarbha Section; from the same original as the Mahāsaṃnipāta secret section; this is the fourth translation; translation began in the fifth month of the fourth year of Kaihuang and finished in the second month of the fifth year; took down by śramaṇa Zhixuan and Fei Changfang).
Mahāmegha-cakra-varṣādhikāra-sūtra, two fascicles (translated in the first month of the fifth year of Kaihuang; took down by śramaṇa Huixian; this is the sixty-fourth chapter of the Mahāmegha-sūtra; the second translation, sharing the same original text with the Dayun qingyu jing of Jñānayaśas of the Zhou era and the Fangdeng qingyu jing of [Jñāna]gupta of the Sui).
Mahāvyūha-dharmaparyāya-sūtra, two fascicles (also called the Mañjuśrī-ṛddhiprātihārya-sūtra, also called the Suvarṇapuṣpa-vimalaguṇa-dārikā-sūtra; translated in the first month of the third year of Kaihuang; the third translation, sharing the same original text with the Dajing famen jing and others translated by Dharmarakṣa; took down by śramaṇa Zhixuan).
Śrīgupta-śreṣṭhī-sūtra, two fascicles (also called the Śirīgupta-gṛhapati-sūtra; translated in the sixth month of the third year of Kaihuang; took down by śramaṇa Sengkun; the fourth translation, sharing the same original text with the Yueguang tongzi jing and others translated by Dharmarakṣa).
Śatanāma-buddha-sūtra, one fascicle (translated in the twelfth month of the second year of Kaihuang; took down by śramaṇa Huixian; the second translation).
Balavyūha-samādhi-sūtra, one fascicle (translated in the tenth month of the fifth year of Kaihuang; took down by Fei Changfang).
Padmamukha-sūtra, two fascicles (translated in the third month of the fourth year of Kaihuang; took down by śramaṇa Huixian).
Dṛḍhā-sūtra, one fascicle (translated in the twelfth month of the second year of Kaihuang; took down by śramaṇa Huixian; also titled Laogu nü; the above eight works all appear in Changfang's Catalogue).
The above eight works in twenty-three fascicles are all extant.
Śramaṇa Narendrayaśas—in Sui translated as Zuncheng (Venerable Renown)—was a native of the country of Uḍḍiyāna in North India. He had previously served as Director-in-Chief of the Office of Buddhist Clergy (Zhaoxuan tong) in the Northern Qi state. Together with śramaṇa Fazhi, Metropolitan Director of the Office of Buddhist Clergy, he translated seven works of scriptures, which are all recorded in the Qi catalogue. In the final years of Jiande, Emperor Wu of Zhou conquered Qi. Buddhism and the state were utterly destroyed at the same time. Yaśas outwardly adopted secular dress while inwardly wearing the three monastic robes. Seeking refuge hither and thither, he had no leisure to rest. The five assemblies of disciples were destitute and distressed, with nowhere to take refuge. To those starving in ravines he gave by reducing his own rations; the elderly and sickly he assisted according to circumstances. Though his resources and physical strength were scarce, he persisted against all dissuasion, his spirit resolute and preaching without weariness. He struggled under heavy burdens and difficulties for four years. When the Sui held the imperial realm, they re-elevated the Three Jewels. At the beginning of Kaihuang, Indic texts responded from afar, whereupon an imperial decree was issued requesting his arrival to propagate translations. In the seventh month of the second year, his disciple Daomi and others escorted him to the capital, where he took up residence at Daxingshan Monastery. In the final month of that winter, the translation work was initiated. An imperial order directed śramaṇa Danyan, Director-in-Chief of the Office of Buddhist Clergy, along with over thirty others, to verify the translation. The sovereign's polite inquiries were abundant and his offerings munificent. Although old and decrepit in years, [Narendrayaśas's] practice grew ever more diligent. He had once engaged in practice based entirely on the Śāriputra-dhāraṇī, and in a dream attained a vision that he would personally attain buddhahood; such auspicious portents were numerous and not singular. Later he relocated to Guangji Monastery (Emperor Yang's personal name was Guang, so it was renamed Hongji; now to observe the current taboo it has been renamed Chongji) to serve as foreign monastic supervisor. Courteous and comforting to travelers from afar, he won people's hearts wonderfully. One morning he suddenly told his disciples: 'I am old and my strength is failing; I will soon depart this world. While my mind remains clear today, I admonish you, my disciples: the Buddha-Dharma is difficult to encounter, so you should diligently study and practice it; a human body is difficult to obtain, so take care not to pass your life in vain.' After speaking, he leaned against his pillow and suddenly passed away, having reached the age of one hundred, on the twenty-ninth day of the eighth month of the ninth year of Kaihuang. Earlier, Yaśas had met a skilled physiognomist who said: 'You are certain to live to one hundred, and are also destined to ascend to transcendence.' Dying at the century mark, the words proved true; regarding ascending to transcendence, such esoteric matters remain difficult to fathom. Yet his physical appearance was extraordinary: his usṇīṣa resembled fleshy curls; his ears were long and elevated; and his eyes were positioned squarely in the center. Differing from the ordinary crowd, he bore a truly exceptional appearance. Truly he was a great and virtuous master who transmitted the Dharma. When the Lord of Dharma passed away, monastics and laypeople grieved in shock, and the enterprise of propagating the teachings gradually waned. In all, during the Sui dynasty he translated eight works of sūtras, which are precisely the Mahāsaṃnipāta-sūryagarbha, Mahāmegha-cakra, Mahāvyūha-dharmaparyāya, and other sūtras. Śramaṇas Sengchen and Mingfen, Vice Director Li Daobao, and Scholar Yunpi—four monastic and lay persons—took turns interpreting the language. Śramaṇas Zhixuan, Daosui, Huixian, and Sengkun, Court Attendant Yu Zhi, and Scholar Fei Changfang and others took down the translation. Śramaṇa Danyan, Director-in-Chief of the Office of Buddhist Clergy, and Śramaṇa Lingzang, Abbot of Daxingshan Monastery and Metropolitan Director of the Office of Buddhist Clergy, along with over twenty other virtuous masters, supervised and protected the undertaking from beginning to end.