貞元新定釋教目錄 10.28.3

10.28.3

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（開皇十五年十月出其月訖學士劉憑筆受見長房錄）
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（開皇三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）
起世經一卷（第五譯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（賢豆本音因陀羅婆陀耶
此云至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約之以為
五方也。唐西域記云。正音印度唐翻為日月有多名斯其一也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。唯有星光之照。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。（隋言香行國）居富留沙富邏城（隋云丈夫宮也）
剎帝利種。姓金（俱凡反）步（隋云頂也謂如孔雀之頂彼國以為貴姓）父名
跋闍邏娑囉（隋云金剛堅也）幼懷遠量長垂清範位
居宰輔爕理有經。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
親見其識量仍為贊成。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近
音烏波陀耶唐云親教亦云依學）。
名嗜那耶舍（隋云勝名）專修宴座妙窮定業。其阿遮
利夜（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）。
名闍若那跋達羅（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。
然以賢豆聖境靈跡尚存。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侍數經
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
弘演棲寓非久。又達吐谷渾國漸至鄯州。于
時即西魏後元年也。雖歷艱危心愈猛厲。
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。精誠從
道尤甚由來。既處京華漸通隋語。名聞稍遠
時輩所欽。被詔延入後園共論佛法。殊禮別
供充諸禁中。思欲通法無由自展具情上啟。
即蒙別勅為造四天王寺聽在居住。自茲已
後翻新經及接先闕。既非弘泰羇縻而已。會
譙王宇文儉鎮蜀。復請同行。於彼三年恒
任益州僧主住龍淵寺。建德隳運像教不弘。
五眾一期同斯俗服。武帝下勅追入京輦。重
加爵祿逼從儒禮。秉操鏗然守死無懼。帝愍

Dawei de tuoluoni jing (Mahābalavān-dhāraṇī-sūtra), twenty fascicles (produced from the seventh month of the fifteenth year of Kaihuang through the twelfth month of the sixteenth year; scribed by śramaṇa Sengkun and others; recorded in Changfang lu);
Wuqian wubai fo ming jing (Names of Five Thousand Five Hundred Buddhas Sūtra), eight fascicles (produced from the eighth month of the thirteenth year of Kaihuang through the ninth month of the fourteenth year; scribed by śramaṇa Sengtan and others; recorded in Changfang lu);
Guancha zhufa xing jing (Sūtra on Contemplating the Practices of All Dharmas), four fascicles (produced from the twenty-fourth day of the fourth month of the fifteenth year of Kaihuang through the twenty-fifth day of the fifth month; scribed by Scholar Fei Changfang and others; recorded in Changfang lu);
Wusuoyou pusa jing (Ākiñcanyabodhisattva-sūtra), four fascicles (recorded in Neidian lu);
Yueshangnü jing (Candrottarādārikā-sūtra), two fascicles (produced from the fourth month of the eleventh year of Kaihuang through the sixth month; scribed by Scholar Liu Ping; preface composed by śramaṇa Yancong; recorded in Changfang lu);
Chusheng putixin jing (Sūtra on the Generation of the Bodhicitta) [one fascicle] (produced in the tenth month of the fifteenth year of Kaihuang, finished that month; scribed by Scholar Liu Ping; recorded in Changfang lu);
Shangzhu tianzi suowen jing (Sūtra of the Questions of Deva Merchant Master), one fascicle (sometimes without the words suowen; produced from the eighth month of the fifteenth year of Kaihuang through the ninth month; scribed by Scholar Fei Changfang and others; recorded in Changfang lu);
Zhufa zuishang wang jing (Sūtra on All Dharmas as Supreme King), one fascicle (produced from the fifth month of the third year of Kaihuang through the seventh month; scribed by śramaṇa Mingfen and others; recorded in Changfang lu);
Dasheng sanju chanhui jing (Mahāyāna Repentance Sūtra of the Three Heaps), one fascicle (recorded in Neidian lu);
Qishi jing (Sūtra on the Arising of the World), one fascicle (fifth translation, an alternative translation of the Shiji jing in the Dīrghāgama; the title note states it was produced jointly by the two Dharma masters Guptā and Gupta; newly entered);
Fo benxing ji jing (Compilation of the Past Deeds of the Buddha Sūtra), sixty fascicles (produced from the seventh month of the seventh year of Kaihuang through the second month of the eleventh year; scribed by śramaṇa Sengtan, Scholar Fei Changfang, Liu Ping, and others; preface composed by śramaṇa Yancong; recorded in Changfang lu);
Sheng shanzhuyi tianzi suowen jing (Sūtra of the Questions of Deva Suviśuddhamati), four fascicles (sixth translation, same original as the Rujuan sanmei jing and the Suviśuddhamati Assembly of the Baoji jing, etc.; produced in the fourth month of the fifteenth year of Kaihuang; scribed by śramaṇa Daosui and others; recorded in Changfang lu);
Zhufuo hunian jing (Sūtra on the Protection and Mindfulness of All Buddhas), ten fascicles (produced from the tenth month of the fourteenth year of Kaihuang through the twelfth month; scribed by śramaṇa Sengtan and others; recorded in Changfang lu).
The thirty-nine works above, in one hundred and ninety-two fascicles (the thirty-seven works above the Benxing ji, in one hundred and seventy-eight fascicles, are extant; the two works below Sheng shanzhu, in fourteen fascicles, are missing texts).
Śramaṇa Jñānagupta, in Sui called Zhide, was a native of Northern Xiandou (Xiandou is properly Indravardhana, which means “the place reached,” meaning protected by Śakra devānām indra; the sound Xiandou is a corrupted abbreviation in that country; Shendu and Tianzhu are corrupted designations in this land; the people of that country collectively call it Xiandou and demarcate it into five regions. The Tang Xiyu ji says: “The correct sound is Indu; translated into Tang it means the moon. There are multiple names; this is one of them. It means that sentient beings transmigrate unceasingly; in the long night of ignorance, none acts as the herald of dawn. It is just as when the white sun has set, the night torch succeeds it; though there is the shining of starlight, how can it equal the brightness of the radiant moon? Due to this circumstance it is likened to the moon. Indeed, because in that land sages and saints succeed one another, guiding the ordinary and governing beings as the moon illuminates from above, on account of this meaning it is called Indu. Within Indu the lineages and clans are divided into various classes, and the Brahmans are especially pure and noble; following their designation it has become custom, and without distinguishing borders it is collectively called the Brahman Country”)—Gandhāra (Sui says “Fragrance Travel Country”). He resided in the city of Puruṣapura (Sui says “Palace of the Valiant Man”), and was of the Kṣatriya caste, with the surname Jinbu (fan pronounced with ju; Sui says “Crest,” meaning like the crest of a peacock, regarded as a noble clan in that country). His father’s name was Vajrasāra (Sui says “Vajra Firmness”), who from youth harboured far-reaching capacity and as he grew up left behind a pure model; holding the office of Prime Minister, his governance was well ordered. Gupta had five brothers and was the youngest among them.
Having planted virtuous roots in past lives, he gave rise to the aspiration for bodhi early on. When he was just in his childhood, he sought renunciation. Seeing his discernment and capacity, both parents gave him their support and approval. He then entered the Mahāvana saṅghārāma, where he received deliverance. His upādhyāya (Sui says “the one always drawn near to and retained”; what is now called heshang is a corrupted abbreviation from Khotan; Dharma Master Xuanzang says the nearby sound of Central India is upādhyāya, which in Tang is rendered as “personal teacher” or “one upon whom one depends for study”) was named Jinayaśas (Sui says “Victorious Fame”), who devoted himself to quiet meditation and thoroughly mastered the practice of samādhi. His ācārya (Sui says “transmitter” or “proper conduct,” which is the so-called ācārya, also a corrupted abbreviation from neighbouring countries; Dharma Master Xuanzang says ācārya, which in Tang is rendered as “exemplar” or “instructor”) was named Jñānabhadra (Sui says “Wisdom and Virtue”), who was thoroughly conversant in the three trainings and especially clear on the vinayapiṭaka. After renouncing household life, Gupta was devoted and sincere in filial reverence and respect. Instructed for many years, he comprehended all doctrines.
Because the holy precincts and miraculous traces still remained in Xiandou, he followed his original teacher and was fully able to behold and venerate them. At that time he was twenty-seven years of age, having observed three summer retreats since receiving the precepts. Master and disciples resolved to travel to other lands to propagate the Dharma. Initially, ten people pledged to depart the borders together. Their route went through the Kingdom of Kapiśa, where they lingered for years. The king earnestly invited his master, revering him as the Dharma Lord; his beneficial labours were quite comprehensive.
As they were about to set out on their travels, they crossed the western foot of the Great Snow Mountains, which is truly the utmost extremity of natural hazards. Arriving in the Hephtalite kingdom, upon their first arrival the plains were vast and the inhabitants sparse; no one prepared the food and drink they required. Gupta then relinquished the full precepts and exhausted his strength in serving and waiting upon his master. Several times he encountered the hardships of the era, but protected by the unseen spirits, he fortunately escaped disaster and tragedy. They also passed through the kingdoms of Qabhanda and Khotan, etc., repeatedly encountering summer rains and cold snows, briefly halting. As there was no opportunity to propagate, their stays were not long. They further reached the kingdom of the Tuyuhun and gradually arrived at Shan Prefecture. At that time, it was the first year of the Latter Wei. Though having endured dangers and hardships, his mind grew ever more resolute.
Three years had elapsed from their initial departure and travels. Of the ten companions, only four remained. In the Wucheng era of King Ming of the Zhou, they first arrived in Chang'an and resided at Caotang Monastery. Master and disciples having fulfilled their initial aspiration in travelling and transforming, he ascended the pure altar once again and received the full ordination a second time. His diligence in pursuing the Way was even greater than before. Residing in the capital, he gradually became proficient in the Sui language; his reputation spread gradually further and he was admired by his peers. An imperial edict summoned him into the rear imperial gardens to discuss the Buddhadharma together, and special courtesies and exceptional offerings filled the palace precincts. Longing to disseminate the Dharma yet unable to do so on his own, he submitted a full report in a memorial to the throne.
He was immediately granted a special imperial decree to construct the Sitianwang Monastery for him, permitting him to reside there. From then on, he translated new sūtras and completed earlier omissions; yet as this was not a grand and liberal period, he merely lived under loose imperial control. It happened that Yuwen Jian, the Prince of Qiao, was assigned to govern Shu, and he again requested [Gupta] to accompany him. For three years there he constantly served as the Head of the Saṅgha of Yizhou, residing at Longyuan Monastery. In the Jiande era, as fortunes declined, the image teaching was not propagated, and the five assemblies of the saṅgha temporarily donned secular robes. Emperor Wu issued an imperial decree recalling him to the capital, heavily bestowing titles and stipends upon him and pressing him to follow Confucian etiquette. He remained steadfast in his conduct, resolute unto death without fear. The Emperor pitied