[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) › [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157) › 10.28.5 # 貞元新定釋教目錄 10.28.5 貞元新定釋教目錄 10.28.5 - **Language:** Classical Chinese ### [10.28.5](https://indike.org/pramana/in.bauddha.taisho.2157.10.28.5) 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 餘笈多錄內除之）。 眾經目錄七卷（開皇十四年五月十日勅興善寺翻經所撰至十月十四日別錄六卷 總錄一卷別總成七見長房錄） 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 皇十四年甲寅撰一切經錄。法經等二十大 德緝撰成之。總標綱紀位為九錄。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。覼縷綱維考校同 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。披撿法藏詳 定經錄。隨類區辯總為五分。單本第一重翻。 第二重別生。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）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（四卷十六品者）周朝 稱藏（續譯壽量大辯二品分為五卷）梁時真諦（更出四品謂三身分別業障滅品陀羅尼 最淨地品依空滿願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（亦出六根聚經名大乘實義經亦名地藏菩薩經亦直云 占察經亦名地藏菩薩業報經） 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。此經撿錄無目。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 岐州具狀聞奏。 勅不信占察經道理。令內史侍郎李元操共郭 誼就寶昌寺問諸大德。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。刊定一切經錄已編入 正經訖。後諸覽者幸無惑焉。 開皇三寶錄十五卷（開皇十七年十二月二十三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 廢僧侶權從儒服。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。翻譯時代附見綸綜。號為開皇三寶錄。撰 成陳奏下。 > Rain-Praying Sūtra; Sūtra of the Tathāgata King of the Supreme Lamp of the East; Sūtra of the Bodhisattva Without Possessions; Mahāyāna Sūtra on the Repentance of the Three Aggregates. (The above six works are stated in the Neidian lu to have been translated by Jñānagupta. Jingmai's Jingtu states that they were produced by Dharmagupta. We now follow the Neidian lu as standard. The Mahāsaṃnipāta Parable King Sūtra, Consciousness Transfer Sūtra, and Dharma Torch Dhāraṇī Sūtra—the above three works were erroneously recorded under both the Jñānagupta and Dharmagupta catalogues in the Jingtu. Now both are recorded under Jñānagupta, and they have been removed from the Dharmagupta catalogue). > > Zhongjing mulu (Catalogue of the Canon), 7 fascicles (Compiled by imperial order at the Xingshan Monastery translation site from the tenth day of the fifth month of the fourteenth year of Kaihuang to the fourteenth day of the tenth month; six fascicles of Detailed Catalogue and one fascicle of General Catalogue, making seven fascicles altogether when combining the detailed and general; see Changfang lu). > > Zhongjing mulu, 5 fascicles (Compiled in the second year of Renshou by imperial order requesting the translation śramaṇas and scholars of Xingshan Monastery; see Sequel to the Biographies of Eminent Monks). > > The above two works in twelve fascicles are both extant. > > The śramaṇa Shi Fajing and others were all translation bhadantas of Da Xingshan Monastery. In the fourteenth year of Kaihuang (jia-yin \[594 CE\]), they compiled the catalogue of all scriptures. Twenty bhadantas, including Fajing, compiled and completed it. They outlined the general structure into nine catalogues and distinguished categories into forty-two divisions, comprising a total of 2,257 works in 5,310 fascicles. Śramaṇa Mingmu of Yanghua Monastery classified the sections and charted their threads; śramaṇa Yancong of Riyansi analyzed the framework and examined agreements and discrepancies; see Changfang lu. Furthermore, in the second year of Renshou \[602 CE\], an imperial order was issued to the officials requesting the bhadantas of Xingshan Monastery, along with the translation śramaṇas and scholars, to examine the Dharma repository and definitively finalize the catalogue of scriptures. Dividing and distinguishing according to category, it was organized into five main divisions: first, Single Translations; second, Re-translations; third, Extracts; fourth, Anthologies and Biographies of Sages and Saints; fifth, Suspect and Apocryphal; with those noted as missing counted overall. In total, there were 2,109 works in 5,058 fascicles. Aside from the extracts and suspect and apocryphal texts—which were not to be copied—the remaining three divisions were admitted into the canon as recorded in the catalogue. All were collated and decided by śramaṇa Yancong; see Sequel to the Biographies of Eminent Monks. > > Combined Suvarṇaprabhāsa-sūtra, 8 fascicles (twenty-four chapters; combined in the seventeenth year of Kaihuang as the fourth version; see Changfang lu; preface composed by śramaṇa Yancong). > > The above one work in eight fascicles is currently extant. > > The śramaṇa Shi Baogui was a monk of Da Xingshan Monastery. In the seventeenth year of Kaihuang (ding-si \[597 CE\]), he combined one text of the Suvarṇaprabhāsa-sūtra. Gui was the foremost disciple of Dao'an, the master of the Mahāprajñāpāramitā-śāstra in the Northern Zhou. Reading through various texts, he saw that in the former Jin dynasty, śramaṇa Zhi Mindu had combined the five versions of the Śūraṅgama-sūtra by the two Zhis, the two Zhus, and one Bai into a single work of eight fascicles (now following Sengyou's catalogue and the record of the combined sūtra, four versions were combined, without Bai Yan's), and combined the three versions of the Vimalakīrti-nirdeśa by one Zhi and two Zhus into a single work of five fascicles. Furthermore, śramaṇa Sengjiu had combined the four versions of the Mahāsaṃnipāta into sixty fascicles. In all these combined sūtras, the texts and meanings were completely preserved. As these were the precedents left by earlier sages, Gui followed them as a model. He thereupon combined the sixteen-chapter version in four fascicles by Dharmakṣema of the Liang, the continued translation of two chapters on lifespan and great eloquence divided into five fascicles by Yasogupta of the Zhou dynasty, the further translation of four chapters by Paramārtha of the Liang dynasty—namely the chapters on the distinguishing of the three bodies, eradication of karmic obstacles, dhāraṇī of the purest stage, and relying on emptiness to fulfill vows, which together with the preceding eighteen made twenty-four divisions in seven fascicles—and Jñānagupta of the Sui dynasty, who further translated the chapter on the Dhāraṇī of the Silver Master and the entrustment chapter. Together, the earlier and later translations formed twenty-four divisions in eight fascicles. Śramaṇa Yancong collated and checked them again, ensuring the sections and chapters were completely fulfilled. It was from this time onward that the text was proclaimed as the 'King of Sūtras,' its meaning deemed profound and wonderful; he vowed that whether seen or unseen, it would be revered and upheld. (Furthermore, Changfang states that śramaṇa Sengjiu of Zhaoti Monastery combined the Mahāsaṃnipāta-sūtra into sixty fascicles in the sixth year of Kaihuang; upon examining the sūtra combined by Jiu, it is difficult to rely upon, containing errors as fully described later in the Mahāyāna Catalogue and the Catalogue of Eliminated Redundancies; therefore, this catalogue preserves the individual versions and eliminates the combined compilation). > > Sūtra on the Divination of the Retribution of Wholesome and Unwholesome Karma, 2 fascicles (also called Sūtra of the Six Sense-Bases Group; named Mahāyāna Sūtra of True Meaning; also named Kṣitigarbha Bodhisattva Sūtra; also simply called Divination Sūtra; also named Sūtra on Kṣitigarbha Bodhisattva's Karmic Retribution). > > The above one work in two fascicles is currently extant. > > The śramaṇa Bodhidāna was a foreigner. It is unknown in which dynasty he translated this single text of the Divination Sūtra. The Changfang lu states: 'This sūtra is not listed in any catalogue, yet the title at the head of the sūtra states that Bodhidāna translated it abroad. It appears to be of recent production.' Today, all canon collections copy and circulate it. Now, in Guangzhou there was a monk who practiced a pagoda repentance ritual: making two leather slips, he wrote the character 'good' on one and 'evil' on the other, instructing people to cast them; obtaining 'good' was auspicious, while obtaining 'evil' was inauspicious. He also practiced a self-prostration method of throwing oneself down to eradicate sins. In Qingzhou, a lay devotee also practiced this method. In the thirteenth year of Kaihuang, someone reported him to the Guangzhou authorities, alleging that it was sorcery. When the authorities interrogated him, he cited as evidence: 'The pagoda repentance ritual is based on the Divination Sūtra; the self-prostration method is based on various sūtras where one throws the five limbs to the ground like the collapse of Mount Tai.' Guo Yi, the Marshall of Guangzhou, came to the capital and memorialized the circumstances at Qizhou. > > An imperial edict, expressing disbelief in the principles of the Divination Sūtra, ordered Li Yuancao, Vice Minister of the Secretariat, to go with Guo Yi to Baochang Monastery to question the bhadantas. Śramaṇa Fajing and others responded: 'The Divination Sūtra has no record in the catalogues and no known translation venue. The pagoda repentance ritual also differs from the scriptures; it should not be followed.' An edict decreed: 'Practices such as these are not to circulate.' We now consider this not to be the case: how could one, looking through a narrow bamboo tube, deny the existence of broadly discerning individuals? The Dharma gates number eighty-four thousand, and their principles follow many paths; had it not been spoken from the Golden Mouth, how could this abstruse doctrine have been manifested? In the first year of the Tianci Wansui era of Empress Wu of the Great Tang \[695 CE\], the śramaṇa Mingquan and others of Fo Shouji Monastery in the Eastern Capital were imperially ordered to emend and establish the catalogue of all scriptures, and it has already been incorporated into the authentic scriptures. Later viewers should harbour no doubts. > > Kaihuang Sanbao lu (Record of the Three Jewels of the Kaihuang Era), 15 fascicles (submitted on the twenty-third day of the twelfth month of the seventeenth year of Kaihuang; inner title reads Lidai sanbao ji; see Neidian lu and Sequel to the Biographies of Eminent Monks). > > The above one work in fifteen fascicles is extant. > > The translation scholar Fei Changfang was a native of Chengdu. Fang originally left household life; when the Zhou proscribed the Saṅgha, he provisionally adopted Confucian garb, and when the Sui restored \[the faith\], he remained in lay dress. At the time, he participated in the translation assemblies, transcribing and phrasing meanings. Considering that the catalogues of past eras mostly recorded scriptures alone and provided few records concerning the Buddha and the Saṅgha, he compiled the chronicle of the Three Jewels. The imperial reigns began from King Zhuang of Zhou and Duke Zhuang of Lu down to the final years of the Kaihuang era. He placed the sexagenary cyclical years at the top and listed the various scriptures alongside them, appending the translation eras in a comprehensive synthesis, entitling it the Kaihuang Sanbao lu. Upon completion, it was presented in a memorial to the throne. > — English (machine translation) (machine translation) - [Previous: 10.28.4](https://indike.org/pramana/in.bauddha.taisho.2157.10.28.4) - [Next: 10.28.6](https://indike.org/pramana/in.bauddha.taisho.2157.10.28.6) - [Up: 10.28](https://indike.org/pramana/in.bauddha.taisho.2157.10.28) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.10.28.5) — English, machine translation ## Linked texts (3) - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.7.11.5) — 智昇, 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.2157.10.28.5](https://indike.org/pramana/in.bauddha.taisho.2157.10.28.5) · Pramāṇa