貞元新定釋教目錄 10.28.6

10.28.6

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。僧之元始城壍棟梁。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。摘彼翠翎成斯
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
道開厥始。昔結集之首並指在某國某城。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。
大方等善住意天子所問經四卷（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訖沙門行矩製序）
金剛般若論三卷（無著菩薩造見內典錄）
菩提資糧論六卷（聖者龍樹本比丘句在釋見內典錄）
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本見內典錄）
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見在。
沙門達摩笈多。隋云法密。亦云法藏。本南印
度羅囉（力賀反）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。姓弊耶伽囉（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拏究撥闍城（隋云
耳出）於究牟地（隋云黃花）僧伽囉磨（隋云眾園舊云於伽藍者訛略
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（隋云得施）又一阿遮利夜名
為普照。通大小乘經論咸能誦說。行賓茶夜
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。笈多受具足後仍住三
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。住於提婆鼻阿囉
（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乃此土公院之名所謂司也延也又云招
提者亦訛略也世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聞提奢此云四方謂處所
為四方眾僧之所依也）。
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洲之總名也）。
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。其國乃是北路之會雪山北陰。商旅咸
湊其境。於商客所又聞支那大國三寶興盛。
同侶一心屬意來此。非惟觀其風化。願在利
物弘經。便踰雪山西足薄佉羅國。沙多叉拏
國。達摩悉鬢多國。此諸國中並不久住。足知
風土諸寺儀式。又至渴羅盤陀國留停一年。
未多開導又至沙勒國。同伴一人復還本邑。
餘有三人停在王寺。謂沙勒王之所造也。經
住兩載。仍為彼僧講念破論有二千偈。旨明
三印多破外道。又為講如實論亦二千偈。
約其文理。乃是世間論義之法。又至龜茲國
亦停王寺。又住二年。仍為彼僧講釋前論。其

an imperial decree ordered it to be put into circulation. Its preface reads in brief: "That which is compiled today generally conforms to three works as its compass to manifest these Three Jewels: for the auspicious year of the Buddha's birth, it relies on the nighttime brightness under the Zhou; for the auspicious omens at the time the scriptures were transmitted, it adheres to the Han emperor's nocturnal dream; for the origins of the saṅgha, its ramparts and ridgepoles, their supportive radiance was extolled by Huijiao. Beyond these, it extensively draws upon the Hermit [Tao Hongjing], the chronological dynastic records, canonical classics, Sengyou's collected records, and various histories and biographies, totaling several dozen authors. Plucking their kingfisher plumage, I have fashioned these chronicle wings, fanning a thousand years to blow upon a hundred kings, together upholding the radiance of wisdom's torch to illuminate contemporary darkness, collectively transmitting the moisture of Dharma's flow to soak the world's parched dryness, expounding our august plan and pioneering the commencement of the Way. Formerly, the beginnings of the councils all indicated a certain kingdom and a certain city; now, the achievements of public translations reasonably ought to take their own respective eras as principal. Hence the style of this catalogue generally elevates the names, entitling them the catalogues of the Han, Wei, Wu, and the Great Sui. Lost translations, doubtful works, and apocrypha are annotated in accordance with precedent. Persons are ordered by their years first, and scriptures follow according to their eras. Where there are repeated listings, they are still categorized by age. Summing up Chinese and foreigners, monastics and laity, religious and secular, there are one hundred and ninety-seven individuals in all. The sūtras, vinaya precepts, śāstras, and biographies translated altogether comprise 2,146 works in 6,235 fascicles. Categorized and divided, they form fifteen scrolls: one scroll of general table of contents, two scrolls entering the canon, three scrolls of imperial reigns, and nine scrolls of dynastic catalogues. The dynastic catalogues arrange and scrutinize the quantity of scriptural translations; the imperial reigns display and make known the temporal distance of the Buddha's presence in the world; the works entering the canon distinguish the depth and shallowness of the Hīnayāna and Mahāyāna teachings."
Da fangdeng shanzhuyi tianzi suowen jing (Sūtra of the Questions of the Devaputra Supratiṣṭhitacitta), 4 fascicles (second translation; same original as the Pusa nianfo sanmei jing by Goudesh / Gongdezhi of the Song; a separate division of the Mahāsaṃnipāta; see the Neidian lu);
Yuansheng chushengfen faben jing (Sūtra on the Fundamental Dharma of the Primary and Supreme Division of Dependent Arising), 2 fascicles (first translation; same original as the Tang translation Fenbie yuanqi jing; also simply called the Yuansheng jing; see the Neidian lu; translated in the tenth month of the twelfth year of Daye [616 CE], and together with its commentary completed in the ninth month of the thirteenth year; see the preface preceding the sūtra);
Yaoshi Rulai benyuan jing (Sūtra on the Fundamental Vows of the Tathāgata Bhaiṣajyaguru), 1 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; completed on the eighth day of the twelfth month of the eleventh year of Daye at the Translation Hall; preface composed by the śramaṇa Xingju);
Jingang bore lun (Vajracchedikā-prajñāpāramitā-śāstra), 3 fascicles (composed by the Bodhisattva Asaṅga; see the Neidian lu);
Puti ziliang lun (Bodhisambhāra-śāstra), 6 fascicles (root verses by the holy Nāgārjuna, explanation by the bhikṣu Citra; see the Neidian lu);
She dacheng lun shi lun (Mahāyānasaṃgrahabhāṣya), 10 fascicles (second translation; same original as Paramārtha's translation and the Tang translation of Vasubandhu's Commentary on the Mahāyānasaṃgraha; commented upon by the Bodhisattva Vasubandhu; see the Neidian lu);
Yuansheng lun (Pratītyasamutpāda-śāstra), 1 fascicle (composed by the holy Ullaṅgha; same original as the Yuansheng jing; see the Neidian lu);
Qishi yinben jing (Sūtra on the Causes and Origins of the Arising of the World), 10 fascicles (sixth translation; same original as the Shiji jing in the fourth division of the Dīrghāgama and the Loutan jing; also simply called the Qishi jing; see the Neidian lu).
The nine works above, in forty-six fascicles, are all extant.
The śramaṇa Dharmagupta, translated in the Sui as Fami (Dharmaguhya/secret) or Fazang (Dharmapiṭaka/treasury), was originally a native of the kingdom of Lāṭa (pronounced li-he) in South India (the Neidian lu and the Fanjing tu both say he was a native of Uḍḍiyāna in North India, which is incorrect). He belonged to the kṣatriya caste, with the family name of Vyāghra (translated in the Sui as the Tiger clan). He had four younger brothers and was himself the eldest son. His parents were attached to him and would not permit him to leave the household life. However, out of a fervent love for the Dharma gates and a deep aspiration to abandon worldly life, at the age of twenty-three he traveled to the city of Kanyākubja (translated in the Sui as "Protruding Ears") in the region of Central India, to the Kaumudī (translated in the Sui as "Yellow Flower") saṅghārāma (translated in the Sui as "Community Garden"; the old rendering "qielan" is an erroneous abbreviation). Dharmagupta was finally able to shave his head in this monastery, changing his name to Fami. At the age of twenty-five he finally received the full precepts. His upādhyāya was named Buddhagupta (translated in the Sui as Juemi); his ācārya was named Guṇadatta (translated in the Sui as Deshi). Another ācārya was named Pu-zhao (Samantaprabhāsa). He was versed in the sūtras and śāstras of both the Mahāyāna and Hīnayāna, capable of reciting and expounding them all. He practiced the pinḍapāta rule (referring to the practice of begging for food; the old rendering fenwei was an erroneous abbreviation) and entered dhyāna (translated in the Sui as "contemplative cultivation"; the old renderings channa and chihena were both erroneous and deviant), constantly entering this contemplation as his regular practice. After receiving the full precepts, Dharmagupta stayed for another three years, studying under his masters. He caught a general glimpse through the doorway of what his masters had attained. Later, because Master Pu-zhao was invited by the king of the kingdom of Ṭakka, Dharmagupta accompanied his master there and stayed for a year. When his master returned to his native kingdom, Dharmagupta remained for another four years, dwelling at a devavihāra (translated in the Sui as "divine lodging": "deva" means the king of the country, and "vihāra" means the monastic dwelling; because it was established by the king, it is named "divine lodging." In the past, "si" [monastery] was used to replace it, which is the name for an official public office in this land, like "si" or "ting". It is also called "zhaoti", which is likewise an erroneous abbreviation; later generations interpreted it character by character, saying zhao meant "to summon" and ti meant "to lead", which are all unfounded statements. This is actually a Western word; the correct sound is caturdiśa, which here means "the four directions", referring to the place being a refuge for the saṅgha of the four directions).
Thereupon he traveled through various Mahāyāna and Hīnayāna kingdoms and monastic dwellings, hearing and seeing twice as much. Merchants of the northern route often arrived there, conveying from afar that in the eastern realm there was the great kingdom of Cīna (the old names Zhendan and Zhendan are neither correct transcriptions, nor do they carry translatable meanings; it is only known to be the collective name for this divine continent).
Although at first this was recounted, he did not firmly believe it, nor had he formed the intention to go there. Yet because his aspiration lay in wandering abroad and his sentiments had no attachments, he proceeded to the kingdom of Kapiśā with six companions. They remained in this country, staying at the royal monastery. Dharmagupta then took four companions and stayed in the capital city for two years, visiting all the monasteries to thoroughly observe what was studied there. His desire for distant travels had not yet settled. That country was indeed the meeting point of the northern route, north of the Snow Mountains [Himālayas]. Merchants and travelers all converged in its territory. Among the merchants, he again heard that in the great kingdom of Cīna the Three Jewels were flourishing. His companions single-mindedly fixed their intent on coming here, not merely to observe its customs and transformations, but aspiring to benefit beings and propagate the scriptures. Thereupon they crossed the western spurs of the Snow Mountains to the kingdoms of Bāhlīka, Śatrughna, and Dharmasthiti. In all these kingdoms they did not stay long, just enough to know the local conditions and the rites of the various monasteries. Next they reached the kingdom of Karbandha, staying for one year. Before they could offer much instruction, they reached the kingdom of Kaṣgar. One companion returned to his native town, while the remaining three stayed in the royal monastery, which was founded by the king of Kaṣgar. Dharmagupta dwelt there for two years, and lectured to the monks there on the Nianpo lun in two thousand verses, the gist of which elucidated the three seals and largely refuted non-Buddhists. He also lectured on the Rushi lun (Tattvasiddhi / *Yathābhūta-śāstra), likewise in two thousand verses, which in terms of its textual reasoning is a method of secular debate. Next they reached the kingdom of Kucha, likewise staying in the royal monastery. They stayed there for another two years, and he again lectured on and explained the previous treatises for the monks there. The