貞元新定釋教目錄 9.16.3

9.16.3

日。屬道銷梁季寇羯憑凌法為時崩。不果宣
述乃步入東土。又往富春令陸元哲創奉問
律將事傳譯。招延英秀沙門寶瓊等二十餘
人。翻十七地論適得五卷。而國難未靜側附
通傳。至大寶年為侯景請還在臺供養。于斯
時也兵飢相接法幾頹焉。會元帝啟祚承聖
清夷。乃止于金陵正觀寺。與願禪師等二十
餘人翻金光明經。三年二月還返豫章。又往
新吳始興。後隨蕭大保度嶺至于南康。並隨
方翻譯栖遑靡託。諦於梁代所出經論總十
一部。梁末入陳復出經論如後所述。長房內
典等錄有十八部論一卷亦云諦譯。今尋文
句非是諦翻。既與部執本同不合再出。今此
刪之如別錄中述。復有金光明疏等六部二
十六卷。並是真諦所撰。亦並刪之（長房內典等錄復云天監
十五年竺道賢獻優婁頻螺經一卷直云獻上不辯委曲且編疑錄此刪不載）。
高僧傳十四卷（序錄一卷傳十三卷共成十四卷天監十八年撰見長房內典二錄）
右一部一十四卷其本見在　沙門釋慧晈
未詳氏族會稽上虞人。學通內外博訓經律。
住嘉祥寺春夏弘法秋冬著述。撰涅槃梵網義
疏。又以唱公所撰名僧頗多浮冗。因遂開例
成廣著高僧傳一部。始于漢明帝永平十年
終至梁天監十八年。凡四百五十三載。二百
五十七人。又傍出附見者二百三十九人。都
合四百九十六人。開其德業大為十列。其序
略云。前之作者或嫌以繁廣刪減其事。而抗
迹之奇多所遺削。謂出家之士處國賓王。應
傲然自遠高蹈獨絕尋辭榮棄愛。本以勵俗
為賢。若此而不論竟何所紀。又云前代所撰
多曰名僧。竊謂名之與高如有優劣。至若實
行潛光則高而不名寡德適時則名而不高。
名而不高本非所紀。高而不名則備之今錄。
故省彼名音代以高字。謹詳覽此傳義例甄
著文詞婉約。實可以傳之不朽永為龜鏡矣。
大佛名經十六卷（內題但云佛名經或三十二卷或十四卷）
右一經時俗號為馬頭羅剎佛名傳。出梁代
未詳撰者名姓。開元錄云。似是近代所集乃
取留支所譯十二卷者錯綜而成。於中取諸經
名目。後取辟支佛名及菩薩名諸經阿羅漢
名。以為三寶次第。總有三十二件。禮三寶後
皆有懺悔。懺悔之下仍引馬頭羅剎偽經置
之。於後乃以凡俗鄙語雜於聖言。本經雖真
以有偽雜作此校量。編於偽妄亂真錄中不
得入藏。由斯可否已數百年。聖上文思聰明
遠承付囑。崇闡釋教導揚真乘。親驗其文許
編入藏。貞元十五年十月二十三日乃頒制
曰。大佛名經一部十六卷。左右監門衛將軍
知內侍省事馬承倩奏。前件經未入藏目錄。
勅旨宜令所司附入目錄。又舊錄云。尋其所
集之者全是庸愚。只如第四卷中南無法顯
傳經在法寶中列此。是行記元非是經。置法
寶中謬誤之甚。古來語曰。雖閑三藏對事猶
迷以傳為經。斯其事也。以編集傳經請除之。
又舊錄云。如第九卷云。南無富樓那（唐言具滿）南
無彌多羅（唐言慈尼者子）大唐大遍覺三藏玄奘譯云
滿慈子。經中分二今請合稱。又云南無阿難
羅睺羅此乃二人。經中合一今請分二。亦何
過焉。諸如此流伏請改正。下順人望上副天
心。編入貞元新定釋教目錄（傳出梁朝附於梁代）。

[Paramārtha's] days met with the decline of the Liang dynasty, when rebel barbarians encroached and overran, so that the Dharma collapsed in the times. Unable to preach and explain, he then journeyed on foot into the eastern regions. He further proceeded to Fuchun, where Magistrate Lu Yuanzhe began by reverently requesting vinaya teachings and was about to undertake translation work. He invited and gathered over twenty eminent figures, including the śramaṇa Baoqiong. Translating the *Śaptadaśabhūmi-śāstra*, they had just produced five scrolls when the national turmoil had not yet subsided, so it was only informally circulated. In the Dabao era, he was invited by Hou Jing to return and receive offerings at the palace towers. At this time, war and famine occurred back-to-back, and the Dharma almost fell into ruin. It happened that Emperor Yuan founded his reign and the Chengsheng era brought clarity and peace. He then resided at Zhengguan Monastery in Jinling, where together with Dhyāna Master Yuan and over twenty others he translated the *Suvarṇaprabhāsa-sūtra*. In the second month of the third year, he returned to Yuzhang, and then went to Xinxu and Shixing. Later, following Grand Protection Xiao, he crossed the mountain pass and arrived in Nankang; thus, drifting from place to place without any secure refuge, he translated wherever he went. The sūtras and śāstras produced by Paramārtha during the Liang dynasty totaled eleven works. At the end of the Liang, he entered the Chen dynasty, where he translated further sūtras and śāstras as described below. Catalogues such as Changfang's and the Neidian Lu list the *Aṣṭādaśanikāya-śāstra* in one scroll as also being translated by Paramārtha. Now, examining its phrasing, it was not translated by Paramārtha. Since it is identical to the text of the *Samayabhedoparacanacakra*, it should not be listed again. It is now excised here, as explained in the Detailed Catalogue. Furthermore, there are six works in twenty-six scrolls, including the *Commentary on the Suvarṇaprabhāsa*, which were all composed by Paramārtha; these are also all excised here. (Catalogues such as Changfang's and the Neidian Lu also state that in the fifteenth year of the Tianjian era, the Indian Zhu Daoxian presented the *Uruvilvā-sūtra* in one scroll; stating merely that it was presented without detailing the circumstances, it was tentatively placed in the catalogue of doubtful works, and is now deleted and not recorded here.)
*Gaoseng zhuan* (Biographies of Eminent Monks), fourteen scrolls (consisting of one scroll of introductory catalogue and thirteen scrolls of biographies, making fourteen scrolls in total; compiled in the eighteenth year of the Tianjian era; seen in the two catalogues of Changfang and the Neidian Lu).
The one work above in fourteen scrolls is currently extant. The śramaṇa Shi Huijiao was a native of Shangyu in Kuaiji, whose family clan is unknown. His learning encompassed both internal and external texts, and he was broadly erudite in the sūtras and vinaya. Residing at Jiaxiang Monastery, he propagated the Dharma in spring and summer and wrote works in autumn and winter. He composed commentaries on the *Mahāparinirvāṇa-sūtra* and the *Brahmajāla-sūtra*. Furthermore, considering that the famous monks recorded by Master Baochang were overly verbose and redundant, he thereupon established criteria and broadly composed the *Gaoseng zhuan* in one work. It begins in the tenth year of the Yongping era of Emperor Ming of the Han and ends in the eighteenth year of the Tianjian era of the Liang, spanning 453 years and covering 257 principal figures, with an additional 239 figures mentioned in passing, making 496 figures in total. He organized their virtues and deeds into ten major categories. His preface states in brief: 'Earlier authors, perhaps disliking excessive length, abridged the matters, but many of the remarkable feats of noble conduct were omitted and deleted. One thinks that when a renunciant resides as a guest of monarchs within a state, he should remain proudly aloof and uniquely lofty; seeking to renounce worldly honour and abandon love, his original intent is to inspire worldly people to goodness. If such deeds are not discussed, what should be recorded?' It also states: 'Compilations of earlier eras were mostly called *Mingseng* (Renowned Monks). I humbly submit that there is a distinction of superior and inferior between "fame" (ming) and "eminence" (gao). When genuine conduct hides its light, one is eminent without being renowned; when meagre virtue meets the times, one is renowned without being eminent. Those renowned without being eminent were fundamentally not worth recording; those eminent without being renowned are fully included in the present record. Hence I omit the term "renowned" and replace it with the character "eminent".' Examining this biography with care, its principles are clear and distinct, and its literary phrasing is elegant and concise; it can truly be transmitted without decay to serve forever as an exemplary mirror.
*Da foming jing* (Great Sūtra of the Names of the Buddhas), sixteen scrolls (the inner title is simply *Foming jing*; also in thirty-two scrolls or fourteen scrolls).
The one sūtra above was popularly known as the *Horse-Headed Rākṣasa Buddha-Name Tradition*. Produced during the Liang dynasty, the compiler's name and surname are unknown. The Kaiyuan Catalogue states: 'It seems to be a recent compilation, fashioned by interweaving the twelve-scroll translation by Bodhiruci. In it, the names of various sūtras were taken, followed by the names of pratyekabuddhas, bodhisattvas, and the arhats of various sūtras, arranging them in the sequence of the Three Jewels, with thirty-two items in all. After paying homage to the Three Jewels, there are always repentances; under the repentances, the apocryphal *Horse-Headed Rākṣasa Sūtra* is still cited and inserted. At the end, vulgar and base language is mingled with the sacred words. Although the base sūtra was authentic, because it was mixed with apocrypha, through such evaluation it was compiled into the catalogue of apocryphal and heterodox works corrupting orthodoxy and was not permitted into the canon.' Because of this, its acceptability remained disputed for several hundred years. His Sacred Majesty, whose literary thought is brilliant and insightful, far inherited the transmission of the teachings; venerating and expounding the Buddhist doctrine, he guided and proclaimed the True Vehicle. Personally inspecting its text, he permitted it to be incorporated into the canon. On the twenty-third day of the tenth month of the fifteenth year of the Zhenyuan era, an imperial decree was promulgated, stating: 'Regarding the *Da foming jing* in one work and sixteen scrolls, Ma Chengqian, General of the Left and Right Gate Guards and Administrator of the Palace Domestic Service, presented a memorial stating that the aforementioned sūtra has not yet been entered into the canonical catalogue. It is imperially decreed that the competent authorities should append it to the catalogue.' Furthermore, the old catalogue states: 'Examining its compiler, he was thoroughly mediocre and foolish. For instance, in the fourth scroll, reciting "Homage to the *Faxian zhuan* (Account of Faxian)" is listed under the Jewel of the Dharma. This is a travelogue and was originally not a sūtra; placing it in the Jewel of the Dharma is an extreme error. An ancient saying goes: "Though versed in the Tripiṭaka, when faced with practical affairs one is still confused, mistaking an account for a sūtra." This exemplifies that matter. Because it compiles an account into a sūtra, it is requested to be removed.' Furthermore, the old catalogue states: 'For instance, the ninth scroll says: "Homage to Pūrṇa (in Chinese: Fully Complete); Homage to Maitrāyaṇī (in Chinese: Son of the Compassionate Mother)." Xuanzang, Tripiṭaka Master of Great Universal Enlightenment of the Great Tang, translated it as Maitrāyaṇīputra. In the sūtra it is split into two; now it is requested to combine them into one invocation. It also says: "Homage to Ānanda-Rāhula"; these are two persons, yet the sūtra combined them into one; now it is requested to split them into two. What harm could there be in this? We humbly request that all instances such as these be corrected, so as to accord with the hopes of the people below and fulfill the heavenly intent above.' It is incorporated into the *Zhenyuan Newly Determined Catalogue of Buddhist Teachings* (traditionally said to have emerged in the Liang dynasty, it is appended to the Liang dynasty).