貞元新定釋教目錄 8.15

8.15

*Wuliangyi jing* (Sūtra of Immeasurable Meanings), in one fascicle (second translation; found in Sengyou's catalogue; with a preface by the hermit Liu Qiu of Jingzhou).
The above one work: its text is presently extant.
The śramaṇa Dharmagatayaśas, called "Fashengcheng" in the Qi language, was a native of Central India.
He was awake to the needs of sentient beings in his inner sentiments, never abandoning what would benefit the path. In the second year of the Jianyuan era of Emperor Gao (Daocheng), *xinyou*, he translated one work, the *Wuliangyi jing*, at Chaoting Monastery in Guangzhou. Yaśas was skilled in the clerical script with his hand, understood the Qi tongue with his mouth, and imparted the sūtra to others. In the third year of the Yongming era, the śramaṇa Huibiao of Mount Wudang brought it to Yangdu, copying and circulating it.
*Wubai bensheng jing* (Sūtra of the Five Hundred Jātakas), in one fascicle (found in Sengyou's catalogue; You says the number of fascicles is unclear, Fei [Changfang] says one fascicle).
*Tabili lü* (Thera-vinaya), in one fascicle (in the Qi language, *Xiude lü* [Elders' Vinaya]; found in Sengyou's catalogue; You did not clarify the number of fascicles, Fei says one fascicle).
The above two works in two fascicles: their texts are both lost.
The śramaṇa Mahāyāna was a man of the Western Regions. He rested his mind in the wondrous Way and resolved his will on broad propagation. During the Yongming era of Emperor Wu (Ze), he translated two works, including the *Wubai bensheng jing*, in Guangzhou.
*Shanjian lü piposha* (Samantapāsādikā Vinayavibhāṣā), in eighteen fascicles (also called the *Piposha lü*, or simply *Shanjian lü*; found in Daohui's *Song-Qi lu* and Sengyou's catalogue).
The above one work in eighteen fascicles: its text is presently extant.
The śramaṇa Saṅghabhadra, called "Zhongxian" in the Qi language, was a man of the Western Regions. Embracing the Way with an expansive spirit, his converting benevolence was limitless. According to the lineage transmission between masters and disciples: After the Buddha's parinirvāṇa, once Upāli had finished compiling the Vinaya Piṭaka, on the fifteenth day of the seventh month of that very year, having concluded the *pravāraṇā* ceremony, he made offerings of incense and flowers to the Vinaya Piṭaka and then made a single dot before the Vinaya Piṭaka. It was done thus year after year. When Upāli was about to enter nirvāṇa, he entrusted it to his disciple Dāsaka. When Dāsaka was about to enter nirvāṇa, he entrusted it to his disciple Sonaka. Sonaka entrusted it to his disciple Siggava. Siggava entrusted it to his disciple Moggaliputta Tissa. Moggaliputta Tissa entrusted it to his disciple Caṇḍavajji. In this way, master after master transmitted it up to the present Tripiṭaka master (his name is not given). When that Tripiṭaka master brought the Vinaya Piṭaka to Guangzhou and was about to board the ship to return, he entrusted the Vinaya Piṭaka to his disciple Saṅghabhadra. In the sixth year of the Yongming era of Emperor Wu, *wuchen* (Fei says *jisi*), together with the śramaṇa Sengyi, Bhadra translated it at Zhulin Monastery in Guangzhou, naming it *Shanjian lü piposha*. They then spent the retreat together, and in the seventh year of the Yongming era, *jisi* (Fei says *gengwu*), at the middle of the seventh month, having completed the *pravāraṇā*, he followed the former masters' method and, after offering incense and flowers to the Vinaya Piṭaka, he made a single dot. Counting up to that year, he obtained 975 dots; each dot being one year. In the first year of the Datong era of the Liang, Zhao Boxiu met the ascetic Vinaya master Hongdu on Mount Lu, and obtained this record of the years marked with dots by the various sages after the Buddha's nirvāṇa down to the seventh year of the Qi's Yongming era. Boxiu questioned Hongdu, saying: "Why have no more dots been seen since the seventh year of the Yongming era?" Hongdu replied: "Before this, all were sages who attained the Way, who placed the dots with their own hands. A poor monk like me is an ordinary person; I may only venerate and uphold it on the crown of my head, but would not dare make a dot casually." Boxiu therefore calculated down from this old dot to the ninth year of the Datong era of the Liang, the *guihai* year, making a total of 1,028 years. [Zhi]sheng, following Boxiu's calculation, extrapolated down to the eighteenth year of the Kaiyuan era of the Great Tang, the *gengwu* year, making a total of 1,216 years. If this is so, then the accounts of the distance in time since the Tathāgata's parinirvāṇa diverge, and this cannot yet be taken as standard. (This ink-dot record diverges completely from the count of years announced at the Tooth Relic Vihāra in the Lion Country (Śrī Laṅkā) transmitted by Faxian. That which says Upāli, having concluded the Vinaya Piṭaka and finished the *pravāraṇā*, placed a dot with his own hand, and that this was done year after year, transmitted successively down to the present day—this may not be so. If one investigates this *Samantapāsādikā*, it is not what was compiled by Upāli, but was composed after the schism into the twenty schools, explaining the doctrine of a single school according to its tenets and providing an abridged commentary; it is not the complete Vinaya. If it means a dot was placed each year after this work was compiled, that might well be so. But if one claims that Upāli placed the dots with his own hand, it cannot yet be taken as a reliable guide.)
*Miaofa lianhua jing*, Chapter Twelve, "Devadatta" (in one fascicle; now incorporated into the *Miaofa lianhua jing* at the beginning of the fifth fascicle; the śramaṇa Faxian obtained an Indic text in one fascicle from the kingdom of Khotan and brought it back; Daohui's *Song-Qi lu* and Sengyou's catalogue say the Indic text was translated in Gaochang commandery; it is unclear which is correct).
*Guanshiyin chanhui chuzui zhou jing* (Guanshiyin Sūtra of the Incantation for Repenting and Eliminating Sins), in one fascicle (translated on the fifteenth day of the twelfth month of the eighth year of the Yongming era; found in Sengyou's catalogue and Baochang's catalogue).
The above two works in two fascicles (the "Devadatta" chapter is presently extant; the *Guanshiyin zhou jing* is lost).
The śramaṇa Dharmamati, called "Fa-yi" in the Qi language, was a man of the Western Regions. Understanding the sentiments of living beings deeply, he provided metaphors according to circumstances. In the eighth year of the Yongming era of Emperor Wu, *gengwu*, he translated two works, including the "Devadatta" chapter, for the śramaṇa Faxian at Waguan Monastery in Yangdu. Xian was Buddhist Rectifier (Saṅghanāyaka) at the time. Earlier, in the third year of the Yuanhui era of the Song, Xian had traveled through the Western Regions and obtained the Indic text of the sūtra as well as a Buddha tooth in the kingdom of Khotan. The deity Kapila protected him as he returned to the Song. In the Yongming era of the Qi, he translated the sūtra together with the śramaṇa Fayi. The Buddha tooth was installed at Upper Dinglin Monastery on Mount Zhong. (The Buddha tooth is about three inches long, and similarly in circumference; its color tinged with yellow and white. The tooth's auspicious marks are concave and convex like modern seal carvings, and it is warm, lustrous, smooth, and clean, rather like pearls and jade. Upon careful examination of the inner scriptures, the Buddha has four teeth: one in Trāyastriṃśa Heaven, one in the Dragon King's palace, one in the Lion Country, and one in Udyāna. This is the tooth from Udyāna. Later it was suddenly lost, and then appeared in Khotan; Xian requested it in Khotan and brought it back.) In the first month of the third year of the Putong era of the Liang, several men suddenly knocked on the gate in the early night holding weapons. They claimed that an enslaved servant of His Highness, Prince of Linchuan, had rebelled, and that someone reported he was up in the Buddha Tooth Pavilion; they asked to open the pavilion to inspect it. The monastery monks complied with their words. The leader went before the seat of the Buddha tooth, opened the casket, took the tooth, bowed three times, wrapped the tooth in a brocade cloth, and went east around the mountain. Later, it was pursued and recovered, and returned to Dinglin. When Emperor Wen of the Sui annexed the Chen, it was still on Mount Zhong. In the third year of the Renshou era, the palace commissioner, Prince of Yuzhang (Jian), brought it from Yangzhou to present to Emperor Wen. On the fifteenth day of the fifth month of that year, it was decreed to be sent to East Chanding Monastery for offerings. The miraculous marvels of the Buddha tooth are detailed in Sengyou's *Foya ji* (Record of the Buddha Tooth), and will not be expounded further here. That East Chanding Monastery is the present Dazhuangyan Monastery.
*Xuda jing* (Sudatta-sūtra), in one fascicle (also called *Xuda zhangzhe jing*; extracted from fascicle thirty-nine of the *Madhyamāgama*, a different translation; found in Changfang's catalogue and the *Gaoseng zhuan*; You says it was produced in the second year of the Jianwu era).
*Baiyu jing* (Sūtra of a Hundred Parables), in four fascicles (also called *Baiju piyu jing*, or in five fascicles; composed by the Indian Saṅghasena; translated on the tenth day of the ninth month of the tenth year of the Yongming era; found in Sengyou and others, who all say the translation was completed in ten fascicles, but these four fascicles are sufficient with one hundred parables).
*Shi'er yinyuan jing* (Sūtra on the Twelve Causes and Conditions), in one fascicle (fifth translation; same text as the *Beiduo shu xia jing*; You says it was produced in the second year of the Jianwu era; found in the *Gaoseng zhuan* and Fei's catalogue).
The above three works in six fascicles (the first two works in five fascicles are presently extant; the latter one work in one fascicle is lost).
The śramaṇa Guṇavṛddhi, called "Dejin" in the Qi language, was a native of Central India. From an early age, he followed the Way, serving the Indian Mahāyāna master Saṅghasena. Intelligent and strong of memory, he diligently recited and practiced, chanting over one hundred thousand words of Mahāyāna and Hīnayāna scriptures; he also studied secular canons and clearly understood yin and yang. His prognostications regarding weather and future events frequently proved effective; thus his reputation for arts of the Way was heard in the Western Regions. At the beginning of the Jianyuan era, he came to the Jiang and Huai rivers and stayed at Piye-li Monastery. Holding his staff and attended by disciples, his deportment was dignified and austere. From princes and dukes on down, people vied to invite and visit him. Formerly, Saṅghasena in India had compiled essential parables from the twelve divisions of the sūtra collection, composing a single work containing a total of one hundred stories to instruct beginners. Vṛddhi thoroughly memorized all of them and understood their meanings. In the autumn, the ninth month of the tenth year of the Yongming era of Emperor Wu, *renshin*, he translated it into the language of the Qi; this was the *Baiyu jing*. He also translated the *Xuda jing* and the *Shi'er yinyuan jing*. Since the Daming era of the Song, the translation of scriptures had nearly ceased; when he promulgated the Dharma treasure, the world universally praised him. Vṛddhi was generous, profound, and of broad stature, skilled in guiding and welcoming others. Diligently practicing the Way himself, he was unflagging night and day. Therefore, foreign monks gathered from ten thousand miles away, and merchants of the Southern Seas all revered and served him; offerings and gifts came and went without cease throughout the year. By nature he accumulated quite a lot, being rich in goods and treasures; yet for the construction of Dharma services, he kept nothing for himself. He built Zhengguan Monastery beside the Huai river in Jianye, with multi-storied pavilions, tiered gates, and halls and rooms neatly adorned. In maintaining disciples and dispensing teachings, his virtuous deeds were exceedingly renowned. He died in the winter of the second year of the Zhongxing era.
*Mohe moye jing* (Mahāmāyā-sūtra), in one fascicle (second translation; also called *Fo sheng Daoli tian wei mu shuofa*, or simply *Moye jing*; or in two fascicles; found in the three catalogues of Wang Zong, Baochang, Fashang, and others).
*Weicengyou yinyuan jing* (Adbhuta-nidāna-sūtra), in two fascicles (preface on ordaining the novice Rāhula; also simply called *Weicengyou jing*; second translation; found in the *Shixing lu*).
The above two works in three fascicles: their texts are both extant.
The śramaṇa Shi Danjing: it is not known where he was from. During the Qi dynasty, he translated two works including the *Moye jing*. The various catalogues simply say they were translated during the Qi era, and since they do not specify the year, it is not clear under which emperor.
*Fuzhong nü ting jing* (Sūtra of the Girl in the Womb Listening [to the Dharma]), in one fascicle (fifth translation; same text as the *Wugou xiannü jing* and others; Fei says it is found in the ancient catalogues).
The above one work in one fascicle is lost.
The śramaṇa Shi Fahua: during the Yongyuan era of the Deposed Emperor Baojuan, he recited from memory one work, the *Taizhong nü ting jing*. The various catalogues hand down in succession that it was recited from memory, but the meaning of this recitation is not clear. It is listed here accordingly; because there was an earlier translation, it is spared from suspicion or omission. (Fei Changfang's *Neidian lu* says that in the Qi era, the śramaṇa Daozheng of Jiangzhou abridged and revised the *Mile chengfo jing* in one fascicle. This is not so, as will be explained in detail in the Mahāyāna catalogue below. Fei and others also say that in the Qi dynasty, the śramaṇa Fadu translated one fascicle of the *Huihe jing* and one fascicle of the *Piba lü* in Yangdu. Now, the *Huihe jing* comes from the *Saṃyuktāgama*, and regarding the *Piba lü*, the Sui dynasty Fajing catalogue says Fadu fabricated it, using it to usurp the name of vinaya; it is now abolished and not included. Fei and others also say that in the Qi dynasty, the śramaṇa Shi Fani translated the *Yiyi jing* in two fascicles. Now, this sūtra is the one recited from memory with closed eyes by the monk Fani at the end of the Qi and the beginning of the Liang; its extant text has contradictory phrasing and cannot circulate. If it were produced at the end of the Qi, why did Sengyou's catalogue not record it? It is now placed in the section of doubtful works and does not remain in the main catalogue. Fei and others also say that in the Qi dynasty, the śramaṇa Daobei translated five works in five fascicles, including the *Jius hang jing*; the various catalogues note these as doubtful, and they are now settled according to the old status.)