貞元新定釋教目錄 9.16.3

9.16.3

[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).