大唐內典錄 1.12.3

1.12.3

聞成十二因緣經（一名十二因緣經見祐錄）
本相倚致經（出中阿含吳錄云大相倚致見祐錄與緣本致經同見士行漢錄）
普法義經（一名具法行出長阿含見士行及祐錄）
摩鄧女經（一名摩登女經一名阿難為蠱道女說經）
漏分布經（道安云出長阿含見士行祐二錄）
是法非法經（出中阿含見士行祐二錄）
一切流攝守因緣經（舊錄流攝經一云一切流攝守經吳錄無一切又云受因出中阿
含見行祐錄）
七處三觀經（道安云出雜阿含祐錄同出朱行錄）
九橫經（出雜阿含）
八正道經（出雜阿含見行祐二錄）
五陰譬喻經（一名水沫所漂經出雜阿含見行祐二錄）
轉法輪經（一名法輪經出雜阿含見安祐二錄）
思惟要略經（一名思惟經）
請賓頭盧法
阿含口解十二因緣（一云斷十二因緣經一云阿含口解經一云安侯口解經或
云安玄譯據題不爾）
阿毘曇五法行經（或云阿毘曇五法經出長阿含）
右並後漢桓帝元嘉元年。有安息國大子。
名清字世高。次當嗣王。讓位與叔。既而捨
國出家。懷道遊方。弘化為務。以桓帝建和
二年。振錫來儀屆于雒邑。少時習語便大
通華言。慨法化猶微廣事宣譯。至靈帝世。
二十餘年。凡譯一百七十餘部。合一百九
十餘卷。其釋道安錄僧祐錄三藏記慧皎
高僧傳等。只云。高出經三十九部。義理
明析文字允正。辯而不華質而不野。凡在
讀者皆斖斖然而不倦焉。余廣詢求究撿
群錄紀述世高互有出沒。將知權迹隱顯
多在見機隨便開譯。致有他所闕而未傳
者。又其傳錄之末果云古舊二錄所載之
者。此並世高刪正前譯。不必全翻。然世
高從西至於中原。巡歷江南嶺表東越方
始現隱周行顯迹是聖不凡。今總群篇備
搜雜紀。有題注者。多是河西江南道路隨
逐因緣。從大部出。錄目分散。未足致疑。彼
見故在。此寧不纘。敢依諸集緝而編之。
散在諸分詳覈可委。冀廣法流知本源。注
欲識其迹具諸僧傳。任其鏡也。
大集經二十七卷（初出見李廓錄）
道行般若波羅蜜經十卷（初出名摩訶般若波羅蜜經或八卷一名波若道行
品經出支敏度及祐錄）
首楞嚴經二卷（後漢中平三年二月八日初出見士行祐二錄吳錄云三卷）
無量清淨經二卷（見吳錄與帛延出者異本一云無量清淨平等覺經）
阿閦佛國經二卷（一云阿閦佛剎菩薩學成經一名阿閦佛經一卷見士行祐錄）
孛本經二卷（初出見僧祐錄）
伅真陀羅所問經二卷（初出舊錄云伅真陀羅尼王經見士行錄及祐錄）
阿闍世王經二卷（初出道安云出長阿含見僧祐集記）
佛遺日摩尼寶經一卷（出方等部一名摩訶衍寶嚴經一名大寶積經古品云遺
日般若經見祐錄）
大寶積經（余尋此經與前略同以光和二年初出道安云摩尼寶經或二卷見舊錄及士行漢錄僧祐錄）
文殊師利問署經（一名問署經道安云出方等部見吳錄及祐錄）
內藏百寶經（一名內藏百品經第二出與世高譯少異道安云出方等部遍挍群錄並云百寶故
知即此經也）
胡般泥洹經（初出或二卷見朱士行漢錄及三藏記）
阿闍世王問五逆經（一云阿闍世王經）
大方便報恩經（見吳錄）
光明三昧經（安錄無見吳錄及三藏記）
禪經（見別錄）
雜譬喻經（凡十事祐云失譯今撿見別錄故載之）
阿育王太子壞目因緣經（此佛滅後一百三十年育王方出故非佛說一本無
經字祐錄明之）
兜沙經（見別錄及三藏記）
右二十一部六十三卷。是月支國沙門支
婁迦讖。亦直云支讖。以漢桓帝世建和歲
至中平年於雒陽譯。河南清信士孟福張
運等筆受。撿僧祐錄。有二十四部。今案經
目止獲如前。其中有胡般泥洹等經者。未
詳胡字之本也。竊觀上代有經已來賢德
筆受。每至度語無不稱云譯胡為漢。且東
夏九州名西域為天竺者。是總名也。或云
身毒。如梵稱此方為脂那。或云真丹。或作
震旦。此蓋承聲有楚夏耳。若當稱漢。漢止
劉氏兩代一號。已後禪讓魏晉不同。須依

Wen cheng shi'er yinyuan jing (also titled Shi'er yinyuan jing; appears in You's catalogue).
Benxiang yizhi jing (extracted from the Madhyama Āgama; the Wu catalogue calls it Da xiang yizhi [jing]; appears in You's catalogue; identical to the Yuan ben zhi jing; appears in Shixing's Han catalogue).
Pu fayi jing (also titled Ju faxing [jing]; extracted from the Dīrgha Āgama; appears in Shixing's and You's catalogues).
Modeng nü jing (also titled Modeng nü jing [with variant graph]; also titled Anan wei gudaonü shuo jing).
Lou fenbu jing (Dao'an says it is extracted from the Dīrgha Āgama; appears in both Shixing's and You's catalogues).
Shifa feifa jing (extracted from the Madhyama Āgama; appears in both Shixing's and You's catalogues).
Yiqie liu sheshou yinyuan jing (in the old catalogue called Liu she jing; one source calls it Yiqie liu sheshou jing; the Wu catalogue lacks yiqie and also calls it Shouyin; extracted from the Madhyama Āgama; appears in [Shi]xing's and You's catalogues).
Qichu sanguan jing (Dao'an says it is extracted from the Saṃyukta Āgama; You's catalogue is the same; extracted in Zhu [Shi]xing's catalogue).
Jiuheng jing (extracted from the Saṃyukta Āgama).
Bazhengdao jing (extracted from the Saṃyukta Āgama; appears in both [Shi]xing's and You's catalogues).
Wuyin piyu jing (also titled Shuimo suo piao jing; extracted from the Saṃyukta Āgama; appears in both [Shi]xing's and You's catalogues).
Zhuan falun jing (also titled Falun jing; extracted from the Saṃyukta Āgama; appears in both An's and You's catalogues).
Siwei yaolüe jing (also titled Siwei jing).
Qing Bintoulu fa (Method for Inviting Piṇḍola).
Ahan koujie shi'er yinyuan (one source calls it Duan shi'er yinyuan jing; one calls it Ahan koujie jing; one calls it Anhou koujie jing; or said to be translated by An Xuan, but according to the title it is not so).
Apitan wu faxing jing (or called Apitan wu fa jing; extracted from the Dīrgha Āgama).
The above [texts]: In the first year of the Yuanjia reign era of Emperor Huan of the Later Han, there was the crown prince of the kingdom of Parthia (Anxi), named Qing, style Shigao. He was next in line to inherit the throne, but ceded the position to his uncle. Thereupon he renounced the kingdom and went forth from the household life. Cherishing the Way, he traveled through the regions, taking broad propagation [of the teaching] as his task. In the second year of the Jianhe reign era of Emperor Huan, shaking his monk's staff, he arrived at Luoyi. In a short time, having studied the language, he became thoroughly conversant in Chinese. Lamenting that the Dharma's transformation was still slight, he broadly engaged in preaching and translating. Reaching the reign of Emperor Ling, for more than twenty years, he translated in all more than one hundred and seventy works, amounting to more than one hundred and ninety fascicles. The catalogue of Shi Dao'an, Sengyou's catalogue (Chu sanzang ji ji), Huijiao's Gaoseng zhuan, and others only state that [An] Shigao produced thirty-nine works of sūtras; their doctrinal principles are clear and analytical, the phrasing fitting and correct, eloquent yet unadorned, plain yet not rustic. All who read them are untiringly captivated without weariness. I have broadly inquired, examined, and investigated the records and accounts of the various catalogues; their mentions of Shigao have omissions and appearances that differ from one another. Thus we may know that his expedient traces of concealment and manifestation mostly depended on perceiving suitable occasions, casually undertaking translations as convenient. This led to there being texts lacking elsewhere that were not transmitted. Furthermore, at the end of his biographical records, it is indeed stated that these were what was contained in the ancient and old catalogues; these were all Shigao's revisions and corrections of former translations, not necessarily complete [new] translations. Moreover, from the west Shigao reached the Central Plains, traveled through Jiangnan, across the Lingnan passes, and to eastern Yue, and only then did his presence and disappearance culminate; his comprehensive journeys and manifest traces were those of a sage, not an ordinary person. Now, bringing together the various writings and thoroughly gathering miscellaneous accounts: where there are title notes, they are mostly [texts] extracted from larger collections along the roads of Hexi and Jiangnan according to circumstances. The catalogue entries are scattered, but this is not enough to raise doubts. Since they were seen there and preserved, how could I not compile them here? I venture to follow the various collections and edit them in order. Though scattered among various divisions, detailed verification will show them to be reliable. I hope to broaden the flow of the Dharma and make known its original source. As for notes desiring to understand his traces in full, they are all found in the monastic biographies; one may use them as a mirror.
Daji jing, 27 fascicles (first translation; appears in Li Kuo's catalogue).
Daoxing boreboluomi jing, 10 fascicles (first translation; titled Mohe boreboluomi jing, or 8 fascicles; also titled Bore daoxing pin jing; appears in Zhi Mindu's and You's catalogues).
Shoulengyan jing, 2 fascicles (first translated on the eighth day of the second month in the third year of the Zhongping reign era of the Later Han; appears in both Shixing's and You's catalogues; the Wu catalogue says 3 fascicles).
Wuliang qingjing jing, 2 fascicles (appears in the Wu catalogue; a different version from the one produced by Bo Yan; one source calls it Wuliang qingjing pingdengjue jing).
Achufoguo jing, 2 fascicles (one source calls it Achu fochai pusa xuecheng jing; also titled Achufo jing, 1 fascicle; appears in Shixing's and You's catalogues).
Boben jing, 2 fascicles (first translation; appears in Sengyou's catalogue).
Dunzhentuoluo suowen jing, 2 fascicles (first translation; the old catalogue calls it Dunzhentuoluoni wang jing; appears in Shixing's and You's catalogues).
Asheshiwang jing, 2 fascicles (first translation; Dao'an says it is extracted from the Dīrgha Āgama; appears in Sengyou's Jiji).
Foyiri manibao jing, 1 fascicle (extracted from the Fangdeng section; also titled Moheyan baoyan jing; also titled Da baoji jing; the ancient chapter is called Yiri bore jing; appears in You's catalogue).
Da baoji jing (upon my examination, this sūtra is roughly the same as the previous one; first translated in the second year of the Guanghe reign era; Dao'an calls it Manibao jing; or 2 fascicles; appears in the old catalogue, Shixing's Han catalogue, and Sengyou's catalogue).
Wenshushili wenshu jing (also titled Wenshu jing; Dao'an says it is extracted from the Fangdeng section; appears in the Wu catalogue and You's catalogue).
Neizang baibao jing (also titled Neizang baipin jing; second translation; slightly different from Shigao's translation; Dao'an says it is extracted from the Fangdeng section; upon thoroughly collating the various catalogues, all call it Baibao, hence we know it is this very sūtra).
Hu bannihuan jing (first translation; or 2 fascicles; appears in Zhu Shixing's Han catalogue and the Sanzang ji).
Asheshiwang wen wuni jing (one source calls it Asheshiwang jing).
Da fangbian bao'en jing (appears in the Wu catalogue).
Guangming sanmei jing (absent from An's catalogue; appears in the Wu catalogue and the Sanzang ji).
Chan jing (appears in the Bie lu).
Za piyu jing (consisting of ten stories; You says translator attribution is lost; now upon examination it is seen in the Bie lu, so I record it here).
Ayuwang taizi huaimu yinyuan jing (this prince appeared 130 years after the Buddha's parinirvāṇa, when King Aśoka arose, hence it was not spoken by the Buddha; one text lacks the word jing; You's catalogue clarifies this).
Dousha jing (appears in the Bie lu and the Sanzang ji).
The above twenty-one works, sixty-three fascicles, were translated in Luoyang from the Jianhe reign era of Emperor Huan of the Han to the Zhongping reign era by the monk Lokakṣema (Zhi Loujiachen, also simply called Zhi Chen) of the Yuezhi kingdom. Meng Fu and Zhang Yun, laymen of Henan, received them with the brush. Examining Sengyou's catalogue, there are twenty-four works; now, investigating the sūtra catalogues, only those above are obtained. Among them are sūtras such as the Hu bannihuan; the origin of the word Hu (barbarian/foreign) is not yet clear. Looking back privately, since scriptures first existed in antiquity, whenever worthy and virtuous figures received them with the brush and came to translating the speech, they never failed to describe it as 'translating Hu into Chinese.' Moreover, that the nine provinces of the Eastern Xia referred to the Western Regions as Tianzhu is a general name; or they called it Shendu. Just as in Sanskrit this land is called Cīna, or Zhendan, or Zhantan; these are merely variations in sound between the south and north (Chu and Xia). If one should call it 'Han', 'Han' was only the single appellation for the two dynasties of the Liu clan; thereafter, with the abdications, the Wei and Jin were not the same. One must follow