大唐內典錄 1.12.4

1.12.4

帝王稱謂甄別。今為此錄悉改正之。又胡
之雜戎乃是西方邊俗類。此氐羌蠻夷之
屬。何得經書乃云胡語。佛生天竺。彼土士
族婆羅門者。總稱為梵。梵者清淨也。承胤
光音天。其光音天梵世最下。劫初來此。
食地肥者身重不去。因即為人。仍其本名。
故稱為梵。語言及書既象於天。是以彼云
梵書梵語。如舊曰僧悉稱俗姓。云釋迦者
起自秦世。有沙門釋道安。獨拔當時居然
超悟。乃云。既存剃染紹繼釋迦。子而異父
豈曰承襲。今者出家宜悉稱釋。及翻四含。
果云。四姓出家同一釋種。眾咸歎服（四姓。一剎
帝利。此是王種。二婆羅門是高行人。三名毘舍。如此土民。四名首陀。最為卑下。如此皂隷）而安
正當晉秦之世。刊定錄目刪注群經。自號
彌天。揩摸季葉猶言譯胡為秦。此亦崑山
之一礫。未盡美焉。但上來有胡言處。並以
梵字替之。庶後哲善談得其正真者也。
法鏡經二卷（或一卷康僧會注見僧祐錄）
阿含口解十二因緣經（一名斷十二因緣經一名安侯口解經）
右二部三卷是安息國優婆塞都尉安玄。
於後漢靈帝光和四年遊賈雒陽。因遇經
至又逢佛調。即共翻譯。佛調筆受。亦世號
為安侯騎都尉云。
般舟三昧經二卷（舊錄云大般舟三昧經一卷第二出見高僧傳）
道行經（嘉平元年譯見朱士行漢錄及三藏記道安云是般舟抄外國高明者所撰安為之注并製序）
右二部合三卷。天竺沙門竺佛朔。以靈帝
之世。齎道行經來適雒陽。轉梵為漢。譯人
時滯雖有失旨。然其音句棄文存質。深得
經意。光和中更譯般舟。讖為傳語。孟福張
運筆受。文少勝前事在讖傳。
小本起經二卷（或云修行本起或云宿行近來加小字見舊錄及高僧傳）
成具光明定意經（一云成具光明經一成具光明三昧經見朱士行支敏度僧祐慧皎
等四錄）
馬有八態譬人經（一馬有八弊經一八態經一名馬有惡態經）
賴吒和羅經（初出道安云出方等部）
首至問佛十四事經（或無佛字）
聞成十二因緣經（第二出與世高譯十二因緣少異）
墮落優婆塞經
小道地經
阿那律八念經（或直云八念經見舊錄）
大摩耶經（或無大字）
馬有三相經
右一十一部。西域沙門支曜。以靈帝世。於
雒陽譯。
問地獄事經一卷（見朱士行漢錄）
右一經一卷。中國沙門康巨。以靈帝中平
四年。於雒陽譯。並言直理詣。不加潤飾。
古維摩詰經二卷（初出見古錄及朱士行漢錄）
濡首菩薩無上清淨分衛經二卷（一名決了諸法如幻三昧經）
思意經（亦名益意經）
慧上菩薩問大善權經（或無菩薩字亦二卷者）
內六波羅蜜經（亦云內外者安云出方等經）
十慧經（佛調自撰出并注序亦云沙彌十慧見僧祐寶唱及高僧等三錄）
迦葉詰阿難經（第二出見峯號及寶唱二錄與世高出迦葉責阿難雙度羅漢喻經大同小異）
右七部一十卷。臨淮清信士嚴佛調。當靈
帝世。於雒陽譯。並理得音正。盡經微旨。郢
匠之美見述後代焉。
梵網經二卷（初出見吳錄）
報福經一卷（或云福報經見吳錄）
中本起經二卷（初出一名瑞應本起一名太子本起見三藏記）
興起行經二卷（一名十緣見吳錄）
四諦經（與世高譯小異見竺道祖漢錄）
右六部九卷。中天竺國沙門康孟詳。獻帝
時於雒陽譯。
修行本起經二卷
右一經二卷。建安二年二月。沙門釋曇果
與竺大力康孟詳。於迦維羅衛國齎梵本
來。於雒陽譯。孟詳度為漢文。釋道安云。孟
詳所翻。奕奕流便足騰玄趣矣。又釋道安
錄云。中本起經二卷。一云太子中本起。
亦是沙門曇果。於迦維羅衛國得此梵本。
於雒陽以建安十二年翻。孟詳度語。見始
興錄及長房錄。余以詳公所譯與前無異。
故兩別來由耳。
胡本經四卷（似長安中出今應言梵本）
泥洹後千歲中變記經（四卷一名千歲變）
合道神足經（一名道神足無極變化經）
諸經佛名二卷
舊譬喻經二卷
觀無量壽佛經一卷（已後並單卷）

the appellations and distinctions of emperors and kings. Now, in compiling this catalogue, I have amended all of them. Furthermore, the Hu were a miscellaneous border people of the west, of the same class as the Di, Qiang, Man, and Yi barbarians here. How could the scriptures be referred to as 'Hu language'? The Buddha was born in India. The gentry and brahmins of that land are collectively designated as 'Brahmā'. 'Brahmā' means pure. They descend from the Ābhāsvara Heaven. That Ābhāsvara Heaven is the lowest of the Brahmā realm. At the beginning of the kalpa they came here, and those who ate the earthly grease became heavy of body and could not leave; thus they became humans, retaining their original name, hence called 'Brahmā'. Their speech and writing resemble heaven, so over there it is called 'Brāhmī script' and 'Brāhmī language'. Just as monks of old all bore their secular surnames, using 'Śākya' began in the Qin period. There was the śramaṇa Shi Dao'an, singularly distinguished in his time and remarkably enlightened. He said: 'Having shaved the head and dyed the robes to succeed Śākya, if the son differs from the father, how can that be called succession? Today, all who leave the household should be named Śākya.' When the four Āgamas were translated, it indeed said: 'Those of the four castes who leave the household share the single Śākya lineage.' The multitude all sighed in admiration. (The four castes: first, the Kṣatriya, the royal caste; second, the Brāhmaṇa, those of lofty conduct; third, the Vaiśya, like the commoners of this land; fourth, the Śūdra, the most degraded, like the servants here.) And Dao'an lived right during the Jin and Qin eras; he fixed the catalogue titles and commented on numerous scriptures, calling himself 'Filling Heaven' (Mitian). A model for later generations, he still spoke of 'translating Hu into Qin'. This too was a single pebble on Mount Kunlun—not completely flawless. Therefore, wherever 'Hu speech' appeared above, I have replaced it with 'Brahmī', hoping that later sages who excel in discussion may obtain its genuine accuracy.

Fajing jing (Scripture of the Mirror of the Dharma), two fascicles (or one fascicle; commented on by Kang Senghui; see Sengyou's catalogue).
Ahan koujie shi'er yinyuan jing (Scripture of the Oral Explanation of the Twelvefold Dependent Origination from the Āgamas; also called Duan shi'er yinyuan jing; also called An hou koujie jing).
The above two works in three fascicles were produced by the Anxi layman and Commandant An Xuan. In the fourth year of Guanghe under Emperor Ling of the Later Han, he traveled as a merchant to Luoyang. Having met with the arrival of the scriptures and also encountered Yan Fotiao, they translated them together, with Yan Fotiao receiving the brush. In the world he was also known as Marquis An, Commandant of Cavalry.

Banzhou sanmei jing (Pratyutpanna-samādhi-sūtra), two fascicles (the old catalogue says Da banzhou sanmei jing, one fascicle, second translation; see Gaoseng zhuan).
Daoxing jing (Aṣṭasāhasrikā Prajñāpāramitā), one fascicle (translated in the first year of Jiaping; see Zhu Shixing's Han catalogue and the Sanzang ji; Dao'an says it was an extract of the Pratyutpanna made by an eminent foreign master; Dao'an wrote a commentary and composed a preface for it).
The above two works, together three fascicles. The Indian śramaṇa Zhu Foshuo, in the reign of Emperor Ling, brought the Daoxing jing to Luoyang. Converting the Brahmī into Han, the translators at times hesitated and missed the purport; nevertheless, the phrases discarded ornate rhetoric to preserve simplicity, deeply grasping the scripture's intention. During Guanghe, the Pratyutpanna was translated again; Lokakṣema interpreted the language, while Meng Fu and Zhang Yun received the brush. Its style is slightly superior to the former; the matter is recounted in Lokakṣema's biography.

Xiao benqi jing, two fascicles (also called Xiuxing benqi, or Suxing; recently the word 'Xiao' was added; see the old catalogue and Gaoseng zhuan).
Chengju guangming dingyi jing (also called Chengju guangming jing; also Chengju guangming sanmei jing; see the four catalogues of Zhu Shixing, Zhi Mindu, Sengyou, and Huijiao).
Ma you bā tai piyu ren jing (also Ma you bā bi jing; also Batai jing; also Ma you e tai jing).
Laituohéluo jing (Rāṣṭrapāla-sūtra, first translation; Dao'an says it comes from the Vaipulya section).
Shouzhi wen fo shisi shi jing (or without the word 'Fo').
Wencheng shi'er yinyuan jing (second translation; slightly different from Shigao's translation of the Shi'er yinyuan).
Duoluo youposai jing (Scripture on the Fallen Upāsaka).
Xiao daodi jing (Minor Scripture on the Stages of the Path).
Analu bā nian jing (Aniruddha's Eight Thoughts Scripture; or simply Ba nian jing; see the old catalogue).
Da moye jing (or without the word 'Da').
Ma you san xiang jing (Scripture on the Horse Having Three Marks).
The above eleven works were translated by the Western Regions śramaṇa Zhi Yao in Luoyang during the reign of Emperor Ling.

Wen diyü shi jing (Scripture on Inquiries into Matters of Hell), one fascicle (see Zhu Shixing's Han catalogue).
The above one scripture in one fascicle was translated in Luoyang by the Central Plains śramaṇa Kang Ju in the fourth year of Zhongping under Emperor Ling. The language is straightforward and reaches the principle, without added embellishment.

Gu Weimojie jing (Old Vimalakīrti-sūtra), two fascicles (first translation; see the old catalogue and Zhu Shixing's Han catalogue).
Rushou pusa wushang qingjing fenwei jing, two fascicles (also called Jueliao zhufa rùhuan sanmei jing).
Siyi jing (also called Yiyi jing).
Huishang pusa wen da shanquan jing (or without the word 'Pusa'; also in two fascicles).
Nei liu boluomi jing (also called Nei-wai; Dao'an says it comes from the Vaipulya scriptures).
Shihui jing (compiled, commented on, and prefaced by Yan Fotiao himself; also called Shaomi shihui; see the three catalogues of Sengyou, Baochang, and Gaoseng zhuan).
Jiaye jie Anan jing (Kāśyapa Rebukes Ānanda Scripture, second translation; see the catalogues of Fenghao and Baochang; largely similar with minor differences to Shigao's Jiaye ze Anan shuangdu luohan yu jing).
The above seven works in ten fascicles were translated in Luoyang during the reign of Emperor Ling by the Linhuai layman Yan Fotiao. In all of them, the principles were attained and the phrasing was correct, completely exhausting the subtle intent of the scriptures; the beauty of his craftsmanship was celebrated by later generations.

Fanwang jing (Brahmajāla-sūtra), two fascicles (first translation; see the Wu catalogue).
Baofu jing, one fascicle (or called Fubao jing; see the Wu catalogue).
Zhong benqi jing, two fascicles (first translation; also called Ruiying benqi; also Taizi benqi; see the Sanzang ji).
Xing qixing jing, two fascicles (also called Shi yuan; see the Wu catalogue).
Sidi jing (Caturāryasatya-sūtra; slightly different from Shigao's translation; see Zhu Daozu's Han catalogue).
The above [five] works in [eight] fascicles were translated in Luoyang during the reign of Emperor Xian by the Central Indian śramaṇa Kang Mengxiang.

Xiuxing benqi jing, two fascicles.
The above one scripture in two fascicles: in the second month of the second year of Jian'an, the śramaṇa Shi Danguo, together with Zhu Dali and Kang Mengxiang, brought the Brahmī original from Kapilavastu and translated it in Luoyang. Mengxiang rendered it into Chinese text. Shi Dao'an said: 'Mengxiang's translations flow smoothly and brilliantly, fully conveying the profound import.' Furthermore, Shi Dao'an's catalogue states: 'Zhong benqi jing, two fascicles (one [source] says Taizi zhong benqi), was also brought as a Brahmī original from Kapilavastu by the śramaṇa Danguo, and translated in Luoyang in the twelfth year of Jian'an, with Mengxiang rendering the speech; seen in the Shixing catalogue and Changfang catalogue.' Considering that Mengxiang's translation does not differ from the former, I have therefore recorded the two origins separately.

Huben jing, four fascicles (it seems to have appeared in Chang'an; today it should be called Brahmī original).
Nihuan hou qiansui zhong bianji jing (four fascicles; also called Qiansui bian).
Hedao shenzu jing (also called Dao shenzu wuji bianhua jing).
Zhujing foming (Buddha Names from Various Scriptures), two fascicles.
Jiu piyu jing (Old Scripture of Parables), two fascicles.
Guan Wuliangshou fo jing, one fascicle (all subsequent texts are single fascicles).