大唐內典錄 2.14.4

2.14.4

惟明二十偈一卷（第二出與吳世支謙譯者同）
三品悔過經一卷
耆闍崛山解經一卷（見祐錄）
比丘尼戒一卷（十誦本或有經字與曇摩持所出小異）
眾經目錄一卷
右二百一十部。合三百九十四卷。月支國
沙門曇摩羅察。晉言法護。本姓支。歷遊西
域。解三十六國語及書。從天竺國。大齎梵
本婆羅門經。來達玉門。因居燉煌。遂稱竺
氏。後到洛陽及往江左。起武帝世太始元
年。至懷帝世永嘉二年。其間在所遇緣便
譯。清信士聶承遠執筆助翻。卷軸最多。而
高僧傳唯云。護出一百六十五部。僧祐出
三藏集記。止錄一百五十四部三百九卷。
其中釋道安錄。又闕四部。祐足。安云。遭值
亂世錄目星散。更相錯涉。信有是焉。所以
雜錄及諸別記。多注竺法護出。故知今之
所獲審是護公翻譯不疑。故聶承遠子道
真。與竺法首陳士倫孫佰虎虞世等。前後
並是筆受之人。已見別傳。不復委載。又李
廓錄及雜別錄。並云。支菩薩譯經六部一
十六卷。僧祐錄云。天竺菩薩譯經數同群
錄。唯名不同。而祐下注支菩薩共竺法護
譯。撿上翻名。曇無羅察。晉言即是法護。然
支菩薩六部經目。並入法護錄中。支竺姓
乖始末異耳。言菩薩者蓋美其號。究撿群
錄。其支菩薩。即竺法護。無別兩人。出三藏
記。便成二舉小非詳審。
十二遊經一卷
右一經一卷。武帝世外國沙門彊梁婁至。
晉言真喜。太始二年於廣州譯。見始興及
寶唱錄。
大阿育王經五卷（光熈年出見竺道祖晉世雜錄）
道神足無極變化經二卷（第二譯或三卷四卷即是竺法護所出佛昇忉利天
為母說法經同本別名文小異見竺道祖晉世雜錄）
文殊師利現寶藏經二卷（太安二年出或三卷亦云示現寶藏經見竺道祖晉
世雜錄）
阿闍貰王經二卷（太康年譯見竺道祖晉世雜錄）
阿難目佉經一卷（與微密持經本同名異見竺道祖晉世雜錄）
右五部合一十二卷惠帝世安息國沙門安
法欽太康年於雒陽譯。
放光般若經二十卷（第三出與漢世竺佛朔所譯道行及小品並同本異譯別名）
右一部二十卷。此經元是頴川沙門朱士
行。覩其別本。行在洛陽嘗講道行。披覽竊
覺文句隱質諸未盡善者。每嗟嘆曰。此經
實是大乘之要。而文未周。譯理不盡。誓志
捐身發心尋取。行以魏末甘露五年。發迹
雍州。遂遊西域。於于殿國得前梵本九十
章。減六十萬言。遣弟子弗如檀。晉云法
饒。從于殿送還歸洛陽。未發之頃。于殿諸
僧小乘學眾。遂以白王云。漢沙門欲以梵
書惑亂正典。王為地主。若不禁之。將斷正
法。聾盲漢地王之咎也。王即不聽齎經出
境。士行懊惱深懷痛心。乃請乞求燒經為
證。王即許焉。於是積薪聚置殿前。欲以焚
之。士行至誠臨火誓曰。若當大法應流漢
地。經當不燃。如其不護命也如何。言已投
經。火即為滅皮牒如本。更覺光鮮。大眾駭
服咸稱神感。遂得送來。達到陳留。還遇于
殿僧無羅叉竺叔蘭等。當惠帝世元康元
年五月十日。於陳留倉垣水南寺譯之。而
竺道祖僧祐王宗寶唱李廓法上靈裕等。
諸錄述著眾經。並云。朱士行翻此。蓋據其
元尋之人。推功歸之耳。房云。余審詳挍勘。
支敏度錄及高僧傳。出經後記諸雜別目
等。乃是無羅叉竺法寂等三人詳譯。朱士
行身留停於于殿。仍於彼化。唯遣弟子。奉
齎經來到于晉地。斯豈得稱士行出也。
超日明三昧經三卷（第二譯或直云超日明經與竺法護前出三卷者大同小
異）
迦葉詰阿難經一卷（第二譯與漢世嚴佛調出者小異見始興及寶唱錄）
越難經一卷（第二出）
右三經合四卷。惠帝世。清信優婆塞聶承
遠。以此經等雖並先出文義隱質理句未
圓。遠後遂更重整文偈刪改勝前。見今所
行於世者是。
異毘摩羅詰經三卷（元康元年第五出與漢佛調吳支謙及竺法護羅什等出大同小異
或二卷見道祖錄）

Weiming ershi ji jing (Sūtra of the Twenty Verses of Sole Reflection), one fascicle (second translation; matches the translation by Zhi Qian of the Wu dynasty);
Sanpin huiguo jing (Sūtra on the Threefold Repentance), one fascicle;
Qishequshan jie jing (Sūtra on the Explication at Gṛdhrakūṭa Mountain), one fascicle (recorded in Sengyou's catalogue);
Bikuni jie (Bhikṣuṇī Precepts), one fascicle (Ten-Recitation text; some editions contain the character jing; slightly differs from the text produced by Dharmadhara);
Zhongjing mulu (Catalogue of the Scriptures), one fascicle.
The above 210 works, in 394 fascicles altogether, [were translated by] the śramaṇa Dharmarakṣa of the Yuezhi nation, translated into Jin as Fahu. Originally having the surname Zhi, he traveled widely throughout the Western Regions and understood thirty-six languages and scripts. From the land of India, he brought back a great collection of Sanskrit texts and brāhmaṇa scriptures, and arrived at Yumen. Taking up residence in Dunhuang, he subsequently took the surname Zhu. Later he came to Luoyang and went south of the Yangtze. Starting from the first year of the Taishi era under Emperor Wu to the second year of the Yongjia era under Emperor Huai, wherever he stayed during this period, whenever conditions arose, he undertook translations. The pure-faith upāsaka Nie Chengyuan held the brush and assisted in the translating. His fascicles and scrolls were the most numerous. Yet the Gaoseng zhuan states only that Dharmarakṣa translated 165 works; Sengyou's Chu sanzang ji ji records only 154 works in 309 fascicles; among those, Shi Dao'an's catalogue lacked four works, which Sengyou supplemented. Dao'an stated: "Having encountered a chaotic age, the catalogues were scattered like stars and interlaced with errors." This is indeed credible. Thus, the miscellaneous catalogues and various separate records mostly attribute [these works] to Zhu Fahu. Therefore we know that those obtained today are indeed beyond doubt the translations of Master Fahu. Nie Chengyuan's son Daozhen, together with Zhu Fashou, Chen Shilun, Sun Baihu, Yu Shi, and others, were the successive scribes who took down the translations. As this is already recorded in the separate biographies, it is not detailed further here. Furthermore, both Li Guo's catalogue and various miscellaneous records state that the Bodhisattva Zhi translated six works in sixteen fascicles. Sengyou's catalogue states that the Bodhisattva of India translated a number of scriptures equal to those in the other catalogues, with only the name being different; and under this, Sengyou noted that the Bodhisattva Zhi translated them jointly with Zhu Fahu. Examining the translated names above, Dhammarakkhita (Tanmoluocha) means Fahu in the language of Jin. However, the catalogued entries of the six scriptures of the Bodhisattva Zhi are all subsumed into Fahu's catalogue. The difference between the surnames Zhi and Zhu merely reflects earlier and later periods. The designation "Bodhisattva" was simply a laudatory appellation. Thoroughly examining all catalogues, that Bodhisattva Zhi is none other than Zhu Fahu; they are not two distinct individuals. For the Chu sanzang ji to have listed them twice was a slight lack of thorough examination.
Shi'er you jing (Sūtra of the Twelve Wanderings), one fascicle.
The above one scripture in one fascicle was translated in Guangzhou in the second year of the Taishi era of Emperor Wu by the foreign śramaṇa Kāla-ruci, translated into Jin as Zhenxi. Recorded in the Shixing and Baochang catalogues.
Da Ayuwang jing (Great King Aśoka Sūtra), five fascicles (translated in the Guangxi era; recorded in Zhu Daozu's Miscellaneous Records of the Jin Dynasty);
Dao shenzu wuji bianhua jing (Sūtra on the Limitless Transformations of the Spiritual Bases of Psychic Power), two fascicles (second translation; also in three or four fascicles; identical text under a different name to the Fo sheng daolitian wei mu shuofa jing translated by Zhu Fahu, with slight textual variants; recorded in Zhu Daozu's Miscellaneous Records of the Jin Dynasty);
Wenshushili xian baozang jing (Sūtra of Mañjuśrī's Manifestation of the Treasure Store), two fascicles (translated in the second year of the Tai'an era; also in three fascicles; also called Shixian baozang jing; recorded in Zhu Daozu's Miscellaneous Records of the Jin Dynasty);
Asheshiwang jing (Sūtra of King Ajātaśatru), two fascicles (translated in the Taikang era; recorded in Zhu Daozu's Miscellaneous Records of the Jin Dynasty);
Ananmuxie jing (Ānandamukha Sūtra), one fascicle (same text with a different title from the Weimi chi jing; recorded in Zhu Daozu's Miscellaneous Records of the Jin Dynasty).
The above five works, in twelve fascicles altogether, were translated in Luoyang during the Taikang era of Emperor Hui by the śramaṇa An Faxin of the Parthian nation.
Fangguang bore jing (Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra Emitting Light), twenty fascicles (third translation; same text under different titles and translations as the Daoxing and the Xiaopin translated by Zhu Foshuo of the Han dynasty).
The above one work in twenty fascicles: The scripture was originally obtained by the śramaṇa Zhu Shixing of Yingchuan, who saw a different text of it. When Shixing was in Luoyang, he once lectured on the Daoxing [bore jing]. Perusing it, he privately noticed that the phrasing was obscure and plain, and that various points were not completely refined. He lamented repeatedly, saying: "This scripture is truly the essence of the Mahāyāna, yet its wording is incomplete and the translated principles are not thoroughly rendered. I vow to sacrifice my life and resolve my mind to seek and obtain it." In the fifth year of the Ganlu era at the end of the Wei dynasty, Shixing set out from Yongzhou and traveled to the Western Regions. In the Kingdom of Khotan, he obtained the Sanskrit text of the earlier ninety chapters, amounting to nearly six hundred thousand words. He dispatched his disciple Punyadhana—translated into Jin as Farao—to convey it back from Khotan to Luoyang. Just before he set out, the Khotanese monks of the Hīnayāna faction reported to the king, saying: "The Han śramaṇa intends to use brāhmī texts to confound and corrupt the true scriptures. As sovereign of this realm, if Your Majesty does not forbid it, the saddharma will be severed, and the spiritual blindness of the Han land will be Your Majesty's fault." The king therefore refused permission to take the scripture beyond the borders. Shixing was deeply grieved and pained at heart; he then requested that the scripture be put to the test by fire as proof. The king granted it. Thereupon firewood was piled in front of the palace to burn it. Standing before the fire, Shixing swore with utmost sincerity: "If the great Dharma is destined to spread into the Han land, the scripture shall not burn. If it is not protected, then what of my destiny?" Having spoken, he cast the scripture into the flames; the fire immediately extinguished, and the birch bark leaves were intact as before, appearing even more lustrous. The multitude was astounded and awed, all praising the divine response. Thus he was able to send it off, and it arrived in Chenliu. There they happened upon the Khotanese monk Mokṣala, Zhu Shulan, and others. On the tenth day of the fifth month in the first year of the Yuankang era of Emperor Hui, it was translated at the Shuinan Monastery in Cangyuan of Chenliu. However, catalogues and records by Zhu Daozu, Sengyou, Wang Zong, Baochang, Li Guo, Fashang, Lingyu, and others describing the scriptures all state that Zhu Shixing translated this. That is merely because they attributed the merit to the person who originally sought it out. Fei Changfang says: "Upon my close examination and collation of Zhi Mindu's catalogue, the Gaoseng zhuan, the colophons following the translations, and various miscellaneous lists, it was actually Mokṣala, Zhu Faji, and one other person who carefully translated it. Zhu Shixing himself remained behind in Khotan, where he eventually passed away; he only dispatched his disciple to bring the scripture to the Jin land. How could this be termed Shixing's translation?"
Chaoriming sanmei jing (Sūtra of the Samādhi of the Sun-Surpassing Radiance), three fascicles (second translation; also called simply Chaoriming jing; largely identical with minor differences to the three-fascicle text previously produced by Zhu Fahu);
Jiaye jie Anan jing (Sūtra of Kāśyapa Questioning Ānanda), one fascicle (second translation; slightly differs from the text produced by Yan Fodiao of the Han dynasty; recorded in the Shixing and Baochang catalogues);
Yuennan jing (Sūtra of Upānanda), one fascicle (second translation).
The above three scriptures, four fascicles altogether: During the reign of Emperor Hui, the pure-faith upāsaka Nie Chengyuan, considering that although these scriptures had all been translated previously, their expressions and meanings were obscure and plain and their doctrinal phrases incomplete, subsequently reworked the texts and verses, making deletions and revisions that surpassed the former versions. Those circulating in the world today are indeed these.
Yi Pimaluojie jing (Variant Sūtra on Vimalakīrti), three fascicles (translated in the first year of the Yuankang era; fifth translation; largely identical with minor differences to the versions produced by Yan Fodiao of the Han, Zhi Qian of the Wu, Zhu Fahu, Kumārajīva, and others; also exists in two fascicles; recorded in Daozu's catalogue).