大唐內典錄 2.19.3

2.19.3

邪法經
何苦經
受歲經
貧窮經
灌臘經（或般涅槃後四輩灌臘經）
蜜具經（出生經）
悔過經（或舍利弗悔過經）
犯罪經
法社經（世注為疑）
雜讚經
盂蘭經
分別經
腹使經（出生經）
苦應經
閑居經（出生經）
四種人經
七寶經
四未曾有經（或四未有經）
八陽經
四自在神通經
三十二相因緣經（或菩薩三十二相經見道安錄）
慈仁問八十種好經（或八十種好經見道安錄）
夫那羅經
隨藍本經（見別錄云是異出維藍經）
貧女為國王夫人經
寶女問慧經（第二譯與支謙出者同出四卷寶女經）
七女本經（第二譯與吳支謙譯同）
女人欲熾荒迷經（出出曜）
悉鞞梨天子詣佛說偈經（出雜阿含）
梵王變身經
光世音經（出正法華）
惟明二十偈（第二出與支謙譯者同）
三品悔過經
耆闍崛山解經（見祐錄）
比丘尼戒（十誦本或有經字與曇摩持所出少異）
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。達王門。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
高僧傳惟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伯虎虞世等。前後
並是筆受之人。已見別傳。不復委載。又李
廓及雜別眾錄。悉云。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。惟名不同。而祐下注。支菩薩共竺法護
譯。檢上翻名曇無羅察。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。究檢群
錄。其支菩薩即竺法護。無別兩人。出三藏
記便成二舉小非審譯。
十二遊經（一卷）
右上一經武帝世。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（五卷光熙年出見道祖錄）
道神足無極變化經（二卷第二譯或三卷即法護出佛昇忉利天為母說法同本別譯文
小不同見竺祖錄）
文殊師利現寶藏經（二卷太安二年出或三卷一云示現寶藏經見道祖錄）
阿闍世王經（二卷太康年譯見道祖錄）
阿難目佉經（一卷與微密持經本同譯見道祖錄有本作目法字）
右五部。合一十二卷。惠帝世。安息國沙門
安法欽太。康年於洛陽譯。
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耳）
右一部二十卷。此經元是頴川朱士行覩
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。於于闐國得前梵本。九十章減
六十萬言。遣弟子弗如檀。晉言法饒。從于
闐送還洛陽。未發之頃。于闐諸小乘學眾
遂以白王云。漢沙門欲以梵書惑亂正典。
王為地主。若不禁之。城斷正法聾盲漢地。
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。經當不然。
如其不獲命也。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
異。遂得送來達到陳留。還遇于闐僧無羅
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。長房云。余審詳校勘支敏度
錄及高僧傳出經後記諸雜別目等。乃是

Xiefa jing (Sūtra on Heterodox Practices)
Heku jing (Sūtra on What is Suffering?)
Shousui jing (Sūtra on Receiving the Year)
Pinqiong jing (Sūtra on Poverty)
Guanla jing (Sūtra on the Lustration at the Year-End, also titled: Sūtra on the Fourfold Assembly's Lustration at the Year-End after the Parinirvāṇa)
Miju jing (Sūtra on the Honey Utensil, extracted from the Jātaka-sūtra)
Huiguo jing (Sūtra on Repentance, also titled: Śāriputra-huiguo jing)
Fanzui jing (Sūtra on Transgressions)
Fashe jing (Sūtra on the Dharma Society; annotated as questionable in contemporary records)
Zazan jing (Sūtra of Miscellaneous Hymns)
Yulan jing (Ullambana-sūtra)
Fenbie jing (Vibhaṅga-sūtra)
Fushi jing (Sūtra on the Abdomen Messenger, extracted from the Jātaka-sūtra)
Kuying jing (Sūtra on Suffering and Its Retribution)
Xianju jing (Sūtra on Dwelling in Solitude, extracted from the Jātaka-sūtra)
Sizhongren jing (Sūtra on the Four Types of Persons)
Qibao jing (Sūtra on the Seven Jewels)
Siweicengyou jing (Sūtra on the Four Unprecedented Things, also titled: Siweiyou jing)
Bayang jing (Aṣṭamaṇḍalaka-sūtra)
Sizizai shentong jing (Sūtra on the Four Sovereign Supernormal Powers)
Sanshier xiang yinyuan jing (Sūtra on the Causes and Conditions of the Thirty-Two Marks, also titled: Pusa sanshier xiang jing, seen in Dao'an's catalogue)
Ciren wen bashi zhong hao jing (Sūtra on the Compassionate and Benevolent One Asking About the Eighty Minor Marks, also titled: Bashi zhong hao jing, seen in Dao'an's catalogue)
Funaluo jing (Sūtra of Punarvasu)
Suilan ben jing (Original Sūtra of Suilan; the Bielu states it is an alternate translation of the Velāma-sūtra)
Pinnü wei guowang furen jing (Sūtra on the Poor Woman Becoming the King's Consort)
Baonü wenhui jing (Sūtra of the Precious Maiden Asking About Wisdom; second translation, identical to the four-fascicle Baonü jing produced by Zhi Qian)
Qinü ben jing (Original Sūtra of the Seven Daughters; second translation, identical to the translation by Zhi Qian of Wu)
Nüren yuchi huangmi jing (Sūtra on Women's Blazing Desire and Wild Infatuation; extracted from the Avadāna-sūtra)
Xipili tianzi yi fo shuo ji jing (Sūtra of Devaputra Subrahma Visiting the Buddha and Reciting Verses; extracted from the Saṃyuktāgama)
Fanwang bianshen jing (Sūtra on Brahmārāja Transforming His Body)
Guangshiyin jing (Avalokitasvara-sūtra; extracted from the Saddharmapuṇḍarīka-sūtra)
Weiming ershi ji (Twenty Verses on the Single Illumination; second translation, identical to the translation by Zhi Qian)
Sanpin huiguo jing (Sūtra on the Three Grades of Repentance)
Qishequshan jie jing (Sūtra on Explanations on Vulture Peak; seen in Sengyou's catalogue)
Biqiuni jie (Bhikuṇī Prātimokṣa; based on the Daśādhyāya text, occasionally with the character jing; slightly different from that produced by Dharmadhara)
Zhongjing mulu (Catalogue of Scriptures; one fascicle)
The above two hundred and ten works, in a total of three hundred and ninety-four fascicles, were translated by the monk Dharmarakṣa of the Yuezhi kingdom (rendered in Jin as Fahu). His ancestral surname was Zhi. He travelled widely through the Western Regions and mastered thirty-six languages and scripts. Returning from the country of India with a large collection of Sanskrit and Brahmanical texts, he arrived at the royal gate. He subsequently resided in Dunhuang and took the surname Zhu. Later he came to Luoyang and travelled south of the Yangtze River, from the first year of the Taishi era under Emperor Wu to the second year of the Yongjia era under Emperor Huai. During this period, he translated wherever conditions presented themselves. The pure-faith layman Nie Chengyuan took up the brush to assist in the translations. The fascicles were most numerous. However, the Gaoseng zhuan states only that Dharmarakṣa produced one hundred and sixty-five works. Sengyou's Chu sanzang ji ji records only one hundred and fifty-four works in three hundred and nine fascicles. Among these, Shi Dao'an's catalogue lacked four works which Sengyou supplemented. Dao'an said that in encountering turbulent times, catalogue entries were scattered and mixed up with one another; this was indeed the case. Hence, miscellaneous records and various separate catalogues mostly annotate them as produced by Zhu Dharmarakṣa. Thus we know that those acquired now were genuinely translated by Dharmarakṣa beyond doubt. Hence Nie Chengyuan's son Daozhen, along with Zhu Fashou, Chen Shilun, Sun Bohu, Yu Shi, and others, were scribes at various times; this has already appeared in separate biographies and is not detailed again. Furthermore, Li Kuo and various miscellaneous catalogues all state that Bodhisattva Zhi translated six works in sixteen fascicles. Sengyou's catalogue states that the number of translations by the Indian Bodhisattva matches other catalogues, only differing in titles; yet Sengyou notes below that Bodhisattva Zhi translated together with Zhu Dharmarakṣa. Examining the translated names above, Dharmarakṣa rendered in Jin is precisely Fahu. Thus the catalogue of six works by Bodhisattva Zhi are all subsumed under Dharmarakṣa's catalogue. The surnames Zhi and Zhu merely reflect differences between the beginning and the end. Calling him 'Bodhisattva' was simply an honorific epithet. Investigating the various catalogues thoroughly, Bodhisattva Zhi was none other than Zhu Dharmarakṣa; they were not two different people. The Chu sanzang ji ji listing them under two headings was a minor lapse in critical examination.
Shi'eryou jing (Sūtra of the Twelvefold Journeys; one fascicle)
The one work above was translated in Guangzhou in the second year of the Taishi era under Emperor Wu by the foreign monk Kālaṛṣi (rendered in Jin as Zhenxi). Seen in the Shixing and Baochang catalogues.
Da Ayuwang jing (Sūtra of the Great King Aśoka; five fascicles, produced during the Guangxi era, seen in Daozu's catalogue)
Daoshenzu wuji bianhua jing (Sūtra on the Inconceivable Transformations of Supernormal Powers; two fascicles, second translation, also in three fascicles; an alternative translation of the same original as Dharmarakṣa's Buddha Ascending to Trāyastriṃśa Heaven to Preach the Dharma for His Mother, with slight textual variation, seen in Zhu Daozu's catalogue)
Wenshushili xian baozang jing (Mañjuśrī's Manifestation of the Treasure Store Sūtra; two fascicles, produced in the second year of the Tai'an era, also in three fascicles, also titled: Shixian baozang jing, seen in Daozu's catalogue)
Asheshiwang jing (Ajātaśatru-rāja-sūtra; two fascicles, translated in the Taikang era, seen in Daozu's catalogue)
Ananmuxie jing (Ānandamukha-sūtra; one fascicle, translation of the same original as the Weimi chi jing, seen in Daozu's catalogue; some copies have mufa instead of muxie)
The five works above, in a total of twelve fascicles, were translated in Luoyang during the Taikang era under Emperor Hui by the monk An Famin of the Parthian kingdom.
Fangguang bore jing (Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra; twenty fascicles, third translation, an alternative translation with different title of the same original as the Daoxing and the Xiaopin translated by Zhu Foshuo in the Han dynasty)
The one work above is in twenty fascicles. Zhu Shixing of Yingchuan originally saw another copy of this scripture. When Shixing was in Luoyang, he once lectured on the Daoxing [jing], and upon reading through it, privately felt that its phrases were obscure and unpolished, falling short of perfection. He often sighed and said, 'This scripture is truly the essence of the Mahāyāna, yet its text is incompletely translated and its principles not fully expressed. I vow to sacrifice my life and resolve to seek it.' In the fifth year of the Ganlu era at the end of the Wei dynasty, Shixing set out from Yongzhou and travelled to the Western Regions. In the kingdom of Khotan, he obtained this Sanskrit text, comprising ninety chapters and just under six hundred thousand words. He dispatched his disciple Punyadhana (rendered in Jin as Farao) to send it back from Khotan to Luoyang. Just before he departed, the Hīnayāna monastic community of Khotan reported to the king, saying, 'A Han monk wishes to use Brahmanical texts to confuse and disrupt the orthodox scriptures. Your Majesty is the lord of this land; if you do not forbid this, it will sever the saddharma and blind the Han lands. It will be Your Majesty's fault.' The king thereupon refused to allow the sūtra to be taken beyond the borders. Distressed and deeply grieved, Shixing requested that burning the scripture serve as proof. The king then granted permission. Thereupon firewood was piled in front of the palace hall to burn it. In utmost sincerity, facing the fire, Shixing swore an oath, saying, 'If the Great Dharma is destined to circulate in the Han lands, the scripture will not burn; if not, what can be done against fate?' Having spoken, he cast the scripture into the flames, which immediately extinguished. The birch bark manuscript was as before, appearing even more luminous. The great assembly was awestruck and hailed it as a miracle. Thus he was able to send it, arriving in Chenliu. There they met the Khotanese monk Mokṣala, Zhu Shulan, and others. On the tenth day of the fifth month in the first year of the Yuankang era under Emperor Hui, they translated it at the Shuinan Monastery in Cangyuan of Chenliu. However, the various catalogues of Zhu Daozu, Sengyou, Wang Zong, Baochang, Li Kuo, Fashang, Lingyu, and others, in recording the scriptures, all state that Zhu Shixing translated it; this was merely attributing the merit to the person who originally sought it out. Fei Changfang stated: 'I have carefully investigated and collated Zhi Mindu's catalogue, the Gaoseng zhuan, the postscripts of translated scriptures, and various separate catalogues: it was actually