大唐內典錄 2.6

2.6

魏朝沙門曇柯迦羅（一部一卷戒本）
沙門康僧鎧（二部四卷經）
沙門曇諦（一部一卷羯磨）
沙門白延（六部八卷經）
沙門支彊梁接（一部六卷經）
沙門安法賢（二部五卷經）
僧祇戒本一卷（初出見竺道祖魏世錄）
右戒本一卷。中天竺國沙門曇柯迦羅魏
云法時。幼而才聰質像璝偉。讀書一覽文
義悉通。善四圍陀。風雲星月圖讖運變靡
所不該。自謂世間畢己心目。年二十五入
一僧坊。遇見法勝阿毘曇心。聊取觀之。茫
然不解。慇懃重省更增惛漠乃嘆曰。佛法
鉤深備論三世。乃棄俗出家。誦大小乘經
及諸律藏。遊化至洛。于時魏境雖有佛法。
而道風訛替。亦有眾僧未稟歸戒。止以剪
落為殊俗耳。設復齋懺事同祠祀。迦羅既
至。大行佛法。諸僧請出毘尼。迦羅以律藏
曲制文言。繁廣佛教未昌必不承用。以嘉
平年於白馬寺出此戒本一卷。且備朝夕。
中夏戒法始自此焉。
郁伽長者所問經二卷（第二譯一名郁伽羅越問菩薩行經見竺道祖魏錄）
無量壽經二卷（第二譯見竺道祖晉世雜錄及寶唱錄與世高出者小異）
右二部合四卷。天竺國沙門康僧鎧。齊王
世嘉平年。於洛陽白馬寺譯。高僧傳載。直
云郁伽長者等四經。撿道祖魏晉錄及僧
祐出三藏記并寶唱梁代錄等。所列如前。
自外二部並不顯名。挍閱群錄未見。
曇無德羯磨一卷（初出見竺道祖魏錄）
右一卷。曇無德者。魏云法藏。藏師地梨
荼由。是阿踰闍第九世弟子。藏承其後。
即四分律主也。自斯異部興焉。此當佛滅
後二百年中。後安息國沙門曇諦。以高貴
鄉公正元二年屆于洛汭。妙善律學。於白
馬寺眾請譯出。
首楞嚴經二卷（第二出與漢世支讖所出本同文少異見竺道祖晉世雜錄及三藏記）
無量清淨平等覺經二卷（第三出與世高康僧鎧等所出無量壽經本同
文名少異見竺道祖晉世雜錄）
叉須賴經一卷（一本無叉字見竺道祖及僧祐等錄）
除災患經一卷（見三藏記）
平等覺經一卷（見竺道祖魏吳錄）
菩薩修行經一卷（一名長者威施所問菩薩修行經一名長者修行經見始興及寶唱
等二錄）
右六部合八卷。高貴鄉公世。西域沙門白
延。懷道遊化。甘露年中來屆洛陽止白馬
寺眾。請譯焉。
法華三昧經六卷（一本有正字）
右一部六卷。高貴鄉公世。甘露元年七月。
外國沙門支彊梁接。魏云正無畏。於交州
譯。沙門道馨筆受。祐云失譯。房撿及見竺
道祖魏世錄及始興錄。若依交州及始興
地。應入吳錄。今據年及魏錄。
羅摩伽經三卷（見竺道祖寶唱法上靈裕等四錄）
大般涅槃經二卷（略大本前數品為此二卷見竺道祖錄初出）
右二部合五卷。外國沙門安法賢譯。群錄
並云。魏世不辯何帝年。今依編于魏錄之
末。又別錄亦載。故不敢削之。

SRAMAṆA of the Wei dynasty Dharmakāla (one work, one fascicle, prātimokṣa)
Śramaṇa Saṅghavarman (two works, four fascicles, sūtras)
Śramaṇa Dharmasatya (one work, one fascicle, karmavācanā)
Śramaṇa Bai Yan (six works, eight fascicles, sūtras)
Śramaṇa Zhi Jiangliangjie (one work, six fascicles, sūtra)
Śramaṇa An Faxian (two works, five fascicles, sūtras)

Saṅghika-prātimokṣa, one fascicle (First translation; appears in Zhu Daozu's Record of the Wei Period)
The above prātimokṣa, one fascicle. Translated by the śramaṇa Dharmakāla of Central India (rendered in Wei as Fashi ["Time of the Dharma"]). From his youth he was brilliant and intelligent, with a grand and extraordinary presence. At a single glance over books, he thoroughly understood both text and meaning. He was skilled in the four Vedas; winds, clouds, stars, the moon, prognostic texts, and cyclical revolutions were all encompassed by his knowledge. He considered that the mundane world held nothing beyond his own mind and sight. At the age of twenty-five, he entered a monastery, where he happened to see Dharmaśreṣṭhin's *Abhidharmahṛdaya*. He glanced through it casually, but was at a loss and could not understand it. Diligently examining it again, he only became more confused and benighted. He then sighed and said: "The Buddha's Dharma plumbs the depths and thoroughly discusses the three times." He then abandoned the secular life to go forth from the household, reciting Mahāyāna and Hīnayāna sūtras as well as the various vinaya piṭakas. Traveling and transforming beings, he arrived in Luoyang. At that time, although the Buddha's Dharma existed within the Wei territory, the style of the Way was corrupted and decayed. There were also many monks who had not received the refuges and precepts, merely shaving their hair to distinguish themselves from common customs. If they held vegetarian fasts and repentances, these matters resembled ancestral sacrifices. Once Dharmakāla arrived, he broadly propagated the Buddha's Dharma. The assembly of monks requested him to bring out the vinaya. Dharmakāla, considering that the minor regulations and text of the vinaya piṭaka were vast and detailed, and that with the Buddha's teachings not yet flourishing they would certainly not be adopted and applied, produced during the Jiaping era at Baima Si this single fascicle of prātimokṣa to serve for morning and evening practice. The precept methods of the central land began with this.

*Ugraparipṛcchā-sūtra*, two fascicles (Second translation; also named *Ugrarathaparipṛcchā-bodhisattvacaryā-sūtra*; appears in Zhu Daozu's Wei Record)
*Amitāyus-sūtra*, two fascicles (Second translation; appears in Zhu Daozu's Jin Period Miscellaneous Record and Baochang's Record; slightly differs from the text produced by An Shigao)
The above two works, four fascicles in all. Translated by the śramaṇa Saṅghavarman of India during the Jiaping era of the reign of the Prince of Qi at Baima Si in Luoyang. The *Biographies of Eminent Monks* merely states, "Four sūtras including the *Ugraparipṛcchā*". Checking Daozu's Wei and Jin records, Sengyou's *Chu sanzang ji ji*, and Baochang's Liang Period Record, what is listed is as above. Beyond these, the other two works are not clearly named, and upon collating the various catalogues they have not been seen.

Dharmaguptaka-karmavācanā, one fascicle (First translation; appears in Zhu Daozu's Wei Record)
The above, one fascicle. "Dharmagupta" is rendered in Wei as Fazang. His master was Dīrghāyus (Dilichayou), a ninth-generation disciple of Ayodhyā; Dharmagupta succeeded him, and was the master of the *Caturvargika-vinaya*. From this point the different sects arose. This corresponded to within two hundred years after the Buddha's parinirvāṇa. Later, the śramaṇa Dharmasatya of Parthia arrived at the bank of the Luo River in the second year of Zhengyuan of the Duke of Gaoguixiang. He was wonderfully adept in the study of the vinaya. At Baima Si, upon the request of the assembly, he translated it.

*Śūraṅgama-sūtra*, two fascicles (Second translation; same text as the Han translation by Lokakṣema, with minor textual differences; appears in Zhu Daozu's Jin Period Miscellaneous Record and *Sanzang ji*)
*Amitāyus-śuddhasamatā-saṃbuddha-sūtra*, two fascicles (Third translation; same text as the *Amitāyus-sūtras* produced by An Shigao, Saṅghavarman, and others, with minor differences in text and title; appears in Zhu Daozu's Jin Period Miscellaneous Record)
*Cāsurata(?)-sūtra*, one fascicle (One copy lacks the character *Cha*; appears in the catalogues of Zhu Daozu, Sengyou, and others)
*Sūtra on Eliminating Calamities and Disasters*, one fascicle (Appears in *Sanzang ji*)
*Samatā-saṃbuddha-sūtra*, one fascicle (Appears in Zhu Daozu's Wei and Wu Record)
*Bodhisattvacaryā-sūtra*, one fascicle (Also named *Sūtra on the Practice of Bodhisattvas Asked by Elder Weishi*; also named *Sūtra on the Elder's Practice*; appears in the two catalogues of Shixing and Baochang)
The above six works, eight fascicles in all. During the era of the Duke of Gaoguixiang, the Western Region śramaṇa Bai Yan, cherishing the Way and traveling to transform beings, came to Luoyang in the Ganlu era and stayed at Baima Si, where the assembly requested him to translate them.

*Dharmapuṇḍarīka-samādhi-sūtra*, six fascicles (One copy has the character *Zheng* ["Saddharma-"])
The above one work, six fascicles. In the Duke of Gaoguixiang's era, in the seventh month of the first year of Ganlu, translated in Jiaozhou by the foreign śramaṇa Zhi Jiangliangjie (rendered in Wei as Zhengwuwei ["Proper Fearlessness"]), with the śramaṇa Daoxin recording it with the brush. Sengyou says the translation is lost. Fei Changfang examined and found it in Zhu Daozu's Record of the Wei Period and the Shixing Record. If relying on the territories of Jiaozhou and Shixing, it should be entered into the Wu Record; here it is based on the year and the Wei Record.

*Rāmaka-sūtra*, three fascicles (Appears in four catalogues: Zhu Daozu, Baochang, Fashang, and Lingyu)
*Mahāparinirvāṇa-sūtra*, two fascicles (Abridgement of the first several chapters of the large text into these two fascicles; appears in Zhu Daozu's catalogue as the first translation)
The above two works, five fascicles in all. Translated by the foreign śramaṇa An Faxian. The various catalogues all say the Wei era, without distinguishing the emperor or year. Now it is placed according to this at the end of the Wei Record. Moreover, since a separate catalogue also records them, I do not dare excise them.