大唐內典錄 3.7.3

3.7.3

方便心經（共法業出見高僧傳）
右一十五部。合一百一十五卷。安帝世。北
天竺國三藏禪師佛陀跋陀羅。晉言覺賢。
於揚都及廬山二處譯。沙門法業慧義慧
嚴等詳共筆受。高僧傳云。賢出泥洹及修
行等一十五部凡一百一十七卷。依寶唱
錄。足無量壽及戒本。部數雖滿尚少兩卷。
未詳何經。來哲博尋。或希續繼。冀補遺漏。
庶滿法流焉（余撿別錄云方等泥洹經二卷與顯公共譯疑入顯傳是）。
大般泥洹經六卷（義熈六年於謝司空謝石道場寺出舊錄云覺賢出寶雲筆受是大本前
分十卷大眾問品見祖錄或十卷）
方等泥洹經二卷（見竺道祖錄）
雜藏經（與鬼問目連餓鬼報應目連說地獄餓鬼因緣等四本同體異名別譯見寶唱錄）
僧祇尼戒本（共覺賢譯第二出與魏柯迦羅出小異）
雜阿毘曇心十三卷（共覺賢譯第二出與秦僧伽跋澄出者大同）
歷遊天竺記傳
右六部。二十四卷。平陽沙門釋法顯。以安
帝隆安三年。發趾長安遊歷天竺。遠尋靈
跡求晉所無眾經律論。經涉諸國學梵書
語。自手抄寫前件梵本。從北之南次師子
國中有佛齒。每年三月。彼之國王預前十
日莊嚴白象。遣一貴重辯說智臣。著王衣
裳象上擊鼓。大聲唱言。如來在世四十五
年。說法度人無量億數。眾生緣盡乃般泥
洹。自爾已來一千四百九十七載。世間長
昏眾生可愍。却後十日佛齒當出。無畏精
舍可辦香花各來供養。時正當晉義熙元
年。顯還汎海達到楊都。於道場寺譯經戒
論。別傳備委所履歷云。計從義熙元年太
歲乙巳。至開皇十七年歲次丁巳。便成一
千六百八十一載矣。
瓔珞經十二卷（或十四卷）
維摩詰經四卷（第三出）
禪經四卷
大智度經四卷（已上四部二十四卷見南來新錄）
如幻三昧經二卷（第二出與漢支謙出般若三昧二卷小異見道祖晉錄）
阿術達經一卷（已下列單卷）
無所悕望經
普賢觀經（或觀普賢菩薩見道慧錄）
無極寶三昧經（第二出）
五蓋疑結失行經（第二出）
所欲致患經（第二出）
如來獨自誓三昧經（第二出）
法沒盡經（第二出）
菩薩齊經（第二出）
照明三昧經（第二出）
分衛經
威革長者六向拜經（一作威華字）
菩薩十住經（第二出）
摩調王經
指鬘經（或作指髻字）
浮光經（或乳光經）
彌勒所問本願經
十地經
寶女施經
普門品經（第二出與法護出者大同見道祖及三藏記）
右二十五部。合四十六卷。西域沙門祇多
蜜。晉言訶友。譯諸錄盡言。祇多蜜晉世
出譯。名多同計不應虛名。若非涇洛應是
江南。未詳何帝。一部見僧祐出三藏記。已
外並彰雜別諸錄所載。
大乘方便經二卷（元熙二年譯是第二出與法護僧伽陀譯小異與慧上菩薩所問經同
本別譯見始興錄）
請觀世音菩薩消伏毒害陀羅尼經（第二出見法上錄）
威華長者六向拜經（晉宋間廣州譯第三出與法護多蜜六向拜同見始興錄及寶
唱錄）
右三部。合四卷。外國居士竺難提。晉言喜
法。上錄云晉世譯。未詳何帝年代。唐錄
云宋時。
無量壽至真等正覺經（一名佛土樂經一名極樂土經）
右一經一卷。恭帝元熙元年二月。外國沙
門竺法力譯。是第六出與支謙康僧鎧白
延竺法護鳩摩羅什等所出本大同。文名
少異。見釋正度錄。
迦葉結集戒經
萍沙王五願經（一名弗沙王經）
日難經（即是越難經後說事小異）
右三部三卷。群錄並云。晉末。不知何帝年。
沙門釋嵩公出。或云高公。見趙錄及始興
錄載。
迦葉禁戒經（一名摩訶比丘經一名真偽沙門經）
右一經一卷。晉末。末詳何帝。云沙門釋
退公出。見始興錄。
佛開解梵志颰經
右一經一卷。晉末。未詳何帝。云沙門釋法
勇出。見趙錄。
大智論要略二十卷（亦云釋論要鈔）
問大乘中深義十八科合（三卷并羅什合）
阿毘曇心序
妙法蓮華經序
修行方便禪經序　三法度序
法性論　明報應論
釋三報論　辯心識論

Fangbian xin jing (produced together with Faye; see Gaoseng zhuan).
The above fifteen works in a total of one hundred and fifteen fascicles were translated in the reign of Emperor An at two locations, the capital Yangdu and Mount Lu, by the Dhyāna master Buddhabhadra (in the Jin language called Juexian), a master of the Tripiṭaka from North India. The monks Faye, Huiyi, Huiyan, and others carefully took it down in writing together. The Gaoseng zhuan states that Juexian produced fifteen works in one hundred and seventeen fascicles, including the Niwan and Xiuxing. According to Baochang’s catalogue, adding the Wuliangshou and the Jieben meets the number of works, yet it still falls short by two fascicles. It is not yet clear which scriptures these are. May future sages seek them widely, and perhaps continue the transmission, hoping to make up for what was lost and omitted, so that the flow of the Dharma may be fully replenished. (I investigated separate catalogues, which record the Fangdeng niwan jing in two fascicles as translated together with Master Xian; I suspect its inclusion under Xian’s biography is correct.)
Da banniwan jing in six fascicles (produced in the sixth year of Yixi at Daochang Monastery of Minister of Works Xie Shi; ancient catalogues state that Juexian translated it and Baoyun took it down; it constitutes the first ten fascicles of the larger version, the 'Mahāsaṃgha Inquiries' chapter; seen in Daozu's catalogue; also said to be in ten fascicles).
Fangdeng niwan jing in two fascicles (seen in Zhu Daozu's catalogue).
Za zang jing (the same text under different titles as Gui wen Muliang, Egui baoying, and Muliang shuo diyu egui yinyuan, being separate translations; seen in Baochang's catalogue).
Sengqi ni jieben (translated together with Juexian; the second translation, slightly different from that produced by Ke Jialuo under the Wei).
Za apitan xin in thirteen fascicles (translated together with Juexian; the second translation, largely identical to that produced by Saṅghabhadra under the Qin).
Liyou Tianzhu ji zhuan (Record of Travels in India).
The above six works in twenty-four fascicles were produced by the monk Shi Faxian of Pingyang. In the third year of Long'an during the reign of Emperor An, he set out from Chang'an and journeyed throughout India, searching far and wide for sacred traces and seeking out scriptures, vinaya codes, and treatises not yet available in the Jin. Travelling through various countries, he studied the Brāhmī script and languages, copying the aforementioned Indian texts with his own hand. Moving from north to south, he next arrived in Siṃhala, where the Buddha's tooth was kept. Every year in the third month, the king of that country would adorn a white elephant ten days in advance and send an esteemed, eloquent, and wise minister dressed in royal attire to beat a drum upon the elephant and proclaim aloud in a great voice: 'The Tathāgata dwelt in the world for forty-five years, preaching the Dharma and liberating countless kotis of people. When the conditions for living beings were exhausted, he entered Parinirvāṇa. From then until now, one thousand four hundred and ninety-seven years have passed. The world is in long darkness, and sentient beings are pitiable! Ten days from now, the Buddha's tooth will be brought out. May the Abhayagiri Vihāra prepare incense and flowers, and let all come to make offerings!' At that time, it corresponded to the first year of the Yixi reign of the Jin. Faxian returned by sea to Yangdu and translated scriptures, precepts, and treatises at Daochang Monastery. The separate biography fully details what he traversed and underwent. Calculating from the first year of Yixi (the yisi year) to the seventeenth year of Kaihuang (the dingsi year), it amounts to one thousand six hundred and eighty-one years.
Yingluo jing in twelve fascicles (or fourteen fascicles).
Weimojie jing in four fascicles (third translation).
Zhan jing (Meditation Scripture) in four fascicles.
Da zhidu jing in four fascicles.
(The above four works in twenty-four fascicles are seen in the New Catalogue of the South.)
Ruhuan sanmei jing in two fascicles (second translation, slightly different from the Bore sanmei in two fascicles produced by Zhi Qian under the Han; seen in Daozu's Jin catalogue).
Ashuda jing in one fascicle (those listed below are single fascicles).
Wusuo xiwang jing.
Puxian guan jing (or Guan Puxian pusa; seen in Daohui's catalogue).
Wuji bao sanmei jing (second translation).
Wugai yijie shixing jing (second translation).
Suoyu zhihuan jing (second translation).
Rulai duzi shi sanmei jing (second translation).
Famei jin jing (second translation).
Pusa qi jing (second translation).
Zhaoming sanmei jing (second translation).
Fenwei jing.
Weige zhangzhe liu xiang bai jing (one version writes 'Ge' as 'Hua').
Pusa shizhu jing (second translation).
Modiao wang jing.
Zhiman jing (or written with 'Ji' instead of 'Man').
Fuguang jing (or Ruguang jing).
Mile suowen benyuan jing.
Shidi jing.
Baonü shi jing.
Pumenpin jing (second translation, largely identical to the translation by Dharmarakṣa; seen in Daozu's catalogue and the Chu sanzang ji [ji]).
The above twenty-five works in forty-six fascicles were translated by the Western monk Jidomi (in the Jin language called Heyou). All catalogues state that Jidomi produced translations during the Jin dynasty; since most titles match, this cannot be an unfounded attribution. If it was not in Jing-Luo, it must have been south of the Yangtze, though the exact emperor's reign is unknown. One work is recorded in Sengyou's Chu sanzang ji ji; the rest are all recorded in miscellaneous separate catalogues.
Dacheng fangbian jing in two fascicles (translated in the second year of Yuanxi; the second translation, slightly different from the translations by Dharmarakṣa and Saṅghada, and a different translation of the same original as the Huishang pusa suowen jing; seen in the Shixing catalogue).
Qing Guanshiyin pusa xiaofu duhai tuoluoni jing (second translation; seen in Fashang's catalogue).
Weihua zhangzhe liu xiang bai jing (translated in Guangzhou between the Jin and Song; the third translation, identical to the Liu xiang bai of Dharmarakṣa and Duomi; seen in the Shixing catalogue and Baochang's catalogue).
The above three works in a total of four fascicles were translated by the foreign layman Zhu Nandi (in the Jin language called Xifa). The catalogue above states they were translated in the Jin dynasty, though the specific reign and year are unknown; the Tang catalogue states the Liu Song era.
Wuliangshou zhizhen dengzhengjue jing (also called Fotu le jing, or Jiletitu jing).
The above single scripture in one fascicle was translated in the second month of the first year of Yuanxi under Emperor Gong by the foreign monk Zhu Fali. It is the sixth translation, largely identical to the versions produced by Zhi Qian, Saṅghavarman, Bai Yan, Dharmarakṣa, Kumārajīva, and others, with minor differences in text and title; seen in the catalogue of Shi Zhengdu.
Jaye jieji jie jing.
Pingsha wang wu yuan jing (also called Fusha wang jing).
Ri'nan jing (which is the Yuenan jing, with slight differences in the matters recounted at the end).
The above three works in three fascicles are all recorded in various catalogues as having been produced at the end of the Jin, the exact emperor and year being unknown, by the monk Shi Songgong (also called Gaogong); seen in the Zhao catalogue and the Shixing catalogue.
Jaye jinjie jing (also called Mohe biqiu jing, or Zhenwei shamen jing).
The above single scripture in one fascicle was produced at the end of the Jin, the exact emperor being unknown, by the monk Shi Tuigong; seen in the Shixing catalogue.
Fo kaijie fanzhi ba jing.
The above single scripture in one fascicle was produced at the end of the Jin, the exact emperor being unknown, by the monk Shi Fayong; seen in the Zhao catalogue.
Da zhi lun yaolüe in twenty fascicles (also called Shilun yaochao).
Wen Dacheng zhong shenyi shiba ke he (in three fascicles, combined with Kumārajīva's [answers]).
Apitan xin xu (Preface to the Abhidharmahṛdaya).
Miaofa lianhua jing xu (Preface to the Saddharmapuṇḍarīka-sūtra).
Xiuxing fangbian chan jing xu (Preface to the Dhyāna Scripture on the Means of Cultivation); San fadu xu (Preface to the Tridharmaka).
Faxing lun (Treatise on the Dharma-nature); Ming baoying lun (Treatise on Clarifying Retribution).
Shi sanbao lun (Treatise Explaining the Three Types of Retribution); Bian xinshi lun (Treatise Differentiating Mind and Consciousness).