大唐內典錄 4.10

4.10

齊無量義經（見僧祐法上等錄）
右一經。高帝世。建元二年。天竺沙門曇摩
伽陀耶舍。齊言法生稱。於廣州朝亭寺手
自譯出。傳授人沙門慧表。永明三年齎至
揚都繕寫流布。荊州隱士劉虬在武當山。
注之出經序。
五百本生經（見三藏記）
他毘利律（他毘利齊言宿德見僧祐錄）右二部。武帝世。外
國沙門摩訶乘於廣州譯。
善見毘婆沙律十八卷（見道慧宋齊錄及三藏記）
右一部。一十八卷。武帝世。外國沙門僧伽
跋陀羅。齊言僧賢。師資相傳云。佛涅槃
後優波離既結集律藏訖。即於其年七月
十五日受自恣竟。以香花供養律藏。便下
一點置律藏前。年年如是。優波離欲涅槃
時。付弟子陀寫俱。陀寫俱欲涅槃付弟子
須俱。須俱欲涅槃付弟子悉伽婆。伽婆欲
涅槃付弟子目犍連子帝須。目犍連子帝
須欲涅槃付弟子旃陀跋闍。如是師師相
付至今三藏法師。三藏法師將律藏至廣
州。臨上舶返還去。以律藏付弟子僧伽跋
陀羅。羅以永明六年。共沙門僧猗於廣州
竹林寺譯出。此善見毘婆沙。因共安居。以
永明七年庚午歲七月半受自恣竟。如前
師法。以香花供養律藏訖。即下一點。當其
年計得九百七十五點。點是一年。趙伯休
梁大同元年於廬山值苦行律師弘度。得
此佛涅槃後眾聖點記年月訖。齊永明七
年伯休訪弘度云。自永明七年以後云
何不復見點。弘度答云。自此已前皆是得
道聖人。手自下點。貧道凡夫。止可奉持頂
戴而已。不敢輒點。伯休因此舊點下推至
梁大同九年癸亥歲。合得一千二十八年。
長房依伯休所推。從大同九年至今開皇
十七年丁巳歲。合得一千八十二年。若然
則如來滅度始出千年。去聖尚邇。深可歎
慶。願共勵誠同宣遺法。
觀世音懺悔除罪呪經（永明八年十二月出亦名觀世音所說行法經見寶唱錄
及三藏記）
妙法蓮華經提婆達多品（沙門法獻於于闐國得此梵本來見道慧宋齊錄及
三藏記）
右二部。合二卷。武帝世外國三藏法師達
摩摩提。齊言法意。永明年為沙門法獻於
揚州瓦官寺譯出。獻時為僧正。獻初以宋
永徽三年遊歷西域。於于闐國得此經
梵本來。并佛牙。經譯流行相傳至今。佛牙
到梁普通三年正月。忽有數人。並執仗初
夜扣門。稱臨川殿下奴叛有人告云。在佛
牙閣上請開閣撿視看。因即隨語開閣。主
帥至佛牙座前。開函取牙。作三禮以錦手
巾盛牙。繞山東而去。今竟不測所在。
百句譬喻集經十卷（外國僧伽斯那撰永明十年九月出此即第二譯或五卷見
僧祐錄）
十二因緣經（第四出）
須達長者經
右三部。合一十二卷。武帝世。天竺國三藏
法師求那毘地。齊言德進。永明年於楊州
毘耶離寺譯出。
灰河經（見始興錄及高僧傳三藏記等）
毘跋律（見三藏記）
右二部武帝世。楊州沙門釋法度出見。寶
唱錄載。
佛法有六義第一應知經
六通無礙六根淨業義門經
右二部。武帝世。沙門釋法願抄集眾經依義
撰出。雖弘經旨異於偽造。既標名號則別成
卷部。世皆共列用為疑經。故復載傳後葉
識源幸同鑒勗。
佛所制名數經五卷
眾經目錄二卷
右二部合七卷。武帝世。釋王宗抄集諸經
論。依事類撰。有似數林。首題經名編預於
錄。懼亂名實。故復委論。既非正經。世所疑
惑。又撰大小乘經目。並見出三藏記。
未曾有因緣經二卷（亦直云未曾有經見始興錄）
摩訶摩耶經二卷（亦直云摩耶經並見王宗寶唱法上等三錄）
右二部。合四卷。群錄直云。齊世沙門釋曇
景出。既不顯年。未詳何帝。
益意經二卷（祐云失譯見法上錄）
右一部。合二卷。齊世沙門釋法尼出。既不
顯年。未詳何帝。
彌勒成佛經
右先是長安釋道標譯。是第二出。小異護
什本。齊世。江州沙門道政更復刪改標所
定者首尾亦名成佛。又云下生。而其經首
有大智舍利弗者是。既不顯年。未詳何帝。
九傷經（見別錄）
安墓呪經（見別錄）
菩提福藏法花三昧經（武帝世出見三藏記及寶唱錄）
七佛各說偈（見吳錄）
深自知身偈（見吳錄）
右五部。合五卷。齊世沙門釋道備出。備後
改名歡。雖見眾錄。然並注入疑經。
注遺教經
注優婆塞戒三卷
抄妙法蓮華經（五卷）
抄阿毘曇毘婆沙五十九卷
抄百喻經三十八卷
抄維摩詰經二十六卷
抄華嚴經一十五卷
抄地持經一十二卷
抄菩薩決定要行經（十卷亦云淨行優婆塞經）
抄成實論八卷
抄勝鬘經七卷
抄阿差末經四卷
抄摩訶摩耶經三卷
抄胎經三卷
抄方便報恩經二卷
抄鴦掘魔羅經二卷
抄律頭陀事經二卷
三寶記十卷（亦云佛史法傳僧錄）
撰淨住子二十卷
雜義記二十卷
右子注及抄經。合二十部。凡二百五十
三卷。並齊司徒竟陵文宣王蕭子良。愛好
博尋躬自緝撰。備忘擬歷不謂傳行。後代
學人相踵抄讀。世人參雜惑亂正文。故舉
本經。庶知由委。其外猶有二十餘經。並
是單卷。文繁不復備錄。但上題抄字者悉
是其流。類例抽尋始末自別。見三藏記及
寶唱等錄。
戒果嚴經（或無經字有八章頌）
右一部。武帝世永明五年。常侍庾頡採經
意撰。
律例七卷
右一部。武帝世永明七年。沙門釋超度依
律撰出。
腹中女聽經（第二出與先不莊挍女經本同）
右一部。永元年中。沙門釋法化誦出。見
古錄眾錄。相承並云。誦出未詳。誦意依而
列之以有先譯故免疑失。
勝鬘子注經三卷
右一部。楊州靈根寺沙門釋法瑗述注解。
遺教子注經
右一部。山陰法華山沙門釋慧基述注解。
僧史十卷
右一部。合十卷。司徒竟陵文宣王府記室
王巾撰。
注法華經十卷
注無量義經
右二部經。一十一卷。南郡武當山隱士劉
虬撰。并製序。劉虬即梁祖布衣之友也。其
子之遴梁任為太常。

The Qi *Wuliangyi jing* (seen in the catalogues of Sengyou, Fashang, and others).
The above single sūtra: In the reign of Emperor Gao, in the second year of Jianyuan, the Indian monk Dharmagatayaśas—translated in Qi as Fashengcheng—translated it with his own hand at Chaoting Si in Guangzhou. It was transmitted to the monk Huibiao, who in the third year of Yongming brought it to the capital, Yangdu, to be transcribed and distributed. Liu Qiu, a recluse of Jingzhou living on Mount Wudang, annotated it and composed a preface to the sūtra.
*Wubai bensheng jing* (seen in the *Sancang ji*).
*Tabili lü* (*Tabili* means "elders of long standing" in Qi; seen in Sengyou's catalogue).
The above two works: Translated in Guangzhou during the reign of Emperor Wu by the foreign monk Mahāyāna.
*Shanjian piposha lü*, eighteen fascicles (seen in Daohui's *Song-Qi lu* and the *Sancang ji*).
The above single work, in eighteen fascicles: In the reign of Emperor Wu, the foreign monk Saṅghabhadra—translated in Qi as Sengxian—[translated it]. According to the master-to-disciple lineage: After the Buddha's parinirvāṇa, once Upāli had completed the compilation of the Vinaya Piṭaka, on the fifteenth day of the seventh month of that very year, having concluded the *pravāraṇā*, he made offerings of incense and flowers to the Vinaya Piṭaka and then placed a single dot before it. It was done thus year after year. When Upāli was about to enter nirvāṇa, he entrusted it to his disciple Dāsaka. When Dāsaka was about to enter nirvāṇa, he entrusted it to his disciple Sonaka. When Sonaka was about to enter nirvāṇa, he entrusted it to his disciple Siggava. When Siggava was about to enter nirvāṇa, he entrusted it to his disciple Moggaliputta Tissa. When Moggaliputta Tissa was about to enter nirvāṇa, he entrusted it to his disciple Caṇḍavajji. In this manner it was handed down from master to master until the present Tripiṭaka master. That Tripiṭaka master brought the Vinaya Piṭaka to Guangzhou, and when he was about to board the ship to return, he entrusted the Vinaya Piṭaka to his disciple Saṅghabhadra. In the sixth year of Yongming, Saṅghabhadra translated this *Shanjian piposha* together with the monk Sengyi at Zhulin Si in Guangzhou. Having observed the rains retreat together, in the seventh year of Yongming, the year *gengwu*, at mid-seventh month after completing the *pravāraṇā*, following the practice of the former masters, he made offerings of incense and flowers to the Vinaya Piṭaka and then placed a dot. For that year, they counted nine hundred and seventy-five dots. A dot represents one year. In the first year of Datong of the Liang, Zhao Boxiu met the ascetic vinaya master Hongdu on Mount Lu, and obtained this record of the years marked with dots by the holy ones since the Buddha's nirvāṇa. In the seventh year of Qi's Yongming, Boxiu asked Hongdu: 'Why have no more dots been seen since the seventh year of Yongming?' Hongdu replied: 'Before this, all were holy ones who had attained the Way and made the dots with their own hands. I am a common person, capable only of upholding and revering it; I dare not make dots presumptuously.' Based on these ancient dots, Boxiu calculated down to the ninth year of Liang's Datong, the year *guihai*, arriving at a total of 1,028 years. Fei Changfang, following Boxiu's calculation, reckoned from the ninth year of Datong to the present seventeenth year of Kaihuang, the year *dingsi*, arriving at a total of 1,082 years. If so, only a little over a thousand years have passed since the Tathāgata's nirvāṇa. The distance from the Sage is still close, which is deeply praiseworthy and joyous! May we encourage one another with sincerity to jointly propagate the bequeathed Dharma.
*Guanshiyin chanhui chuzui zhou jing* (translated in the twelfth month of the eighth year of Yongming; also titled *Guanshiyin suoshuo xingfa jing*; seen in Baochang's catalogue and the *Sancang ji*).
*Miaofa lianhua jing Devadatta-parivarta* (the monk Faxian obtained this Sanskrit text in Khotan; seen in Daohui's *Song-Qi lu* and the *Sancang ji*).
The above two works, totaling two fascicles: In the reign of Emperor Wu, the foreign Tripiṭaka master Dharmamati—translated in Qi as Fayi—translated them for the monk Faxian during the Yongming era at Waguan Si in Yangzhou. Faxian was then the Controller of Monks (Sengzheng). Faxian had previously traveled through the Western Regions starting in the third year of Song's Yonghui, obtaining this Sanskrit manuscript of the sūtra along with a Buddha's tooth relic in Khotan. The translated sūtra was circulated and handed down to the present day. As for the Buddha's tooth relic, in the first month of the third year of Liang's Putong, several men suddenly knocked on the gate early in the night, carrying weapons. They claimed: 'A slave of His Highness of Linchuan has rebelled, and someone reported that he is inside the pavilion of the Buddha's tooth relic. We request that you open the pavilion to inspect it.' The pavilion was opened according to their words. The leader went before the seat of the Buddha's tooth, opened the box and took the tooth. Making three prostrations, he placed the tooth in a brocade napkin, and went around the eastern hill and departed. Its whereabouts remain unknown to this day.
*Baiju piyu ji jing*, ten fascicles (authored by the foreigner Saṅghasena; translated in the ninth month of the tenth year of Yongming; this is the second translation; sometimes in five fascicles; seen in Sengyou's catalogue).
*Shi'er yinyuan jing* (fourth translation).
*Xuda zhangzhe jing*.
The above three works, totaling twelve fascicles: Translated during the Yongming era at Pili Si in Yangzhou by the Indian Tripiṭaka master Guṇavṛddhi—translated in Qi as Dejin—during the reign of Emperor Wu.
*Huihe jing* (seen in the *Shixing lu*, the *Gaoseng zhuan*, the *Sancang ji*, and others).
*Piba lü* (seen in the *Sancang ji*).
The above two works: Produced in the reign of Emperor Wu by the monk Shi Fadu of Yangzhou; seen recorded in Baochang's catalogue.
*Fofa you liuyi diyi yingzhi jing*.
*Liutong wu'ai liugen jingye yimen jing*.
The above two works: Compiled and extracted from various sūtras according to doctrinal principles during the reign of Emperor Wu by the monk Shi Fayuan. Although expounding the tenets of the sūtras and different from apocryphal forgeries, once designated with titles they formed separate fascicles and texts. People of the world have all listed them together as apocryphal sūtras. Therefore, they are recorded here again so that later generations may recognize their source, and hopefully share the same discerning perspective.
*Fosuozhi mingshu jing*, five fascicles.
*Zhongjing mulu*, two fascicles.
The above two works, totaling seven fascicles: Compiled from various sūtras and treatises by Shi Wangzong during the reign of Emperor Wu. Arranged by subject matter, they resemble a forest of numerical categories. Having sūtra titles at the beginning, they were entered into the catalogues. Fearing that names and realities might be confused, I have discussed them in detail. Since they are not authentic sūtras, they are doubted by the world. He also compiled a catalogue of Mahāyāna and Hīnayāna sūtras, both seen in the *Chu sanzang ji [ji]*.
*Weicengyou yinyuan jing*, two fascicles (also called simply *Weicengyou jing*; seen in the *Shixing lu*).
*Mohemoye jing*, two fascicles (also called simply *Moye jing*; seen in the three catalogues of Wangzong, Baochang, and Fashang).
The above two works, totaling four fascicles: The various catalogues simply say they were produced by the Qi monk Shi Tanjing. As the year is not indicated, it is unclear under which emperor.
*Yiyi jing*, two fascicles (Sengyou states it has a lost translator attribution; seen in Fashang's catalogue).
The above single work, in two fascicles: Produced by the Qi monk Shi Fani. As the year is not indicated, it is unclear under which emperor.
*Mile chengfo jing*.
The above work was previously translated by Shi Daobiao of Chang'an, being the second translation, differing slightly from the versions of Dharmarakṣa and Kumārajīva. In the Qi, the monk Daozheng of Jiangzhou revised and abridged Daobiao's text, entitling it *Chengfo* or *Xiasheng* at the beginning and end; the one having 'Great Wisdom Śāriputra' at the beginning of the sūtra is this one. As the year is not indicated, it is unclear under which emperor.
*Jiusang jing* (seen in the *Bielu*).
*Anmu zhou jing* (seen in the *Bielu*).
*Puti fuzang fahua sanmei jing* (translated in the reign of Emperor Wu; seen in the *Sancang ji* and Baochang's catalogue).
*Qifo geshuo ji* (seen in the *Wu lu*).
*Shen zizhi shen ji* (seen in the *Wu lu*).
The above five works, totaling five fascicles: Produced by the Qi monk Shi Daobei. Daobei later changed his name to Huan. Although they appear in various catalogues, they are all annotated as apocryphal scriptures.
*Zhu Yijiao jing*.
*Zhu Youposai jie*, three fascicles.
Excerpts from the *Miaofa lianhua jing* (five fascicles).
Excerpts from the *Abhidharma-vibhāṣā*, fifty-nine fascicles.
Excerpts from the *Baiyu jing*, thirty-eight fascicles.
Excerpts from the *Vimalakīrtinirdeśa-sūtra*, twenty-six fascicles.
Excerpts from the *Avataṃsaka-sūtra*, fifteen fascicles.
Excerpts from the *Bodhisattvabhūmi* (*Dichi jing*), twelve fascicles.
Excerpts from the *Pusa jueding yaoxing jing* (ten fascicles; also called *Jingxing youposai jing*).
Excerpts from the *Tattvasiddhi-śāstra*, eight fascicles.
Excerpts from the *Śrīmālādevī-sūtra*, seven fascicles.
Excerpts from the *Akṣayamatinirdeśa-sūtra*, four fascicles.
Excerpts from the *Mohemoye jing*, three fascicles.
Excerpts from the *Garbhasaṃkrānti-sūtra* (*Tai jing*), three fascicles.
Excerpts from the *Fangbian bao'en jing*, two fascicles.
Excerpts from the *Aṅgulimālīya-sūtra*, two fascicles.
Excerpts from the *Lü toutuo shi jing*, two fascicles.
*Sanbao ji*, ten fascicles (also called *Foshi*, *Fachuan*, or *Senglu*).
Compiled *Jingzhuzi*, twenty fascicles.
*Zayi ji*, twenty fascicles.
The above sub-commentaries and extracted scriptures, totaling twenty works in 253 fascicles: All were compiled and drafted personally by Xiao Ziliang, Prince Wenxuan of Jingling and Minister of Works under the Qi, who loved broad learning. They were meant as aids to memory and drafts, not intended for circulation. Later students followed one another in copying and reading them, and worldly people mixed them with the authentic texts, causing confusion. Therefore, I cite the original scriptures so that people may know their origin. Beyond these, there are still over twenty scriptures, all single fascicles; as the text is too voluminous, they are not listed in full. However, those titled with the character 'chao' (excerpts) above are all of this category. Looking into them by category, their beginnings and ends are naturally distinct. Seen in the *Sancang ji*, Baochang's catalogue, and others.
*Jieguoyan jing* (sometimes lacking the word 'jing'; has eight chapters of verses).
The above single work: Composed by the regular attendant Yu Jie in the fifth year of Yongming under Emperor Wu, drawing from the meaning of the scriptures.
*Lüli*, seven fascicles.
The above single work: Composed based on the Vinaya by the monk Shi Chaodu in the seventh year of Yongming under Emperor Wu.
*Fuzhong nü ting jing* (second translation; same text as the earlier *Buzhuangjiao nü jing*).
The above single work: Recited from memory during the Yongyuan era by the monk Shi Fahua. Seen in the old catalogues and various records. Successive traditions all say it was 'recited from memory', but the intention of the recitation is unclear; it is listed following tradition, and because an earlier translation exists, it avoids being considered apocryphal or lost.
*Shengman zizhu jing*, three fascicles.
The above single work: Annotated and explained by the monk Shi Fayuan of Linggen Si in Yangzhou.
*Yijiao zizhu jing*.
The above single work: Annotated and explained by the monk Shi Huiji of Fahua Shan in Shanyin.
*Sengshi*, ten fascicles.
The above single work, in ten fascicles: Authored by Wang Jin, Secretarial Receptionist in the Prince Wenxuan of Jingling's Minister of Works office.
*Zhu Fahua jing*, ten fascicles.
*Zhu Wuliangyi jing*.
The above two works of scriptures, in eleven fascicles: Authored by Liu Qiu, a recluse of Mount Wudang in Nanjun, who also composed prefaces. Liu Qiu was a commoner friend of the Liang founder. His son Zhilin served as Minister of Ceremonies under the Liang.