[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149) › 4.18 # 大唐內典錄 4.18 大唐內典錄 4.18 - **Language:** Classical Chinese ### [4.18](https://indike.org/pramana/in.bauddha.taisho.2149.4.18) 元魏北臺淨度三昧經（第二出與寶雲譯二卷同廣略異見道祖錄） 付法藏傳四卷（見菩提流支錄） 右二部合五卷。宋文帝元嘉二十三年丙 戌。是北魏太平真君七年。太武皇帝信任 崔晧邪佞諂諛。崇重𡨥謙號為天師。殘害 釋種毀破浮圖。至庚寅年太武遭疾。方始 感悟。兼有白足禪師。來相啟發生愧悔心。 即誅崔晧到壬辰歲太武帝崩。孫文成立。 即起浮圖。毀經七年還興三寶。至和平三 年。昭玄統沙門釋曇曜。慨前陵廢欣今載 興。故於北臺石窟寺集諸僧眾。譯諸傳經 流通後賢。使法藏住持無絕。 提謂波利經二卷（見出三藏記） 右宋孝武世。元魏沙門釋曇靖。於北臺撰。 見其文云。東方太山。漢言代岳。陰陽交代。 故云代岳。於魏世出。只應言魏言。乃曰漢 言。不辨時代一妄。太山即此方言。乃以代 岳譯之。兩語相翻不識梵魏二妄。其例甚 多。不可具述。備在兩卷經文舊錄別載。有 提謂經一卷。與諸經語同。但靖加足五方五 行用石糅金疑成疑耳。今以一卷成者為定。 雜寶藏經十三卷 付法藏因緣傳二卷（或四卷因緣廣異曜自出者） 稱揚諸佛經三卷（第二出一名集花一見在佛名一諸佛華四名與羅什宋跋陀羅譯 者本同出異） 大方廣菩薩地經（第二出與晉法護出菩薩十地大同小異見始興錄） 方便心論二卷（或一卷凡四品） 右五部二十五卷。宋明帝世。西域沙門吉 迦夜魏言何事。延興二年。為沙門統釋曇 曜於北臺重譯。劉孝摽筆受。見道慧宋齊 錄。 寶車菩薩經（一云妙好寶車經） 右齊武帝世。元魏淮州沙門釋曇辯出。後 青州沙門道侍改治。訪無梵本世多注為 疑。見三藏集記及諸別錄。 （元魏南京）信力入印門經五卷（正始元年出） 如來入一切佛境界經二卷（景明二年白馬寺出一名如來莊嚴智慧光明 入一切諸佛境界經） 金色王經（正始四年出法上錄云菩提流支後更重勘） 右三部合八卷。齊梁間。南天竺國三藏法 師曇摩流支。魏云法希。於雒陽為宣武帝 譯。沙門道寶筆受。 辯意長者子所問經（一名長者辯意經） 右梁武帝世。天監年中。元魏沙門釋法場 於雒陽出。見沙門法上錄。 佛名經一十二卷（正光年出） 入楞伽經一十卷（延昌二年譯第二出與宋跋陀羅四卷楞伽廣略為異沙門僧朗道湛筆受） 大薩遮尼乾子受記經十卷（正光元年於雒陽為司州牧汝南王於弟 出或七卷） 法集經八卷（延昌四年於洛陽出僧朗筆受或六卷見法上錄） 勝思惟梵天所問經六卷（神龜元年於洛陽出第三出與法護出六卷持心經 十四卷思益經同見法上錄） 深密解脫經五卷（延昌三年於洛陽出僧辯筆受見法上錄） 奮迅王問經二卷（第二譯與秦世羅什出自在王經同本） 不增不減經二卷（正光年於洛陽譯或一卷） 金剛般若波羅蜜經（永平二年於胡相國第出僧朗筆受與羅什出小異見法上錄） 差摩波帝受記經（正光年洛陽出） 佛語經（僧朗筆受） 不必定入印經（覺意筆受） 無字寶篋經（僧朗筆受） 大方等修多羅經（第二出與轉有經同本異譯） 彌勒菩薩所問經（與大乘要慧經同本別出於趙欣宅譯覺意筆受） 第一義法勝經 伽耶頂經（第二出與羅什菩提經同本一名伽耶頂經論別出異名僧朗筆受） 文殊師利巡行經（覺意筆受） 一切法高王經（與諸法勇王經同本別出） 護諸童子陀羅尼經（撿失本今獲） 謗佛經（第二出與法護決定總持經同本別名一云決定總持經） 十地經論一十二卷（李廓錄云初譯宣武皇帝親一日自手筆受然後方付沙 門僧辯訖了） 勝思惟經論一十卷（普泰元年洛陽元桃楊宅出僧朗僧辯筆受） 彌勒菩薩所問經一十卷（在洛陽趙欣宅出） 寶積經論四卷 實性論四卷 金剛般若經論三卷（永平二年於胡相國宅出僧朗筆受） 順中論二卷（侍中崔光筆受） 妙法蓮華經論二卷（曇林筆受并制序） 伽耶頂經論二卷（天平二年鄴城殷周寺出一云文殊師利問菩提心經論僧辯道湛筆受） 三具足經論（正始五年出侍中崔光筆受） 無量壽優波提舍經論（普泰元年僧辯筆受） 寶髻菩薩四法論 轉法輪經（曇林筆受） 十二因緣論 百字論 破外道四宗論 破外道涅槃論 譯眾經論目錄 右三十九部。合一百二十七卷。梁武帝世。 北天竺國三藏法師菩提流支。魏言道希。 從魏永平二年至天平年。其間凡歷二十 餘載。在洛及鄴譯。李廓錄稱。三藏法師房 內。婆羅門經論本可有萬夾。所翻經論筆 受草本。滿一間屋。然其慧解與勒那相亞。 而神悟聰敏洞善方言兼工雜術。甞坐井 口澡瓶內空。弟子未來無人汲水。三藏乃 操柳枝聊撝井口。密心誦呪纔始數遍。泉 遂湧上平至井脣。三藏即鉢盌酌用。傍僧 見之並歎稱聖。法師曰。斯是術法耳外國 共行。此方不習乃言是聖。懼惑於世。遂祕 雜法云。 毘耶娑問經二卷 十地經論一十二卷（初譯論時未善魏言名器世間為盞子世間後因入殿齋見諸德索 器乃總授盎幞因悟器是總名遂改器世間云） 究竟一乘寶性論四卷（一寶性分別七乘增上論趙忻宅出見寶唱錄） 寶積經論四卷（與十地二論菩提流支並譯且二德乖各不相詢訪其間隱沒更有不 同致綴文言亦有異處後人始合見寶唱錄載） 法華經論（侍中崔光筆受） 龍樹菩薩和香方（凡五十法） 右六部。合二十四卷。梁武帝世。中天竺國 三藏法師勒那摩提。或云婆提。魏言寶意。 正始五年來在洛陽殿內譯。初菩提流支 助傳。後相爭別譯。沙門僧朗覺意侍中崔 光等筆受金剛上味陀羅尼經。 如來師子吼經（上二經正光六年出） 轉有經 十法經 銀色女經 正法恭敬經（或無法字亦云威德陀羅尼中說經） 無畏德女經（與阿術達菩薩經同本異出曇林筆受） 無字寶篋經（右六經元象二年出） 阿難多目佉尼訶離陀羅尼經（與支謙無量微密持一跋陀羅無量門持 一舍利弗陀羅尼一功德直無量門破魔陀羅尼等五經同本別出異名） 攝大乘論二卷（普泰元年出） 右一十部。合一十一卷。梁武帝世。北天竺 國三藏法師佛陀扇多。魏言覺定。從正光 六年至元象二年。於洛陽白馬寺及鄴都 金花寺譯。 元魏鄴都 正法念處經七十卷（興和元年鄴城大丞相高澄弟譯曇林僧昉等筆受） 聖善住意天子所問經三卷（興和三年鄴城金華寺出與護出如幻三昧經 同本別名曇林筆受） 八佛名經 金色王經（上二經並興和四年於金花寺出曇林筆受） 無垢女經（興和三年出） 無垢優婆夷問經（興和四年出） 寶意猫兒經（於金華寺為高仲密出） 菩薩四法經（金華寺出曇林李希義等筆受） 解脫戒本（興和三年出僧昉筆受出迦葉毘律） 犢子道人問論（於金花寺為高仲密出李希義筆受） 迴諍論（元象元年出曇林筆受） 業成就論（興和三年於金花寺出曇林筆受） 唯識無境界論（亦云唯識論） 伊迦輸盧迦論（上二論並金華寺出） 右一十四部。合八十五卷。梁武帝世。東魏 南天竺國波羅奈城婆羅門瞿曇般若流 支。魏言智希。從元象初至興和末。在鄴城 譯。時有菩提流支。雖復前後亦同出經。而 眾錄目相傳抄寫去上菩提及般若字。唯 云流支譯。不知是何流支。迄今群錄交涉 相參。謬濫相入難得詳定。後賢博採幸願 討之。 僧伽吒經四卷（元象元年於司徒公孫騰第譯） 大迦葉經二卷（一無大字） 頻婆娑羅王問佛供養經（上二經並興和三年出） 右三部七卷。梁武帝世。東魏中天竺優禪 尼國王子月婆首那。魏言高空。於鄴城譯。 昉筆受。 雒陽地伽藍記五卷（或為七卷） 右期城郡守揚衒之撰。其序云。三墳五 典之說。九流百氏之言。並理在人區而義 非天外。至於一乘二諦之源。六通三達之 旨。西域備詳東土靡記。自項日感夢滿月 流光。陽門飾毫眉之像。涼臺圖紺髮之 形。爾來奔競其風遂廣。至於晉室永嘉唯 有寺四十二所。皇魏受圖光宅嵩洛。篤信 彌繁法教逾盛。王侯貴臣。棄象馬如脫屣。 庶士豪家。捨資財若遺跡。於是招提櫛枇 寶塔駢羅云云。京城內凡有一千餘寺。並 選摘祥異以注述云。 眾經錄目 右梁武帝世。雒陽清信士李廓。魏永平年 奉勅撰。廓通內外學。注述經錄。甚有條貫。 大涅槃論一卷 右撿唐前錄云。達摩菩提譯。不顯帝代。疑 故附此。 > Northern Wei: Northern Terrace: > Jingdu sanmei jing (Samādhi of Pure Deliverance Sūtra), in two fascicles (second translation; shares the same source as Bao Yun’s two-fascicle translation, differing in conciseness and expansiveness; see Daozu’s catalogue). > Fu fazang zhuan (Account of the Transmission of the Dharmapiṭaka), in four fascicles (see Bodhiruci’s catalogue). > The above two works, comprising five fascicles in total. In the twenty-third year of the Yuanjia reign of Emperor Wen of Song, a bingxu year, which corresponds to the seventh year of the Taiping Zhenjun reign of the Northern Wei, Emperor Taiwu placed trust in the heretical, base, and flattering Cui Hao, and venerated Kou Qianzhi, honoring him as the Heavenly Master. He brutally harmed the Śākyan lineage and destroyed the stūpas. By the gengyin year, Taiwu fell ill and only then awoke to realization; in addition, the White-Footed Dhyāna Master came to enlighten and inspire him, giving rise to feelings of shame and remorse. Cui Hao was promptly executed. In the renchen year, Emperor Taiwu died. His grandson Wencheng ascended the throne and immediately erected stūpas; after seven years of suppressing the scriptures, the Triratna was restored. In the third year of the Heping reign, the controller of the clerical administration, the monk Śrākya Tanyao, lamenting the previous suppression and destruction and rejoicing in the present revival, gathered the assembly of monks at the Grotto Monastery of the Northern Terrace and translated various scriptures and accounts to circulate among future sages, so that the upholding of the Dharmapiṭaka would never be severed. > > Tiwei Boli jing (Trapuṣa and Bhallika Sūtra), in two fascicles (see the Chu sanzang ji ji). > The above text was composed at the Northern Terrace by the Northern Wei monk Śāramana Tanjing during the reign of Emperor Xiaowu of Song. Examining its text, it says: “The Great Mountain of the East is called in the Han language the Dai Peak (Daiyue). Yin and yang alternate (dai), hence it is called the Dai Peak.” Coming forth in the Wei period, it should merely have said “in the Wei language,” yet it says “in the Han language”—a failure to distinguish the eras, which is one falsity. Moreover, “Great Mountain” (Taishan) is itself the language of this land, yet he translates it as “Dai Peak.” Translating between two native expressions while ignorant of both Sanskrit and Wei is the second falsity. Such instances are exceedingly numerous and cannot all be recounted; they are fully recorded in the two-fascicle scripture text. Old catalogues separately record a one-fascicle Tiwei jing whose language matches the other sūtras; it was simply Tanjing who interpolated the five directions and five elements, blending stones with gold, which made people suspect its authenticity. Now we take the one-fascicle version as standard. > > Za baozang jing (Storehouse of Sundry Jewels Sūtra), in thirteen fascicles. > Fu fazang yinyuan zhuan (Account of the Nidānas of Transmitting the Dharmapiṭaka), in two fascicles (or four fascicles; the nidānas are expansive and different; Tanyao brought it out himself). > Chengyang zhufan jing (Praising All Buddhas Sūtra), in three fascicles (second translation; also called Jihua, one version extant as Foming, one version as Zhufahua; these four titles share the same source as the translations by Kumārajīva and Song-dynasty Guṇabhadra, though differing in edition). > Dafangguang pusa di jing (Mahāvaipulya Bodhisattvabhūmi Sūtra) (second translation; mostly identical with slight differences from Dharmarakṣa’s Jin translation of the Ten Stages of the Bodhisattva; see the Shixing lu). > Fangbian xin lun (Treatise on the Core of Means), in two fascicles (or one fascicle, in four chapters). > The above five works, comprising twenty-five fascicles in total. During the reign of Emperor Ming of Song, the Western Regions monk Jijiaye—in Wei called Heshi—retranslated them at the Northern Terrace in the second year of the Yanxing reign for the clerical controller, the monk Tanyao. Liu Xiaobiao served as the amanuensis. Recorded in Daohui’s Song and Qi catalogues. > > Bao che pusa jing (Treasure Cart Bodhisattva Sūtra; also called Miaohao bao che jing). > The above was produced during the reign of Emperor Wu of Southern Qi by the Northern Wei monk Śramaṇa Tanbian of Huaizhou. Later, the monk Daoshi of Qingzhou revised it. Upon seeking, no Sanskrit original could be found, and the world mostly noted it as suspect. Recorded in the Sanzang jiji and various other catalogues. > > (Northern Wei, Nanjing): > Xinli ru yin men jing (Sūtra on the Entry into the Seal Gate through the Power of Faith), in five fascicles (produced in the first year of the Zhengshi reign). > Rulai ru yiqie fo jingjie jing (Sūtra on the Tathāgata's Entry into the Realm of All Buddhas), in two fascicles (produced at Baima Si in the second year of the Jingming reign; also called Rulai zhuangyan zhihui guangming ru yiqie zhufan jingjie jing). > Jinse wang jing (Sūtra of the Golden-Colored King) (produced in the fourth year of the Zhengshi reign; Fashang's catalogue notes that Bodhiruci later re-examined it). > The above three works, comprising eight fascicles in total. Between the Southern Qi and Liang dynasties, the Tripiṭaka Dharma Master Dharmaruci of South India—in Wei called Faxi—translated them in Luoyang for Emperor Xuanwu. The monk Daobao served as the amanuensis. > > Bianyi zhangzhe zi suo wen jing (Sūtra of the Questions of the Elder's Son Bianyi; also called Zhangzhe bianyi jing). > The above was produced in Luoyang by the Northern Wei monk Śramaṇa Fachang during the Tianjian reign-period of Emperor Wu of Liang. Recorded in the monk Fashang’s catalogue. > > Foming jing (Buddha Names Sūtra), in twelve fascicles (produced in the Zhengguang reign). > Ru Lengqie jing (Laṅkāvatāra-sūtra), in ten fascicles (translated in the second year of the Yanchang reign; second translation; differs in conciseness and expansiveness from Guṇabhadra's four-fascicle Laṅkāvatāra; monks Senglang and Daozhan served as amanuenses). > Da Sache Niganzi shouji jing (Sūtra of the Prediction Bestowed on Great Satyaka Nirgrantha), in ten fascicles (or seven fascicles; produced in the first year of the Zhengguang reign in Luoyang at the residence of the Governor of Sizhou, the Prince of Runan). > Faji jing (Dharmasaṃgīti-sūtra), in eight fascicles (produced in the fourth year of the Yanchang reign in Luoyang; Senglang served as amanuensis; or six fascicles; recorded in Fashang’s catalogue). > Shengsiwei fantian suo wen jing (Viśeṣacintibrahmaparipṛcchā-sūtra), in six fascicles (produced in Luoyang in the first year of the Shenggui reign; third translation; identical in original text with Dharmarakṣa’s six-fascicle Chixin jing and Kumārajīva’s four-fascicle Siyi jing; recorded in Fashang’s catalogue). > Shenmi jietuo jing (Sandhinirmocana-sūtra), in five fascicles (produced in Luoyang in the third year of the Yanchang reign; Sengbian served as amanuensis; recorded in Fashang’s catalogue). > Fenxun wang wen jing (Questions of the King of Valor Sūtra), in two fascicles (second translation; same original as Kumārajīva's Zizai wang jing under the Qin). > Buzeng bujian jing (Neither Increasing Nor Decreasing Sūtra), in two fascicles (translated in Luoyang during the Zhengguang reign; or one fascicle). > Jingang bore boluomi jing (Vajracchedikā-prajñāpāramitā-sūtra) (produced in the second year of the Yongping reign at the mansion of Chancellor Hu; Senglang served as amanuensis; slightly different from Kumārajīva’s version; recorded in Fashang’s catalogue). > Chaimobadi shouji jing (Kṣamāvatī-vyākaraṇa-sūtra) (produced in Luoyang during the Zhengguang reign). > Foyu jing (Buddhavacana Sūtra) (Senglang served as amanuensis). > Bu biding ru yin jing (Niyatānityamudrāvatāra-sūtra) (Jueyi served as amanuensis). > Wuzi baoqie jing (Anakṣarakāraṇḍaka-sūtra) (Senglang served as amanuensis). > Dafangdeng xiuduoluo jing (Mahāvaipulya Sūtra) (second translation; shares the same source as the Zhuanyou jing, but with a different translation). > Miled pusa suo wen jing (Maitreyabodhisattvaparipṛcchā-sūtra) (same source as the Dasheng yaohui jing; translated separately at the residence of Zhao Xin; Jueyi served as amanuensis). > Diyi yi fasheng jing (Paramārthadharmavijaya Sūtra). > Qieyading jing (Gayāśīrṣa-sūtra) (second translation; same source as Kumārajīva's Putijing; also called Qieyading jing lun in a separate, different title; Senglang served as amanuensis). > Wenshushili xunxing jing (Mañjuśrī's Peregrinations Sūtra) (Jueyi served as amanuensis). > Yiqie fa gaowang jing (High King of All Phenomena Sūtra) (shares the same source as the Zhufa yongwang jing, translated separately). > Hu zhu tongzi tuoluoni jing (Dhāraṇī for the Protection of Children) (the text was previously lost, but has now been recovered). > Bangfo jing (Sūtra on Slandering the Buddha) (second translation; same source as Dharmarakṣa’s Jueding zongchi jing, under a different title; also called Jueding zongchi jing). > Shidi jing lun (Daśabhūmivyākhyāna), in twelve fascicles (Li Kuo’s catalogue records: “When first translated, Emperor Xuanwu personally served as amanuensis for one day with his own hand, and thereafter entrusted it to the monk Sengbian for completion”). > Shengsiwei jing lun (Viśeṣacintibrahmaparipṛcchā-śāstra), in ten fascicles (produced in the first year of the Putai reign in Luoyang at the residence of Yuan Taoyang; Senglang and Sengbian served as amanuenses). > Miled pusa suo wen jing lun (Maitreyaparipṛcchā-śāstra), in ten fascicles (produced in Luoyang at the residence of Zhao Xin). > Baoji jing lun (Ratnakūṭa-śāstra), in four fascicles. > Shixing lun (Treatise on the True Nature), in four fascicles. > Jingang bore jing lun (Vajracchedikā-śāstra), in three fascicles (produced in the second year of the Yongping reign at the residence of Chancellor Hu; Senglang served as amanuensis). > Shun zhong lun (Treatise Following the Middle), in two fascicles (Palace Attendant Cui Guang served as amanuensis). > Miaofa lianhua jing lun (Saddharmapuṇḍarīka-śāstra), in two fascicles (Tanlin served as amanuensis and composed the preface). > Qieyading jing lun (Gayāśīrṣa-śāstra), in two fascicles (produced in the second year of the Tianping reign at Yinzhou Monastery in Ye city; also called Wenshushili wen putixin jing lun; Sengbian and Daozhan served as amanuenses). > Sanjuzu jing lun (Treatise on the Sūtra of the Three Complete Sets) (produced in the fifth year of the Zhengshi reign; Palace Attendant Cui Guang served as amanuensis). > Wuliangshou youpotishe jing lun (Treatise on the Amitāyur-upadeśa) (Sengbian served as amanuensis in the first year of the Putai reign). > Baoji pusa sifa lun (Treatise on the Four Dharmas of the Bodhisattva Ratnacūḍa). > Zhuan falun jing \[lun\] (Treatise on the Dharmacakrapravartana-sūtra) (Tanlin served as amanuensis). > Shi'er yinyuan lun (Treatise on the Twelve Nidānas). > Baizi lun (Śata-akṣara-śāstra). > Po waidao sizong lun (Treatise Refuting the Four Tīrthika Tenets). > Po waidao niepan lun (Treatise Refuting Tīrthika Nirvāṇa). > Translation catalogue of the various sūtras and treatises. > The above thirty-nine works, comprising one hundred and twenty-seven fascicles in total. During the reign of Emperor Wu of Liang, the Tripiṭaka Dharma Master Bodhiruci of North India—in Wei called Daoxi—translated them across more than twenty years, from the second year of the Yongping reign to the Tianping reign of the Wei, residing in Luoyang and Ye. Li Kuo’s catalogue states: “Inside the room of the Tripiṭaka Dharma Master, there were roughly ten thousand bundles of Indian sūtras and śāstras. The draft copies recorded by amanuenses for his translated sūtras and śāstras filled an entire room.” His insightful understanding was comparable to that of Ratnamati, yet his spiritual comprehension and sharp intellect penetrated dialectal languages thoroughly, and he was concurrently skilled in various esoteric arts. Once, while sitting by the mouth of a well, his water jar was empty; his disciples had not yet arrived, and there was no one to draw water. The Tripiṭaka master thereupon took a willow branch and lightly waved it toward the mouth of the well, silently chanting a dhāraṇī in his mind. Having barely chanted it a few times, the spring water welled up to the rim of the well. The Tripiṭaka master then scooped it with his bowl for use. The surrounding monks who witnessed this all sighed and praised him as a holy man. The Dharma Master said: “This is merely an art and method commonly practiced in foreign lands. Because people here do not cultivate it, you call it holy.” Fearing it would delude the worldly, he kept his varied esoteric arts secret. > > Piyesuo wen jing (Vyāsaparipṛcchā-sūtra), in two fascicles. > Shidi jing lun (Daśabhūmivyākhyāna), in twelve fascicles (when first translating the treatise, being not yet adept in the Wei language, he called the container realm \[bhājanaloka\] the “cup realm”; later, entering the palace for a feast, he saw the venerable elders asking for vessels and collectively handing out bowls and napkins, whereupon he realized that “vessel” \[qi\] is a collective term, and accordingly altered it to “vessel realm” \[qi shijian\]). > Jiujing yicheng baoxing lun (Ratnagotravibhāga), in four fascicles (also titled Baoxing fenbie qicheng zengshang lun; produced at the residence of Zhao Xin; recorded in Baochang’s catalogue). > Baoji jing lun (Ratnakūṭa-śāstra), in four fascicles (this treatise and the Shidi lun were translated alongside Bodhiruci; moreover, the two masters disagreed and did not consult each other, and omissions occurred between them with discrepancies, resulting in differences in the compiled phraseology; only later did people combine them; recorded in Baochang’s catalogue). > Fahua jing lun (Saddharmapuṇḍarīka-śāstra) (Palace Attendant Cui Guang served as amanuensis). > Longshu pusa hexiang fang (Bodhisattva Nāgārjuna’s Methods for Blending Incense) (fifty methods in total). > The above six works, comprising twenty-four fascicles in total. During the reign of Emperor Wu of Liang, the Tripiṭaka Dharma Master Ratnamati—or Ratnapati, in Wei called Baoyi—of Central India came in the fifth year of the Zhengshi reign to translate in the palace at Luoyang. Initially, Bodhiruci assisted with the transmission; later, they had disputes and translated separately. The monks Senglang, Jueyi, Palace Attendant Cui Guang, and others served as amanuenses for the Jingang shangwei tuoluoni jing. > Rulai shizi hou jing (Sūtra of the Tathāgata’s Lion's Roar) (the above two sūtras were produced in the sixth year of the Zhengguang reign). > Zhuanyou jing (Bhavasaṅkrānti-sūtra). > Shifa jing (Daśadharmaka-sūtra). > Yinse nü jing (Rūpavatī Sūtra). > Zhengfa gongjing jing (Sūtra on Reverence for the Saddharma; sometimes lacking the word ‘Zheng’; also called Sūtra Spoken in the Weide Dhāraṇī). > Wuwei de nü jing (Abhayapradā-avadāna-sūtra) (same original as the Ashuda pusa jing, translated separately; Tanlin served as amanuensis). > Wuzi baoqie jing (Anakṣarakāraṇḍaka-sūtra) (the above six sūtras were produced in the second year of the Yuanxiang reign). > Anandamuqienihali tuoluoni jing (Anantamukhanirhāra-dhāraṇī-sūtra) (same original as Zhi Qian’s Wuliang weimi chi, Guṇabhadra’s Wuliangmen chi, the Shelifo tuoluoni, and the Gongdezhi wuliangmen pomo tuoluoni—five sūtras of identical original with separate productions and different titles). > She dasheng lun (Mahāyānasaṃgraha), in two fascicles (produced in the first year of the Putai reign). > The above ten works, comprising eleven fascicles in total. During the reign of Emperor Wu of Liang, the Tripiṭaka Dharma Master Buddhaśānta of North India—in Wei called Jueding—translated them from the sixth year of the Zhengguang reign to the second year of the Yuanxiang reign at Baima Si in Luoyang and Jinhua Si in the capital Ye. > > Northern Wei, Capital Ye: > Zhengfa nianchu jing (Saddharmasmṛtyupasthāna-sūtra), in seventy fascicles (translated in the first year of the Xinghe reign at the mansion of Grand Chancellor Gao Cheng in Ye city; Tanlin, Sengfang, and others served as amanuenses). > Sheng shanzhuyi tianzi suo wen jing (Suvikrāntacintidevaputraparipṛcchā-sūtra), in three fascicles (produced in the third year of the Xinghe reign at Jinhua Si in Ye city; same original under a different title as Dharmarakṣa’s Ruhuan sanmei jing; Tanlin served as amanuensis). > Ba foming jing (Eight Buddhas' Names Sūtra). > Jinse wang jing (Sūtra of the Golden-Colored King) (the above two sūtras were both produced in the fourth year of the Xinghe reign at Jinhua Si; Tanlin served as amanuensis). > Wugou nü jing (Vimalā Sūtra) (produced in the third year of the Xinghe reign). > Wugou youpoyi wen jing (Vimalopāsikāparipṛcchā-sūtra) (produced in the fourth year of the Xinghe reign). > Baoyi maor jing (Precious Intent Cat Sūtra) (produced at Jinhua Si for Gao Zhongmi). > Pusa sifa jing (Sūtra on the Four Dharmas of a Bodhisattva) (produced at Jinhua Si; Tanlin, Li Xiyi, and others served as amanuenses). > Jietuo jieben (Prātimokṣa of Liberation) (produced in the third year of the Xinghe reign; Sengfang served as amanuensis; drawn from the Kāśyapīya Vinaya). > Duizi daoren wen lun (Treatise on the Questions of the Vātsīputrīya Ascetic) (produced at Jinhua Si for Gao Zhongmi; Li Xiyi served as amanuensis). > Hui zheng lun (Vigrahavyāvartanī), (produced in the first year of the Yuanxiang reign; Tanlin served as amanuensis). > Ye chengjiu lun (Karmasiddhiprakaraṇa) (produced in the third year of the Xinghe reign at Jinhua Si; Tanlin served as amanuensis). > Weishi wu jingjie lun (Treatise on Consciousness-Only Without Objective Spheres; also called Weishi lun). > Yijiashulujia lun (Ekaśloka-śāstra) (the above two treatises were both produced at Jinhua Si). > The above fourteen works, comprising eighty-five fascicles in total. During the reign of Emperor Wu of Liang, Gautama Prajñāruci, a brāhmaṇa of the city of Vārāṇasī in South India under the Eastern Wei—in Wei called Zhixi—translated them in the city of Ye from the beginning of the Yuanxiang reign to the end of the Xinghe reign. At that time there was also Bodhiruci, who, although earlier and later, likewise translated scriptures. In transmitting and copying various catalogues, people deleted the preceding characters 'Bodhi' and 'Prajñā', merely writing 'translated by Ruci,' without knowing which Ruci it was. Up to the present day, the diverse catalogues have become intertwined and confounded, with spurious cross-insertions making it difficult to ascertain with certainty. It is hoped that future sages through broad research will examine this thoroughly. > > Sengqiezha jing (Saṃghāṭa-sūtra), in four fascicles (translated in the first year of the Yuanxiang reign at the mansion of Sun Teng, Duke of the Minister of Works). > Da Jiaye jing (Mahākāśyapa Sūtra), in two fascicles (one edition lacks the word 'Da'). > Pinposuolou wang wen fo gongyang jing (Sūtra on King Bimbisāra Asking the Buddha About Making Offerings) (the above two sūtras were both produced in the third year of the Xinghe reign). > The above three works, comprising seven fascicles. During the reign of Emperor Wu of Liang, Prince Upasūnya of Ujjayinī in Central India under the Eastern Wei—in Wei called Gaokong—translated them in Ye city; Sengfang served as amanuensis. > > Luoyang qielan ji (Record of Buddhist Monasteries in Luoyang), in five fascicles (or seven fascicles). > The above was composed by Yang Xuanzhi, governor of Qicheng commandery. His preface states: “The teachings of the Three Records and Five Canons, and the discourses of the Nine Schools and Hundred Philosophers, all locate principle within the human realm, without meaning transcending Heaven. As for the source of the One Vehicle and the Two Truths, and the essentials of the Six Supernormal Powers and Threefold Knowledge, they are thoroughly detailed in the Western Regions, yet unrecorded in the Eastern Lands. Since the dream inspired by the sun behind the head and the radiant light pouring from the full moon, images with the fine hair between the brows have adorned the Yang Gate, and likenesses with dark purple hair have been painted on the Cooling Terrace. Thenceforth, people vied with one another, and this influence grew widespread. By the Yongjia reign of the Jin dynasty, there were only forty-two monasteries. When the imperial Wei received the mandate to govern around Mount Song and the Luo River, devout faith grew increasingly abundant, and the Dharma teachings flourished all the more. Kings, marquises, and noble ministers cast aside elephants and horses like shedding worn shoes; common gentry and prominent clans relinquished wealth and property like discarded footprints. Thereupon, monasteries stood close together like the teeth of a comb, and jeweled pagodas lined up side by side, and so forth.” Inside the capital city, there were altogether over one thousand monasteries, and auspicious anomalies were selected to annotate and narrate them. > > Zhongjing lumu (Catalogue of Scriptures). > The above was compiled under imperial decree in the Yongping reign of the Wei by the pure-faith layman Li Kuo of Luoyang, during the reign of Emperor Wu of Liang. Kuo was well-versed in both internal and external studies, and his annotations in the scriptural catalogue are exceedingly well ordered. > > Da niepan lun (Great Nirvāṇa Treatise), in one fascicle. > The above, upon consulting catalogues prior to the Tang, is said to have been translated by Dharmabodhi, without indicating the imperial reign. Being in doubt, it is appended here. > — English (machine translation) (machine translation) - [Previous: 4.17](https://indike.org/pramana/in.bauddha.taisho.2149.4.17) - [Next: 4.19](https://indike.org/pramana/in.bauddha.taisho.2149.4.19) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2149.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2149~en-mt.4.18) — English, machine translation ## Linked texts (2) - [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060.1.13) — 道宣, Classical Chinese - [古今譯經圖紀](https://indike.org/pramana/in.bauddha.taisho.2151.4.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2149.4.18](https://indike.org/pramana/in.bauddha.taisho.2149.4.18) · Pramāṇa