大唐內典錄 4.6.1

4.6.1

彌沙塞律三十四卷（見道整宋齊錄別錄云二十四卷恐誤）
彌沙塞戒本一卷（見道祖錄）
彌沙塞羯磨（見竺道祖錄）
右三部。合三十六卷。廢帝滎陽王世。罽
賓三藏毘尼師佛馱什。宋言覺壽。少受業
於彌沙塞部。專精律品兼達禪要。壽以景
平元年七月到於楊都。先是法顯於師子
國。得彌沙塞梵本來。未及翻譯而顯遷化。
京邑諸僧聞佛馱什既善此學。於是眾議
請令出之。即以其年冬十一月。集龍光寺
譯。為三十四卷。什執梵文。于闐沙門智勝
傳語。龍光寺沙門竺道生東安寺沙門慧
嚴等更互筆受。參正文理。儀同侍中瑯瑘
王練為檀越。至二年十二月方訖。仍於大
部抄出戒心并羯磨等文。並行於世。
普曜經八卷（第三譯與蜀出竺法護出本同文異見宋齊錄及祐皎傳或六卷四卷）
無盡意菩薩經六卷（亦云阿差末經見李廓錄）
生經五卷（見別錄）
廣博嚴淨經四卷（元嘉四年出一廣博嚴淨不退轉經一不退轉法輪與法護阿惟越
致遮經同本文別）
菩薩瓔珞本業經二卷
毘羅三昧經二卷（明居士入定事見東錄祐云疑）
阿那含經二卷
四天王經
善德婆羅門問提婆達多經
一音顯正法經（或一音演正法經）
調伏眾生業經
善德優婆塞經
法華三昧經
淨度三昧經
右一十四部。合三十六卷。文帝元嘉四年。
涼州沙門釋智嚴。弱冠出家遊方博學。遂
於西域遇得前經梵本。齎至揚都。於枳園
寺共寶雲出。嚴之神德備高僧傳不復妄
載。
付法藏經六卷（見李廓錄）
佛所行讚經五卷（於六合山寺出見寶唱錄一云佛本行七卷或云傳馬鳴撰見別錄）
新無量壽經二卷（於道場寺出是第七譯與支謙僧鎧白延法護羅什法力出不同見道慧
宋齊錄及高僧傳）
淨度三昧經二卷（法顯齎來末譯見道祖雜錄）
右四部。一十五卷。文帝世。涼州沙門寶雲。
少歷西方善梵書語。天竺諸國字音訓釋
悉皆備解。後還復至江左。晚出諸經多雲
刊定。華戎兼通言音允正。眾咸信服。初
時關中有竺佛念。善於宣譯。符姚二代獨
擅其名。領會真文最為稱首。其江左翻傳
譯梵為宋。莫踰於雲。初與智嚴恒共同出。
嚴既遷化。雲後獨宣。故不多載。
大般涅槃經三十六卷（見寶唱錄及高僧傳）
右元曇無讖。晉末於姑臧為北涼沮渠氏
譯。本有四十卷。語小朴質不甚流靡。宋文
帝世。元嘉年初達于建康。時豫州沙門范
慧嚴。清河沙門崔慧觀。共陳郡處士謝靈
運等。以讖涅槃品數疎簡初學之者難以
措懷。乃依舊泥洹經加之品目。文有過質
頗亦改治。結為三十六卷。餘感神徵應。廣
如高僧傳云。
雜阿毘曇心十一卷
右文帝世。外國沙門伊葉波羅。宋言自在。
於彭城為北徐州刺史王仲德譯。至擇品
緣礙遂輟。
菩薩善戒經二十卷（於祇桓寺第二出與讖翻八卷小異見祖錄及高僧傳後弟子定
林寺更出二品成三十卷）
雜阿毘曇心十三卷（初伊葉波羅出至擇品停及續譯都訖見高僧傳）
四分尼羯磨（元嘉八年祇桓寺出第二譯與魏曇帝出同見高僧傳別錄寶唱錄）
優婆塞五戒略論（元嘉八年祇桓寺出亦云五戒相亦云五戒略論見高僧傳及寶唱錄）
善信二十二戒（亦云離欲優婆塞優婆夷具行二十二戒亦云三歸優婆塞戒見高僧傳）
沙彌威儀
經律分異記
右七部。合三十八卷。罽賓國三藏法師求
那跋摩。宋言功德鎧。元嘉年來達于建業。
文帝引見勞問慇懃。因問。持齋不殺。迫以
身殉物不獲從志。摩答以帝王與匹夫所
修各異。帝乃撫几歎之。事在僧傳。乃勅
住祇桓。供給隆厚。譯前經論或有布花座
下來鮮更榮。摩後終於祇桓。預作遺偈三
十六行云。證二果。其文廣如傳。
雜阿毘曇婆沙十四卷（元嘉十年於長干寺出第二譯與前本小異）
摩德勒伽毘尼十卷（一云薩婆多毘尼元嘉十二年於秣陵平樂寺出見道慧宋齊錄）
大勇菩薩分別業報集（一云略者見唐錄）
龍樹菩薩勸發諸王要偈（一云求那跋摩出見唐錄）

Mahiśāsaka-vinaya in thirty-four fascicles (found in Daozheng's Song-Qi Catalogue; Bie lu says twenty-four fascicles, which is probably an error).
Mahiśāsaka Prātimokṣa in one fascicle (found in Daozu's Catalogue).
Mahiśāsaka Karmavācanā (found in Zhu Daozu's Catalogue).
The above three works, total thirty-six fascicles. During the reign of the Deposed Emperor, the King of Xingyang, the Tripiṭaka master and vinaya master Buddhajīva from Jibin—called "Jueshou" in Song—studied under the Mahīśāsaka school in his youth. He was specialized in the vinaya sections and also conversant with the essentials of dhyāna. In the seventh month of the first year of Jingping, Jīva arrived at the capital of Yang. Previously, Faxian had obtained the Sanskrit text of the Mahīśāsaka [vinaya] in the lion country (Siṃhala). Before he could translate it, Faxian passed away. When the monks in the capital heard that Buddhajīva was skilled in this learning, the assembly conferred and requested him to produce it. Thus, in the eleventh month, winter of that year, they gathered at Longguang Si to translate it into thirty-four fascicles. Jīva held the Sanskrit text, the Khotanese monk Jñānavikrama transmitted the words, and the monk Zhu Daosheng of Longguang Si and the monk Huiyan of Dong'an Si took turns scribing the text, collating and rectifying the phrasing and meaning. Palace Attendant with the Same Ceremonies [as the Three Excellencies], Wang Lian of Langye, acted as the dānapati. It was completed only in the twelfth month of the second year. They then extracted the prātimokṣa and karmavācanā texts from the large piṭaka, both of which circulate in the world.
Lalitavistara-sūtra in eight fascicles (third translation; identical in text to the Shu translation and Zhu Fahu's version, differing only in phrasing; found in the Song-Qi Catalogue and Sengyou's and Huijiao's Biographies; variants give six or four fascicles).
Akṣayamati-bodhisattva-sūtra in six fascicles (also called the Akṣayamati-sūtra; found in Li Kuo's Catalogue).
Jātaka-sūtra in five fascicles (found in Bie lu).
*Vaipulyavyūha-sūtra in four fascicles (produced in the fourth year of Yuanjia; one is the Vaipulyavyūha Avaivartika Sūtra, one is the Avaivartikadharmacakra, being the same text as Fahu's Avaivartikacakra Sūtra but with different words).
Bodhisattvakeyūra-mūlakarma-sūtra in two fascicles.
*Virasamādhi-sūtra in two fascicles (clarifying the lay practitioner's entry into absorption; found in Dong lu; Sengyou says it is doubtful).
*Anāgāmin-sūtra in two fascicles.
Caturmahārāja-sūtra.
*Bhadra-brāhmaṇa-paripṛcchā-devadatta-sūtra.
Sūtra on the Single Voice Revealing the Saddharma (or Sūtra on the Single Voice Expounding the Saddharma).
Sūtra on Taming the Karma of Sentient Beings.
*Bhadra-upāsaka-sūtra.
Saddharmapuṇḍarīka-samādhi-sūtra.
Śuddhabodhi-samādhi-sūtra.
The above fourteen works, total thirty-six fascicles. In the fourth year of Yuanjia under Emperor Wen, the monk Shi Zhiyan of Liangzhou went forth into homelessness when he reached adulthood and traveled widely to study. He eventually encountered and obtained the Sanskrit texts of the aforementioned sūtras in the Western Regions. He brought them to the capital of Yang and produced them at Zhiyuan Si together with Baoyun. Yan's spiritual virtue is fully recorded in the Biographies of Eminent Monks and will not be reiterated here without basis.
Fu fazang jing in six fascicles (found in Li Kuo's Catalogue).
Buddhacarita in five fascicles (produced at Liuhe Shan Si; found in Baochang's Catalogue; one variant calls it Fo benxing in seven fascicles; another says it was composed by Aśvaghoṣa; found in Bie lu).
New Amitāyur-sūtra in two fascicles (produced at Daochang Si; this is the seventh translation, differing from those produced by Zhi Qian, Saṅghavarman, Bai Yan, Fahu, Kumārajīva, and Fali; found in Daohui's Song-Qi Catalogue and Biographies of Eminent Monks).
Śuddhabodhi-samādhi-sūtra in two fascicles (brought by Faxian and not yet translated; found in Daozu's Miscellaneous Catalogue).
The above four works, fifteen fascicles. Under Emperor Wen, the monk Baoyun of Liangzhou traveled extensively through the Western Regions in his youth and was skilled in Sanskrit texts and languages. He was fully conversant with the pronunciations, definitions, and glosses of the characters across the various kingdoms of India. Later, he returned to the region south of the Yangtze River. The scriptures produced in his later years were mostly revised and finalized by Yun. Being thoroughly proficient in both Chinese and barbarian languages, his pronunciation and terminology were accurate, and all the masses believed and accepted him. Earlier, in Guanzhong, there was Zhu Fonian, who was skilled in translating; he held solitary renown through both the Fu and Yao regimes, being regarded as the foremost in grasping the authentic texts. As for translating and transmitting, rendering Sanskrit into Song south of the Yangtze River, none surpassed Yun. At first, he always translated jointly with Zhiyan. After Yan passed away, Yun later expounded them alone; hence they are not described repeatedly.
Mahāparinirvāṇa-sūtra in thirty-six fascicles (found in Baochang's Catalogue and Biographies of Eminent Monks).
The above was originally translated by Dharmakṣema in Guzang at the end of the Jin for the Juqu clan of the Northern Liang. The original version was in forty fascicles; its wording was somewhat plain and not very fluent. Under Emperor Wen of the Song, in the early years of Yuanjia, it reached Jiankang. At that time, the monk Fan Huiyan of Yuzhou, the monk Cui Huiguan of Qinghe, together with the retired scholar Xie Lingyun of Chen Commandery and others, felt that the chapters of Dharmakṣema's Nirvāṇa were sparse and terse, making it difficult for beginners to grasp. Thereupon, relying on the old Niwan jing, they added chapter titles; and where the text was overly unpolished, they also revised it considerably, compiling it into thirty-six fascicles. The rest of the miraculous omens and spiritual resonances are extensive, as recounted in the Biographies of Eminent Monks.
*Saṃyuktābhidharmahṛdaya in eleven fascicles.
The above was translated under Emperor Wen by the foreign monk Īśvara—called "Zizai" in Song—for Wang Zhongde, Regional Inspector of Northern Xuzhou, in Pengcheng. When he reached the "Chapter on Discrimination," an obstruction arose, and he discontinued it.
Bodhisattva-bhadraśīla-sūtra in twenty fascicles (the second translation, produced at Zhihuan Si; slightly different from Dharmakṣema's translation of eight fascicles; found in Daozu's Catalogue and Biographies of Eminent Monks; later, his disciple at Dinglin Si produced two more chapters to make thirty fascicles).
*Saṃyuktābhidharmahṛdaya in thirteen fascicles (Īśvara initially produced it, stopping when reaching the "Chapter on Discrimination"; later he continued the translation to completion; found in Biographies of Eminent Monks).
Caturvargikā-bhikṣuṇī-karmavācanā (produced in the eighth year of Yuanjia at Zhihuan Si; the second translation, identical to that produced by Dandi of the Wei; found in Biographies of Eminent Monks, Bie lu, and Baochang's Catalogue).
Upāsakapañcaśīla-saṃkṣepa-śāstra (produced in the eighth year of Yuanjia at Zhihuan Si; also called Upāsakapañcaśīla-lakṣaṇa, or Pañcaśīla-saṃkṣepa-śāstra; found in Biographies of Eminent Monks and Baochang's Catalogue).
Twenty-Two Precepts of the Faithful (also called Twenty-Two Precepts Fully Practiced by Upāsakas and Upāsikās Free from Desire; also called The Precepts of the Three Refuges for Upāsakas; found in Biographies of Eminent Monks).
Śrāmaṇera-cāritra.
Record of Differences between the Sūtras and Vinayas.
The above seven works, total thirty-eight fascicles. The Tripiṭaka master Guṇavarman of the kingdom of Jibin—called "Gongde'ai" in Song—arrived in Jianye during the Yuanjia era. Emperor Wen granted him an audience and inquired after his well-being with attentive warmth. He then asked: "To uphold the vegetarian fast and refrain from killing—pressed as I am to sacrifice myself for the state, I cannot fulfill my wish." Guṇavarman answered that what is practiced by emperors and ordinary men is different. The emperor tapped his table and sighed [in praise]. The matter is recorded in the Biographies of Eminent Monks. He then ordered him to reside at Zhihuan [Si], providing him with abundant supplies. When translating the aforementioned sūtras and treatises, sometimes flowers spread beneath his seat would become fresh and flourish anew. Guṇavarman later passed away at Zhihuan [Si], having composed beforehand a posthumous verse of thirty-six lines, stating that he had realized the second fruition. Its text is extensive, as in his biography.
*Saṃyuktābhidharma-vibhāṣā in fourteen fascicles (produced in the tenth year of Yuanjia at Changgan Si; the second translation, slightly different from the previous text).
Mātṛkā-vinaya in ten fascicles (one variant calls it Sarvāstivāda-vinaya; produced in the twelfth year of Yuanjia at Pingle Si in Moling; found in Daohui's Song-Qi Catalogue).
Mahāvīra-bodhisattva's Collection on the Distinction of Karmic Retributions (one variant adds "Abridged"; found in the Tang Catalogue).
Nāgārjuna Bodhisattva's Essential Verses for Exhorting the Various Kings (one variant says produced by Guṇavarman; found in the Tang Catalogue).