大唐內典錄 5.11

5.11

佛阿毘曇經九卷
無上依經二卷（永定二年南康郡淨土寺出）
解節經（此本有十八品今止第四一品一卷真諦略出以證義耳）
金剛般若波羅蜜經（第三出與什菩提流支出本同廣略異）
廣義法門經
僧澁多律（陳言總攝）
修禪定經
俱舍釋論二十二卷
俱舍論本一十六卷
攝大乘論一十五卷（天嘉四年廣州制旨寺出慧愷筆受或十二卷）
立世阿毘曇一十卷（永定二年出）
佛性論四卷
四諦論四卷
僧佉論三卷
攝大乘論本三卷（第二譯與元魏佛陀扇多出小異）
大空論三卷（豫章栖隱寺出）
中邊分別論三卷（於臨川郡出并疏三卷）
金七十論三卷
俱舍論偈
金剛般若論
律二十二明了論（亦云明了論并疏五卷）
大般涅槃經論
遺教論
三無性論
反質論
墮負論
求那摩底隨相論
寶行王正論
成就三乘論
正說道理論
意業論
執異部論
佛阿毘曇
起信論
解捲論
思塵論
唯識論文義合一卷（第二出與元魏般若流支出異在臨川郡出）
正論釋義五卷（於晉安佛力寺出）
佛性義三卷
禪定義
俱舍論疏六十卷
金剛般若疏合一十一卷
十八部論疏一十卷
解節經疏四卷
無上依經疏四卷
如實論疏三卷
四諦論疏三卷
破我論疏
隨相論中十六諦疏（始興郡出）
婆藪盤豆傳一卷
眾經通序二卷
翻外國語七卷（一名雜事一名俱舍論因緣事）
右四十八部。合二百三十二卷。周武帝世。
西天竺優禪尼國三藏法師拘那羅陀。陳
言親依。又別云真諦。起陳氏永定元年丙
子。至大建初己丑。凡十四年。既懷道遊
方隨所在便譯。並見曹毘三藏歷傳云。闍
梨太建元年正月十一日午時遷化。年七
十一遺文並付神足弟子智休。領受三藏
寺沙門法海。來集闍梨文本已成部軸。
云闍梨外國經論並是多羅樹葉書。凡有
二百四十縛。若依陳紙墨翻。應得二萬餘
卷。今之所譯止是數縛多羅葉書。已得六
百餘卷。通及梁代減三百卷。是知佛法大
海不可思議。其梵本華嚴涅槃金光明將
來。建康已外多在嶺南廣州制旨王園二
寺。冀不思議弘法大士。將來共尋。庶令法
燈傳照不隱輝於海隅。
勝天王般若波羅蜜經七卷
右周武世。月婆首那者。生知俊朗。自魏達
齊。之梁逮陳。世學佛經尤精義理。洞曉音
韻兼善方言。那先在鄴。齊受魏禪。諸有蕃
客去留任情。那請還鄉。路經江左。因爾遂
被梁武帝留。勅總監知外國使命。太清二
年。忽遇于闐婆羅門僧求那跋陀。陳言德
賢。有勝天王般若梵本。那因祈請。乞願弘
宣。求那跋陀嘉其雅操。壑然授與。那得
保持以為希遇。屬侯景亂未暇及翻。携負
西東諷持供養。到陳天嘉乙酉之歲。始於
江州興業伽藍方果譯出。沙門智昕筆受。
陳文凡六十日。江州刺史儀同黃法[(〦/(目*目)/大)*毛]為
檀越。僧正沙門釋慧恭三學德僧監掌始
末具經後序。不廣煩述。那雖一身而備經
涉歷。魏齊梁陳相繼宣譯。
大乘寶雲經八卷（第二出與梁世曼陀羅所出七卷同本異出）
右周武。扶南國沙門須菩提。陳言善吉。於
揚都城內至敬寺為陳主譯。見一乘寺藏。
眾經目錄

Fo apidong jing (Buddha-abhidharma-sūtra), 9 fascicles;
Wushang yi jing (Anuttarāśraya-sūtra), 2 fascicles (produced in the second year of Yongding at Jingtu Si in Nankang Commandery);
Jiejie jing (Saṃdhinirmocana-sūtra) (this text has eighteen chapters; now only the fourth single chapter in one fascicle remains, briefly extracted by Paramārtha to corroborate doctrines);
Jingang bore boluomi jing (Vajracchedikā-prajñāpāramitā-sūtra) (third translation; from the same source text as those produced by Kumārajīva and Bodhiruci, differing in conciseness and detail);
Guangyi famen jing (Arthavistara-sūtra);
Sengshiduolü (陳言: Comprehensive Vinaya);
Xiuchanding jing (Sūtra on Cultivating Dhyāna-Meditation);
Jushe shi lun (Abhidharmakośa-bhāṣya), 22 fascicles;
Jushe lun ben (Abhidharmakośa-kārikā), 16 fascicles;
She dacheng lun (Mahāyānasaṃgraha), 15 fascicles (produced in the fourth year of Tianjia at Zhizhi Si in Guangzhou, transcribed by Huikai; also in 12 fascicles);
Lishi apidong (Lokasthiti-abhidharma), 10 fascicles (produced in the second year of Yongding);
Foxing lun (Buddhadhātuśāstra), 4 fascicles;
Sidi lun (Caturāryasatya-śāstra), 4 fascicles;
Sengqie lun (Sāṃkhya-śāstra), 3 fascicles;
She dacheng lun ben (Mahāyānasaṃgraha-mūla), 3 fascicles (second translation; slightly different from that produced by Buddhaśānta under the Yuan Wei);
Dakong lun (Mahāśūnyatā-śāstra), 3 fascicles (produced at Qiyin Si in Yuzhang);
Zhongbian fenbie lun (Madhyāntavibhāga-bhāṣya), 3 fascicles (produced in Linchuan Commandery, together with a commentary in 3 fascicles);
Jin qishi lun (Sāṃkhyakārikā-bhāṣya), 3 fascicles;
Jushe lun jie (Abhidharmakośa-kārikā);
Jingang bore lun (Vajracchedikā-prajñāpāramitā-śāstra);
Lü ershier mingliao lun (Vinaya-dvāviṃśati-prasannārtha-śāstra) (also called Mingliao lun, together with a commentary in 5 fascicles);
Daban niepan jing lun (Mahāparinirvāṇa-sūtra-śāstra);
Yijiao lun (Śāstra on the Bequeathed Teachings);
San wuxing lun (Śāstra on the Three Non-Natures);
Fanzhi lun (Śāstra Refuting Objections);
Duofu lun (Nigrahasthāna-śāstra);
Gunamati suixiang lun (Guṇamati's Lakṣaṇānusāra-śāstra);
Baoxing wang zheng lun (Ratnāvalī-rāja-parikathā);
Chengjiu san cheng lun (Śāstra on Actualising the Three Vehicles);
Zhengshuo daoli lun (Śāstra on the Correct Exposition of Principles);
Yiye lun (Śāstra on Mental Karma);
Zhi yibu lun (Samayabhedoparacanacakra);
Fo apidong (Buddha-abhidharma);
Qixin lun (Treatise on the Awakening of Faith);
Jiejuan lun (Śāstra Unrolling the Scrolls);
Sichen lun (Alambanaparīkṣā);
Weishi lun wen yi he yi juan (Treatise on Consciousness-Only: Text and Meaning Combined in One Fascicle) (second translation; differing from that produced by Prajñāruci under the Yuan Wei; produced in Linchuan Commandery);
Zheng lun shi yi (Exposition of the Meaning of the Correct Treatise), 5 fascicles (produced at Foli Si in Jin'an);
Foxing yi (The Meaning of Buddha-nature), 3 fascicles;
Chanding yi (The Meaning of Dhyāna-Meditation);
Jushe lun shu (Commentary on the Abhidharmakośa), 60 fascicles;
Jingang bore shu (Commentary on the Diamond Prajñā), combined in 11 fascicles;
Shiba bu lun shu (Commentary on the Treatise on the Eighteen Sects), 10 fascicles;
Jiejie jing shu (Commentary on the Saṃdhinirmocana-sūtra), 4 fascicles;
Wushang yi jing shu (Commentary on the Anuttarāśraya-sūtra), 4 fascicles;
Rushi lun shu (Commentary on the Tarka-śāstra), 3 fascicles;
Sidi lun shu (Commentary on the Treatise on the Four Truths), 3 fascicles;
Po wo lun shu (Commentary on the Refutation of the Self);
Suixiang lun zhong shiliu di shu (Commentary on the Sixteen Truths in the Lakṣaṇānusāra-śāstra) (produced in Shixing Commandery);
Posoupandou zhuan (Biography of Vasubandhu), 1 fascicle;
Zhongjing tongxu (General Preface to the Sūtras), 2 fascicles;
Fan waiguo yu (Translating Foreign Languages), 7 fascicles (also named Miscellanea, also named Causes and Conditions of the Abhidharmakośa-śāstra).
The above forty-eight works, totalling two hundred and thirty-two fascicles. In the era of Emperor Wu of the Zhou,
Tripiṭaka Dharma Master Guṇarata of the kingdom of Ujjayinī in Western India—rendered in Chen as "Qin'yi" (Dear Relying) and otherwise named Paramārtha—travelled through various regions carrying the Dharma from the first year of the Yongding era of the Chen (pingzi) to the beginning of the Dajian era (yichou), for a total of fourteen years, translating wherever he resided. All this appears in Cao Pi's Sanzang lichuan. The ācārya passed away on the eleventh day of the first month at noon in the first year of Dajian, aged seventy-one. His surviving texts were all entrusted to his foremost disciple Zhixiu. The monk Fahai of Lingtai Tripiṭaka Monastery gathered the ācārya's texts, which had already formed fascicles and scrolls.
He said that the ācārya's foreign sūtras and śāstras were all written on palm leaves, totalling two hundred and forty bundles. If translated onto Chen paper and ink, they should amount to more than twenty thousand fascicles. What is translated now is merely a few bundles of palm-leaf texts, which have already yielded over six hundred fascicles, or, together with those of the Liang dynasty, just under three hundred fascicles. From this one knows that the great sea of the Buddha's Dharma is unfathomable. The Sanskrit texts of the Avataṃsaka, Nirvāṇa, and Suvarṇaprabhāsa that were brought, apart from those in Jiankang, are mostly located in the two monasteries of Zhizhi and Wangyuan in Guangzhou, south of the Lingnan ranges. We hope that extraordinary, great beings who propagate the Dharma will seek them out together in the future, so that the lamp of the Dharma may transmit its light and not conceal its brilliance in a corner of the sea.
Sheng tianwang bore boluomi jing (Suvikrāntavikramīparipṛcchā-prajñāpāramitā-sūtra), 7 fascicles.
The above [was translated in the era of] Emperor Wu of the Zhou. Upaśūnya was gifted with innate wisdom and brightness; from the Wei he reached the Qi, and passing through the Liang he came to the Chen. For generations he had studied the Buddhist sūtras, being exceptionally versed in their principles and meaning, thoroughly conversant with phonetics and tones, and adept in regional dialects. Upaśūnya had previously been in Ye. When the Qi received the abdication of the Wei, all foreign guests were permitted to stay or leave as they wished. Upaśūnya requested to return to his homeland, and his route took him through Jiangzuo. Thereupon he was detained by Emperor Wu of the Liang, who decreed that he oversee foreign envoys. In the second year of Taiqing, he suddenly encountered the Brahmin monk Guṇabhadra of Khotan (rendered in Chen as Dexian), who possessed a Sanskrit manuscript of the Sheng tianwang bore. Upaśūnya therefore requested and prayed that he might propagate it. Guṇabhadra, admiring his refined conduct, generously bestowed it upon him. Upaśūnya, having received it, kept it as a rare encounter. Encountering the rebellion of Hou Jing, he had no leisure to translate it; carrying it east and west, he recited and made offerings to it. Reaching the yiyou year of the Tianjia era of the Chen, he was finally able to translate it at Xingye Saṅghārāma in Jiangzhou. The monk Zhixin transcribed it. The Chen text took sixty days in all. The Inspector of Jiangzhou, Huang Faqu, Specially Advanced and Equal in Rank to the Three Excellencies, acted as dānapati; the Controller of the Saṅgha, the monk Shi Huigong, a virtuous monk endowed with the Three Learnings, supervised and managed it from beginning to end; it is fully recorded in the afterword to the sūtra, and will not be recounted in tedious detail. Although Upaśūnya was but one man, he traversed many lands, consecutively proclaiming and translating through the Wei, Qi, Liang, and Chen.
Dacheng baoyun jing (Ratnamegha-sūtra), 8 fascicles (second translation; from the same source text as the seven-fascicle version produced by Mandrasena in the Liang, but a different translation).
The above [was translated in the era of] Emperor Wu of the Zhou. The monk Subhūti of Funan (rendered in Chen as Shanjie) translated it for the Chen ruler at Zhijing Si in the capital city of Yangdu. Seen in the Catalogue of All Sūtras from the library of Yicheng Si.