大唐內典錄 1.12.3

1.12.3

Wen cheng shi'er yinyuan jing (also titled Shi'er yinyuan jing; appears in You's catalogue).
Benxiang yizhi jing (extracted from the Madhyama Āgama; the Wu catalogue calls it Da xiang yizhi [jing]; appears in You's catalogue; identical to the Yuan ben zhi jing; appears in Shixing's Han catalogue).
Pu fayi jing (also titled Ju faxing [jing]; extracted from the Dīrgha Āgama; appears in Shixing's and You's catalogues).
Modeng nü jing (also titled Modeng nü jing [with variant graph]; also titled Anan wei gudaonü shuo jing).
Lou fenbu jing (Dao'an says it is extracted from the Dīrgha Āgama; appears in both Shixing's and You's catalogues).
Shifa feifa jing (extracted from the Madhyama Āgama; appears in both Shixing's and You's catalogues).
Yiqie liu sheshou yinyuan jing (in the old catalogue called Liu she jing; one source calls it Yiqie liu sheshou jing; the Wu catalogue lacks yiqie and also calls it Shouyin; extracted from the Madhyama Āgama; appears in [Shi]xing's and You's catalogues).
Qichu sanguan jing (Dao'an says it is extracted from the Saṃyukta Āgama; You's catalogue is the same; extracted in Zhu [Shi]xing's catalogue).
Jiuheng jing (extracted from the Saṃyukta Āgama).
Bazhengdao jing (extracted from the Saṃyukta Āgama; appears in both [Shi]xing's and You's catalogues).
Wuyin piyu jing (also titled Shuimo suo piao jing; extracted from the Saṃyukta Āgama; appears in both [Shi]xing's and You's catalogues).
Zhuan falun jing (also titled Falun jing; extracted from the Saṃyukta Āgama; appears in both An's and You's catalogues).
Siwei yaolüe jing (also titled Siwei jing).
Qing Bintoulu fa (Method for Inviting Piṇḍola).
Ahan koujie shi'er yinyuan (one source calls it Duan shi'er yinyuan jing; one calls it Ahan koujie jing; one calls it Anhou koujie jing; or said to be translated by An Xuan, but according to the title it is not so).
Apitan wu faxing jing (or called Apitan wu fa jing; extracted from the Dīrgha Āgama).
The above [texts]: In the first year of the Yuanjia reign era of Emperor Huan of the Later Han, there was the crown prince of the kingdom of Parthia (Anxi), named Qing, style Shigao. He was next in line to inherit the throne, but ceded the position to his uncle. Thereupon he renounced the kingdom and went forth from the household life. Cherishing the Way, he traveled through the regions, taking broad propagation [of the teaching] as his task. In the second year of the Jianhe reign era of Emperor Huan, shaking his monk's staff, he arrived at Luoyi. In a short time, having studied the language, he became thoroughly conversant in Chinese. Lamenting that the Dharma's transformation was still slight, he broadly engaged in preaching and translating. Reaching the reign of Emperor Ling, for more than twenty years, he translated in all more than one hundred and seventy works, amounting to more than one hundred and ninety fascicles. The catalogue of Shi Dao'an, Sengyou's catalogue (Chu sanzang ji ji), Huijiao's Gaoseng zhuan, and others only state that [An] Shigao produced thirty-nine works of sūtras; their doctrinal principles are clear and analytical, the phrasing fitting and correct, eloquent yet unadorned, plain yet not rustic. All who read them are untiringly captivated without weariness. I have broadly inquired, examined, and investigated the records and accounts of the various catalogues; their mentions of Shigao have omissions and appearances that differ from one another. Thus we may know that his expedient traces of concealment and manifestation mostly depended on perceiving suitable occasions, casually undertaking translations as convenient. This led to there being texts lacking elsewhere that were not transmitted. Furthermore, at the end of his biographical records, it is indeed stated that these were what was contained in the ancient and old catalogues; these were all Shigao's revisions and corrections of former translations, not necessarily complete [new] translations. Moreover, from the west Shigao reached the Central Plains, traveled through Jiangnan, across the Lingnan passes, and to eastern Yue, and only then did his presence and disappearance culminate; his comprehensive journeys and manifest traces were those of a sage, not an ordinary person. Now, bringing together the various writings and thoroughly gathering miscellaneous accounts: where there are title notes, they are mostly [texts] extracted from larger collections along the roads of Hexi and Jiangnan according to circumstances. The catalogue entries are scattered, but this is not enough to raise doubts. Since they were seen there and preserved, how could I not compile them here? I venture to follow the various collections and edit them in order. Though scattered among various divisions, detailed verification will show them to be reliable. I hope to broaden the flow of the Dharma and make known its original source. As for notes desiring to understand his traces in full, they are all found in the monastic biographies; one may use them as a mirror.
Daji jing, 27 fascicles (first translation; appears in Li Kuo's catalogue).
Daoxing boreboluomi jing, 10 fascicles (first translation; titled Mohe boreboluomi jing, or 8 fascicles; also titled Bore daoxing pin jing; appears in Zhi Mindu's and You's catalogues).
Shoulengyan jing, 2 fascicles (first translated on the eighth day of the second month in the third year of the Zhongping reign era of the Later Han; appears in both Shixing's and You's catalogues; the Wu catalogue says 3 fascicles).
Wuliang qingjing jing, 2 fascicles (appears in the Wu catalogue; a different version from the one produced by Bo Yan; one source calls it Wuliang qingjing pingdengjue jing).
Achufoguo jing, 2 fascicles (one source calls it Achu fochai pusa xuecheng jing; also titled Achufo jing, 1 fascicle; appears in Shixing's and You's catalogues).
Boben jing, 2 fascicles (first translation; appears in Sengyou's catalogue).
Dunzhentuoluo suowen jing, 2 fascicles (first translation; the old catalogue calls it Dunzhentuoluoni wang jing; appears in Shixing's and You's catalogues).
Asheshiwang jing, 2 fascicles (first translation; Dao'an says it is extracted from the Dīrgha Āgama; appears in Sengyou's Jiji).
Foyiri manibao jing, 1 fascicle (extracted from the Fangdeng section; also titled Moheyan baoyan jing; also titled Da baoji jing; the ancient chapter is called Yiri bore jing; appears in You's catalogue).
Da baoji jing (upon my examination, this sūtra is roughly the same as the previous one; first translated in the second year of the Guanghe reign era; Dao'an calls it Manibao jing; or 2 fascicles; appears in the old catalogue, Shixing's Han catalogue, and Sengyou's catalogue).
Wenshushili wenshu jing (also titled Wenshu jing; Dao'an says it is extracted from the Fangdeng section; appears in the Wu catalogue and You's catalogue).
Neizang baibao jing (also titled Neizang baipin jing; second translation; slightly different from Shigao's translation; Dao'an says it is extracted from the Fangdeng section; upon thoroughly collating the various catalogues, all call it Baibao, hence we know it is this very sūtra).
Hu bannihuan jing (first translation; or 2 fascicles; appears in Zhu Shixing's Han catalogue and the Sanzang ji).
Asheshiwang wen wuni jing (one source calls it Asheshiwang jing).
Da fangbian bao'en jing (appears in the Wu catalogue).
Guangming sanmei jing (absent from An's catalogue; appears in the Wu catalogue and the Sanzang ji).
Chan jing (appears in the Bie lu).
Za piyu jing (consisting of ten stories; You says translator attribution is lost; now upon examination it is seen in the Bie lu, so I record it here).
Ayuwang taizi huaimu yinyuan jing (this prince appeared 130 years after the Buddha's parinirvāṇa, when King Aśoka arose, hence it was not spoken by the Buddha; one text lacks the word jing; You's catalogue clarifies this).
Dousha jing (appears in the Bie lu and the Sanzang ji).
The above twenty-one works, sixty-three fascicles, were translated in Luoyang from the Jianhe reign era of Emperor Huan of the Han to the Zhongping reign era by the monk Lokakṣema (Zhi Loujiachen, also simply called Zhi Chen) of the Yuezhi kingdom. Meng Fu and Zhang Yun, laymen of Henan, received them with the brush. Examining Sengyou's catalogue, there are twenty-four works; now, investigating the sūtra catalogues, only those above are obtained. Among them are sūtras such as the Hu bannihuan; the origin of the word Hu (barbarian/foreign) is not yet clear. Looking back privately, since scriptures first existed in antiquity, whenever worthy and virtuous figures received them with the brush and came to translating the speech, they never failed to describe it as 'translating Hu into Chinese.' Moreover, that the nine provinces of the Eastern Xia referred to the Western Regions as Tianzhu is a general name; or they called it Shendu. Just as in Sanskrit this land is called Cīna, or Zhendan, or Zhantan; these are merely variations in sound between the south and north (Chu and Xia). If one should call it 'Han', 'Han' was only the single appellation for the two dynasties of the Liu clan; thereafter, with the abdications, the Wei and Jin were not the same. One must follow