大唐內典錄 1.12.4

1.12.4

the appellations and distinctions of emperors and kings. Now, in compiling this catalogue, I have amended all of them. Furthermore, the Hu were a miscellaneous border people of the west, of the same class as the Di, Qiang, Man, and Yi barbarians here. How could the scriptures be referred to as 'Hu language'? The Buddha was born in India. The gentry and brahmins of that land are collectively designated as 'Brahmā'. 'Brahmā' means pure. They descend from the Ābhāsvara Heaven. That Ābhāsvara Heaven is the lowest of the Brahmā realm. At the beginning of the kalpa they came here, and those who ate the earthly grease became heavy of body and could not leave; thus they became humans, retaining their original name, hence called 'Brahmā'. Their speech and writing resemble heaven, so over there it is called 'Brāhmī script' and 'Brāhmī language'. Just as monks of old all bore their secular surnames, using 'Śākya' began in the Qin period. There was the śramaṇa Shi Dao'an, singularly distinguished in his time and remarkably enlightened. He said: 'Having shaved the head and dyed the robes to succeed Śākya, if the son differs from the father, how can that be called succession? Today, all who leave the household should be named Śākya.' When the four Āgamas were translated, it indeed said: 'Those of the four castes who leave the household share the single Śākya lineage.' The multitude all sighed in admiration. (The four castes: first, the Kṣatriya, the royal caste; second, the Brāhmaṇa, those of lofty conduct; third, the Vaiśya, like the commoners of this land; fourth, the Śūdra, the most degraded, like the servants here.) And Dao'an lived right during the Jin and Qin eras; he fixed the catalogue titles and commented on numerous scriptures, calling himself 'Filling Heaven' (Mitian). A model for later generations, he still spoke of 'translating Hu into Qin'. This too was a single pebble on Mount Kunlun—not completely flawless. Therefore, wherever 'Hu speech' appeared above, I have replaced it with 'Brahmī', hoping that later sages who excel in discussion may obtain its genuine accuracy.

Fajing jing (Scripture of the Mirror of the Dharma), two fascicles (or one fascicle; commented on by Kang Senghui; see Sengyou's catalogue).
Ahan koujie shi'er yinyuan jing (Scripture of the Oral Explanation of the Twelvefold Dependent Origination from the Āgamas; also called Duan shi'er yinyuan jing; also called An hou koujie jing).
The above two works in three fascicles were produced by the Anxi layman and Commandant An Xuan. In the fourth year of Guanghe under Emperor Ling of the Later Han, he traveled as a merchant to Luoyang. Having met with the arrival of the scriptures and also encountered Yan Fotiao, they translated them together, with Yan Fotiao receiving the brush. In the world he was also known as Marquis An, Commandant of Cavalry.

Banzhou sanmei jing (Pratyutpanna-samādhi-sūtra), two fascicles (the old catalogue says Da banzhou sanmei jing, one fascicle, second translation; see Gaoseng zhuan).
Daoxing jing (Aṣṭasāhasrikā Prajñāpāramitā), one fascicle (translated in the first year of Jiaping; see Zhu Shixing's Han catalogue and the Sanzang ji; Dao'an says it was an extract of the Pratyutpanna made by an eminent foreign master; Dao'an wrote a commentary and composed a preface for it).
The above two works, together three fascicles. The Indian śramaṇa Zhu Foshuo, in the reign of Emperor Ling, brought the Daoxing jing to Luoyang. Converting the Brahmī into Han, the translators at times hesitated and missed the purport; nevertheless, the phrases discarded ornate rhetoric to preserve simplicity, deeply grasping the scripture's intention. During Guanghe, the Pratyutpanna was translated again; Lokakṣema interpreted the language, while Meng Fu and Zhang Yun received the brush. Its style is slightly superior to the former; the matter is recounted in Lokakṣema's biography.

Xiao benqi jing, two fascicles (also called Xiuxing benqi, or Suxing; recently the word 'Xiao' was added; see the old catalogue and Gaoseng zhuan).
Chengju guangming dingyi jing (also called Chengju guangming jing; also Chengju guangming sanmei jing; see the four catalogues of Zhu Shixing, Zhi Mindu, Sengyou, and Huijiao).
Ma you bā tai piyu ren jing (also Ma you bā bi jing; also Batai jing; also Ma you e tai jing).
Laituohéluo jing (Rāṣṭrapāla-sūtra, first translation; Dao'an says it comes from the Vaipulya section).
Shouzhi wen fo shisi shi jing (or without the word 'Fo').
Wencheng shi'er yinyuan jing (second translation; slightly different from Shigao's translation of the Shi'er yinyuan).
Duoluo youposai jing (Scripture on the Fallen Upāsaka).
Xiao daodi jing (Minor Scripture on the Stages of the Path).
Analu bā nian jing (Aniruddha's Eight Thoughts Scripture; or simply Ba nian jing; see the old catalogue).
Da moye jing (or without the word 'Da').
Ma you san xiang jing (Scripture on the Horse Having Three Marks).
The above eleven works were translated by the Western Regions śramaṇa Zhi Yao in Luoyang during the reign of Emperor Ling.

Wen diyü shi jing (Scripture on Inquiries into Matters of Hell), one fascicle (see Zhu Shixing's Han catalogue).
The above one scripture in one fascicle was translated in Luoyang by the Central Plains śramaṇa Kang Ju in the fourth year of Zhongping under Emperor Ling. The language is straightforward and reaches the principle, without added embellishment.

Gu Weimojie jing (Old Vimalakīrti-sūtra), two fascicles (first translation; see the old catalogue and Zhu Shixing's Han catalogue).
Rushou pusa wushang qingjing fenwei jing, two fascicles (also called Jueliao zhufa rùhuan sanmei jing).
Siyi jing (also called Yiyi jing).
Huishang pusa wen da shanquan jing (or without the word 'Pusa'; also in two fascicles).
Nei liu boluomi jing (also called Nei-wai; Dao'an says it comes from the Vaipulya scriptures).
Shihui jing (compiled, commented on, and prefaced by Yan Fotiao himself; also called Shaomi shihui; see the three catalogues of Sengyou, Baochang, and Gaoseng zhuan).
Jiaye jie Anan jing (Kāśyapa Rebukes Ānanda Scripture, second translation; see the catalogues of Fenghao and Baochang; largely similar with minor differences to Shigao's Jiaye ze Anan shuangdu luohan yu jing).
The above seven works in ten fascicles were translated in Luoyang during the reign of Emperor Ling by the Linhuai layman Yan Fotiao. In all of them, the principles were attained and the phrasing was correct, completely exhausting the subtle intent of the scriptures; the beauty of his craftsmanship was celebrated by later generations.

Fanwang jing (Brahmajāla-sūtra), two fascicles (first translation; see the Wu catalogue).
Baofu jing, one fascicle (or called Fubao jing; see the Wu catalogue).
Zhong benqi jing, two fascicles (first translation; also called Ruiying benqi; also Taizi benqi; see the Sanzang ji).
Xing qixing jing, two fascicles (also called Shi yuan; see the Wu catalogue).
Sidi jing (Caturāryasatya-sūtra; slightly different from Shigao's translation; see Zhu Daozu's Han catalogue).
The above [five] works in [eight] fascicles were translated in Luoyang during the reign of Emperor Xian by the Central Indian śramaṇa Kang Mengxiang.

Xiuxing benqi jing, two fascicles.
The above one scripture in two fascicles: in the second month of the second year of Jian'an, the śramaṇa Shi Danguo, together with Zhu Dali and Kang Mengxiang, brought the Brahmī original from Kapilavastu and translated it in Luoyang. Mengxiang rendered it into Chinese text. Shi Dao'an said: 'Mengxiang's translations flow smoothly and brilliantly, fully conveying the profound import.' Furthermore, Shi Dao'an's catalogue states: 'Zhong benqi jing, two fascicles (one [source] says Taizi zhong benqi), was also brought as a Brahmī original from Kapilavastu by the śramaṇa Danguo, and translated in Luoyang in the twelfth year of Jian'an, with Mengxiang rendering the speech; seen in the Shixing catalogue and Changfang catalogue.' Considering that Mengxiang's translation does not differ from the former, I have therefore recorded the two origins separately.

Huben jing, four fascicles (it seems to have appeared in Chang'an; today it should be called Brahmī original).
Nihuan hou qiansui zhong bianji jing (four fascicles; also called Qiansui bian).
Hedao shenzu jing (also called Dao shenzu wuji bianhua jing).
Zhujing foming (Buddha Names from Various Scriptures), two fascicles.
Jiu piyu jing (Old Scripture of Parables), two fascicles.
Guan Wuliangshou fo jing, one fascicle (all subsequent texts are single fascicles).