大唐內典錄 4.6.1

4.6.1

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).