開元釋教錄 1.17.1

1.17.1

四十二章經一卷（永平十年丁卯於白馬寺與法蘭共譯初出舊錄云孝明皇帝四十二章）
右一部一卷其本見在。
沙門迦葉摩騰。或云竺葉摩騰。亦云攝摩騰。
群錄互存未詳孰是。先來不譯所以備彰。中
印度人婆羅門種。幼而聰敏博學多聞。思力
精拔特明經律。嘗遊西印度有一小國。請騰
講金光明經。俄而隣國興師而來。既將踐境。
輒有事礙兵不能進。彼國兵眾疑有異術密
遣使覘。但見群臣安然共聽其所講大乘經
明地神王護國之法。於是彼國請和求法。明
帝以永平七年甲子。夢見金人身長丈六項
佩日輪光明赫奕飛在殿前。明日博問群臣。
此何神異。通人傅毅進奉對曰。臣聞西域有
得道者。號之曰佛。陛下所夢將必是乎。帝以
為然。詔遣郎中蔡愔郎將秦景博士弟子王
遵等一十八人。往適天竺尋訪佛法。於大月
支國與摩騰相遇。時蔡愔等固請於騰。遂與
同來至于洛邑。明帝甚加賞接。所將佛經及
獲畫像。馱以白馬同到洛陽。因起伽藍名白
馬寺。諸州競立報白馬恩。騰於白馬寺出四
十二章經。初緘蘭臺石室第十四間內。自爾
釋教相繼雲興。沙門信士接踵傳譯。依錄而
編。即是漢地經法之祖也。舊錄云。此經本是
外國經抄元出大部。撮要引俗。似孝經十八
章。出舊錄及朱士行漢錄僧祐出三藏記等。
道安錄中不載。騰以大化初傳人未深信。蘊
其妙解不即多翻。且撮經要以導時俗。騰後
終於洛陽。載其由委備如朱士行漢錄及高
僧傳等。昇尋錄之原始意述譯經。譯經之來
須有由致。故傍採眾說以廣異聞。雖於文為
繁而僧事備矣。
十地斷結經八卷（或四卷亦云十住初出與竺佛念十住斷結經同本永平十三年出見朱
士行漢錄及高僧傳長房錄等）
法海藏經一卷（一本無藏字初出與法海經等同本見高僧傳及長房錄等）
佛本行經五卷（永平十一年出見高僧傳及長房錄等）
佛本生經一卷（見高僧傳及長房錄等）
右四部一十五卷。其本並闕。
沙門竺法蘭亦中印度人。自言誦經論數萬
章。為天竺學者之師。時蔡愔既至彼國。蘭與
摩騰共契遊化。遂相隨而來會。彼學徒留礙。
蘭乃間行而至。既達洛陽與騰同止。少時便
善漢言。初共騰譯四十二章經。騰卒。蘭自譯
十地斷結經等四部。昔前漢武帝穿昆明池
底得黑灰。問東方朔。朔云。非臣所知。可問西
域胡人。法蘭既至。追以問之蘭云。此是劫燒
時灰。朔言有徵。信者甚眾。又秦景使還於月
支國得釋迦佛像。是優填王栴檀像師第四
作也。來至洛陽帝即勅令圖寫。置清涼臺及
顯節陵上供養。自爾丹素流演迄今。蘭後終
於洛陽。時年六十餘矣。
又長房等錄云。蘭譯二百六十戒合異二卷
者不然。細詳名目非蘭所翻。委求同異如下
別錄闕本中述。
道行般若波羅蜜經十卷（題云摩訶般若波羅蜜道行經亦云般若道行品經
或八卷初出與明度小品及大般若第四會等同本光和二年七月八日出見敏祐二錄）
無量清淨平等覺經二卷（亦直云無量清淨經第二出與大阿彌陀及寶積無
量壽會等並同本見吳錄）
阿閦佛國經二卷（建和元年譯或一卷初出與寶積不動如來會等同本見朱士行漢錄及
僧祐錄亦云阿閦佛剎諸菩薩學成品經或無國字）
佛遺日摩尼寶經一卷（安公云出方等部初出與寶積普明菩薩會等同本一名
古品遺日說般若經一名大寶積經一名摩訶衍寶嚴經見僧祐長房二錄）
般舟三昧經三卷（一名十方現在佛悉在前立定經舊錄云大般舟三昧經或二卷光和
二年譯初出與大集賢護經等同本見聶道真錄及吳錄）
兜沙經一卷（見僧祐錄及吳錄是華嚴經名號品異譯）
伅真陀羅所問經二卷（初云伅真陀羅所問寶如來三昧經舊錄云伅真陀羅尼
王經或三卷初出與大樹緊那羅經同本安錄無見朱士行漢錄及僧祐錄）
阿闍世王經二卷（初出與普超三昧經等同本見僧祐錄安公云出長阿含者非也）

Sūtra of Forty-two Chapters, one fascicle (translated together with Dharmarakṣa at Baima Temple in the tenth year of the Yongping reign [67 CE], cyclical year dingmao; first translation; the Old Catalogue calls it The Filial Emperor Ming's Forty-two Chapters).
The one work and one fascicle above is currently extant.
Śramaṇa Kāśyapa Mātanga, also called Zhu Yemateng, and also called Shemoteng.
Various catalogues record different forms, and it is not clear which is correct. As it was previously untranslated, all are recorded here. He was a person of Central India, of the brāhmaṇa caste. From youth, he was intelligent and sharp, widely learned and well heard. His reflective power was exceptionally acute, and he was especially clear on the sūtras and the vinaya. He once traveled to Western India, where there was a small kingdom that invited Mātanga to lecture on the Suvarṇaprabhāsa-sūtra. Soon after, a neighboring country raised troops and invaded. Just as they were about to cross the border, circumstances arose that hindered them, and their army could not advance. Suspecting that some extraordinary art was at work, the invading army secretly sent an emissary to spy on them. They saw only the ministers peacefully listening together to the Mahāyāna sūtra being lectured, which explained the Earth Spirit King's method of protecting the kingdom. Thereupon, that country sued for peace and sought the Dharma. In the seventh year of the Yongping reign, cyclical year jiazi [64 CE], Emperor Ming dreamed of a golden man, sixteen feet in height, with the sun's disk suspended at the back of his neck, shining brightly, flying before the palace hall. The next day, he broadly questioned his ministers: “What divine wonder is this?” The widely learned man Fu Yi came forward and replied: “Your servant has heard that in the Western Regions there is one who attained the Way, called the Buddha. Could what Your Majesty dreamed be him?” The Emperor considered it so. He decreed that Gentleman-of-the-Palace Cai Yin, Court Gentleman Qin Jing, Erudite's Disciple Wang Zun, and others—eighteen persons in all—be sent to Tianzhu to search for the Buddhist Dharma. In the realm of the Great Yuezhi, they met Mātanga. At that time, Cai Yin and the others earnestly invited Mātanga, and he subsequently came with them to Luoyang. Emperor Ming received and treated him with great honor. The Buddhist sūtras they brought and the images they obtained were loaded onto white horses and arrived together in Luoyang. Therefore, a monastery was erected and named Baima Temple. The various provinces vied to establish temples to repay the grace of the white horses. At Baima Temple, Mātanga translated the Sūtra of Forty-two Chapters. It was originally stored in the fourteenth chamber of the stone room of Lantai. From then on, the teachings of the Śākya clan flourished one after another like rising clouds; śramaṇas and faithful laymen followed in succession to transmit and translate them. Arranging according to the catalogues, this was indeed the ancestor of the scriptural Dharma in the land of Han. The Old Catalogue states: “This sūtra was originally an extract from foreign scriptures, originally coming from a large work. It extracts essentials to guide common folk, resembling the eighteen chapters of the Classic of Filial Piety.” This appears in the Old Catalogue, Zhu Shixing's Han Catalogue, Sengyou's Records of the Extraction of the Tripiṭaka, and others; Dao'an's catalogue does not record it. Because the Great Transformation had only just begun to spread and people did not yet have deep faith, Mātanga harbored his profound understanding and did not immediately translate much, but briefly extracted the essentials of the scripture to guide the worldly custom of the time. Mātanga later died in Luoyang. The details of his account are fully recorded in Zhu Shixing's Han Catalogue, Biographies of Eminent Monks, and others. When Zhisheng examines the origins of the catalogues, the intention is to describe the translation of scriptures. The provenance of translated scriptures must have its origin. Therefore, I have broadly gathered various accounts to widen what may be heard, and though the phrasing is lengthy, the affairs of the Saṅgha are made complete.
Daśabhūmika-kleśa-saṃyojana-nirhāra-sūtra, eight fascicles (or four fascicles, also called Ten Abodes; first translation; the same text as Zhu Fonian's Sūtra on the Ten Abodes and Severing Bonds; produced in the thirteenth year of the Yongping reign [70 CE]; seen in Zhu Shixing's Han Catalogue, Biographies of Eminent Monks, Changfang's Catalogue, and others).
Scripture of the Ocean Treasury of the Dharma, one fascicle (one version lacks the character 'Treasury'; first translation; the same text as the Scripture of the Ocean of the Dharma; seen in Biographies of Eminent Monks, Changfang's Catalogue, and others).
Scripture on the Buddha's Former Deeds, five fascicles (produced in the eleventh year of the Yongping reign [68 CE]; seen in Biographies of Eminent Monks, Changfang's Catalogue, and others).
Scripture of the Buddha's Previous Lives, one fascicle (seen in Biographies of Eminent Monks, Changfang's Catalogue, and others).
The four works and fifteen fascicles above are all lost.
Śramaṇa Zhu Falan was also a person of Central India. He said of himself that he had memorized tens of thousands of sections of sūtras and śāstras, and was a teacher of Tianzhu scholars. When Cai Yin reached that country, Falan had already agreed with Mātanga to travel and teach together, so he followed him. His disciples there tried to detain and hinder him, so Falan traveled by a secret route to arrive. Having reached Luoyang, he resided together with Mātanga. In a short time, he became fluent in the Chinese language. At first, he translated the Sūtra of Forty-two Chapters together with Mātanga. After Mātanga passed away, Falan independently translated four works, including the Daśabhūmika-kleśa-saṃyojana-nirhāra-sūtra. Formerly, when Emperor Wu of the Former Han excavated the bottom of the Kunming Pool, black ash was obtained. He asked Dongfang Shuo, who said: “This is not something your servant knows; you may ask the foreigners of the Western Regions.” When Falan arrived, he was subsequently questioned about it, and Falan said: “This is ash from the kalpa fire.” Dongfang Shuo's words were confirmed, and those who believed were very numerous. Furthermore, when the envoy Qin Jing returned from the realm of the Yuezhi, he obtained an image of Śākyamuni Buddha, which was the fourth replica made by the artisans of King Udayana's sandalwood image. When it arrived in Luoyang, the Emperor immediately ordered copies to be painted and placed on Qingliang Platform and atop Xianjie Mausoleum for veneration. From that time on, painting in pigments spread down to the present day. Falan later died in Luoyang, over sixty years old at the time.
Furthermore, catalogues such as Changfang's state that Falan translated the Two Hundred and Sixty Precepts, Combined and Differentiated in two fascicles; this is not correct. When examining the title in detail, it was not translated by Falan. The investigation into the correspondences and differences is detailed below in the Classified Catalogue under lost texts.
Aṣṭasāhasrikā Prajñāpāramitā Sūtra, ten fascicles (titled Mahāprajñāpāramitā Sūtra of the Practice of the Way, also called Prajñā Sūtra Chapter on the Practice of the Way; or eight fascicles; first translation; the same text as the Brightness and Small Chapter, and the Fourth Assembly of the Great Prajñā; produced on the eighth day of the seventh month of the second year of the Guanghe reign [179 CE]; seen in the Min and You catalogues).
Sūtra on the Infinite, Pure, and Equal Enlightenment, two fascicles (also simply called Sūtra of Infinite Purity; second translation; the same text as the Great Amitābha Sūtra and the Assembly on the Infinite Lifespan in the Ratnakūṭa; seen in the Wu Catalogue).
Akṣobhya-buddha-kṣetra Sūtra, two fascicles (translated in the first year of the Jianhe reign [147 CE], or one fascicle; first translation; the same text as the Assembly of the Tathāgata Akṣobhya in the Ratnakūṭa; seen in Zhu Shixing's Han Catalogue and Sengyou's Catalogue; also called Sūtra on the Chapter of Bodhisattvas Learning and Attaining in the Realm of the Buddha Akṣobhya, or lacking the character 'realm').
Sūtra on the Mani Jewel Left by the Buddha, one fascicle (Master Dao'an says it belongs to the Vaipulya section; first translation; the same text as the Assembly of the Bodhisattva Prabhāpāla in the Ratnakūṭa; also called Old Chapter of the Prajñā Sūtra Spoken by the Buddha's Left Legacy, also called Great Ratnakūṭa Sūtra, also called Mahāyāna Jewel Adornment Sūtra; seen in the Sengyou and Changfang catalogues).
Pratyutpanna-samādhi-sūtra, three fascicles (also called Sūtra on the Concentration Wherein All Buddhas of the Ten Directions Stand in One's Presence; the Old Catalogue calls it Great Pratyutpanna-samādhi-sūtra; or two fascicles; translated in the second year of the Guanghe reign [179 CE]; first translation; the same text as the Sūtra of Bhadrapāla in the Mahāsaṃnipāta; seen in Nie Daozhen's Catalogue and the Wu Catalogue).
Tousha Sūtra, one fascicle (seen in Sengyou's Catalogue and the Wu Catalogue; it is an alternate translation of the Chapter on the Names in the Avataṃsaka Sūtra).
Druma-kinnara-rāja-paripṛcchā-sūtra, two fascicles (originally called Precious Tathāgata Samādhi Sūtra Inquired by Druma-kinnara; the Old Catalogue calls it Druma-kinnara-rāja Sūtra; or three fascicles; first translation; the same text as the Sūtra on the Great Tree Kinnara; absent from Dao'an's catalogue; seen in Zhu Shixing's Han Catalogue and Sengyou's Catalogue).
Ajātaśatru-rāja Sūtra, two fascicles (first translation; the same text as the Superior Universal Samādhi Sūtra; seen in Sengyou's Catalogue; Master Dao'an's statement that it comes from the Dīrgha-āgama is mistaken).