[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154) › 1.17 # 開元釋教錄 1.17 開元釋教錄 1.17 - **Language:** Classical Chinese ### [1.17.1](https://indike.org/pramana/in.bauddha.taisho.2154.1.17.1) 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). > — English (machine translation) (machine translation) ### [1.17.2](https://indike.org/pramana/in.bauddha.taisho.2154.1.17.2) 內藏百寶經一卷（亦云內藏百品初出與世高譯者小異安公云出方等部見僧祐錄） 文殊師利問菩薩署經一卷（亦直云問署經見僧祐錄及吳錄安公云出方 等部） 雜譬喻經一卷（凡十一事祐云失譯房云見別錄已上見在已下闕） 大方等大集經二十七卷（初出與曇無讖等出者同本見李廓錄） 般舟三昧經一卷（是後十品重翻祐有此一卷無三卷者見靜泰錄或加大字第三出祐錄 云光和二年十月八日出） 梵般泥洹經二卷（或一卷初出與大般涅槃經等同本見朱士行漢錄及僧祐錄舊云胡 般新改為梵） 象腋經一卷（初出見法上錄） 諸法勇王經一卷（初出見法上錄） 光明三昧經一卷（初出祐云出別錄安錄無房云亦見吳錄） 孛本經二卷（初出見僧祐錄） 首楞嚴經二卷（中平三年二月八日出第一譯又云三卷見朱士行漢錄及僧祐錄吳錄） 大方便報恩經一卷（見吳錄） 阿闍世王問五逆經一卷（亦云阿闍世王經初出見長房錄） 禪經一卷（初出房云見別錄） 阿育王太子壞目因緣經一卷（佛涅槃後一百餘年育王方出故非佛說 或無經字初出見長房錄） 右二十三部六十七卷（雜譬喻上一十一部二十六卷見在大集經下一十 二部四十一卷闕本）。 沙門支婁迦讖。亦直云支讖。月支國人。操行 純深性度開敏。稟持法戒以精勤著名。諷誦 群經志在宣法。桓靈之代遊于洛陽。從桓帝 建和元年丁亥。至靈帝中平三年景寅。於洛 陽譯道行等經二十三部。審得本旨曾不加 飾。可謂善宣法要弘道之士也。河南清信士 孟福張蓮筆受。而舊譯云胡般泥洹者竊所 未委。上代翻經已來賢德筆受。每至度語。無 不稱云譯胡為漢。胡乃五天邊俗類此之有 氏羌今乃稱胡。豈關印度。深為楚越。可不 詳焉。但佛所說經皆合稱為梵本。梵者此 言清淨。昔劫初時梵世光音天來下。彼土有 食地肥者。身重不得復去。因遂為人。即五天 之本祖也。仍其天號而立稱焉。若彼稱胡。理 將何出。但彼稱梵語。如此土所謂漢言。蓋有 所憑。非為謬耳。如舊日僧悉稱俗姓。起符秦 世有沙門道安。獨拔當時居然超悟云。既剃 落紹繼釋迦子而異父。豈曰承襲。今去出家 宜悉稱釋。及翻四含其文果云。四姓出家同 一釋種。眾咸歎伏（四姓者一剎帝利二婆羅門三吠舍四戍達羅）而安正 當晉秦之世。刊定目錄刪注群經。自號彌天 楷模季葉。猶言譯胡為秦。有五失三不易。此 蓋通人一蔽未盡美歟。上代已來有胡言處 今並改為梵字。庶無紕謬使談者得其正焉。 又長房等錄支讖譯中。復有大寶積經一卷。 今以與佛遺日摩尼寶經既是同本不合再 出。又尋文句非讖所翻。別錄之中皆為失譯。 今依別錄為正。故讖錄除之。 大乘方等要慧經一卷（初出與寶積彌勒問八法會同本見長房錄） 太子慕魄經一卷（初出出六度集中異譯見長房錄） 長者子制經一卷（一名制經初出與逝童子經等同本見長房錄） 寶積三昧文殊問法身經一卷（一名遺日寶積三昧文殊師利菩薩 問法身經初出與入法界體性經同本見長房錄） 自誓三昧經一卷（題下注云獨證品第四出比丘淨行中初出與法護出者大同小異見長 房錄） 溫室洗浴眾僧經一卷（亦直云溫室經初出見長房錄） 明度五十校計經二卷（或直云明度校計亦直云五十校計元嘉元年出見朱士 行漢錄及僧祐錄） 佛印三昧經一卷（見長房錄） 八大人覺經一卷（見寶唱錄） 舍利弗悔過經一卷（亦直云悔過經初出見長房錄） 人本欲生經一卷（永嘉二年出長阿含第十卷異譯道安注解見朱士行漢錄及僧祐錄） 尸迦羅越六向拜經一卷（或云尸迦羅越六方禮經出長阿含第十一卷異譯 見長房錄） 長阿含十報法經二卷（一名多增道章經或直云十報經出長阿含第九卷異譯 舊錄亦云出長阿含見僧祐錄） 一切流攝守因經一卷（出中阿含第二卷異譯舊錄云一切流攝經吳錄云流攝 > Neicang bai bao jing, one fascicle (also called Neicang bai pin; first translation; slightly different from the translation by \[An\] Shigao; Master \[Dao\]an states it comes from the Vaipulya section; seen in Sengyou's catalogue); > Wenzhushili wen pusa shu jing, one fascicle (also called simply Wen shu jing; seen in Sengyou's catalogue and the Wu Catalogue; Master \[Dao\]an states it comes from the Vaipulya section); > Za piyu jing, one fascicle (eleven stories in all; \[Seng\]you states it is an anonymous translation; \[Fei Chang\]fang states it appears in the Bie lu; the above are extant, the below are lost); > Da fangdeng daji jing, twenty-seven fascicles (first translation; same text as that produced by Dharmakṣema and others; seen in Li Kuo's catalogue); > Banzhou sanmei jing, one fascicle (this is a retranslation of the latter ten chapters; \[Seng\]you has this one fascicle, not the three-fascicle version; seen in Jingtai's catalogue; some add the word "Da"; third translation; \[Seng\]you's catalogue states it was produced on the eighth day of the tenth month of the second year of Guanghe); > Fan ban nihuan jing, two fascicles (or one fascicle; first translation; same text as the Mahāparinirvāṇa-sūtra and others; seen in Zhu Shixing's Han Catalogue and Sengyou's catalogue; formerly said Hu ban, newly emended to Fan); > Xiangye jing, one fascicle (first translation; seen in Fashang's catalogue); > Zhu fa yongwang jing, one fascicle (first translation; seen in Fashang's catalogue); > Guangming sanmei jing, one fascicle (first translation; \[Seng\]you states it appears in the Bie lu; absent from \[Dao\]an's catalogue; \[Fei Chang\]fang states it also appears in the Wu Catalogue); > Boben jing, two fascicles (first translation; seen in Sengyou's catalogue); > Shoulengyan jing, two fascicles (produced on the eighth day of the second month of the third year of Zhongping; first translation; also said to be three fascicles; seen in Zhu Shixing's Han Catalogue, Sengyou's catalogue, and the Wu Catalogue); > Da fangbian bao'en jing, one fascicle (seen in the Wu Catalogue); > Ajashili wang wen wu ni jing, one fascicle (also called Ajashili wang jing; first translation; seen in \[Fei Chang\]fang's catalogue); > Chan jing, one fascicle (first translation; \[Fei Chang\]fang states it appears in the Bie lu); > Ayuwang taizi huaimu yinyuan jing, one fascicle (produced only over one hundred years after the Buddha's nirvāṇa by King Aśoka, hence not the Buddha's preaching; some lack the word jing; first translation; seen in \[Fei Chang\]fang's catalogue). > The above twenty-three works in sixty-seven fascicles (eleven works in twenty-six fascicles up to the Za piyu jing are extant; twelve works in forty-one fascicles down from the Daji jing are lost texts). > Śramaṇa Lokakṣema, also simply called Zhi Chen, was a native of the country of Yuezhi. His conduct was pure and profound, and his nature and capacity broad and perceptive. Receiving and holding the monastic rules and precepts, he was renowned for diligence. Chanting the various sūtras, his intention was to propagate the Dharma. During the reigns of Huan and Ling, he traveled to Luoyang. From the first year of Jianhe under Emperor Huan (dinghai) to the third year of Zhongping under Emperor Ling (bingyin), he translated twenty-three works, including the Daoxing \[bore boluomi jing\], in Luoyang. He accurately captured the original purport, never adding embellishment; he may truly be called a gentleman of propagating the essentials of the Dharma and broadening the Way. Meng Fu and Zhang Lian, pure-faith upāsakas from Henan, took down his words with the brush. As for the earlier translation saying "Hu ban nihuan," this writer privately considers it questionable. Whenever virtuous scribes of past eras who took down translations with the brush came to rendering language, they without exception called it "translating Hu into Han." "Hu" refers to the peripheral customs around the Five Indias, like the Di and Qiang of this land. Now calling them "Hu"—how can this pertain to India? It is as divergent as Chu and Yue. Can one not scrutinize this? All sūtras spoken by the Buddha ought properly to be called "Fan" (Brahma) texts. "Fan" here means "purity." Formerly, at the beginning of the kalpa, \[devas from\] the Ābhāsvara Heaven in the Brahma World descended. Those in that land who ate the earth's fat grew heavy in body and could no longer return; they consequently became humans, who were the original ancestors of the Five Indias. Their designations were established according to that heavenly title. If they are called "Hu," from what principle could that derive? But their calling it "Fan language" is just like this land speaking of "Han speech": there was a basis for it, and it was no error. For example, monks of old all bore their secular surnames. Beginning in the Fu Qin era, there was the śramaṇa Dao'an, who stood alone and preeminent in his day, naturally transcendent and enlightened, who stated: "Having shaved our heads and succeeded Śākya, if the sons bear a different surname from their father, how can that be called succession? From now on, all who go forth should take the surname Shi." When the four Āgamas were translated, their text indeed stated: "When the four castes go forth, they belong to the single Śākya clan." The multitude all submitted in admiration. (The four castes are: first, kṣatriya; second, brāhmaṇa; third, vaiśya; fourth, śūdra.) Yet \[Dao\]an, living right in the era of Jin and Qin, catalogued and settled the bibliographies and annotated the various sūtras, calling himself "Filling Heaven" and a model for later generations, still spoke of "translating Hu into Qin" and the "five losses and three difficulties." This was perhaps a single blind spot of a master, not completely perfect. Wherever past eras have had the word "Hu," it is now uniformly emended to the character "Fan," hoping to avoid errors and allow discussants to attain correctness. > Furthermore, in the translations attributed to Zhi Chen in \[Fei Chang\]fang's and other catalogues, there is also the Da baoji jing in one fascicle. Since it is the same text as the Fo yi ri moni bao jing, it should not be listed again. Moreover, examining the phrasing, it was not translated by \[Zhi\] Chen; the Bie lu lists it as an anonymous translation. Now taking the Bie lu as authoritative, it is removed from \[Zhi\] Chen's catalogue. > Dacheng fangdeng yaohui jing, one fascicle (first translation; same text as the assembly on Maitreya's Inquiry on Eight Dharmas in the Ratnakūṭa; seen in \[Fei Chang\]fang's catalogue); > Taizi Mopo jing, one fascicle (first translation; an alternate translation from the Liudu ji; seen in \[Fei Chang\]fang's catalogue); > Zhangzhe zi Zhi jing, one fascicle (also named Zhi jing; first translation; same text as the Shi tongzi jing and others; seen in \[Fei Chang\]fang's catalogue); > Baoji sanmei Wenshu wen fashen jing, one fascicle (also named Yiri baoji sanmei Wenshushili pusa wen fashen jing; first translation; same text as the Ru fajie tixing jing; seen in \[Fei Chang\]fang's catalogue); > Zishi sanmei jing, one fascicle (a note below the title reads: "Fourth chapter, 'Solitary Realization', extracted from the Biqiu jingxing; first translation; largely identical with minor differences from the version produced by Dharmarakṣa; seen in \[Fei Chang\]fang's catalogue); > Wenshi xiyu zhong seng jing, one fascicle (also called simply Wenshi jing; first translation; seen in \[Fei Chang\]fang's catalogue); > Mingdu wushi jiaoji jing, two fascicles (or simply Mingdu jiaoji, also simply Wushi jiaoji; produced in the first year of Yuanjia; seen in Zhu Shixing's Han Catalogue and Sengyou's catalogue); > Foyin sanmei jing, one fascicle (seen in \[Fei Chang\]fang's catalogue); > Ba daren jue jing, one fascicle (seen in Baochang's catalogue); > Shelifo huiguo jing, one fascicle (also called simply Huiguo jing; first translation; seen in \[Fei Chang\]fang's catalogue); > Ren ben yu sheng jing, one fascicle (produced in the second year of Yongjia; alternate translation of the tenth fascicle of the Dīrghāgama; annotated by Dao'an; seen in Zhu Shixing's Han Catalogue and Sengyou's catalogue); > Shijialuoyue liu xiang bai jing, one fascicle (also called Shijialuoyue liu fang li jing; alternate translation of the eleventh fascicle of the Dīrghāgama; seen in \[Fei Chang\]fang's catalogue); > Chang ahan shi bao fa jing, two fascicles (also named Duo zeng dao zhang jing, or simply Shi bao jing; alternate translation of the ninth fascicle of the Dīrghāgama; the old catalogues also state it is from the Dīrghāgama; seen in Sengyou's catalogue); > Yiqie liu she shou yin jing, one fascicle (alternate translation of the second fascicle of the Madhyamāgama; the old catalogues say Yiqie liu she jing; the Wu Catalogue says Liu she > — English (machine translation) (machine translation) ### [1.17.3](https://indike.org/pramana/in.bauddha.taisho.2154.1.17.3) 守因經亦云受因亦直云流攝亦云一切流攝守見朱士行及僧祐二錄） 四諦經一卷（出中阿含第七卷異譯見僧祐錄安公云出長阿含者或誤也） 本相倚致經一卷（出中阿含第十卷異譯吳錄云本相倚致與緣本致經同本或作猗字 見朱士行漢錄及僧祐錄） 是法非法經一卷（出中阿含第二十一卷異譯見士行僧祐二錄） 漏分布經一卷（出中阿含第二十七卷異譯見朱士行漢錄及僧祐錄安公云出長阿含者或 誤也） 婆羅門子命終愛念不離經一卷（出中阿含第六十卷異譯見長 房錄） 十支居士八城人經一卷（出中阿含第六十卷異譯見長房錄） 普法義經一卷（亦名普義經一名具法行經普法義作舍利曰具法行舍利弗餘並同云出中 阿含元嘉二年出與廣義法門經同本見士行僧祐二錄） 婆羅門避死經一卷（出增一阿含第二十三卷異譯見長房錄） 阿那邠邸化七子經一卷（出增一阿含第四十九卷異譯見長房錄） 阿難同學經一卷（題云出增一阿含檢無見長房錄） 七處三觀經一卷（出雜阿含中首末總三十經從初標名故也或二卷元嘉元年出見朱士 行漢錄及僧祐錄） 五陰譬喻經一卷（或無譬字一名水沫所漂經出雜阿含第十卷異譯見朱士行漢錄及僧 祐錄） 轉法輪經一卷（或云法輪轉經出雜阿含第十五卷異譯與其本經後同前異見僧祐錄） 八正道經一卷（出雜阿含第二十八卷異譯見士行僧祐二錄） 摩鄧女經一卷（或云摩鄒女一名阿難為蠱道女惑經見長房錄初出與摩登伽經等同本） 鬼問目連經一卷（初出與餓鬼報應經等同本見長房錄） 阿難問事佛吉凶經一卷（或名阿難問事經亦云事佛吉凶經見長房錄初 出與阿難分別經等同本） 柰女祇域因緣經一卷（初出或無因緣字亦直云奈女經見長房錄） 罪業應報教化地獄經一卷（初出或云地獄報應經見長房錄） 堅意經一卷（初出一名堅心正意經亦名堅心經見長房錄） 大安般守意經二卷（或一卷或無守意字或直云安般安公云小安般兼注解祐錄 別載大安般一卷房錄更載安般一卷並重也見士行僧祐李廓三錄） 陰持入經二卷（或一卷祐云除持入誤也亦云陰持入安公注解房錄陰持入外別存除持入 者誤也見士行僧祐二錄） 處處經一卷（見長房錄） 罵意經一卷（見長房錄） 分別善惡所起經一卷（見長房錄） 出家緣經一卷（一名出家因緣經見長房錄） 阿鋡正行經一卷（一名正意經見長房錄） 十八泥犁經一卷（或云十八地獄經見長房錄） 法受塵經一卷（見僧祐錄） 禪行法想經一卷（見僧祐寶唱二錄） 長者子懊惱三處經一卷（一名長者夭惱三處經亦直云三處惱經見長房 錄） 揵陀國王經一卷（或無國字見長房錄） 父母恩難報經一卷（亦云勤報見長房錄房云出中阿含檢無） 九橫經一卷（房云出雜阿含檢無見長房錄） 禪行三十七經一卷（或加品字見寶唱錄） 犯戒報應輕重經一卷（出目連問毘尼經亦云犯戒罪報輕重或云目連問經見 長房錄） 大比丘三千威儀經二卷（或四卷亦云大僧威儀經房云見別錄按僧祐失譯 錄中分為二部部各二卷別錄中合今只有二卷餘三莫存） 道地經一卷（初出或加大字是修行經抄元外國略本道安注解見僧祐錄群錄並云二卷准安公序 云凡有七章此之一卷文亦備矣） 迦葉結經一卷（初出見長房錄） 阿毘曇五法行經一卷（或無行字亦云阿毘曇苦慧經見僧祐錄） 已上見存已下闕本。 無量壽經二卷（初出與寶積無量壽會等同本房云見別錄） 如幻三昧經二卷（或一卷初出與寶積善住意會等同本見長房錄） 月燈三昧經一卷（出大月燈經第七異譯見長房錄） 十二因緣經一卷（初出亦云聞城十二因緣經見僧祐錄） 內藏經一卷（第二出一名內藏百品或云百寶元嘉二年十二月出見朱士行漢錄） 四不可得經一卷（初出或無可字見長房錄） 藥王藥上菩薩觀經一卷（初出見長房錄） 空淨天感應三昧經一卷（舊錄云空淨三昧經初出見長房錄） > ... the Shouyin jing, also titled Shouyin, or simply Liushe, or also Yiqie liushe shou; found in the two catalogues of Zhu Shixing and Sengyou). > Sūtra on the Four Truths, one fascicle (an alternate translation of an extract from fascicle seven of the Madhyama-āgama; found in Sengyou's catalogue; Master Dao'an's statement that it is from the Dīrgha-āgama is probably an error). > Sūtra on the Mutual Conditioning of Original Phenomena, one fascicle (an alternate translation of an extract from fascicle ten of the Madhyama-āgama; the Wu Catalogue states that the Benxiang yizhi is the same text as the Yuanben zhi jing; sometimes written with the character yi \[猗\]; found in Zhu Shixing's Han Catalogue and Sengyou's catalogue). > Sūtra on What Is Dharma and What Is Not Dharma, one fascicle (an alternate translation of an extract from fascicle twenty-one of the Madhyama-āgama; found in the two catalogues of Shixing and Sengyou). > Sūtra on the Classification of Inflows, one fascicle (an alternate translation of an extract from fascicle twenty-seven of the Madhyama-āgama; found in Zhu Shixing's Han Catalogue and Sengyou's catalogue; Master Dao'an's statement that it is from the Dīrgha-āgama is probably an error). > Sūtra on the Brahmin's Son Passing Away and the Inseparable Fondness, one fascicle (an alternate translation of an extract from fascicle sixty of the Madhyama-āgama; found in Changfang's catalogue). > Sūtra on the Ten-Limbed Layman of Aṭṭhakanagara, one fascicle (an alternate translation of an extract from fascicle sixty of the Madhyama-āgama; found in Changfang's catalogue). > Sūtra on the Universal Meaning of the Teaching, one fascicle (also titled Puyi jing, and also Jufa xing jing; Pufa yi uses Sheli \[Śāri\], while Jufa xing uses Shelifo \[Śāriputra\], the rest being identical; said to be extracted from the Madhyama-āgama; produced in the second year of Yuanjia; same text as the Guangyi famen jing; found in the two catalogues of Shixing and Sengyou). > Sūtra on the Brahmin Avoiding Death, one fascicle (an alternate translation of an extract from fascicle twenty-three of the Ekottarika-āgama; found in Changfang's catalogue). > Sūtra on Anāthapiṇḍada Converting His Seven Sons, one fascicle (an alternate translation of an extract from fascicle forty-nine of the Ekottarika-āgama; found in Changfang's catalogue). > Sūtra on Ānanda's Fellow Students, one fascicle (the title states it is extracted from the Ekottarika-āgama, but examination reveals it is not; found in Changfang's catalogue). > Sūtra on the Seven Bases and Three Contemplations, one fascicle (extracted from the Saṃyuktāgama, containing thirty sūtras in all from beginning to end, so named from the initial \[sūtra\]; or in two fascicles; produced in the first year of Yuanjia; found in Zhu Shixing's Han Catalogue and Sengyou's catalogue). > Sūtra of the Parable of the Five Aggregates, one fascicle (sometimes without the character piyu \[parable\]; also titled Shuipomo suopiao jing; an alternate translation of an extract from fascicle ten of the Saṃyuktāgama; found in Zhu Shixing's Han Catalogue and Sengyou's catalogue). > Sūtra of Turning the Wheel of the Dharma, one fascicle (also titled Falun zhuan jing; an alternate translation of an extract from fascicle fifteen of the Saṃyuktāgama; identical to its base sūtra at the end but different at the beginning; found in Sengyou's catalogue). > Sūtra on the Eightfold Noble Path, one fascicle (an alternate translation of an extract from fascicle twenty-eight of the Saṃyuktāgama; found in the two catalogues of Shixing and Sengyou). > Sūtra of the Mātaṅga Maiden, one fascicle (sometimes written Mozou nü; also titled Anan wei gudao nü huo jing; found in Changfang's catalogue; first translation; same text as the Mātangī-sūtra, etc.). > Sūtra on the Ghosts Questioning Maudgalyāyana, one fascicle (first translation; same text as the Egui baoying jing, etc.; found in Changfang's catalogue). > Sūtra on Ānanda Questioning Good and Ill Fortune in Serving the Buddha, one fascicle (also titled Anan wenshi jing, and also Shi Fo jixiong jing; found in Changfang's catalogue; first translation; same text as the Anan fenbie jing, etc.). > Sūtra on the Causes and Conditions of Āmrapālī and Jīvaka, one fascicle (first translation; sometimes without the characters yinyuan \[causes and conditions\]; also simply called Nainü jing; found in Changfang's catalogue). > Sūtra on the Retribution of Sinful Karma and Instruction on the Hells, one fascicle (first translation; sometimes titled Diyu baoying jing; found in Changfang's catalogue). > Sūtra on Firm Resolution, one fascicle (first translation; also titled Jianxin zhengyi jing, and also Jianxin jing; found in Changfang's catalogue). > Larger Sūtra on Mindfulness of Breathing, two fascicles (or in one fascicle; or without the characters shouyi; or simply Anban; Master Dao'an notes: 'The smaller Anban is accompanied by commentary and explanation'; Sengyou's catalogue separately records a Da anban in one fascicle; Changfang's catalogue further records an Anban in one fascicle, both of which are duplicates; found in the three catalogues of Shixing, Sengyou, and Li Kuo). > Sūtra on the Skandhas, Dhātus, and Āyatanas, two fascicles (or in one fascicle; Sengyou wrote Chu chi ru, which is an error; also titled Yinchiru; with commentary and explanation by Master Dao'an; the listing in Changfang's catalogue of a Chuchiru separately from Yinchiru is an error; found in the two catalogues of Shixing and Sengyou). > Chuchu jing, one fascicle (found in Changfang's catalogue). > Mayi jing, one fascicle (found in Changfang's catalogue). > Sūtra on the Differentiation of the Arising of Good and Evil, one fascicle (found in Changfang's catalogue). > Sūtra on the Conditions for Leaving the Household, one fascicle (also titled Chujia yinyuan jing; found in Changfang's catalogue). > Sūtra on the Correct Practice of the Āgamas, one fascicle (also titled Zhengyi jing; found in Changfang's catalogue). > Sūtra on the Eighteen Narakas, one fascicle (also titled Shiba diyu jing; found in Changfang's catalogue). > Fashou chen jing, one fascicle (found in Sengyou's catalogue). > Chanxing faxiang jing, one fascicle (found in the two catalogues of Sengyou and Baochang). > Sūtra on the Elder's Son Distressed in Three Situations, one fascicle (also titled Zhangzhe yaonao sanchu jing, and also simply Sanchu nao jing; found in Changfang's catalogue). > Sūtra on the King of Gandhāra, one fascicle (sometimes without the character guo; found in Changfang's catalogue). > Sūtra on the Difficulty of Repaying Parents' Kindness, one fascicle (also titled Qinbao; found in Changfang's catalogue; Changfang says it is extracted from the Madhyama-āgama, but examination reveals it is not). > Sūtra on the Nine Untimely Deaths, one fascicle (Changfang says it is extracted from the Saṃyuktāgama, but examination reveals it is not; found in Changfang's catalogue). > Thirty-Seven Verses on Dhyāna Practice, one fascicle (sometimes adding the character pin; found in Baochang's catalogue). > Sūtra on the Gravity of the Retribution for Violating the Precepts, one fascicle (extracted from the Mumuqian wen pini jing; also titled Fanjie zuibao qingzhong, or Mulian wen jing; found in Changfang's catalogue). > Great Monk's Three Thousand Deportments, two fascicles (or in four fascicles; also titled Daseng weiyi jing; Changfang says it is found in the Classified Catalogue; according to Sengyou's catalogue of anonymous translations, it is divided into two works of two fascicles each; they are combined in the Classified Catalogue, but today only two fascicles remain and the other three do not exist). > Sūtra on the Stages of the Path, one fascicle (first translation; sometimes adding the character da; an extract from the Xiuxing jing, originally an abridged foreign text; with commentary and explanation by Dao'an; found in Sengyou's catalogue; various catalogues all state two fascicles, but according to Master Dao'an's preface, which says there are seven chapters in all, the text in this single fascicle is complete). > Sūtra on Kāśyapa's Council, one fascicle (first translation; found in Changfang's catalogue). > Sūtra on the Five Dharmas of the Abhidharma, one fascicle (sometimes without the character xing; also titled Apidan kuhui jing; found in Sengyou's catalogue). > The above are extant; the following are lost texts: > Sūtra of Immeasurable Life, two fascicles (first translation; same text as the Assembly of the Tathāgata of Immeasurable Life in the Ratnakūṭa, etc.; Changfang says it is found in the Classified Catalogue). > Samādhi of the Illusory Sūtra, two fascicles (or in one fascicle; first translation; same text as the Assembly of Good Abiding Intention in the Ratnakūṭa, etc.; found in Changfang's catalogue). > Candrapradīpa-samādhi-sūtra, one fascicle (an alternate translation of an extract from fascicle seven of the Da yuedeng jing; found in Changfang's catalogue). > Sūtra on the Twelve Links of Dependent Origination, one fascicle (first translation; also titled Wencheng shi'er yinyuan jing; found in Sengyou's catalogue). > Neizang jing, one fascicle (second translation; also titled Neizang baipin, or Baobao; produced in the twelfth month of the second year of Yuanjia; found in Zhu Shixing's Han Catalogue). > Sūtra on the Four Unobtainables, one fascicle (first translation; sometimes without the character ke; found in Changfang's catalogue). > Sūtra on the Contemplation of the Bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata, one fascicle (first translation; found in Changfang's catalogue). > Sūtra on the Samādhi of the Pure Heaven's Sympathetic Resonance, one fascicle (the Old Catalogue calls it Kongjing sanmei jing; first translation; found in Changfang's catalogue). > — English (machine translation) (machine translation) ### [1.17.4](https://indike.org/pramana/in.bauddha.taisho.2154.1.17.4) 卒逢賊結衣帶呪經一卷（見長房錄） 呪賊經一卷（一名辟除賊害呪見長房錄僧祐失譯錄中雙載二本同名呪賊此但存一） 十四意經一卷（舊錄云菩薩十四意經見僧祐錄） 法律三昧經一卷（初出見法上錄） 道意發行經二卷（或一卷見道安及僧祐錄房云出長阿含） 大十二門經二卷（或一卷出長阿含安公注解見寶唱及僧祐錄） 小十二門經一卷（出長阿含安公注解見寶唱錄及僧祐錄） 七法經一卷（舊錄云阿毘曇七法行經或直云七法行經見僧祐錄房云出長阿含） 多增道章經一卷（舊錄無道字云異出十報法見長房錄云出長阿含） 義決律經一卷（或無經字亦云義決律法行經安公云出長阿含見僧祐錄） 雜四十四篇經二卷（或云雜經四十四篇既不顯名未知何經安公云出增一阿含見僧 祐錄） 百六十品經一卷（舊錄云增一阿含百六十章經見僧祐錄） 舍頭諫經一卷（見舊錄第二出亦云舍頭諫太子明二十八宿經亦云太子明星二十八宿經 亦云虎耳經） 瑠璃王經一卷（或云流離房云出增一檢無見長房錄） 五門禪要用法經一卷（初出見長房錄） 太子夢經一卷（初出見長房錄） 禪經二卷（第二出房云見別錄） 恒水經一卷（初出亦云恒水不說戒經見法上錄寶唱錄云恒水誡經） 悔過法經一卷（見長房錄） 五法經一卷（見僧祐錄） 五行經一卷（見長房錄） 小般泥洹經一卷（房云見別錄祐錄云或名泥洹後諸比丘經或云泥洹後變記經或云 泥洹後比丘世變經或云佛般泥洹後比丘世變經） 正齋經一卷（見長房錄） 分明罪福經一卷（見長房錄） 難提迦羅越經一卷（見僧祐錄） 禪定方便次第法經一卷（見長房錄） 禪法經一卷（見長房錄） 當來變滅經一卷（見長房錄） 修行道地經七卷（或六卷初出或云順道行經漢永康元年譯支敏度製序見寶唱錄及 別錄） 五門禪要用法經一卷（初出見長房錄） 思惟要略經一卷（或直云思惟經初出見僧祐錄） 法句經四卷（初出見長房錄） 請賓頭盧法一卷（初出見內典錄） 阿毘曇九十八結經一卷（見僧祐錄） 右九十五部一百一十五卷（方等要慧下五十四部五十九卷見存無 量壽經下四十一部五十六卷闕本）。 沙門安清字世高。安息國王正后之太子也。 幼懷淳孝敬養竭誠。惻隱之仁爰及蠢類。其 動言立行若踐規矩焉。加以志業聰敏剋意 好學。外國典籍莫不該貫。七曜五行之象。風 角雲物之占。推步盈縮悉窮其變。兼洞曉 醫術妙善鍼𧖹。覩色知病投藥必濟。乃至鳥 獸鳴呼聞聲知心。嘗行見群𪈏忽謂伴曰。𪈏 云應有送食者。頃之果有致焉。眾咸奇之於 是儁異之名被於西域。遠近隣國咸敬而偉 之。高雖在居家而奉戒精峻。講集法施與時 相續。後王薨將嗣國位。乃深惟苦空厭離名 器。行服既畢遂讓國與叔出家修道。博綜經 藏尤精阿毘曇學。諷持禪經略盡其妙。既而 遊方弘化遍歷諸國。以漢桓之初始到東夏。 高才悟機敏一聞能達。至止未久大通華言。 慨正法微廣事宣譯。高窮理盡性自識宿緣。 多有神迹世莫能量。初高自稱先身已經為 安息王子。與其國中長者子俱共出家。分衛 之時。值施主不稱。每輒懟恨。高屢加訶諫。終 不悛改。如此二十餘年。乃與同學辭訣云。我 當往廣州畢宿世之對。卿明經精勤不在吾 後。而性多恚怒。命過當受惡形。我若得道必 當相度。既而遂適。廣州值寇賊大亂。行路逢 一年少。唾手拔刀曰真得汝矣。高笑曰。我宿 命負卿故遠相償。卿之忿怒。故是前世時意 也。遂申頸受刃容無懼色。賊遂殺之。觀者填 路。莫不駭其奇異。而此神識還為安息王太 子。即今時世高身是。高遊化中國宣經事畢。 值靈帝之末關洛擾亂。乃振錫江南云。我當 過廬山度昔同學。行達䢼亭湖廟。此廟舊有 靈威。商旅祈禱乃分風上下各無留滯。嘗有 乞神竹者。未許輒取。舫即覆沒。竹還本處。自 是舟人敬憚莫不懾影。高同旅三十餘船奉 > Sūtra of the Incantation for Tying One's Belt When Suddenly Encountering Bandits, one fascicle (seen in Changfang's catalogue). > Sūtra of the Incantation against Bandits, one fascicle (also called Incantation for Warding off the Harm of Bandits; seen in Changfang's catalogue; Sengyou's catalogue of anonymous translations records two texts of the same title, "Incantation against Bandits," but only one is preserved here). > Sūtra of the Fourteen Thoughts, one fascicle (an old catalogue calls it Sūtra of the Bodhisattva's Fourteen Thoughts; seen in Sengyou's catalogue). > Sūtra on the Samādhi of the Rules of Discipline, one fascicle (first translation; seen in Fashang's catalogue). > Sūtra on the Aspiration and Practice of the Path, two fascicles (or one fascicle; seen in Dao'an's and Sengyou's catalogues; Changfang says it is extracted from the Dīrgha Āgama). > Greater Sūtra on the Twelve Gates, two fascicles (or one fascicle; extracted from the Dīrgha Āgama, with commentary by Master Dao'an; seen in Baochang's and Sengyou's catalogues). > Lesser Sūtra on the Twelve Gates, one fascicle (extracted from the Dīrgha Āgama, with commentary by Master Dao'an; seen in Baochang's and Sengyou's catalogues). > Sūtra on the Seven Dharmas, one fascicle (an old catalogue calls it Abhidharma Sūtra on the Practice of the Seven Dharmas, or simply Sūtra on the Practice of the Seven Dharmas; seen in Sengyou's catalogue; Changfang says it is extracted from the Dīrgha Āgama). > Sūtra on the Sections of the Increasingly Augmenting Path, one fascicle (an old catalogue lacks the character "Dao" \[Path\] and says it is an alternate translation of the Dharmas of the Ten Retributions; seen in Changfang's catalogue, which says it is extracted from the Dīrgha Āgama). > Sūtra on the Definite Meaning of Vinaya, one fascicle (sometimes without the character "Jing" \[Sūtra\]; also called Sūtra on the Practice of the Definite Meaning of Vinaya; Master Dao'an says it is extracted from the Dīrgha Āgama; seen in Sengyou's catalogue). > Miscellaneous Sūtra in Forty-four Chapters, two fascicles (or called Miscellaneous Sūtra in Forty-four Chapters; as its specific title is not given, it is unknown what sūtra it is; Master Dao'an says it is extracted from the Ekottarika Āgama; seen in Sengyou's catalogue). > Sūtra in One Hundred and Sixty Chapters, one fascicle (an old catalogue calls it Ekottarika Āgama Sūtra in One Hundred and Sixty Chapters; seen in Sengyou's catalogue). > Śārdūlakarṇa Sūtra, one fascicle (seen in the old catalogue; second translation; also called Prince Śārdūlakarṇa's Sūtra Explaining the Twenty-eight Lunar Mansions, or Prince's Sūtra on the Morning Star and the Twenty-eight Lunar Mansions, or Tiger-Ear Sūtra). > Sūtra on King Vaiḍūrya, one fascicle (or written as 流離; Changfang says it is extracted from the Ekottarika, but checking reveals it is not; seen in Changfang's catalogue). > Sūtra on the Essential Methods of Practicing the Five Gates of Meditation, one fascicle (first translation; seen in Changfang's catalogue). > Sūtra on the Prince's Dream, one fascicle (first translation; seen in Changfang's catalogue). > Meditation Sūtra, two fascicles (second translation; Changfang says it is seen in the Classified Catalogue). > Gaṅgā River Sūtra, one fascicle (first translation; also called Gaṅgā River Sūtra on Not Reciting the Precepts, seen in Fashang's catalogue; Baochang's catalogue calls it Gaṅgā River Admonition Sūtra). > Sūtra on the Method of Repentance, one fascicle (seen in Changfang's catalogue). > Sūtra on the Five Dharmas, one fascicle (seen in Sengyou's catalogue). > Sūtra on the Five Practices, one fascicle (seen in Changfang's catalogue). > Lesser Nirvāṇa Sūtra, one fascicle (Changfang says it is seen in the Classified Catalogue; Sengyou's catalogue says it is also named Sūtra on the Monks after the Nirvāṇa, or Sūtra on the Prophecy of Changes after the Nirvāṇa, or Sūtra on the Secular Changes among Monks after the Nirvāṇa, or Sūtra on the Secular Changes among Monks after the Buddha's Parinirvāṇa). > Sūtra on the Correct Fast, one fascicle (seen in Changfang's catalogue). > Sūtra Clearly Distinguishing Sins and Blessings, one fascicle (seen in Changfang's catalogue). > Nandika-gṛhapati Sūtra, one fascicle (seen in Sengyou's catalogue). > Sūtra on the Sequential Methods of Expedients in Dhyāna, one fascicle (seen in Changfang's catalogue). > Sūtra on the Methods of Meditation, one fascicle (seen in Changfang's catalogue). > Sūtra on Future Degeneration and Extinction, one fascicle (seen in Changfang's catalogue). > Yogācārabhūmi-sūtra, seven fascicles (or six fascicles; first translation; or called Sūtra on Accordant Practice of the Path; translated in the first year of the Yongkang era of the Han; preface composed by Zhi Mindu; seen in Baochang's catalogue and the Classified Catalogue). > Sūtra on the Essential Methods of Practicing the Five Gates of Meditation, one fascicle (first translation; seen in Changfang's catalogue). > Sūtra on the Essentials of Contemplation, one fascicle (or simply called Sūtra on Contemplation; first translation; seen in Sengyou's catalogue). > Dharmapada, four fascicles (first translation; seen in Changfang's catalogue). > Method for Inviting Piṇḍola, one fascicle (first translation; seen in Neidian lu). > Abhidharma Sūtra on the Ninety-eight Fetters, one fascicle (seen in Sengyou's catalogue). > The above ninety-five works in one hundred and fifteen fascicles (the fifty-four works in fifty-nine fascicles above the Fangdeng yaohui are extant; the forty-one works in fifty-six fascicles below the Wuliangshou jing are lost texts). > Śramaṇa An Qing, styled Shigao, was the crown prince of the primary queen of the king of the Parthian Empire (Anxi). > From childhood, he harboured genuine filial piety, reverently supporting his parents with utmost sincerity. His compassionate benevolence extended even to wriggling creatures. In every movement, speech, and conduct, he was as if guided by the compass and square. In addition, his intellect was keen and his aspirations sharp; he applied himself wholeheartedly to study. There was no foreign text or classic that he did not master thoroughly. Regarding the phenomena of the seven luminaries and five elements, and the divination by the wind-angles and cloud-signs, he deduced their celestial movements, progressions, and regressions, fully penetrating their changes. He was also profoundly versed in medicine, excelling in acupuncture and moxibustion; by observing a patient's complexion, he knew the illness, and the medicines he administered were unfailingly effective. Even as to the cries of birds and beasts, hearing their sounds he knew their minds. Once, while walking, he saw a flock of crows and suddenly said to his companions: "The crows say that someone should bring food." Shortly afterwards, someone indeed brought food. Everyone marveled at this, and thereupon his renowned brilliance spread throughout the Western Regions. Near and distant neighbouring states all revered and esteemed him. Although Shigao was living at home, his observance of the precepts was strict and austere. He lectured, gathered assemblies, and bestowed the Dharma-gift continually across time. Later, when the king died and he was about to succeed to the throne, he reflected deeply on suffering and emptiness, feeling disgust for fame and status. Having fulfilled the period of mourning, he relinquished the kingdom to his uncle, went forth from the household, and cultivated the Path. He had an extensive grasp of the scriptural piṭaka, being particularly proficient in Abhidharma studies. He chanted and held the meditation sūtras, virtually exhausting their subtleties. Thereafter, he wandered through regions to propagate the teachings, traversing many countries. At the beginning of Emperor Huan's reign during the Han dynasty, he first arrived in China (Dongxia). Shigao's talents and comprehension were quick and sharp; upon hearing something once, he could master it thoroughly. Not long after his arrival, he gained a comprehensive command of the Chinese language. Lamenting that the True Dharma was subtly sparse, he undertook translating activities extensively. Shigao plumbed the principles of things and exhausted the nature of reality, possessing innate knowledge of his past karma. He possessed many supernatural manifestations that were beyond worldly reckoning. Earlier, Shigao himself stated that in a past life he had already been a Parthian prince, and had gone forth into the monastic life together with the son of an elder of that country. While collecting alms, whenever they encountered donors who were displeasing, \[his companion\] would always be resentful and angry. Shigao repeatedly admonished and remonstrated with him, but he never reformed. After more than twenty years like this, Shigao bid farewell to his fellow student, saying: "I must go to Guangzhou to settle an account from a past life. Your understanding of the scriptures and your diligent practice are not behind mine, but your nature is full of anger and wrath; when your life ends, you will assume an evil form. If I attain the Path, I will surely deliver you." He then went to Guangzhou, where he encountered a major turmoil caused by bandits. On the road he met a youth, who spat on his hands, drew his sword, and said, "I have truly caught you!" Shigao smiled and said: "In a past life I owed you a debt, and therefore I have come from afar to repay it. Your fury is still your mindset from your previous life." He then stretched out his neck to receive the blade, without any look of fear on his face. The bandit thereupon killed him. The spectators packed the roads, and none failed to be astounded by this extraordinary event. That conscious spirit returned to be the prince of the Parthian king, who was none other than the present person of Shigao. When Shigao had completed his work of traveling, converting others, and translating scriptures in China, it coincided with the end of Emperor Ling's reign, when the Guan-Luo region fell into chaos. He therefore shook his monk's staff and went south of the Yangtze River, saying, "I will pass by Mount Lu to deliver my former fellow student." On his journey, he arrived at the shrine of Lake Gongting. This shrine had long possessed spiritual authority. Whenever merchants prayed there, \[the deity\] would divide the wind for both up- and downstream travelers, so that neither was delayed. Once, someone asked for the spirit's sacred bamboo; without permission he took it, whereupon his boat immediately capsized, and the bamboo returned to its original place. From then on, boatmen held it in awe and dread, everyone trembling at its shadow. More than thirty boats in company with Shigao made offerings > — English (machine translation) (machine translation) ### [1.17.5](https://indike.org/pramana/in.bauddha.taisho.2154.1.17.5) 牲請福。神乃降祝曰。船有沙門可更呼上。 客咸驚愕請高入廟。神告高曰。吾昔外國與 子俱出家學道。好行布施而性多瞋怒今為 䢼亭廟神。周迴千里並吾所治。以布施故珍 玩甚豐。以瞋恚故墮此神報。今見同學悲欣 可言。壽盡旦夕。而醜形長大。若於此捨命穢 污江湖。當度山西澤中。此身滅後恐墮地獄。 吾有絹千疋并雜寶物。可為立法營塔使生 善處也。高曰。故來相度何不出形。神曰。形 甚醜異眾人必懼。高曰。但出眾不怪也。神從 床後出頭。乃是大蟒。不知尾之長短。至高膝 邊。高向之梵語數番讚唄數契。蟒悲淚如雨 須臾還隱。高即取絹物辭別而去。舟侶颺帆。 蟒復出身登山而望眾人。舉手然後乃滅。倏 忽之頃便達豫章。即以廟物造東寺。高去後 神即命過。暮有一少年。上船長跪高前。受其 呪願忽然不見。高謂船人曰。向之少年即䢼 亭廟神得離惡形矣。於是廟神歇滅無復靈 驗。後人於山西澤中。見一死蟒頭尾數里。今 潯陽郡蛇村是也。高後復到廣州。尋其前世 害己少年尚在。高徑投其家說昔日償對之 事。并敘宿緣歡喜相向云。吾猶有餘報。今當 往會稽畢對。廣州客悟高非凡。豁然意解追 恨前愆。厚相資供隨高東遊遂達會稽。至便 入市正值市中有亂相。打者誤著高頭。應時 殞命。廣州客頻驗二報。遂精勤佛法具說事 緣。遠近聞知莫不悲歎。明三世之有徵也。高 以桓帝建和二年戊子至靈帝建寧三年庚戌 二十餘載。譯大乘要慧等經九十五部。並義 理明析文字允正。辯而不華質而不野。凡在 讀者皆斖斖然而不勌焉。世高本既王種 名高外國。所以西方賓旅猶呼安侯至今為 號焉。天竺自稱書為天書語為天語。音訓詭 蹇與漢殊異。先後傳譯多致謬濫。唯高所出 為群譯之首。安公以為若及面稟不異見聖。 列代明德咸贊而思焉。其釋道安錄。僧祐出 三藏記。慧皎高僧傳等。止云高譯三十九 部。費長房錄便載一百七十六部。今以房錄 所載多是別生從大部出。未可以為翻譯正 數。今隨次刪之。如後所述。 情離有罪經（房云世注偽疑今亦在疑偽錄） 八光經 舍利弗 問寶女經 舍利弗歎寶女說不思議經（亦直云歎 寶女經） 申越長者悔過供佛經（亦云申起長者悔過經申越申起末詳何 正八光等四經並出大集） 四百三昧名經（出大雲經） 摩訶衍精進 度中罪報品經（出智度論） 大迦葉遇尼乾子經（出長阿含） 阿難惑經（出人本欲生經） 第一四門經 第二四門經 第三四門經 甘露正意經（亦云佛入甘露調意經第一四門等四經 出僧祐失譯錄亦出寶唱錄並是大十二門經一部後人分品寫出遂成四經） 尊者薄拘羅經（或直云薄拘羅經亦云薄拘羅答異學問經） 婆羅門行 經 長者兄弟詣佛經（亦云長者梨師達多兄弟二人往佛所經薄拘羅等三經 出中阿含） 五戰鬪人經 世間強盜布施經 梵 天詣婆羅門講堂經 郁伽居士見佛聞法醒 悟經（亦云修伽陀居士佛為說法得性悟經） 水喻經（五戰鬪等五經並出增一阿含） 佛為婆羅門說四法經 佛為事火婆羅門說 悟道經 佛為婆羅門說耕田經（或無田字） 佛為 憍慢婆羅門說偈經 佛為頻頭婆羅門說像 類經 佛為阿支羅迦葉說自他作苦經 目 連見眾生身毛如箭經 阿那律思惟目連神 力經 無畏離車白阿難經 商人脫賊難經 世間言美色經 純陀沙彌經（或作沙門或為淳字） 商 人子作佛事經 婆羅門通達經論 外道出 家經 婆羅門服白經 精勤四念處經 婆 羅門虛偽經 佛為調馬聚落主說法經 一 切行不恒安住經 婆羅門問世尊將來有幾 佛經 婆羅門問佛布施得福經 豆遮婆羅 門論議出家經 佛化火與（或作大與） 婆羅門出 家經 浮水譬喻經（一名恒水流澍經或作流澍） 四吒婆羅 門出家得道經 過去彈琴人經 婆羅門解 知眾術經 > \[sacrificed\] livestock to pray for blessings. The spirit then descended through the medium and said: 'There is a śramaṇa on the boat; you may call him up here.' > The passengers were all startled and astonished, and invited \[An\] Shigao to enter the shrine. The spirit said to Shigao: 'In a past life abroad, I left home to study the Way together with you, good sir. I was fond of practicing generosity, but by nature I was prone to anger. Now I am the spirit of the Gongting Shrine. A circumference of a thousand li is entirely my domain. Because of generosity, rare treasures are exceedingly abundant \[for me\]; because of anger, I have fallen into this spirit-retribution. Now seeing my fellow student, my sorrow and joy are beyond words! My life will end morning or evening, yet my ugly form is massive and long. If I abandon life here, it will foul the river and lake; I must cross to the marshes west of the mountain. After this body perishes, I fear falling into hell. I have a thousand bolts of silk along with miscellaneous precious articles; you may establish Dharma for me and construct a stūpa so that I may be born in a good realm.' > Shigao said: 'I came specifically to save you; why do you not show your form?' > The spirit said: 'My form is extremely hideous and strange; the multitude will surely be frightened.' > Shigao said: 'Simply come out; the multitude will not find it strange.' > From behind the couch, the spirit brought forth its head: it was indeed a great python, the length of whose tail was unknown. It came beside Shigao's knees. Shigao turned toward it, spoke several rounds of Sanskrit, and chanted several hymns of praise. The python wept tears like rain, and after a moment retreated back into hiding. > Shigao then took the silk and goods, bid farewell, and departed. The boatmen hoisted the sails; the python again emerged, ascended the mountain, and watched the crowd, waving before disappearing. In an instant, they arrived at Yuzhang, where Shigao used the shrine's goods to build the Eastern Monastery. > After Shigao's departure, the spirit died. In the evening, a youth came aboard the boat, knelt long before Shigao, received his blessing and prayer, and suddenly vanished. > Shigao said to the boatmen: 'The youth just now was the spirit of the Gongting Shrine, having obtained release from that evil form.' > Thereupon the shrine spirit was extinguished, and there were no further supernatural occurrences. Later, people in the marshes west of the mountain saw a dead python, several li from head to tail; today's Snake Village in Xunyang Commandery is the place. > Shigao later went again to Guangzhou to look for the youth who had killed him in a previous life, who was still alive. Shigao went straight to his house, related the past matter of retribution, and recounted their karmic ties, facing him with joy, saying: 'I still have a residual retribution; I must now go to Kuaiji to settle it.' > The man of Guangzhou realized that Shigao was no ordinary person, suddenly understood, and was filled with remorse over his former transgression. He generously provided provisions and accompanied Shigao on his journey east, eventually reaching Kuaiji. > Upon arrival, they entered the marketplace just as a riot broke out in the market; a brawler mistakenly struck Shigao's head, and he died on the spot. > The man of Guangzhou repeatedly witnessed the two retributions; he thereupon zealously devoted himself to the Buddha's teaching and related the events in detail. All who heard from near and far sighed with sorrow, knowing that the three realms of time truly have their proof. > From the second year of the Jianhe era of Emperor Huan (wuzi \[148 CE\]) to the third year of the Jianning era of Emperor Ling (gengxu \[170 CE\]), over twenty years, Shigao translated ninety-five works, including sūtras on the essentials of wisdom of the Mahāyāna, all with clear and precise meaning and principle, and appropriate, correct wording, eloquent without being florid, plain without being crude. Readers of every sort find them engaging and never grow weary. > Since Shigao was originally of royal lineage and was renowned abroad, travelers from the Western Regions still refer to him as the 'Marquis of An' even to this day. > In Tianzhu, they call their script 'celestial script' and their speech 'celestial speech'. Its sounds and glosses are twisted and difficult, vastly different from Chinese. Successive translations have mostly led to errors and confusion; only those produced by Shigao stand at the head of all translations. Master \[Dao\]an considered that receiving instruction directly from him in person was no different from seeing a sage. Eminent and virtuous persons of successive generations have all praised and admired him. > The catalogue by Shi Daoan, Sengyou's Records of the Extraction of the Tripiṭaka, and Huijiao's Biographies of Eminent Monks only say that Shigao translated thirty-nine works. Fei Changfang's catalogue, however, records one hundred and seventy-six works. Now, because what is recorded in Changfang's catalogue consists mostly of extracted texts taken from large works, they cannot be taken as the authentic number of translations. I have now deleted them in sequence, as described below: > Qingli Youzui Jing (Changfang says: 'Popularly noted as doubtful and spurious; now also placed in the catalogue of doubtful and spurious texts') > Baguang Jing > Shelifu Wen Baonü Jing > Shelifu Tan Baonü Shuo Busiyi Jing (also simply called Tan Baonü Jing) > Shenyue Zhangzhe Huiguo Gongfo Jing (also called Shenqi Zhangzhe Huiguo Jing; it is unclear whether Shenyue or Shenqi is correct; the four sūtras starting with the Baguang \[Jing\] are all extracted from the Daji \[Jing\]) > Sibai Sanmei Ming Jing (extracted from the Dayun Jing) > Moheyan Jingjin Du Zhong Zuibao Pin Jing (extracted from the Zhidu Lun) > Da Jiaye Yu Niganzi Jing (extracted from the Chang Ahan) > Anan Huo Jing (extracted from the Ren Benyusheng Jing) > Di-yi Simen Jing > Di-er Simen Jing > Di-san Simen Jing > Ganlu Zhengyi Jing (also called Fo Ru Ganlu Tiaoyi Jing; the four sūtras starting with the Di-yi Simen Jing are listed in Sengyou's catalogue of anonymous translations, and also in Baochang's catalogue; all are originally one work, the Da Shi'ermen Jing, which later people divided into chapters and copied out, thereby creating four sūtras) > Zunzhe Bojuluo Jing (also simply called Bojuluo Jing, and also called Bojuluo Da Yixue Wen Jing) > Poluomen Xing Jing > Zhangzhe Xiongdi Yi Fo Jing (also called Zhangzhe Lishidatuo Xiongdi Erren Wang Fo Suo Jing; the three sūtras starting with the Bojuluo \[Jing\] are extracted from the Zhong Ahan) > Wu Zhandou Ren Jing > Shijian Qiangdao Bushi Jing > Fantian Yi Poluomen Jiangtang Jing > Yujia Jushi Jian Fo Wenfa Xingwu Jing (also called Xiujiatuo Jushi Fo Wei Shuofa De Xingwu Jing) > Shui Yu Jing (the five sūtras starting with the Wu Zhandou \[Ren Jing\] are all extracted from the Zengyi Ahan) > Fo Wei Poluomen Shuo Sifa Jing > Fo Wei Shihuo Poluomen Shuo Wudao Jing > Fo Wei Poluomen Shuo Gengtian Jing (sometimes without the character Tian) > Fo Wei Jiaoman Poluomen Shuo Ji Jing > Fo Wei Pindou Poluomen Shuo Xianglei Jing > Fo Wei Azhiluo Jiaye Shuo Zita Zuo Ku Jing > Mulian Jian Zhusheng Shenmao Ru Jian Jing > Analu Siwei Mulian Shenli Jing > Wuwei Liche Bai Anan Jing > Shangren Tuo Zeinan Jing > Shijian Yan Meise Jing > Chunda Shami Jing (sometimes written as Śramaṇa, or using the variant character Chun) > Shangren Zi Zuo Foshi Jing > Poluomen Tongda Jinglun > Waidao Chujia Jing > Poluomen Fubai Jing > Jingqin Sinianchu Jing > Poluomen Xuwei Jing > Fo Wei Tiaoma Juluozhu Shuofa Jing > Yiqie Xing Bu Heng Anzhu Jing > Poluomen Wen Shizun Jianglai You Ji Fo Jing > Poluomen Wen Fo Bushi De Fu Jing > Douzhe Poluomen Lunyi Chujia Jing > Fo Hua Huo Yu (or Da Yu) Poluomen Chujia Jing > Fushui Piyü Jing (also called Hengshui Liushu Jing, or written Liushu) > Sicha Poluomen Chujia Dedao Jing > Guoqu Tanqin Ren Jing > Poluomen Jiezhi Zhongshu Jing > — English (machine translation) (machine translation) _First 5 of 11 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2154.1.17)_ ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2154~en-mt.1.17.1) — English, machine translation ## Linked texts (9) - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.1.55.1) — 圓照, Classical Chinese - [歷代三寶紀](https://indike.org/pramana/in.bauddha.taisho.2034.4.24) — Classical Chinese - [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059.1.6) — 慧皎, Classical Chinese - [古今譯經圖紀](https://indike.org/pramana/in.bauddha.taisho.2151.1.4) — Classical Chinese - [出三藏記集](https://indike.org/pramana/in.bauddha.taisho.2145.13.4) — 僧祐, Classical Chinese - [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064.1.7) — Classical Chinese - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.1.194) — 法雲, Classical Chinese - [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149.1.12.5) — Classical Chinese - [諸阿闍梨真言密教部類總錄](https://indike.org/pramana/in.bauddha.taisho.2176.1.105) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2154.1.17](https://indike.org/pramana/in.bauddha.taisho.2154.1.17) · Pramāṇa