[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) › 1.20 # 開元釋教錄 1.20 開元釋教錄 1.20 - **Language:** Classical Chinese ### [1.20](https://indike.org/pramana/in.bauddha.taisho.2154.1.20) （曹魏）沙門曇柯迦羅（一部一卷戒） 沙門康僧鎧（三部四卷經羯磨） 沙門曇無諦（一部一卷羯磨） 沙門白延（五部七卷經） 沙門安法賢（二部五卷經） 僧祇戒本一卷（初出見竺道祖魏世錄） 右一部一卷本闕。 沙門曇柯迦羅。魏云法時。中印度人。家世大 富常修梵福。迦羅幼而才悟質像過人。讀書 一覽皆文義通暢。善學四韋陀論。風雲星宿 圖讖運變莫不該綜。自言天下文理畢己心 腹。至年二十五入一僧坊看。遇見法勝毘曇。 聊取覽之茫然不解。殷勤重省更增惛漠。乃 歎曰。吾積學多年。浪志墳典遊刃經籍。義不 再思文無重覽。今覩佛書頓出情外。當理致 鉤深別有精要。於是齎牒入房請一比丘略 為解釋。遂深悟因果妙達三世。始知佛教宏 曠俗書所不能及。乃棄捨世榮出家精苦。誦 大小乘經及諸部毘尼。常貴遊化不樂專守。 以文帝黃初三年壬寅來至洛陽。于時魏境 雖有佛法。而道風訛替。亦有眾僧未稟歸戒。 止以剃落為殊俗耳。設復齋懺事同祠祀。迦 羅既至大行佛法。諸僧請出毘尼。迦羅以律 藏曲制文言繁廣。佛教未昌必不承用。遂以 齊王芳嘉平二年庚午。於洛陽白馬寺出僧 祇戒心且備朝夕。於是更集梵僧立羯磨受 戒。東夏戒律始自乎此。迦羅後不知所終。 郁伽長者所問經一卷（或二卷第三譯一名郁伽羅越問菩薩行經嘉平四年出 見竺道祖魏錄今編入寶積即第十九會是） 無量壽經二卷（第四譯見竺道晉世雜錄及寶唱錄與世高出者小異又與寶積無量壽會等同 本） 四分雜羯磨一卷（題云曇無德律部雜羯磨以結戒場為首新附） 右三部四卷其本並在。 沙門康僧鎧印度人也。廣學群經義暢幽旨。 以嘉平四年壬申。於洛陽白馬寺譯郁伽長 者經等三部。高僧傳中云譯四部不具顯名。 竺道祖魏晉錄僧祐寶唱梁代錄等。及長房 道宣靖邁三錄並云二部。餘二既不顯名。校 閱未見。今更得一部。餘欠一經。檢亦未獲。 曇無德羯磨一卷（題云羯磨一卷出曇無德律以結大界為首見竺道祖魏錄） 右一部一卷其本見在。 沙門曇無諦亦云曇諦。魏云法實。安息國人。 善學律藏妙達幽微。以高貴鄉公正元元年 甲戌屆于洛汭。於白馬寺譯曇無德羯磨一 部。 無量清淨平等覺經二卷（第五出與漢世支讖等所出及寶積無量壽會並本 同文異見竺道祖晉世雜錄及僧祐錄） 叉須賴經一卷（一本無叉字祐錄作又初出見竺道祖及僧祐錄） 菩薩修行經一卷（一名長者威施所問菩薩修行經一名長者修行經第二出見始興寶唱 二錄） 除災患經一卷（見僧祐錄初出與除恐災患經同本） 首楞嚴經二卷（第五出與漢世支讖等所出本同文異見竺道祖晉世雜錄及僧祐錄） 右五部七卷其本並闕。 沙門白延西域人也。才明蓋世深解踰倫。以 高貴鄉公甘露三年戊寅。遊化洛陽止白馬 寺。出無量清淨等經五部。長房等錄又有平 等覺經一卷。亦云白延所出。今以此經即是 無量清淨平等覺經。但名有廣略故不復存 也。 羅摩伽經三卷（見竺道祖寶唱法上靈祐等四錄是華嚴經入法界品少分初出） 大般涅槃經二卷（第二出略大本前數品為此二卷見竺道祖魏錄） 右二部五卷其本並闕。 沙門安法賢西域人。藝業克深慧解尤峻。振 錫遊邦自遠而至。譯羅摩伽等經二部。群錄 並云魏世。不辯何帝之年。今依編于末。又 別錄亦載諸失譯經。總於吳錄後列。 > (Cao-Wei) > Śramaṇa Dharmakāla (one work, one fascicle, vinaya) > Śramaṇa Saṅghavarman (three works, four fascicles, sūtras and karman) > Śramaṇa Dharmasatya (one work, one fascicle, karman) > Śramaṇa Bai Yan (five works, seven fascicles, sūtras) > Śramaṇa An Faxian (two works, five fascicles, sūtras) > > \*Saṅghīka-prātimokṣa\* (\*Sengqi jieben\*), one fascicle (First translation; found in Zhu Daozu's \*Wei-era Catalogue\*). > The above one work in one fascicle is lost. > > The śramaṇa Dharmakāla, translated in the Wei as Fashi ("Dharma Time"), was a native of Central India. His family had been wealthy for generations and regularly cultivated Brahmanical merit. In his youth, Dharmakāla possessed extraordinary talent and discernment, and his physical appearance surpassed that of ordinary men. Upon a single reading of texts, he could fully master both the words and their meaning. He excelled in the study of the four Vedas, and there was nothing of meteorology, astrology, prognostication texts, or cyclical transformations that he did not comprehensively master. He declared of himself that all the literary principles under Heaven resided completely within his own mind and breast. At the age of twenty-five, he entered a monastery to look around, where he happened to encounter the \*Abhidharma-hṛdaya-śāstra\* (\*Fasheng pidan\*). Casually taking it up to browse, he was baffled and did not understand it. Diligently re-examining it, he grew all the more bewildered and obscure. He then sighed and said: "I have accumulated learning for many years, roaming freely through the ancient classics and effortlessly handling the canonical texts; never have I needed to reconsider a meaning, nor re-read a text. Now, beholding this Buddhist scripture, it suddenly lies entirely beyond my comprehension! It must delve deeply into principles and contain extraordinary essentials." Thereupon, carrying the leaves, he entered a room and requested a bhikṣu to explain it briefly. He was then deeply awakened to cause and effect, and miraculously penetrated the three times. He only then realized that the Buddhist teachings are vast and far-reaching, far beyond the reach of secular books. He then renounced worldly honors, went forth from household life, and practiced austerities, reciting Mahāyāna and Hīnayāna sūtras as well as the vinayas of the various schools. He always valued traveling to convert others, disliking staying confined to one place. In the third year of Huangchu under Emperor Wen, a renyin year \[222 CE\], he arrived in Luoyang. At that time, although the Buddha-Dharma existed within the borders of the Wei, the monastic conduct was corrupted and decaying; there were also monks who had not received the refuges and precepts, merely taking shaving the head as distinguishing them from the secular world. Even if they performed fasts and repentances, the affairs were identical to sacrificial worship. After Dharmakāla arrived, he widely promoted the Buddha-Dharma. The monks requested that he translate the vinaya. Dharmakāla, considering that the minor regulations of the Vinayapiṭaka were extensive and its text intricate, and that since the Buddhist teachings were not yet flourishing, they would surely not be accepted and practiced, therefore in the second year of Jiaping under King Fang of Qi, a gengwu year \[250 CE\], translated the \*Saṅghīka Precept Essence\* (\*Sengqi jiexin\*) at the Baima Temple in Luoyang for their morning and evening use. Thereupon he further assembled Indian monks and established the karman for ordination. The ordination lineage of the Eastern Xia began from this. It is unknown where Dharmakāla ended his days. > > \*Ugraparipṛcchā-sūtra\* (\*Youjia zhangzhe suo wen jing\*), one fascicle (or two fascicles; third translation, also named \*Youjialuoyue wen pusa xing jing\*; produced in the fourth year of Jiaping; found in Zhu Daozu's \*Wei Catalogue\*; now incorporated into the \*Ratnakūṭa\*, being the nineteenth assembly). > \*Sukhāvatīvyūha-sūtra\* (\*Wuliangshou jing\*), two fascicles (Fourth translation; found in Zhu Daozu's \*Jin-era Miscellaneous Catalogue\* and Baochang's catalogue; slightly differs from the version produced by An Shigao; also the same original text as the Amitābha Assembly of the \*Ratnakūṭa\*, etc.). > \*Dharmaguptaka Miscellaneous Karman\* (\*Sifen za jiemo\*), one fascicle (Titled \*Dharmaguptaka Vinaya Miscellaneous Karman\*; begins with the establishment of the precept platform; newly added). > The above three works in four fascicles are all extant. > > The śramaṇa Saṅghavarman was an Indian. He studied the sūtras extensively, and his understanding penetrated the profound tenets. In the fourth year of Jiaping, a renshen year \[252 CE\], he translated three works, including the \*Ugraparipṛcchā-sūtra\*, at Baima Temple in Luoyang. In the \*Biographies of Eminent Monks\*, it is stated that he translated four works, but their titles are not fully specified. Zhu Daozu's \*Wei and Jin Catalogues\*, Sengyou's and Baochang's Liang-era catalogues, and the three catalogues of Fei Changfang, Daoxuan, and Jingmai all say two works. Since the other two titles are not specified and could not be found upon examination, now one additional work has been obtained, while one sūtra is still missing and has not been found upon search. > > \*Dharmaguptaka-karman\* (\*Tanwude jiemo\*), one fascicle (Titled \*Karman in one fascicle, extracted from the Dharmaguptaka Vinaya\*; begins with the establishment of the great boundary; found in Zhu Daozu's \*Wei Catalogue\*). > The above one work in one fascicle is extant. > > The śramaṇa Dharmasatya, also called Dandi, translated in the Wei as Fazhi ("Dharma Truth"), was a native of Parthia. He was well versed in the Vinayapiṭaka and deeply penetrated its subtle depths. In the first year of Zhengyuan under the Duke of Gaoguixiang, a jiaxu year \[254 CE\], he arrived at the Luo River bend. At Baima Temple he translated one work, the \*Dharmaguptaka-karman\*. > > \*Sūtra of Immeasurable, Pure, Equal, and Perfect Awakening\* (\*Wuliang qingjing pingdeng jue jing\*), two fascicles (Fifth translation; the same original text as that produced by Lokakṣema and others in the Han period and the Amitābha Assembly of the \*Ratnakūṭa\*, but differing in phrasing; found in Zhu Daozu's \*Jin-era Miscellaneous Catalogue\* and Sengyou's catalogue). > \*Sūtra of Chaxulai\* (\*Chaxulai jing\*), one fascicle (One manuscript lacks the character \*cha\*; in Sengyou's catalogue it is written with \*you\*; first translation; found in Zhu Daozu's and Sengyou's catalogues). > \*Bodhisattva-caryā-sūtra\* (\*Pusa xiuxing jing\*), one fascicle (Also named \*Sūtra of the Bodhisattva Practice Inquired by the Elder Weishi\*; also named \*Sūtra of the Elder's Practice\*; second translation; found in the two catalogues of Shixing and Baochang). > \*Sūtra on Eliminating Calamities and Disasters\* (\*Chu zai huan jing\*), one fascicle (Found in Sengyou's catalogue; first translation; the same original text as the \*Chu kong zai huan jing\*). > \*Śūraṅgama-samādhi-sūtra\* (\*Shoulengyan jing\*), two fascicles (Fifth translation; the same original text as that produced by Lokakṣema and others in the Han period, but differing in phrasing; found in Zhu Daozu's \*Jin-era Miscellaneous Catalogue\* and Sengyou's catalogue). > The above five works in seven fascicles are all lost. > > The śramaṇa Bai Yan was a native of the Western Regions. His talent and brilliance covered the world, and his profound understanding surpassed his peers. In the third year of Ganlu under the Duke of Gaoguixiang, a wuyin year \[258 CE\], he traveled to convert in Luoyang, residing at Baima Temple. He translated five works, including the \*Wuliang qingjing jing\*. Catalogues such as Fei Changfang's also include the \*Pingdeng jue jing\* in one fascicle, also saying it was produced by Bai Yan. Now, regarding this sūtra, it is just the \*Wuliang qingjing pingdeng jue jing\*, differing only in having an expanded or abbreviated title, and therefore it is no longer retained. > > \*Rāmaka-sūtra\* (\*Luomojia jing\*), three fascicles (Found in four catalogues: Zhu Daozu, Baochang, Fashang, and Lingyou; a small portion of the \*Gaṇḍavyūha\* (\*Ru fajie pin\*) of the \*Avataṃsaka-sūtra\*; first translation). > \*Mahāparinirvāṇa-sūtra\* (\*Daban niepan jing\*), two fascicles (Second translation; an abridgment of the first few chapters of the larger text into these two fascicles; found in Zhu Daozu's \*Wei Catalogue\*). > The above two works in five fascicles are both lost. > > The śramaṇa An Faxian was a native of the Western Regions. His scholarly attainments were exceedingly deep, and his wisdom and insight were exceptionally sharp. Shaking his khakkhara, he traveled through states, arriving from afar. He translated two works, including the \*Rāmaka-sūtra\*. The various catalogues all say the Wei period, without discerning the year of which emperor. They are now arranged at the end accordingly. Furthermore, the Classified Catalogue also records various anonymous translations, all of which are listed after the Wu catalogue. > — English (machine translation) (machine translation) - [Previous: 1.19](https://indike.org/pramana/in.bauddha.taisho.2154.1.19) - [Next: 1.21](https://indike.org/pramana/in.bauddha.taisho.2154.1.21) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2154.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2154~en-mt.1.20) — English, machine translation ## Linked texts (4) - [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059.1.18) — 慧皎, Classical Chinese - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.2.11) — 圓照, Classical Chinese - [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149.2.6) — Classical Chinese - [古今譯經圖紀](https://indike.org/pramana/in.bauddha.taisho.2151.1.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2154.1.20](https://indike.org/pramana/in.bauddha.taisho.2154.1.20) · Pramāṇa