開元釋教錄 11.26.1

11.26.1

方廣大莊嚴經十二卷（一名神通遊戲）
大唐中天竺三藏地婆訶羅譯（出大周錄第四譯）
普曜經八卷（一名方等本起）
西晉三藏竺法護譯（第二譯四譯二闕）
右二經同本異譯（其大莊嚴經周錄編為單譯或有以普曜經在小乘藏者二俱誤
也）。
上二經二十卷二帙。
法華三昧經一卷（法華支派）
宋涼州沙門釋智嚴譯（單本）
無量義經一卷（法華前說）
蕭齊天竺沙門曇摩伽陀耶舍譯（第二譯兩譯一闕）
薩曇分陀利經一卷（是異出法華寶塔天授二品各少分）
僧祐錄云安公錄中失譯經（今附西晉錄拾遺編入）
妙法蓮華經八卷（二十八品或七卷）
姚秦三藏鳩摩羅什譯（第五譯）
上四經十一卷同帙（此妙法蓮華經第五卷初提婆達多品。蕭齊武帝時外國
三藏達摩菩提共楊都僧正沙門法獻於瓦官寺譯其經。梵本是法獻於于闐將來。其第八卷初普門品中重誦
偈周武帝時北天竺三藏闍那崛多。於益州龍淵寺譯。秦本並闕。後續編入。又第八卷中藥王菩薩等呪六首。大
唐三藏玄奘重譯。在音義中此不別出）。
正法華經十卷（或云方等正法華或七卷一帙）
西晉三藏竺法護譯（第三譯）
妙法蓮華經七卷（二十七品或八卷）
隋天竺三藏崛多笈多二法師添品（出經前序
及內典錄）
右三經同本異譯（其添品序略云。正法護翻妙法什譯。檢驗二本文皆有闕。護所
闕者。普門品偈也。什所闕者。藥草喻品之半富樓那及法師等二品之初提婆達多品普門品偈也。什移囑累在藥
王之前。二本陀羅尼並置普門之後。其間異同言不能極。竊見提婆達多品及普門品偈先賢續出補闕流行余景
仰遺風憲章成範。大隋仁壽元年辛酉之歲因普曜寺沙門上行所請。遂共崛多笈多二法師於大興善寺重勘
天竺多羅葉本富樓那及法師等二品之初斯本猶闕藥草喻品。更益其半提婆達多通入塔品陀羅尼次
神力之後囑累還結其終。字句差殊。頗亦改正。儻有披尋幸勿疑惑。兼此添品總成六譯。三在三闕）。
維摩詰所說經三卷（一名不可思議解脫或直云維摩詰經）
姚秦三藏鳩摩羅什譯（第六譯）
上二經十卷同帙。
維摩詰經二卷（或三卷）
吳月支優婆塞支謙譯（第二譯）
說無垢稱經六卷
大唐三藏玄奘譯（出內典錄第七譯）
右三經同本異譯（前後七譯四譯闕本）。
大方等頂王經一卷（一名維摩詰子問經亦名善思童子經）
西晉三藏竺法護譯（第一譯）
大乘頂王經一卷（亦名維摩兒經）
梁優禪尼國王子月婆首那譯（第三譯）
上四經十卷同帙。
善思童子經二卷
隋天竺三藏闍那崛多等譯（第四譯）
右三經同本異譯（其善思童子經周錄在單本中誤也前後四譯第二本闕）。
大悲分陀利經八卷（亦云大乘悲）
失譯（今附秦錄第二譯）
上二經十卷同帙。
悲華經十卷（一帙）
北涼天竺三藏曇無讖於姑臧譯（第四譯）
右二經同本異譯（前後四譯兩譯闕本）。
金光明最勝王經十卷（一帙）
大唐天后代三藏義淨譯（新編入錄第五譯）
金光明經八卷（二十四品）
隋大興善寺沙門寶貴合出當第四本
右二經同本異譯（其序略云。而金光明見有三本。初在涼世有曇無讖譯為四卷止十
八品。其次周世闍那崛多譯為五卷成二十品。後逮梁世真諦三藏於建康譯三身分別業障滅陀羅尼最淨地依
空滿願等四品。足前出沒為二十三品寶貴每歎此經秘奧後分如何竟無囑累。舊雖三譯。本疑未周。長想梵
文願言逢遇大隋馭㝢新經即來帝勅所司相續翻譯。至開皇十七年法席小間。因勸請北天竺揵達國三藏法師。
此云志德。重尋後本。果有囑累品復得銀主陀羅尼品在京大興善寺即為翻譯。并前先出合二十四品。寫為八
卷。學士成都費長房筆受。通梵沙門日嚴寺釋彥琮校練。撰錄者曰。此合部經文義備足。其無讖四卷。真諦七卷。
崛多五卷。並皆有闕。故此三經無繁重載。謹按長房等錄。周武帝代天竺三藏耶舍崛多譯出一本。名金光明

Lalitavistara-sūtra, twelve fascicles (also called Supernatural Sport),
Translated by the Great Tang Central Tianzhu tripiṭaka [master] Divākara (recorded in the Great Zhou Catalogue; fourth translation).
Puyao jing, eight fascicles (also called Vaipulya Original Manifestation),
Translated by the Western Jin tripiṭaka [master] Dharmarakṣa (second translation; of the four translations, two are lost).
The above two scriptures are different translations of the same text. (The Zhou Catalogue compiled the Lalitavistara-sūtra under single translations, and some placed the Puyao jing in the Hīnayāna piṭaka; both are mistaken).
The above two scriptures in twenty fascicles are in two cases.
Lotus Samādhi Sūtra, one fascicle (a branch text of the Lotus),
Translated by the Song śramaṇa Shi Zhiyan of Liangzhou (sole translation).
Sūtra of Innumerable Meanings, one fascicle (preached before the Lotus),
Translated by the Southern Qi Tianzhu śramaṇa Dharmagatayaśas (second translation; of the two translations, one is lost).
Saddharmapuṇḍarīka-sūtra, one fascicle (an extracted variant of small portions of each of the two chapters, 'Jeweled Stūpa' and 'Devadatta', of the Lotus),
Sengyou's catalogue lists it as an anonymous translation in Master Dao'an's catalogue (now appended to the Western Jin catalogue, compiled into the supplement).
Saddharmapuṇḍarīka-sūtra, eight fascicles (twenty-eight chapters; or seven fascicles),
Translated by the Yao Qin tripiṭaka [master] Kumārajīva (fifth translation).
The above four scriptures in eleven fascicles are in the same case. (At the beginning of the fifth fascicle of this Saddharmapuṇḍarīka-sūtra is the Devadatta Chapter. In the time of Emperor Wu of the Southern Qi, the foreign tripiṭaka [master] Dharmabodhi, together with the Buddhist controller and śramaṇa Faxian of the capital Yangdu, translated it at Waguan Temple. The Sanskrit text of this sūtra was brought by Faxian from Khotan. The repeated verses at the beginning of the Samantamukha Chapter in its eighth fascicle were translated by the Northern Tianzhu tripiṭaka [master] Jñānagupta at Longyuan Temple in Yizhou during the time of Emperor Wu of the Northern Zhou. Both were lacking in the Qin version and were subsequently incorporated. In addition, the six spells of Bodhisattva Bhaiṣajyarāja and others in the eighth fascicle were retranslated by the Great Tang tripiṭaka [master] Xuanzang and are in the Sounds and Meanings; they are not separately listed here).
Saddharmapuṇḍarīka-sūtra, ten fascicles (or called Vaipulya Saddharmapuṇḍarīka; or seven fascicles; one case),
Translated by the Western Jin tripiṭaka [master] Dharmarakṣa (third translation).
Saddharmapuṇḍarīka-sūtra, seven fascicles (twenty-seven chapters; or eight fascicles),
With chapters added by the two Dharma masters Jñānagupta and Dharmagupta of the Sui (recorded in the preface to the sūtra and the Neidian Catalogue).
The above three scriptures are different translations of the same text. (The preface to the added chapters states in brief: "The Zheng fahua was translated by Dharmarakṣa, and the Miaofa by Kumārajīva. Collation of both texts reveals omissions in both. That which Dharmarakṣa lacked was the verses of the Samantamukha Chapter. That which Kumārajīva lacked was half of the Parable of the Medicinal Herbs Chapter, the beginnings of the two chapters on Pūrṇa and the Dharma Master, the Devadatta Chapter, and the verses of the Samantamukha Chapter. Kumārajīva moved the Entrustment to precede the Bhaiṣajyarāja, and both texts placed the Dhāraṇī after the Samantamukha. The differences between them are too numerous to recount. Observing that the Devadatta Chapter and the verses of the Samantamukha Chapter were subsequently brought out and supplemented by former worthies to circulate, I revere their surviving tradition and emulate their exemplary standard. In the renzi year, the first year of the Renshou reign-era of the Great Sui, at the invitation of the śramaṇa Shangxing of Puyao Temple, I thereupon, together with the two Dharma masters Jñānagupta and Dharmagupta, re-collated the Indian palm-leaf manuscript at Daxingshan Temple. The beginnings of the two chapters on Pūrṇa and the Dharma Master were still lacking in this manuscript; half of the Parable of the Medicinal Herbs Chapter was supplemented; the Devadatta was inserted into the Stūpa Chapter; the Dhāraṇī was placed next after Supernatural Powers; and the Entrustment was returned to conclude at the end. Variances in wording were also considerably corrected. May those who consult it have no doubts." Together with this version with added chapters, there are altogether six translations: three extant and three lost).
Vimalakīrtinirdeśa-sūtra, three fascicles (also called Inconceivable Liberation, or simply Vimalakīrti-sūtra),
Translated by the Yao Qin tripiṭaka [master] Kumārajīva (sixth translation).
The above two scriptures in ten fascicles are in the same case.
Vimalakīrti-sūtra, two fascicles (or three fascicles),
Translated by the Wu Yuezhi upāsaka Zhi Qian (second translation).
Vimalakīrtinirdeśa-sūtra, six fascicles,
Translated by the Great Tang tripiṭaka [master] Xuanzang (recorded in the Neidian Catalogue; seventh translation).
The above three scriptures are different translations of the same text (seven translations in all, earlier and later, of which four are lost).
Vaipulya-mūrdharāja-sūtra, one fascicle (also called Sūtra of the Inquiries of Vimalakīrti's Son; also called Sūtra of the Youth Susthitamati),
Translated by the Western Jin tripiṭaka [master] Dharmarakṣa (first translation).
Mahāyāna-mūrdharāja-sūtra, one fascicle (also called Sūtra of Vimalakīrti's Son),
Translated by Upasūna, Prince of the kingdom of Ujjayinī, during the Liang (third translation).
The above four scriptures in ten fascicles are in the same case.
Sūtra of the Youth Susthitamati, two fascicles,
Translated by the Sui Tianzhu tripiṭaka [master] Jñānagupta and others (fourth translation).
The above three scriptures are different translations of the same text. (The Zhou Catalogue placed the Sūtra of the Youth Susthitamati among single translations, which is an error; of the four translations earlier and later, the second is lost).
Mahākaruṇā-puṇḍarīka-sūtra, eight fascicles (also called Mahāyāna Karuṇā),
Anonymous translation (now appended to the Qin catalogue; second translation).
The above two scriptures in ten fascicles are in the same case.
Karuṇāpuṇḍarīka-sūtra, ten fascicles (one case),
Translated in Guzang by the Northern Liang Tianzhu tripiṭaka [master] Dharmakṣema (fourth translation).
The above two scriptures are different translations of the same text (four translations in all, earlier and later, of which two are lost).
Suvarṇaprabhāsa-sūtra, ten fascicles (one case),
Translated by the tripiṭaka [master] Yijing during the Great Tang reign of the Heavenly Empress (newly compiled into the catalogue; fifth translation).
Suvarṇaprabhāsa-sūtra, eight fascicles (twenty-four chapters),
Compiled by the śramaṇa Baogui of Daxingshan Temple under the Sui; serving as the fourth text.
The above two scriptures are different translations of the same text. (Its preface states in brief: "There were three extant texts of the Suvarṇaprabhāsa. The first was in the Liang era, translated by Dharmakṣema into four fascicles, comprising only eighteen chapters. The next was in the Zhou era, translated by Jñānagupta into five fascicles, making twenty chapters. Later, reaching the Liang era, Tripiṭaka Master Paramārtha translated in Jiankang four chapters: 'Distinction of the Three Bodies', 'Eradication of Karmic Hindrances', 'Dhāraṇī', and 'Fulfilling Wishes Relying on Emptiness on the Purest Ground', adding them to the previous additions and deletions to make twenty-three chapters. Baogui frequently lamented how this sūtra's profound Latter Section ended without an Entrustment. Although there were three older translations, the original text was suspected to be incomplete. Long contemplating the Sanskrit text, I prayed to encounter it. When the Great Sui ruled the realm, new scriptures arrived, and the emperor decreed the relevant authorities to translate them successively. In the seventeenth year of Kaihuang, during a brief respite in the Dharma assembly, I accordingly urged and requested the tripiṭaka Dharma master of the Northern Tianzhu kingdom of Gandhāra—in Chinese, Zhide—to search again through the latter manuscript. There indeed was an Entrustment Chapter, and we also obtained the Silver Lord Dhāraṇī Chapter. These were immediately translated at Daxingshan Temple in the capital. Combined with the previously translated portions, they formed twenty-four chapters and were copied into eight fascicles. The scholar Fei Changfang of Chengdu served as scribe, and the Sanskrit-literate śramaṇa Shi Yancong of Riyan Temple reviewed and refined it." The compiler of the catalogue observes: "This combined scripture is complete in both text and meaning. Those of Dharmakṣema in four fascicles, Paramārtha in seven fascicles, and Jñānagupta in five fascicles are all incomplete. Therefore, these three scriptures are not redundantly recorded here. Respectfully examining the catalogues of Changfang and others, during the reign of Emperor Wu of the Northern Zhou, the Tianzhu tripiṭaka [master] Yaśogupta translated one text entitled Suvarṇaprabhāsa..."