開元釋教錄 12.3.2

12.3.2

乞伏秦沙門釋聖堅譯（周錄為單今為重譯）
右一經出六度經第二卷施度中異譯。
菩薩睒子經一卷（亦云孝子睒經）
僧祐錄云安公錄中失譯經（今附西晉錄第二譯）
睒子經一卷
乞伏秦沙門釋聖堅譯（第四譯）
右二經同本出六度經第二卷施度中異譯。
太子慕魄經一卷
後漢安息三藏安世高譯（第一譯）
太子沐魄經一卷（或作慕魄）
西晉三藏竺法護譯（第三譯拾遺編入）
右二經同本。出六度經第四卷戒度中異譯。
九色鹿經一卷
吳月支優婆塞支謙譯（出法上錄）
右一經出六度經第六卷精進度中異譯。
上七經十四卷同帙（其九色鹿經周錄為單本誤也）。
無字寶篋經一卷
元魏天竺三藏菩提留支譯（第一譯）
大乘離文字普光明藏經一卷
大唐中天竺三藏地婆訶羅於西太原寺
譯（出大周錄第三譯）
大乘遍照光明藏無字法門經一卷
大唐中天竺三藏地婆訶羅重譯（拾遺編入第四譯）
右三經同本異譯（大周錄云與大方廣寶篋經同本異譯者誤也前後四譯一譯闕本）。
老女人經一卷（亦名老母經或云老女經）
吳月支優婆塞支謙譯（拾遺編入第一譯）
老母經一卷
僧祐錄中失譯經（今附宋錄第二譯）
老母女六英經一卷（亦云老母經）
宋天竺三藏求那跋陀羅譯（第三譯）
右三經同本異譯。
月光童子經一卷（一名月明童子經或名申日經）
西晉三藏竺法護譯（第一譯）
申日兒本經一卷（錄作兜本誤也或無日）
宋天竺三藏求那跋陀羅譯（第二譯拾遺編入）
德護長者經二卷（一名尸利崛多長者經）
隋天竺三藏那連提耶舍譯（第四譯四譯一闕）
右三經同本異譯（上之三經雖是同本而廣略全異。互有增減。又支謙譯中有申日經
一卷云與月光童子經同本異譯。今檢尋文句。二經不殊。父名申日子號月光。約父子名以分二軸。兩本既同故不
雙出。其申日經或在小乘藏中。云出阿含。其增壹阿含中雖有尸利崛多長者緣起。無月光童子事編在彼中。亦將
誤也）。
文殊師利問菩提經一卷（一名菩提無行經亦直名菩提經）
姚秦三藏鳩摩羅什譯（第一譯）
伽耶山頂經一卷（亦云伽耶頂經）
元魏天竺三藏菩提留支譯（第二譯）
象頭精舍經一卷
隋天竺沙門毘尼多流支譯（第三譯）
大乘伽耶山頂經一卷
大唐天后代天竺三藏菩提流志譯（出大周錄
第四譯）
右四經同本異譯（其沙門靖邁翻經圖中別載菩提經一卷大周錄中又有菩提無行
經一卷此之二經並是什公所譯文殊問菩提經之異名無繁重載）。
長者子制經一卷（一名制經）
後漢安息三藏安世高譯（第一譯）
菩薩逝經一卷（或云誓童子經或直云逝經）
西晉沙門白法祖譯（第三譯）
逝童子經一卷
西晉沙門支法度譯（第四譯五譯二闕）
右三經同本異譯（又大周錄中別載制經一卷即安高譯者異名不合重載）。
犢子經一卷
吳月支優婆塞支謙譯（出法上錄第一譯）
乳光佛經一卷（亦云乳光經）
西晉三藏竺法護譯（第二譯）
右二經同本異譯（廣略稍異前後四譯兩譯闕本）。
無垢賢女經一卷（或名胎藏經）
西晉三藏竺法護譯（出聶道真錄第二譯）
（右一經云與胎藏經同本俱云竺法護譯今勘二本文句全同但名有異今存一本）。
腹中女聽經一卷（一名不莊校女經）
北涼天竺三藏曇無讖譯（第三譯）
轉女身經一卷
宋罽賓三藏曇摩蜜多譯（第四譯）
右三經同本異譯（前二經稍略總五譯二闕）。
上二十一經二十二卷同帙。
無上依經二卷
梁天竺三藏真諦譯（全本第二譯出經後記）
（右此無上依經。謹按長房等錄。並云陳永定二年丁丑真諦三藏於南康郡淨土寺出其經。後記乃云梁紹泰
三年太歲丁丑九月八日三藏真諦於平固縣南康內史劉文陀請令譯出。今尋諸家年曆。差互不同。長房年曆
但至承聖五年丙子梁國即絕甄鸞及王道珪年紀至紹泰二年丙子改為太平元年。太平二年丁丑改為永

Translated by the Qifu Qin śramaṇa Shi Shengjian. (The Zhou Catalogue lists it as a sole translation; it is now classified as a repeated translation.)
The one sūtra above is a variant translation extracted from the "Perfection of Giving" in fascicle two of the Sūtra of the Six Perfections.

Bodhisattva Śyāmaka Sūtra, one fascicle (also called Sūtra of the Filial Son Śyāma).
Sengyou's catalogue lists it as an anonymous translation from Master Dao'an's catalogue. (Now attached to the Western Jin catalogue; second translation.)
Śyāmaka Sūtra, one fascicle.
Translated by the Qifu Qin śramaṇa Shi Shengjian. (Fourth translation.)
The two sūtras above are identical in original text, being variant translations extracted from the "Perfection of Giving" in fascicle two of the Sūtra of the Six Perfections.

Prince Mūkapangu Sūtra, one fascicle.
Translated by the Parthian Tripiṭaka master An Shigao of the Later Han. (First translation.)
Prince Mūkapangu Sūtra, one fascicle (Mūka is sometimes written 慕魄).
Translated by the Western Jin Tripiṭaka master Dharmarakṣa. (Third translation; compiled from supplements.)
The two sūtras above are identical in original text, being variant translations extracted from the "Perfection of Śīla" in fascicle four of the Sūtra of the Six Perfections.

Nine-Coloured Deer Sūtra, one fascicle.
Translated by the Wu Yuezhi upāsaka Zhi Qian. (Derived from Fashang's catalogue.)
The one sūtra above is a variant translation extracted from the "Perfection of Vigor" in fascicle six of the Sūtra of the Six Perfections.
The seven sūtras above, fourteen fascicles, share the same case. (The Zhou Catalogue mistakenly lists the Nine-Coloured Deer Sūtra as a sole translation.)

Wordless Jewel-Casket Sūtra, one fascicle.
Translated by the Northern Wei Tianzhu Tripiṭaka master Bodhiruci. (First translation.)
Mahāyāna Free from Words Samantamukha-prabhāsa-garbha Sūtra, one fascicle.
Translated by the Great Tang Central Tianzhu Tripiṭaka master Divākara at West Taiyuan Monastery. (Derived from the Great Zhou Catalogue; third translation.)
Mahāyāna Universal Illuminating Light Treasure Wordless Teaching Sūtra, one fascicle.
Re-translated by the Great Tang Central Tianzhu Tripiṭaka master Divākara. (Compiled from supplements; fourth translation.)
The three sūtras above are different translations of the same text. (The Great Zhou Catalogue states that it is a variant translation of the same text as the Mahāvaipulya Jewel-Casket Sūtra, which is an error. Among the four translations made early and late, one translation is lost.)

Old Woman Sūtra, one fascicle (also called Old Mother Sūtra, or Old Woman Sūtra).
Translated by the Wu Yuezhi upāsaka Zhi Qian. (Compiled from supplements; first translation.)
Old Mother Sūtra, one fascicle.
An anonymous translation in Sengyou's catalogue. (Now attached to the Song catalogue; second translation.)
Old Mother and Six Sons Sūtra, one fascicle (also called Old Mother Sūtra).
Translated by the Song Tianzhu Tripiṭaka master Guṇabhadra. (Third translation.)
The three sūtras above are different translations of the same text.

Candraprabha-kumāra Sūtra, one fascicle (also called Bright Moon Boy Sūtra, or Shenri Sūtra).
Translated by the Western Jin Tripiṭaka master Dharmarakṣa. (First translation.)
Shenri Boy Original Sūtra, one fascicle (the catalogue writes "Dou Ben" by mistake; sometimes omits "ri").
Translated by the Song Tianzhu Tripiṭaka master Guṇabhadra. (Second translation; compiled from supplements.)
Elder Śrīgupta Sūtra, two fascicles (also called Elder Śrīgupta Sūtra).
Translated by the Sui Tianzhu Tripiṭaka master Narendrayaśas. (Fourth translation; one of the four translations is lost.)
The three sūtras above are different translations of the same text. (Although the three sūtras above are of the same original text, their breadth and brevity are entirely different, mutually having additions and omissions. Furthermore, among Zhi Qian's translations there is a Shenri Sūtra in one fascicle, which is said to be a different translation of the same text as the Candraprabha-kumāra Sūtra. Now upon examining the textual passages, the two sūtras do not differ: the father is named Shenri [Śrīgupta] and the son is named Candraprabha. Distinguishing two scrolls based on the names of father and son, since both texts are identical, they are not listed doubly. The Shenri Sūtra is sometimes placed within the Hīnayāna piṭaka, said to be extracted from the Āgamas. Although the Ekottarāgama contains the narrative of the elder Śrīgupta, it does not include the story of Candraprabha-kumāra, and compiling it therein is also likely an error).

Mañjuśrī's Inquiries on Bodhi Sūtra, one fascicle (also called Bodhi Without Practice Sūtra, or simply Bodhi Sūtra).
Translated by the Later Qin Tripiṭaka master Kumārajīva. (First translation.)
Gayāśīrṣa Sūtra, one fascicle (also called Summit of Mount Gayā Sūtra).
Translated by the Northern Wei Tianzhu Tripiṭaka master Bodhiruci. (Second translation.)
Elephant Head Monastery Sūtra, one fascicle.
Translated by the Sui Tianzhu śramaṇa Vinītaruci. (Third translation.)
Mahāyāna Gayāśīrṣa Sūtra, one fascicle.
Translated during the reign of the Great Tang Heavenly Empress by the Tianzhu Tripiṭaka master Bodhiruci. (Derived from the Great Zhou Catalogue; fourth translation.)
The four sūtras above are different translations of the same text. (In the śramaṇa Jingmai's Translation Illustrations, a Bodhi Sūtra in one fascicle is separately recorded; in the Great Zhou Catalogue there is also a Bodhi Without Practice Sūtra in one fascicle. These two sūtras are both variant names of the Mañjuśrī's Inquiries on Bodhi Sūtra translated by Kumārajīva, so there is no need to record them redundantly).

Elder's Son Zhi Sūtra, one fascicle (also called Zhi Sūtra).
Translated by the Parthian Tripiṭaka master An Shigao of the Later Han. (First translation.)
Bodhisattva Shi Sūtra, one fascicle (sometimes called Shi Boy Sūtra, or simply Shi Sūtra).
Translated by the Western Jin śramaṇa Bai Fazu. (Third translation.)
Shi Boy Sūtra, one fascicle.
Translated by the Western Jin śramaṇa Zhi Fadu. (Fourth translation; two of the five translations are lost.)
The three sūtras above are different translations of the same text. (Furthermore, the Great Zhou Catalogue separately records a Zhi Sūtra in one fascicle, which is merely a variant title of the translation by An Shigao and should not be redundantly recorded).

Calf Sūtra, one fascicle.
Translated by the Wu Yuezhi upāsaka Zhi Qian. (Derived from Fashang's catalogue; first translation.)
Milk Light Buddha Sūtra, one fascicle (also called Milk Light Sūtra).
Translated by the Western Jin Tripiṭaka master Dharmarakṣa. (Second translation.)
The two sūtras above are different translations of the same text. (Their breadth and brevity differ slightly; among the four translations made early and late, two translations are lost.)

Vimalabhadrikā Sūtra, one fascicle (sometimes called Womb Sūtra).
Translated by the Western Jin Tripiṭaka master Dharmarakṣa. (Derived from Nie Daozhen's catalogue; second translation.)
(The one sūtra above is said to be of the same text as the Womb Sūtra, both stated to be translated by Dharmarakṣa. Now comparing the two texts, the passages are completely identical, differing only in title; one text is preserved here).

Girl in the Womb Hears the Sūtra, one fascicle (also called Unadorned Girl Sūtra).
Translated by the Northern Liang Tianzhu Tripiṭaka master Dharmakṣema. (Third translation.)
Transforming the Female Body Sūtra, one fascicle.
Translated by the Song Jibin Tripiṭaka master Dharmamitra. (Fourth translation.)
The three sūtras above are different translations of the same text. (The former two sūtras are slightly more abbreviated; of five translations in total, two are lost).
The twenty-one sūtras above, twenty-two fascicles, share the same case.

Anuttarāśraya Sūtra, two fascicles.
Translated by the Liang Tianzhu Tripiṭaka master Paramārtha. (Complete text; second translation; derived from the postscript to the sūtra.)
(Concerning this Anuttarāśraya Sūtra above: upon careful inspection of Fei Changfang's and other catalogues, all say that in the second year of Yongding of the Chen dynasty, the dingchou year, the Tripiṭaka master Paramārtha produced the sūtra at Jingtusi in Nankang Commandery. However, the postscript to the sūtra states that on the eighth day of the ninth month in the third year of Shaotai of the Liang dynasty, the cyclical year dingchou, the Tripiṭaka master Paramārtha translated it at the request of the Administrator of Nankang, Liu Wentuo, in Pinggu County. Now, examining the chronologies of various authors, they diverge and conflict. Changfang's chronology extends only to the fifth year of Chengsheng, the bingzi year, where the Liang dynasty ends. The chronicles of Zhen Luan and Wang Daogui extend to the second year of Shaotai, the bingzi year, which was changed to the first year of Taiping; the second year of Taiping, the dingchou year, was changed to Yong[ding]...)