開元釋教錄 13.15

13.15

阿毘曇八揵度論三十卷（迦旃延子造或二十卷三帙）符秦罽
賓三藏僧伽提婆共竺佛念譯（第一譯）
阿毘達磨發智論二十卷（迦多衍尼子造）二帙
大唐三藏玄奘譯（出內典錄第二譯）
右上二論同本異譯。即是說一切有部對
法藏之根本。佛圓寂後三百年中。論師迦
多衍尼子之所造也。後代傳人本有廣略。
此發智論文義具足。傳習之者號為身論。
以餘六論各辯一支。有異於身故名為足。
次編於後諸部繼焉。
一阿毘達磨法蘊足論十二卷（尊者大採菽氏造一帙）
大唐三藏玄奘譯（出內典錄單本）
二阿毘達磨集異門足論二十卷（尊者舍利子說二帙）
大唐三藏玄奘譯（出內典錄單本）
三施設足論。有一萬八千頌
尊者大迦多衍那造（迦多此云剪剃衍此云種那是男聲婆羅門中一姓）
其論未譯（上三足論並佛在世時造）
四阿毘達磨識身足論十六卷
大唐三藏玄奘譯（出內典錄單本）
右一論佛圓寂後一百年中。尊者提婆設
磨（唐云天寂）阿羅漢造。
五阿毘達磨品類足論十八卷
大唐三藏玄奘譯（出內典錄第二譯）
右一論佛圓寂後三百年中尊者筏蘇蜜
多羅（唐云世友）造。
眾事分阿毘曇論十二卷
宋天竺三藏求那跋陀羅共菩提耶舍譯
（第一譯）
右二論同本異譯。
上二論三十卷三帙。
六阿毘達磨界身足論三卷
大唐三藏玄奘譯（出翻經圖單本）
右一論佛圓寂後三百年中。尊者世友造。
與上識身足論共十九卷二帙。
阿毘曇毘婆沙論六十卷六帙（或八十四卷或一百九卷）
北涼天竺沙門浮陀跋摩共道泰等譯（第
一譯）
右此論創譯百卷成部。沙門道挻製序。屬
魏併涼失四十卷。今唯六十卷在。但畢第
三揵度下五揵度時闕其本。新譯之者八
蘊並足。其八十四卷本及一百九卷者。後
人分此六十卷成。非是元來不闕。又按
涼僧祐法苑云。天監十一年二月敕僧伽
婆羅更出婆沙餘五揵度。雖有此說本仍
未覩也。
阿毘達磨大毘婆沙論二百卷二十帙
大唐三藏玄奘譯（出內典錄第二譯）
右上二論同本異譯。即釋上發智論。佛圓
寂後四百年中。五百大阿羅漢等。於迦濕
彌羅國造。
阿毘達磨俱舍釋論二十二卷（婆藪槃豆造）
陳天竺三藏真諦譯（第一譯）
阿毘達磨俱舍論本頌一卷（尊者世親造或二卷）
大唐三藏玄奘譯（出內典錄第二譯真諦譯者闕本）
上二論二十三卷三帙。
阿毘達磨俱舍論三十卷（尊者世親造三帙）
大唐三藏玄奘譯（出內典錄第二譯）
右二論及頌同本異譯。
阿毘達磨順正理論八十卷（尊者眾賢造八帙）
大唐三藏玄奘譯（出內典錄單本）
阿毘達磨顯宗論四十卷（尊者眾賢造四帙）
大唐三藏玄奘譯（出內典錄單本）
右二部論與俱舍論頌同釋異並眾賢造
（眾賢尊者先述正理文廣難尋後造顯宗略而易曉所以重釋）。
阿毘曇心論四卷（尊者法勝造或無論字）
東晉罽賓三藏瞿曇僧伽提婆譯（單本）
法勝阿毘曇心論經六卷（大德優波扇多造或七卷）
高齊天竺三藏那連提耶舍共法智譯（單本）
上二論十卷同帙。
雜阿毘曇心論十一卷（亦云雜阿毘曇毘婆沙尊者法救造或十四卷）
宋天竺三藏僧伽跋摩等譯（第四譯四譯三闕）
右上三論俱名阿毘曇心。然其所釋廣
略有異（雜阿毘曇心論第一卷初注云。諸師釋法勝。阿毘曇心義廣略不同。法勝所釋最為略也。
優波扇多有八千偈釋。又有一師萬二千偈釋。此二論名為廣也和修槃頭以六千偈釋。又論初頌云。敬禮尊法勝。
所說我頂受。我達摩多羅說彼未曾說故。上三論初四卷者是法勝本論。次六卷者是優波扇多釋。故彼論末
云。大德優波扇多為利益弟子故。造此阿毘曇心論。故知此即釋法勝論。非法勝造而論外題有法勝字者。或恐不
然。論卷中題無此二字。群錄皆云法勝阿毘曇。或云別譯法勝阿毘曇。後雜心論是法救造。比前二論文義稍廣）。
阿毘曇甘露味論二卷（或云甘露味阿毘曇尊者瞿沙造）
曹魏代譯失三藏名（單本）
隨相論一卷（或云求那摩諦隨相論德慧法師造或二卷）
陳天竺三藏真諦譯（單本）
上三論十四卷二帙。
尊婆須蜜菩薩所集論十卷（尊者婆須蜜造或十四卷或十二卷）
符秦罽賓三藏僧伽跋澄等譯（單本）
三法度論二卷（或無論字或云經或三卷或云一卷）
東晉罽賓三藏瞿曇僧伽提婆譯（第二譯兩譯一闕）
（右此三法度論有本有釋本有三章九真度釋亦有九品廬山遠法師序云本是尊者山賢造釋是天竺大乘居
士僧伽先撰經後記云大乘比丘釋僧伽先撰二說少殊未詳孰正）。
入阿毘達磨論二卷（塞建地羅阿羅漢造）
大唐三藏玄奘譯（出內典錄單本）
上三論十四卷二帙。
成實論二十卷（訶梨跋摩造凡二百二品或二十四卷二帙）
姚秦三藏鳩摩羅什譯（單本）
立世阿毘曇論十卷（或無論字一帙或云十五卷）
陳天竺三藏真諦譯（單本）
解脫道論十二卷（或十三卷）　一帙
梁扶南三藏僧伽婆羅譯（單本）
舍利弗阿毘曇論二十二卷（或二十卷或三十卷）
姚秦罽賓三藏曇摩耶舍共曇摩崛多譯
（單本）
五事毘婆沙論二卷（亦云阿毘達摩五事論尊者法救造）
大唐三藏玄奘譯（出翻經圖單本）
上二論二十四卷三帙（大周錄中別載阿毘達磨五事論者誤也）。
鞞婆沙論十四卷（亦云鞞婆沙阿毘曇論阿羅漢尸陀槃尼撰）
符秦罽賓三藏僧伽跋澄譯（單本）
三彌底部論三卷（或無部字或云四卷）
失譯（三彌底者此云正量即正量部中論也今附秦錄單本）
上二論十七卷二帙。
分別功德論四卷（或云分別功德經或三卷或五卷）
失譯（在後漢錄單本）
（右此一論釋增壹阿含經義從初序品至弟子品過半釋王比丘即止法上錄云竺法護譯者不然此中牒經
解釋文句並同本經似與增壹阿含同一人譯而餘錄並云失源且依此定僧祐錄云迦葉阿難撰者此亦不
然如論第一卷中引外國師及薩婆多說故知非是二尊所撰）。
四諦論四卷（婆藪跋摩造）陳天竺三藏真諦譯（單本）
辟支佛因緣論二卷失譯（今附秦錄單本）
十八部論一卷新為失譯（附秦錄第一譯）
（右十八部論。撿尋群錄。並云梁代三藏真諦所譯。今詳真諦三藏已譯十八部論。不合更譯部異執論。其十八部論
初首引文殊問經分別部品後。次云羅什法師集後方是論。若是羅什所翻。秦時未有文殊問經。不合引之。置於
初也或可准別錄中文殊問經編為失譯。秦時引證此亦無疑。若是真諦再譯。論中子註不合有秦言之字。詳
其文理多是秦時羅什譯出。諸錄脫漏致有疑焉。其真諦十八部疏即部異執疏。是雖有斯理未敢指南後諸博聞
請求實錄）。
部執異論一卷（亦名部異執論）
陳天竺三藏真諦譯（第二譯）
異部宗輪論一卷（世友菩薩造）
大唐三藏玄奘譯（出翻經圖第三譯）
右三論同本異譯。
上六論十三卷同帙。

Abhidharma-aṣṭagrantha-śāstra, thirty fascicles (composed by Kātyāyanīputra; also in twenty fascicles, three cases).
Translated under the Fu Qin by the Jibin Tripiṭaka master Saṅghadeva together with Zhu Fonian (first translation).
Abhidharma-jñānaprasthāna-śāstra, twenty fascicles (composed by Kātyāyanīputra), two cases.
Translated under the Great Tang by the Tripiṭaka master Xuanzang (listed in Neidian lu, second translation).
The above two treatises are different translations of the same text. They are indeed the root of the Sarvāstivāda Abhidharmapiṭaka. It was composed within the three hundred years after the Buddha's parinirvāṇa by the treatise master Kātyāyanīputra. In later transmissions, copies were either extensive or abridged. The text and meaning of this Jñānaprasthāna are complete, and those who transmitted and studied it called it the "body treatise" (śarīra-śāstra). Because the other six treatises each explain one branch and differ from the body, they were named the "feet" (pāda). They are arranged next in order, followed by the treatises of other schools.
1. Abhidharma-dharmaskandha-pāda-śāstra, twelve fascicles (composed by the Venerable Mahāmaudgalyāyana; one case).
Translated under the Great Tang by the Tripiṭaka master Xuanzang (listed in Neidian lu, sole translation).
2. Abhidharma-saṅgītiparyāya-pāda-śāstra, twenty fascicles (spoken by the Venerable Śāriputra; two cases).
Translated under the Great Tang by the Tripiṭaka master Xuanzang (listed in Neidian lu, sole translation).
3. Prajñaptipāda-śāstra, having 18,000 verses.
Composed by the Venerable Mahākātyāyana (Kātyā means "tonsure/shaving", āna means "lineage/seed", which is a masculine clan name among the Brahmins).
This treatise has not yet been translated. (The above three Pada treatises were all composed while the Buddha was in the world.)
4. Abhidharma-vijñānakāya-pāda-śāstra, sixteen fascicles.
Translated under the Great Tang by the Tripiṭaka master Xuanzang (listed in Neidian lu, sole translation).
The above treatise was composed within the hundred years after the Buddha's parinirvāṇa by the Venerable Arhat Devaśarma (in Tang, "Tianji").
5. Abhidharma-prakaraṇapāda-śāstra, eighteen fascicles.
Translated under the Great Tang by the Tripiṭaka master Xuanzang (listed in Neidian lu, second translation).
The above treatise was composed within the three hundred years after the Buddha's parinirvāṇa by the Venerable Vasumitra (in Tang, "Shiyou").
Zhongshi fen apitan lun [Prakaraṇapāda], twelve fascicles.
Translated under the Song by the Tianzhu Tripiṭaka master Guṇabhadra together with Bodhiyaśas (first translation).
The above two treatises are different translations of the same text.
The above two treatises comprise thirty fascicles in three cases.
6. Abhidharma-dhātukāya-pāda-śāstra, three fascicles.
Translated under the Great Tang by the Tripiṭaka master Xuanzang (listed in Fanjing tu, sole translation).
The above treatise was composed within the three hundred years after the Buddha's parinirvāṇa by the Venerable Vasumitra.
Together with the above Vijñānakāya-pāda-śāstra, it comprises nineteen fascicles in two cases.
Abhidharma-vibhāṣā-śāstra, sixty fascicles, six cases (also in eighty-four fascicles or one hundred and nine fascicles).
Translated under the Northern Liang by the Tianzhu śramaṇa Buddhavarman together with Daotai and others (first translation).
When first translated, this treatise formed a work of one hundred fascicles, with a preface composed by the śramaṇa Daoting. When the Wei annexed the Liang, forty fascicles were lost, and now only sixty fascicles survive. It only completes the third grantha; manuscripts for the remaining five granthas have been lacking since then. The newly translated version is complete with all eight granthas. As for the editions of eighty-four fascicles and one hundred and nine fascicles, later hands divided these sixty fascicles into them; they were not originally complete without loss. Furthermore, according to the Fayuan by the Liang monk Sengyou, in the second month of the eleventh year of Tianjian, an imperial edict commanded Saṅghapāla to translate the remaining five granthas of the Vibhāṣā again; though this is stated, that manuscript has never yet been seen.
Abhidharma-mahāvibhāṣā-śāstra, two hundred fascicles, twenty cases.
Translated under the Great Tang by the Tripiṭaka master Xuanzang (listed in Neidian lu, second translation).
The above two treatises are different translations of the same text. That is, they explain the above Jñānaprasthāna-śāstra. They were composed within the four hundred years after the Buddha's parinirvāṇa by five hundred Great Arhats and others in the country of Kaśmīra.
Abhidharmakośa-bhāṣya, twenty-two fascicles (composed by Vasubandhu).
Translated under the Chen by the Tianzhu Tripiṭaka master Paramārtha (first translation).
Abhidharmakośa-kārikā, one fascicle (composed by the Venerable Vasubandhu; also in two fascicles).
Translated under the Great Tang by the Tripiṭaka master Xuanzang (listed in Neidian lu, second translation; Paramārtha's translation is a lost text).
The above two treatises comprise twenty-three fascicles in three cases.
Abhidharmakośa-śāstra, thirty fascicles (composed by the Venerable Vasubandhu; three cases).
Translated under the Great Tang by the Tripiṭaka master Xuanzang (listed in Neidian lu, second translation).
The above two treatises and the verses are different translations of the same text.
Abhidharma-nyāyānusāra-śāstra, eighty fascicles (composed by the Venerable Saṅghabhadra; eight cases).
Translated under the Great Tang by the Tripiṭaka master Xuanzang (listed in Neidian lu, sole translation).
Abhidharma-samayapradīpikā-śāstra, forty fascicles (composed by the Venerable Saṅghabhadra; four cases).
Translated under the Great Tang by the Tripiṭaka master Xuanzang (listed in Neidian lu, sole translation).
The above two treatises share the verses of the Kośa but differ in commentary, both being composed by Saṅghabhadra (the Venerable Saṅghabhadra first composed the Nyāyānusāra, which was extensive and difficult to investigate, and later composed the Samayapradīpikā, which is concise and easy to understand; therefore he commented on it again).
Abhidharma-hṛdaya-śāstra, four fascicles (composed by the Venerable Dharmaśreṣṭhin; also without the character "śāstra").
Translated under the Eastern Jin by the Jibin Tripiṭaka master Gautama Saṅghadeva (sole translation).
Dharmaśreṣṭhy-abhidharma-hṛdaya-śāstra-sūtra, six fascicles (composed by the Bhadanta Upaśānta; also in seven fascicles).
Translated under the Northern Qi by the Tianzhu Tripiṭaka master Narendrayaśas together with Fazhi (sole translation).
The above two treatises comprise ten fascicles in the same case.
Saṃyuktābhidharma-hṛdaya-śāstra, eleven fascicles (also called Saṃyuktābhidharma-vibhāṣā; composed by the Venerable Dharmatrāta; also in fourteen fascicles).
Translated under the Song by the Tianzhu Tripiṭaka master Saṅghavarman and others (fourth translation; three of the four translations are lost).
The above three treatises are all titled Abhidharma-hṛdaya, yet their commentaries differ in being extensive or concise. (An initial note in the first fascicle of the Saṃyuktābhidharma-hṛdaya-śāstra states: "Various masters' commentaries on Dharmaśreṣṭhin's Abhidharma-hṛdaya differ in length and brevity. Dharmaśreṣṭhin's own explanation is the most concise. Upaśānta produced a commentary of 8,000 verses. Another master produced a commentary of 12,000 verses; these two treatises are called the extensive ones. Vasubandhu produced a commentary of 6,000 verses. Furthermore, an opening verse of the treatise states: 'Respectfully paying homage to the venerable Dharmaśreṣṭhin, I receive upon my crown what he spoke. I, Dharmatrāta, shall expound what he did not say.' Therefore, among the above three treatises, the first four fascicles are Dharmaśreṣṭhin's root treatise, and the next six fascicles are Upaśānta's commentary. Thus the end of that treatise says: 'The Bhadanta Upaśānta, for the benefit of his disciples, composed this Abhidharma-hṛdaya-śāstra.' Hence we know this is a commentary on Dharmaśreṣṭhin's treatise and was not composed by Dharmaśreṣṭhin; the outer title's having the characters 'Dharmaśreṣṭhin' is perhaps questionable. Inside the fascicles, the title lacks these two characters. All the catalogues call it Dharmaśreṣṭhin's Abhidharma, or a different translation of Dharmaśreṣṭhin's Abhidharma. The latter Saṃyukta-hṛdaya-śāstra was composed by Dharmatrāta, whose text and meaning are somewhat more extensive than the former two treatises.")
Abhidharmāmṛtarasa-śāstra, two fascicles (also called Amṛtarasābhidharma; composed by the Venerable Ghoṣaka).
Translated under the Cao Wei dynasty; the name of the Tripiṭaka master is lost (sole translation).
Lakṣaṇānusāra-śāstra, one fascicle (also called Guṇamati's Lakṣaṇānusāra-śāstra; composed by Dharma Master Dehui [Guṇamati]; also in two fascicles).
Translated under the Chen by the Tianzhu Tripiṭaka master Paramārtha (sole translation).
The above three treatises comprise fourteen fascicles in two cases.
Treatise Compiled by the Bodhisattva Venerable Vasumitra, ten fascicles (composed by the Venerable Vasumitra; also in fourteen fascicles or twelve fascicles).
Translated under the Fu Qin by the Jibin Tripiṭaka master Saṅghabhūti and others (sole translation).
Tridharmaka-śāstra, two fascicles (also without the character "śāstra", or called sūtra; also in three fascicles or one fascicle).
Translated under the Eastern Jin by the Jibin Tripiṭaka master Gautama Saṅghadeva (second translation; one of the two translations is lost).
(This Tridharmaka-śāstra has both a root text and a commentary: the root has three chapters and nine true passages, and the commentary also has nine chapters. Dharma Master Huiyuan of Mount Lu says in his preface that the root text was composed by the Venerable Śāntibhadra, and the commentary was compiled by the Tianzhu Mahāyāna upāsaka Saṅghasena. The postscript to the text says it was compiled by the Mahāyāna monk, the Śākya Saṅghasena. The two accounts differ slightly, and it is not clear which is correct.)
Abhidharmāvatāra-śāstra, two fascicles (composed by the Arhat Skandhila).
Translated under the Great Tang by the Tripiṭaka master Xuanzang (listed in Neidian lu, sole translation).
The above three treatises comprise fourteen fascicles in two cases.
Tattvasiddhi-śāstra, twenty fascicles (composed by Harivarman; altogether 202 chapters; also in twenty-four fascicles, two cases).
Translated under the Yao Qin by the Tripiṭaka master Kumārajīva (sole translation).
Lokasthiti-abhidharma-śāstra, ten fascicles (also without the character "śāstra"; one case; also in fifteen fascicles).
Translated under the Chen by the Tianzhu Tripiṭaka master Paramārtha (sole translation).
Vimuttimagga, twelve fascicles (also in thirteen fascicles); one case.
Translated under the Liang by the Funan Tripiṭaka master Saṅghapāla (sole translation).
Śāriputrābhidharma-śāstra, twenty-two fascicles (also in twenty fascicles or thirty fascicles).
Translated under the Yao Qin by the Jibin Tripiṭaka master Dharmayaśas together with Dharmagupta (sole translation).
Pañcavastuka-vibhāṣā-śāstra, two fascicles (also called Abhidharma-pañcavastuka-śāstra; composed by the Venerable Dharmatrāta).
Translated under the Great Tang by the Tripiṭaka master Xuanzang (listed in Fanjing tu, sole translation).
The above two treatises comprise twenty-four fascicles in three cases. (The Zhou Dynasty Catalogue's separate entry for the Abhidharma-pañcavastuka-śāstra is an error.)
Vibhāṣā-śāstra, fourteen fascicles (also called Vibhāṣā-abhidharma-śāstra; compiled by the Arhat Śītavani).
Translated under the Fu Qin by the Jibin Tripiṭaka master Saṅghabhūti (sole translation).
Saṃmatīya-śāstra, three fascicles (also without the character "bu"; also in four fascicles).
Anonymous translation (Saṃmatīya is translated here as Zhengliang; it is a treatise of the Saṃmatīya school; now appended to the Qin catalogue, sole translation).
The above two treatises comprise seventeen fascicles in two cases.
Fenbie gongde lun, four fascicles (also called Fenbie gongde jing; also in three fascicles or five fascicles).
Anonymous translation (in the Later Han catalogue, sole translation).
(This treatise comments on the meaning of the Ekottarika-āgama, starting from the opening introductory chapter to just over halfway through the disciples chapter, ending with the explanation of the King Bhikṣu. Fashang's catalogue states it was translated by Dharmarakṣa, which is not so. Here, the quotations and explanations of phrases are entirely identical to the root sūtra, seeming to be by the same translator as the Ekottarika-āgama; yet other catalogues all state its origin is lost, and we provisionally follow this conclusion. Sengyou's catalogue states it was compiled by Kāśyapa and Ānanda, which is also not so, as the first fascicle of the treatise cites foreign masters and Sarvāstivāda doctrines, showing it was not compiled by those two venerable ones.)
Catussatya-śāstra, four fascicles (composed by Vasuvarman). Translated under the Chen by the Tianzhu Tripiṭaka master Paramārtha (sole translation).
Pratyekabuddha-nidāna-śāstra, two fascicles. Anonymous translation (now appended to the Qin catalogue, sole translation).
Treatise on the Eighteen Schools, one fascicle; newly designated as an anonymous translation (appended to the Qin catalogue, first translation).
(Regarding the Treatise on the Eighteen Schools, examining the various catalogues, they all state it was translated by the Liang dynasty Tripiṭaka master Paramārtha. Now, considering that Tripiṭaka Master Paramārtha had already translated the Samayabhedoparacanacakra [Buyizhi lun], it would not be fitting for him to translate the Treatise on the Eighteen Schools again. Furthermore, the beginning of the Treatise on the Eighteen Schools quotes the "Chapter on Distinguishing the Schools" from the Mañjuśrīparipṛcchā-sūtra, after which it states: "Compiled by Dharma Master Kumārajīva", followed by the treatise text itself. If it were translated by Kumārajīva, the Mañjuśrīparipṛcchā-sūtra had not yet existed in the Qin period and should not have been quoted at the beginning. Alternatively, according to the Classified Catalogue, the Mañjuśrīparipṛcchā-sūtra was classified as an anonymous translation, so citing it as evidence during the Qin is beyond doubt. If it were retranslated by Paramārtha, the treatise's inner commentary should not contain the words "in Qin speech". Scrutinising its style and sense, it was most likely translated by Kumārajīva during the Qin; omissions in the various catalogues led to this doubt. Paramārtha's Commentary on the Eighteen Schools is indeed the commentary on the Samayabhedoparacanacakra. Although there is this reasoning, I do not dare make a definitive judgment, and leave it to future erudite scholars to seek the true record.)
Buyizhi lun [Samayabhedoparacanacakra], one fascicle (also named Bu yizhi lun).
Translated under the Chen by the Tianzhu Tripiṭaka master Paramārtha (second translation).
Samayabhedoparacanacakra, one fascicle (composed by Bodhisattva Vasumitra).
Translated under the Great Tang by the Tripiṭaka master Xuanzang (listed in Fanjing tu, third translation).
The above three treatises are different translations of the same text.
The above six treatises comprise thirteen fascicles in the same case.