開元釋教錄 15.14

15.14

俱舍論偈一卷陳天竺三藏真諦譯（第二譯）
右前後兩譯一存一闕。
俱舍論本十六卷陳天竺三藏真諦譯
右據俱舍本論即前偈是。今復言論本一
十六卷。未詳所以。
阿毘曇心十六卷（或十三卷）苻秦罽賓三藏僧伽
提婆譯（第一譯）
雜阿毘曇心十三卷東晉沙門法顯共覺賢
譯（第二譯）
雜阿毘曇心十三卷（根本十卷。續成十三卷。或十四卷）宋外
國沙門伊葉波羅等譯（第三譯）
（右長房錄云。宋文帝代外國沙門伊葉波羅譯至擇品緣礙未竟遂輟。後求那跋摩續譯都計成十三卷。見高僧
傳。房錄之中伊葉波羅及求那跋摩各存其本。唐內典錄及翻經圖同此。今以求那跋摩但續前闕更不再翻。前後
俱存。理為未當。今合為一。本其第四譯見流行者長房錄云。宋文帝代天竺沙門僧伽跋摩元嘉十年屆自建
業善律藏明雜心道場慧觀以跋摩妙解雜心諷誦通利先三藏等雖復譯出。未及繕寫。更請重翻。寶雲傳語
觀自筆受。一周乃訖。故知見行之者是其後本也）。
前後四譯一存三闕。
三法度論二卷（或云三法度無論字）苻秦天竺三藏曇摩
難提譯（第一譯）
右前後兩譯一存一闕。
犢子道人問論一卷元魏婆羅門瞿曇般
若流支譯（單本）
須跋陀羅因緣論二卷周宇文氏天竺三藏
耶舍崛多等譯（單本）
六足阿毘曇一卷僧祐錄中失譯論（今附宋錄）

Verses of the Abhidharmakośa-śāstra, one fascicle, translated by the Indian Tripiṭaka master Paramārtha under the Chen (Second translation)
The above has had two translations; one is extant and one is lost.
Root Text of the Abhidharmakośa-śāstra, sixteen fascicles, translated by the Indian Tripiṭaka master Paramārtha under the Chen
According to the Abhidharmakośa root text, it is the preceding verses; now it is stated again as the Root Text of the Śāstra in sixteen fascicles, the reason for which is unclear.
Abhidharma-hṛdaya, sixteen fascicles (or thirteen fascicles), translated by the Kashmir Tripiṭaka master Saṅghadeva under the Fu Qin (First translation)
Saṃyuktābhidharma-hṛdaya, thirteen fascicles, translated by the śramaṇa Faxian together with Buddhabhadra under the Eastern Jin (Second translation)
Saṃyuktābhidharma-hṛdaya, thirteen fascicles (the root text was ten fascicles, continued to completion in thirteen fascicles; or fourteen fascicles), translated by the foreign śramaṇa Īśvara and others under the Song (Third translation)
(The Changfang Catalogue says: During the reign of Emperor Wen of the Song, the foreign śramaṇa Īśvara translated it up to the 'Selection Chapter', where obstruction arose, and being unable to finish, he halted. Later, Guṇavarman continued the translation, totaling thirteen fascicles; see the Biographies of Eminent Monks. In the Changfang Catalogue, Īśvara's and Guṇavarman's versions are each preserved separately. The Tang Neidian Catalogue and the Translation Charts agree with this. Now, because Guṇavarman merely continued what had previously been missing and did not translate it anew, preserving both before and after is not appropriate by principle; they are now combined into one text. As for its fourth translation currently in circulation, the Changfang Catalogue says: During the reign of Emperor Wen of the Song, the Indian śramaṇa Saṅghavarman arrived at Jianye in the tenth year of Yuanjia; he was well versed in the Vinayapiṭaka and understood the Saṃyuktābhidharma-hṛdaya. Huiguan of Daochang Temple, seeing that Varman had a subtle understanding of the Saṃyuktābhidharma-hṛdaya and recited it fluently, and that although previous Tripiṭaka masters had translated it, there had been no time to write it down, requested a retranslation. Baoyun translated the words, and Huiguan himself took it down brush in hand, completing it in one cycle. Thus we know that the currently circulating version is this later text).
The above has had four translations; one is extant and three are lost.
Tridharmaka-śāstra, two fascicles (also called Tridharmaka, without the word "śāstra"), translated by the Indian Tripiṭaka master Dharmanandin under the Fu Qin (First translation)
The above has had two translations; one is extant and one is lost.
Questions of the Vātsīputrīya Monks Śāstra, one fascicle, translated by the Brahman Gautama Prajñāruci under the Northern Wei (Sole translation)
Śāstra on the Causes and Conditions of Subhadra, two fascicles, translated by the Indian Tripiṭaka master Yaśogupta and others under the Yuwen clan of the Northern Zhou (Sole translation)
Ṣaḍpādābhidharma, one fascicle, an anonymous translation śāstra in the Sengyou Catalogue (now appended to the Song catalogue)