開元釋教錄 2.9.6

2.9.6

阿育王傳七卷（或加大字亦云大阿育王經或五卷初出與梁譯育王經同本光熈年譯見竺
道祖錄）
文殊師利現寶藏經二卷（初出亦云示現寶藏經或三卷與寶篋經等同本太
安年譯見竺道祖錄）
阿闍貰王經二卷（太康年譯見竺道祖錄第三出與普超經等同本）
阿難目佉經一卷（第三出與微密持經等同本異譯見竺道祖錄）
右五部一十六卷（前二部十一卷見在後三部五卷闕本）。
沙門安法欽。安息國人。學贍眾經幽鑒無滯。
以武帝太康二年辛丑訖惠帝光熙元年丙
寅。於洛陽譯。道神足等經五部。
放光般若波羅蜜經三十卷（第二出與光讚大品等同本或二十卷
亦云放光摩訶般若經亦云摩訶般若放光經元康元年出見經後記）
右一部三十卷其本見在。
沙門無羅叉（經後記云無叉羅）于闐國人。以惠帝元康
元年辛亥五月十五日於陳留倉恒（經記作垣）水
南寺譯放光經一部。至十二月二十四日訖。
河南居士竺叔蘭口傳。祝太玄周玄明筆受。
其經梵本。元是頴川沙門朱士衡。嘗於洛
陽講道行經。至於深義往往不通。每歎此經
大乘之要而譯理不盡。誓志捐身發心尋取。
遂以曹魏甘露五年庚辰。發迹雍州西度流
沙至于闐國。寫得正品梵文九十章六十萬餘
言。以晉太康三年壬寅。遣弟子弗如檀（晉言法饒）
等十人送還洛陽。未發之間于闐小乘學眾。
遂以白王云。漢地沙門欲以婆羅門書惑亂
正典。王為地主若不禁之將斷大法聾盲漢
地王之咎也。王即不聽齎經。士衡憤慨乃求
燒經為證。王欲試驗乃積薪殿庭以火燒之。
士衡臨階而誓曰。若大法應流漢地者經當
不燒。若其無應命也如何。言已投經不損一
字。皮牒如故更覺光鮮。大眾駭服稱其神感。
遂送達到洛陽住三年。復至許昌二年。後至
陳留水南寺。眾請無羅叉等譯出。而竺道祖
僧祐王宗寶唱李廓法上靈裕等諸錄。並
云朱士衡出者。此蓋據其元尋之人推功歸
之耳。今據經後記支敏度錄諸雜目等。乃是
無叉羅竺叔蘭等共譯。其朱士衡停在于闐
年八十而卒。依西方闍維法薪盡火滅而尸
骸猶全。眾咸驚異乃呪曰。若真得道法當毀
壞。應聲碎散。遂斂骨起塔焉。既在于闐終
亡。其經定非其譯也。
異毘摩羅詰經三卷（祐云異維摩詰經或作思字或二卷元康六年譯第三出與佛調支
謙等所出本同文異見道祖僧祐二錄）
首楞嚴經二卷（元康元年出第七譯與支讖支謙白延法護等所出本同文異見聶道真錄及
僧祐錄）
右二部五卷其本並闕。
優婆塞竺叔蘭（今准僧祐錄中朱士行傳竺叔蘭傳放光經後記支敏度合首楞嚴記皆云叔
蘭是白衣居士長房內典等錄云是沙門首誤也）。
本天竺人。祖父婁陀篤志好學清簡有節操。
時國王無道百姓思亂。有賊臣將兵得罪懼
誅。以其國豪呼與共反。婁陀怒曰。君出於
微賤而任居要職。不能以德報恩。而反為逆
謀乎。我寧守忠而死不反而生也。反者懼謀
泄即殺之而作亂。婁陀子達摩尸羅（晉言法首）先在
他國。其婦兄二人並為沙門聞父被害國內
大亂。即與二沙門奔晉居于河南生叔蘭。叔
蘭幼而聰辯。從二舅諮受經法一聞而悟。善
梵晉語及書亦兼諸文史。然性頗輕躁遊獵
無度。嘗單騎逐鹿值虎墮馬折其右臂。久之
乃差後馳騁不已。母數訶諫終不改。為之蔬
食乃止。性嗜酒飲至五六升方暢。嘗大醉
臥於路傍。仍入河南郡門喚呼。吏錄送河南
獄。時河南尹樂廣與賓客共酣已醉謂蘭曰。
君僑客何以學人飲酒。叔蘭曰。杜康釀酒天
下共飲何有僑舊。廣又曰。飲酒可爾何以狂
亂乎。答曰。民雖狂而不亂。猶府君雖醉而不
狂。廣大呼。時坐客曰。外國人那得面白。叔蘭
曰。河南人面黑尚不疑。僕面白復何怪耶。於
是賓主歎其機辯遂釋之。頃之無疾暴亡三
日還蘇。自說入一朱門金銀為堂。見一人自
云是其祖父。謂叔蘭曰。吾修善累年今受此
報。汝罪人何得來耶。時守門人以杖驅之入

The Biographical Account of King Aśoka, seven fascicles (sometimes with the word 'Great' added; also called the Great King Aśoka Sūtra; or in five fascicles; first translation, sharing the same original text with the King Aśoka Sūtra translated under the Liang; translated in the Guangxi era; recorded in Zhu Daozu's catalogue).
Sūtra on the Manifestation of the Precious Storehouse by Mañjuśrī, two fascicles (first translation; also called Sūtra on the Demonstration of the Precious Storehouse; or in three fascicles; sharing the same original text with the Ratnakaraṇḍa-sūtra and others; translated in the Tai'an era; recorded in Zhu Daozu's catalogue).
Ajātaśatru-rāja-sūtra, two fascicles (translated in the Taikang era; recorded in Zhu Daozu's catalogue; third translation, sharing the same original text with the Puchao jing and others).
Anantamukha-sūtra, one fascicle (third translation, different translation from the same original as the Weimichi jing and others; recorded in Zhu Daozu's catalogue).
The five works above comprise sixteen fascicles (the first two works, in eleven fascicles, are extant; the latter three works, in five fascicles, are lost).
The śramaṇa An Faqin was a native of the Parthian kingdom (Arsacid/Anxi). His learning was rich in the various sūtras, and his profound insight was without hindrance. From the second year, xinchou, of the Taikang era of Emperor Wu [281 CE] through the first year, bingyin, of the Guangxi era of Emperor Hui [306 CE], he translated five works in Luoyang, including the Daoshenzu jing.
Fangguang bore boluomi jing (Mokṣala's Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra), thirty fascicles (second translation, sharing the same original text with the Guangzan and the Dapin; or in twenty fascicles; also called Fangguang mohe bore jing, and also called Mohe bore fangguang jing; produced in the first year of the Yuankang era; recorded in the postscript to the sūtra).
The one work above comprises thirty fascicles; its text is extant.
The śramaṇa Moksala (called Wuchaluo in the postscript to the sūtra) was a native of Khotan. On the fifteenth day of the fifth month in the first year, xinhai, of the Yuankang era of Emperor Hui [291 CE], at Shuinan Temple in Cangheng (written as Cangyuan in the sūtra postscript), Chenliu, he translated this one work, the Fangguang jing, finishing on the twenty-fourth day of the twelfth month. The Henan upāsaka Zhu Shulan orally transmitted it, and Zhu Taixuan and Zhou Xuanming took down the brush transcription. As for the Indic manuscript of this sūtra: it was originally the śramaṇa Zhu Shixing of Yingchuan who once lectured on the Daoxing jing in Luoyang. When he reached the profound doctrines, he often found them blocked and incomprehensible. He repeatedly lamented that while this sūtra was the essential teaching of the Mahāyāna, the principles rendered in translation were not exhaustive. He vowed to sacrifice his life and resolved to seek and obtain it. Thereupon, in the fifth year, gengchen, of the Ganlu era of the Cao Wei [260 CE], he departed from Yongzhou, crossed the shifting sands to the west, and reached the kingdom of Khotan. There he transcribed the Sanskrit text of the orthodox division in ninety chapters and over six hundred thousand words. In the third year, renyin, of the Taikang era of the Jin [282 CE], he sent ten disciples, including Forudan (translated in Jin as Farao), to bring it back to Luoyang. Before they could depart, the Hīnayāna community of Khotan addressed the king, saying: 'The śramaṇas of the Han land wish to use a Brahmanical book to confuse and disturb the orthodox scriptures. Your Majesty is the lord of this land; if you do not prohibit it, the Great Dharma will be severed and the Han land will be deaf and blind; the fault will be Your Majesty's.' The king therefore did not permit the sūtra to be taken. Shixing was filled with indignation and requested to burn the sūtra as proof. Wishing to put it to the test, the king piled firewood in the palace courtyard and set fire to it. Standing before the steps, Shixing made a solemn vow: 'If the Great Dharma is destined to circulate in the Han land, the sūtra shall not burn. If there is no divine response, what can be done about fate?' Having spoken, he threw the sūtra [into the fire]; not a single word was harmed, the palm leaves were just as before, and appeared even more lustrous. The great assembly was awestruck and admired its miraculous efficacy. It was subsequently delivered to Luoyang, where it remained for three years, then went to Xuchang for two years, and later reached Shuinan Temple in Chenliu. The assembly invited Mokṣala and others to translate it. However, the various catalogues of Zhu Daozu, Sengyou, Wang Zong, Baochang, Li Kuo, Fashang, Lingyu, and others all say that it was produced by Zhu Shixing; this was merely attributing the credit to the original seeker. Now, according to the postscript to the sūtra, Zhi Mindu's catalogue, the various miscellaneous listings, and so forth, it was actually translated jointly by Mokṣala, Zhu Shulan, and others. That Zhu Shixing remained in Khotan and died at the age of eighty. In accordance with the Western cremation (jhāpita) rites, when the firewood was consumed and the fire extinguished, his corpse remained intact. The multitude was astonished and chanted an incantation, saying: 'If he truly attained the Path, the Dharma requires that it be destroyed.' At the sound of the words, it shattered and dispersed. They then collected the bones and erected a stūpa. Since he passed away in Khotan, the sūtra was certainly not translated by him.
Different Vimalakīrtinirdeśa-sūtra, three fascicles (Sengyou writes 'Different Weimojie jing'; sometimes with the character si; or in two fascicles; translated in the sixth year of the Yuankang era; third translation, same text but different wording from those produced by Fotiao, Zhi Qian, and others; recorded in the two catalogues of Daozu and Sengyou).
Śūraṅgama-sūtra, two fascicles (produced in the first year of the Yuankang era; seventh translation, same text but different wording from those produced by Lokakṣema, Zhi Qian, Bo Yan, Dharmarakṣa, and others; recorded in Nie Daozhen's catalogue and Sengyou's catalogue).
The two works above comprise five fascicles; both texts are lost.
The upāsaka Zhu Shulan (Now, according to the biographies of Zhu Shixing and Zhu Shulan in Sengyou's catalogue, the postscript to the Fangguang jing, and Zhi Mindu's Collation Note to the Śūraṅgama, all state that Shulan was a white-robed householder; the Changfang and Neidian catalogues erroneously make him the head of the śramaṇas).
He was originally a native of India. His grandfather, Louda, was dedicated and fond of study, pure, simple, and high-principled. At that time, the king of the country was unprincipled, and the common people thought of rebellion. A treacherous minister commanding troops committed an offense, and fearing execution, he relied on Louda as a prominent figure of the realm and summoned him to rebel together. Louda angrily said: 'You arose from humble and base origins and yet occupy an important office. You cannot repay favors with virtue, and instead make treacherous plots? I would rather preserve loyalty and die than rebel and live.' Fearing that the plot would leak, the rebel killed him and launched the revolt. Louda's son Dharmasīla (translated in Jin as Fashou) had previously been in another country. His wife's two elder brothers were both śramaṇas; hearing that the father had been slain and the country was in great turmoil, they fled to the Jin with the two śramaṇas and lived in Henan, where Shulan was born. Shulan was intelligent and articulate from childhood. He received instruction in the sūtras and teachings from his two maternal uncles, understanding them upon hearing them once. He was skilled in both the Indic and Jin languages and scripts, and was also versed in various literary and historical works. However, his nature was rather frivolous and rash, and he engaged in unrestrained hunting. Once, pursuing a deer alone on horseback, he encountered a tiger, fell from his horse, and broke his right arm. It took a long time to heal, but afterward he continued galloping without cease. His mother repeatedly rebuked and admonished him, but he never changed, desisting only when she began eating a vegetarian diet for his sake. By nature he was fond of wine, feeling cheerful only after drinking five or six sheng. Once, heavily drunk, he lay by the roadside, and then entered the gate of Henan commandery shouting loudly. The officials arrested him and sent him to the Henan prison. At that time, the governor of Henan, Yue Guang, was drinking merrily with his guests and was already intoxicated. He said to Lan: 'You are an immigrant guest; why do you imitate our people in drinking wine?' Shulan said: 'Du Kang brewed wine for the whole world to drink together; what distinction is there between immigrants and locals?' Guang also said: 'Drinking wine is acceptable, but why be wildly disorderly?' He replied: 'I, an ordinary subject, may be wild, but I am not disorderly; just as you, my governor, are drunk, but not wild.' Guang cheered loudly. At that time, a seated guest asked: 'How can a foreigner have a fair face?' Shulan replied: 'The people of Henan have dark faces, yet no one doubts them; what is so strange about my having a fair face?' Thereupon, host and guests admired his sharp wit, and released him. Soon afterward, he died suddenly without illness, reviving after three days. He recounted that he had entered a red gate with a hall made of gold and silver. He saw a man who said he was his grandfather, who addressed Shulan, saying: 'I cultivated good deeds for years and now receive this retribution. How could a sinner like you come here?' At that time, the gatekeeper drove him away with a staff, into...