開元釋教錄 3.10

3.10

符秦沙門曇摩持（三部三卷戒本壇文）
沙門鳩摩羅佛提（一部二卷集）
沙門僧伽跋澄（三部二十七卷論集）
沙門曇摩蜱（一部五卷經）
沙門僧伽提婆（二部四十六卷論）
沙門曇摩難提（五部一百一十四卷經論集）
十誦比丘戒本一卷（或云十誦大比丘戒初出見僧祐錄）
比丘尼大戒一卷（亦云十誦比丘尼戒第二出見僧祐錄）
教授比丘尼二歲壇文一卷（或無尼字僧純於龜茲國得梵本來佛念譯語
慧常筆受見寶唱錄）
右三部三卷其本並闕。
沙門曇摩持。或云侍。秦言法慧。或云法海。
西域人。善持律藏妙入契經。以符堅（諡莊烈天王）
建元三年丁卯四年戊辰。於長安譯十誦戒
本等三部。竺佛念傳語。慧常筆受（安公僧戒序云。佛念寫其
梵文。道賢為譯慧常筆受。其比丘尼戒。僧祐錄云。晉簡文帝時沙門僧純於西域拘夷國得梵本。到關中令佛念曇摩侍
慧常共出。謹按長房等錄。皆以慧常為其譯主。與曇摩持竺佛念共譯。今以秦僧慧常元不遊於天竺。常雖共出
尼戒執本乃是曇摩佛念傳譯常為筆受與其僧戒。何別此乃別標慧常。推校本末。事乃分明。常為助翻。曇摩為主故。入
曇摩之錄。慧常不別存焉）。
四阿含暮抄解二卷（亦云四阿含暮抄經見僧祐錄）
右一部二卷其本見在。
沙門鳩摩羅佛提。秦言童覺。西域人。以符堅
建元十八年壬午八月。於鄴寺譯阿含暮抄
一部。冬十一月乃訖。佛提執梵本佛念佛護
譯為秦文。沙門僧導僧叡曇究筆受。
尊婆須蜜菩薩所集論十卷（或云婆須蜜經或十二卷或十四卷建元二十
年三月五日出至七月十三日訖跋澄難提提婆三人執本佛念譯傳慧嵩筆受見僧祐錄）
鞞婆沙論十四卷（或無論字亦云鞞婆沙阿毘曇亦云廣說或十五卷或十九卷建元十九
年四月出至八月末訖難提錄為梵文佛圖羅剎譯傳敏智筆受見僧祐錄）
僧伽羅剎所集經三卷（或云僧伽羅剎集初出或五卷建元二十年出十一月三
十日訖佛念傳譯慧嵩筆受見僧祐錄於長安石羊寺出亦云佛護傳譯）
右三部二十七卷其本竝在。
沙門僧伽跋澄。或云跋橙。秦言眾現。罽賓國
人。毅然有淵懿之量。歷尋名師修習精詣。
博覽眾典特善數經。暗誦毘婆沙貫其妙旨
（毘婆沙即鞞婆沙是非大毘婆沙也）常浪志遊方觀風弘化。符堅
建元之末來入關中。先是大乘之典未廣。禪
數之學甚盛。既至長安咸稱法匠焉。堅祕書
郎趙政字文業。博學有才崇仰大法。甞聞外
國宗習毘婆沙。而跋澄諷誦。乃四事禮供請
譯梵文。澄以建元十七年辛巳。至二十一年
乙酉。共名德法師釋道安等。譯婆須蜜等三
部。涼州沙門竺佛念。外國沙門佛圖羅剎傳
語。沙門敏智慧嵩。祕書郎趙文業筆受。安公
法和對共校定。跋澄戒德整峻虛靖離俗。關
中僧眾則而像之。後不知所終。佛圖羅剎不
知何國人。德業純粹該覽經典。久遊中土善
達秦言。其宣譯梵文見稱當世（祐等群錄並云鞞婆沙論僧伽提婆
譯今准安公論序云僧伽跋澄譯今准論序為正祐等群錄復云跋澄譯雜阿毘曇毘婆沙論十四卷者即鞞婆沙論
是也）。
摩訶般若波羅蜜鈔經五卷（或無鈔字或七卷亦云般羅若一名須菩提
品亦名長安品次第六出與道行小品明度等同本見僧叡二秦錄及僧祐錄）
右一部五卷其本見在。
沙門曇摩蜱。秦言法愛。印度人。器宇明敏志
存弘喻。以符堅建元十八年壬午。譯般若鈔
經一部。佛護譯傳（佛護即佛圖羅剎也）慧進筆受。安公
校定。共傳云。與大品放光光讚同本者。或恐
尋之未審也。
阿毘曇八揵度論三十卷（或無論字或二十卷或云迦旃延阿毘曇或云阿毘
曇經八揵度初出與唐譯發智論同本建元十九年四月二十日出至十月二十三日訖見僧祐錄）
阿毘曇心十六卷（初出或十三卷建元末年於洛陽出見僧叡二秦錄及僧祐錄）
右二部四十六卷（前一部三十卷見在後一部十六卷闕本）。
沙門僧伽提婆（或云提和亦云僧迦禘婆蓋是言音楚夏耳）秦言眾天。
罽賓國人。姓瞿曇氏。以符堅建元十九年癸
未。遊於長安。沙門法和請令翻譯。起十九年。
訖建元末。出八揵度等論二部（其鞞婆沙十四卷准安公序是
跋澄譯今此除之）。
涼州沙門竺佛念譯傳。慧力僧茂筆受。法和
理其指歸。安公製序。後以晉孝武帝太元十
六年。遊於廬山及往建康。更出經論。具如晉
錄所顯。
中阿鋡經五十九卷（建元二十年出是第一譯竺佛念筆受見竺道祖晉世雜
錄及僧祐錄）
增壹阿鋡經五十卷（第一譯建元二十年甲申夏出至來春訖為四十卷佛念
傳譯曇嵩筆受見安公經序僧叡僧祐寶唱錄並載祐云三十三及二十四卷恐誤）
三法度論二卷（初出或云三法度無論字與晉世僧伽提婆出者小異見長房錄）
僧伽羅剎集二卷（佛去世後七百年僧伽羅剎造初出見寶唱錄）
阿育王息壞目因緣經一卷（第三出姚秦建初六年辛卯於安定城為尚書
令姚旻二月十八日出至二十五日訖佛念傳譯兼製序見二秦錄此應入後秦從多附此）
右五部一百一十四卷（前四部一百一十三卷闕本後一部一卷見在）。
沙門曇摩難提秦言法喜。兜佉勒國人。髫年
離俗。聰慧夙成研諷經典。以專精致業。遍
觀三藏闇誦中增二阿含。博識洽聞靡所不
練。是以國內遠近咸共推服。少而觀方遍涉
諸國。常謂弘法之體宜宣布未聞。故遠冒流
沙懷寶東遊。以符堅建元二十年。至于長安。
難提學業既優道聲甚盛。符堅深見禮接厚
致供施。先是中土群經未有四含。堅侍臣武
威太守趙政志深法藏。乃與安公共請出經。
政於長安城內集義學僧。寫出二含梵本。方
始翻譯。佛念傳語。慧嵩筆受。提以符堅建
元二十年甲申。至姚萇建初六年辛卯。譯中
含等經五部。提後還西域不知所終。

The śramaṇa Dharmadhara under the Fu Qin (3 works in 3 fascicles: prātimokṣa and platform texts)
The śramaṇa Kumārabuddhi (1 work in 2 fascicles: compilation)
The śramaṇa Saṅghabhūti (3 works in 27 fascicles: treatises and compilations)
The śramaṇa Dharmapriya (1 work in 5 fascicles: sūtra)
The śramaṇa Saṅghadeva (2 works in 46 fascicles: treatises)
The śramaṇa Dharmanandin (5 works in 114 fascicles: sūtras, treatises, and compilations)

Daśabhāṇavāra-bhikṣu-prātimokṣa in 1 fascicle (also called Daśabhāṇavāra Mahābhikṣu Prātimokṣa; first translation; see Sengyou's catalogue).
Bhikṣuṇī Mahāprātimokṣa in 1 fascicle (also called Daśabhāṇavāra Bhikṣuṇī Prātimokṣa; second translation; see Sengyou's catalogue).
Platform Text for Instructing Bhikṣuṇīs for Two Years in 1 fascicle (sometimes without the character ni; Sengchun obtained the Indic text in Kucha and brought it back; Fonian translated the words, and Huichang took it down with the brush; see Baochang's catalogue).
The above three works in three fascicles are all lost.
The śramaṇa Dharmadhara, also called Damo Shi, means in the Qin language "Wisdom of the Dharma," or also "Ocean of the Dharma."
A native of the Western Regions, he was adept in upholding the Vinayapiṭaka and subtly penetrated the sūtras. In the third year dingmao and fourth year wuchen of the Jianyuan era of Fu Jian (posthumously titled Heavenly King Zhuanglie), he translated three works, including the Daśabhāṇavāra-prātimokṣa, in Chang'an. Zhu Fonian transmitted the words, and Huichang recorded them with the brush (Master Dao'an's Preface to the Monastic Rules states: "Fonian wrote down the Indic text, Daoxian translated it, and Huichang recorded it with the brush." Regarding the Bhikṣuṇī Precepts, Sengyou's catalogue states: "During the time of Emperor Jianwen of the Jin dynasty, the śramaṇa Sengchun obtained the Indic text in the state of Guyi in the Western Regions. When he arrived in Guanzhong, he had Fonian, Dharmadhara, and Huichang produce it together." We respectfully note that Fei Changfang and other catalogues all consider Huichang as the principal translator, having translated it together with Dharmadhara and Zhu Fonian. Now, the Qin monk Huichang never originally traveled to Tianzhu. Although Chang took part in producing the Bhikṣuṇī Precepts, the one who held the original text was Dharmadhara, while Fonian transmitted the translation and Chang took it down with the brush. What difference is there between this and his Monastic Rules? Here they merely singled out Huichang separately. Upon investigating and comparing the origin and end, the matter becomes clear: Chang was an assistant translator, and Dharmadhara was the principal, so it is entered in Dharmadhara's catalogue, and Huichang is not listed separately).

Exposition of the Later Excerpts of the Four Āgamas in 2 fascicles (also called Sūtra of the Later Excerpts of the Four Āgamas; see Sengyou's catalogue).
The above one work in two fascicles is extant.
The śramaṇa Kumārabuddhi means in the Qin language "Child-Awakening." A native of the Western Regions, in the eighth month of the eighteenth year renwu of Fu Jian's Jianyuan era, he translated one work, the Later Excerpts of the Āgamas, at a temple in Ye. It was concluded in winter, the eleventh month. Buddhi held the Indic text, and Fonian and Fohu translated it into the Qin language. The śramaṇas Sengdao, Sengrui, and Tanjou recorded it with the brush.

Treatise Compiled by the Venerable Bodhisattva Vasumitra in 10 fascicles (also called Vasumitra Sūtra; sometimes in 12 fascicles or 14 fascicles; translation began on the fifth day of the third month of the twentieth year of Jianyuan and concluded on the thirteenth day of the seventh month; Bhūti, Nandin, and Deva, three individuals, held the original text, Fonian translated and transmitted it, and Huisong recorded it with the brush; see Sengyou's catalogue).
Vibhāṣā-śāstra in 14 fascicles (sometimes without the character lun; also called Vibhāṣā-abhidharma or Extensive Exposition; sometimes in 15 fascicles or 19 fascicles; translation began in the fourth month of the nineteenth year of Jianyuan and concluded at the end of the eighth month; Nandin transcribed it into Indic script, Buddharakṣa translated and transmitted it, and Minzhi recorded it with the brush; see Sengyou's catalogue).
Sūtra Compiled by Saṅgharakṣa in 3 fascicles (also called Compilation of Saṅgharakṣa; first translation; sometimes in 5 fascicles; translated in the twentieth year of Jianyuan, concluding on the thirtieth day of the eleventh month; Fonian transmitted the translation and Huisong recorded it with the brush; see Sengyou's catalogue; produced at Shiyang Temple in Chang'an; also said that Fohu transmitted the translation).
The above three works in twenty-seven fascicles are all extant.
The śramaṇa Saṅghabhūti, also written Sanghabhadeng, means in the Qin language "Manifestation of the Saṃgha." A native of Jibin, he was resolute and possessed profound and admirable virtue. He visited renowned teachers one after another and attained refined mastery through practice. He read extensively across the scriptures and was exceptionally adept in the numerical treatises, memorizing the Vibhāṣā and fully grasping its wondrous essentials (Vibhāṣā is the Pi-po-sha, not the Mahāvibhāṣā). He continually harbored the intent to wander through various regions, observing customs and propagating the teaching. At the end of Fu Jian's Jianyuan era, he arrived in Guanzhong. Prior to this, the scriptures of the Mahāyāna had not yet spread widely, while the study of meditation and numerical analysis was extremely flourishing. Once he reached Chang'an, all acclaimed him as a master of the Dharma. Fu Jian's Palace Attendant Secretary Zhao Zheng, courtesy name Wenye, was widely learned, talented, and held the Great Dharma in high esteem. Having heard that foreign lands honored and practiced the Vibhāṣā, and that Bhūti could recite it by heart, he provided the four requisites with ritual offerings and requested him to translate the Indic text. From the seventeenth year xinsi to the twenty-first year yiyou of Jianyuan, together with the venerable and virtuous Dharma master Shi Dao'an and others, Bhūti translated three works, including the Vasumitra. Zhu Fonian, a śramaṇa from Liangzhou, and Buddharakṣa, a foreign śramaṇa, transmitted the words. The śramaṇas Minzhi and Huisong, and the Palace Attendant Secretary Zhao Wenye recorded them with the brush. Master Dao'an and Fahe collated and settled the text together. Bhūti's disciplinary virtue was rigorous and austere; he was serene, tranquil, and detached from the mundane world. The monastic community of Guanzhong took him as a model. Later it is not known how he ended his days. As for Buddharakṣa, it is not known what country he was from. His virtue and deeds were pure and solid, and he was thoroughly versed in the scriptures. Having traveled long in the Central Lands, he was proficient in the Qin language; his propagation and translation of Indic texts was praised in his era (The various catalogues such as Sengyou's all say that the Vibhāṣā-śāstra was translated by Saṅghadeva. Now, relying on Master Dao'an's preface to the treatise, it states that it was translated by Saṅghabhūti; we now take the treatise preface as correct. The various catalogues of Sengyou and others further state that Bhūti translated the Miscellaneous Abhidharma Vibhāṣā-śāstra in 14 fascicles, which is indeed this Vibhāṣā-śāstra).

Excerpts from the Mahāprajñāpāramitā Sūtra in 5 fascicles (sometimes without the character chao; sometimes in 7 fascicles; also called Banluore; another title is Subhūti Chapter; also called Chang'an Chapter; the sixth translation, sharing the same original text with the Daoxing, Xiaopin, Mingdu, etc.; see Sengrui's Two Qin Catalogues and Sengyou's catalogue).
The above one work in five fascicles is extant.
The śramaṇa Dharmapriya means in the Qin language "Love of the Dharma." A native of India, he possessed a bright and agile demeanor and set his mind on propagating metaphors and teachings. In the eighteenth year renwu of Fu Jian's Jianyuan era, he translated one work, the Prajñā Excerpts Sūtra. Fohu translated and transmitted it (Fohu is Buddharakṣa), Huijin recorded it with the brush, and Master Dao'an collated and settled it. Several accounts say that it shares the same original text with the Dapin, Fangguang, and Guangzan, but this is perhaps due to an insufficiently careful examination.

Abhidharma-aṣṭagrantha-śāstra in 30 fascicles (sometimes without the character lun; sometimes in 20 fascicles; also called Kātyāyanābhidharma, or Abhidharma-sūtra Eight Grantha; first translation, sharing the same original text with the Tang translation of the Jñānaprasthāna-śāstra; translation began on the twentieth day of the fourth month of the nineteenth year of Jianyuan and concluded on the twenty-third day of the tenth month; see Sengyou's catalogue).
Abhidharmahṛdaya in 16 fascicles (first translation; sometimes in 13 fascicles; produced in Luoyang in the final years of Jianyuan; see Sengrui's Two Qin Catalogues and Sengyou's catalogue).
The above two works in forty-six fascicles (the former work in thirty fascicles is extant; the latter work in sixteen fascicles is lost).
The śramaṇa Saṅghadeva (also called Tihe, or Sengjiadipo, which are merely regional accents of Chu and Xia) means in the Qin language "God of the Saṃgha." A native of Jibin, he had the Gautama clan name. In the nineteenth year guiwei of Fu Jian's Jianyuan era, he traveled to Chang'an. The śramaṇa Fahe invited him to undertake translation. Starting in the nineteenth year and concluding at the end of the Jianyuan era, he translated two treatises, including the Aṣṭagrantha (As for the Vibhāṣā in 14 fascicles, following Master Dao'an's preface, it was translated by Bhūti, so it is removed here).
Zhu Fonian, a śramaṇa from Liangzhou, translated and transmitted it, Huili and Sengmao recorded it with the brush, Fahe arranged its principal themes, and Master Dao'an composed the preface. Later, in the sixteenth year of the Taiyuan era of Emperor Xiaowu of the Jin, he traveled to Mount Lu and went to Jiankang, where he produced further sūtras and treatises, as fully detailed in the Jin catalogue.

Madhyamāgama Sūtra in 59 fascicles (produced in the twentieth year of Jianyuan; this is the first translation; Zhu Fonian recorded it with the brush; see Zhu Daozu's Miscellaneous Records of the Jin Era and Sengyou's catalogue).
Ekottarikāgama Sūtra in 50 fascicles (first translation; produced in the summer of the twentieth year jiashen of Jianyuan and concluded by the following spring, making 40 fascicles; Fonian transmitted the translation, and Tansong recorded it with the brush; see Master Dao'an's preface to the sūtra; recorded in Sengrui's, Sengyou's, and Baochang's catalogues; Sengyou's stating 33 and 24 fascicles is probably an error).
Tridharmakā-śāstra in 2 fascicles (first translation; also called Tridharmakā without the character lun; slightly different from that produced by Saṅghadeva in the Jin era; see Fei Changfang's catalogue).
Compilation of Saṅgharakṣa in 2 fascicles (composed by Saṅgharakṣa seven hundred years after the Buddha's nirvāṇa; first translation; see Baochang's catalogue).
Sūtra on the Cause and Condition of King Aśoka's Son Losing His Sight in 1 fascicle (third translation; translated in Anding city for the Director of the Department of State Affairs Yao Min from the eighteenth day to the twenty-fifth day of the second month in the sixth year xinmao of the Jianchu era of the Yao Qin; Fonian transmitted the translation and composed the preface; see the Two Qin Catalogues; this should properly belong to the Later Qin, but is appended here in accordance with the majority).
The above five works in one hundred and fourteen fascicles (the first four works in one hundred and thirteen fascicles are lost; the latter one work in one fascicle is extant).
The śramaṇa Dharmanandin means in the Qin language "Joy of the Dharma." A native of the country of Tokhara, he renounced the world in his boyhood. His intelligence matured early, and he studied and recited the scriptures, establishing his achievements through single-minded devotion. He extensively inspected the Tripiṭaka and recited the Madhyama and Ekottarika Āgamas from memory. His knowledge was vast and his erudition comprehensive, there being nothing he was not versed in. Because of this, everyone throughout his country, near and far, admired and respected him. In his youth, observing the regions, he traveled throughout many lands. He consistently believed that the essence of propagating the Dharma was to proclaim what had not yet been heard. Therefore, braving the shifting sands across distant lands, he traveled eastward bearing these treasures. In the twentieth year of Fu Jian's Jianyuan era, he arrived in Chang'an. As Nandin's learning was superior and his reputation for the Dao was exceedingly renowned, Fu Jian received him with deep courtesy and provided generous offerings. Prior to this, among the many scriptures in the Central Lands, the Four Āgamas were missing. Fu Jian's attendant courtier, the Administrator of Wuwei Zhao Zheng, whose aspirations were deeply committed to the treasury of the Dharma, accordingly invited him together with Master Dao'an to translate the sūtras. Zheng gathered scholar monks within the city of Chang'an and transcribed the Indic manuscripts of the two Āgamas, only after which the translation began. Fonian transmitted the words, and Huisong recorded them with the brush. From the twentieth year jiashen of Fu Jian's Jianyuan era to the sixth year xinmao of Yao Chang's Jianchu era, Nandin translated five works, including the Madhyamāgama. Nandin later returned to the Western Regions, and it is unknown where he ended his days.