[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154) › 3.7 # 開元釋教錄 3.7 開元釋教錄 3.7 - **Language:** Classical Chinese ### [3.7.1](https://indike.org/pramana/in.bauddha.taisho.2154.3.7.1) 大灌頂經十二卷（或無大字錄云九卷未詳房云見雜錄） 大孔雀王神呪經一卷（見竺道祖錄及僧祐錄初出） 孔雀王雜神呪經一卷（見竺道祖錄及僧祐錄第二出） 右三部一十四卷（初一部十二卷見在後二部二卷闕本）。 沙門帛尸梨蜜多。羅晉言吉。友西域人國王 之子。當承繼世而以國讓弟。闇軌太伯。既而 悟心天啟遂為沙門。蜜天姿高朗風神超邁。 直爾對之便卓出於物。況其聰辯言悟者乎。 西晉永嘉中始到此土。仍過江左止建初寺。 丞相王導一見而奇之。以為吾之徒也。由是 名顯。太尉庾元規。光祿周伯仁。太常謝幼 璵。廷尉桓茂倫。皆一代名士。見之終日累歎。 披襟致契。導嘗詣蜜。蜜解帶偃伏悟言神解。 時尚書令卞望之亦與蜜致善須臾望之至。 蜜乃斂襟飾容端坐對之。有問其故。蜜曰。王 公風道期人。卞令軌度格物。故其然耳。諸公 於是歎其精神灑屬皆得其所。桓廷尉嘗。欲 為蜜作目。久之未得。有云。尸梨蜜可謂卓 朗。於是桓乃咨嗟絕歎以為標題之極。大將 軍王處冲。時在南夏。聞王周諸公皆器重蜜。 疑以為失鑒。及自見蜜乃欣振奔至。一面盡 虔。王公嘗謂蜜曰。外國有君一人而已耳。蜜 笑而答曰。若使我如諸君今日豈得在此。當 時以為佳對。蜜性高簡不學晉語。每與諸公 言論。雖因傳譯。而神領意解盡其傳致。以為 自然縱拔非常情所測也。蜜善持呪術。所向 皆驗。時人呼為高座法師。於元帝代譯灌頂 等經三部。又授弟子覓歷高聲梵唄。傳響迄 今。年八十餘。咸康中卒諸公聞之痛惜流涕。 蜜常在石子崗東行頭陀。既卒因葬于此。成 帝懷其風。為樹剎塚所。後有關右沙門。來遊 建康。廼於塚處起寺。陳郡謝琨贊成其業。 追旌往事仍曰高座寺也。 阿閦佛剎諸菩薩學成品經二卷（太康年出第二譯與漢支讖譯 者大同小異見竺道祖晉世雜錄） 方等法華經五卷（咸康元年譯見竺道祖晉世雜錄第四出與法護正法華等同本） 右二部七卷其本並闕。 沙門支道根。履味遊方懷道利物。以成帝咸 康元年乙未譯阿閦佛剎等經二部（長房等錄並云阿閦佛經 太康年譯其太康年在西晉武帝代與咸康相去向六十年同是一人兩朝出經者恐時太懸也此應傳寫差誤多是咸 康耳）。 採蓮違王上佛授決號妙華經一卷（亦直云採蓮違王經第二 出與阿闍世王受決經同本） 陀隣尼鉢經一卷（亦云陀鄰鉢呪經第二出與持句神呪經等同本房錄陀鄰鉢經外更存 持句神呪經者非也） 摩尼羅亶經一卷（亦云摩尼羅亶神呪經） 玄師颰陀所說神呪經一卷（錄云幻師無所說字或作跋字亦云波陀古錄 云幻王颰陀經） 寂志果經一卷（出長阿含第十七卷異譯） 鐵城泥梨經一卷（出中阿含第十二卷與五天使經同本） 阿耨風經一卷（晉言依次出中阿含第二十七卷異譯） 梵志頞羅延問種尊經一卷（亦云頞波羅延出中阿含第三十七卷異譯） 泥犁經一卷（或云中阿含泥犂經出中阿含第五十三卷異譯） 戒德香經一卷（或云戒德經出增一阿含第十三卷異譯） 四泥黎經一卷（或云四大泥犂房云別錄載祐云失譯出增一阿含第四十八卷異譯） 國王不犁先尼十夢經一卷（或作先泥出增一阿含第五十一卷異譯） 水沫所漂經一卷（一名河中大聚沫經一名聚沫譬經與五陰譬喻經同本出雜阿含經第 十卷異譯） 玉耶經一卷（一名長者詣佛說子婦無敬經或云玉耶女經第二出與阿遬達經等同本） 五苦章句經一卷（初出一名諸天五苦經一名五道章句經一名淨除罪蓋娛樂佛法經） 自愛經一卷（或云自愛不自愛經房云見舊錄） 中心經一卷（或云中心正行經舊錄云大中心經亦云小中心經房錄云出六度集今檢無） 見正經一卷（一名生死變識經） 大魚事經一卷 阿難七夢經一卷（或直云七夢經） 呵鵰阿那含經一卷（一名荷鵰或作苛字） 新歲經一卷 比丘聽施經一卷（一名聽施比丘經） > Da guanding jing, twelve fascicles (sometimes without the character Da; catalogue says nine fascicles, not verified; Fang says it is found in the Miscellaneous Catalogue); > Da kongque wang shenzhou jing, one fascicle (found in Zhu Daozu's catalogue and Sengyou's catalogue; first translation); > Kongque wang za shenzhou jing, one fascicle (found in Zhu Daozu's catalogue and Sengyou's catalogue; second translation). > The three works above, in fourteen fascicles (the first work of twelve fascicles is extant; the latter two works of two fascicles are lost texts). > Śramaṇa Bo Śrīmitra: In Jin, this means "Auspicious Friend" (Jiyou). He was a person from the Western Regions, the son of a king. When he was due to succeed to the throne, he yielded the kingdom to his younger brother, covertly following the model of Taibo. Afterward, his mind awakened through divine inspiration, and he consequently became a śramaṇa. Śrīmitra's natural disposition was noble and bright, and his spiritual bearing was transcendent. Merely to face him, he stood preeminent above the crowd, not to mention his intelligence, eloquence, and comprehension of speech. During the Yongjia era of the Western Jin, he first arrived in this land. He then crossed to the east of the Yangtze River and stayed at Jianchu Temple. Chancellor Wang Dao marveled at him upon first meeting, considering him a kindred spirit, on account of which his fame became prominent. Defender-in-Chief Yu Yuangui, Household Counselor Zhou Boren, Minister of Ceremonies Xie Youyu, and Chamberlain for Law Enforcement Huan Maolun were all eminent scholars of the generation. When they met him, they sighed repeatedly all day long, opening their hearts in mutual understanding. Wang Dao once visited Śrīmitra; Śrīmitra loosened his sash, reclined, and engaged in spiritual conversation with effortless discernment. At that time, Bian Wangzhi, Prefect of the Masters of Writing, was also on good terms with Śrīmitra. In a moment, Bian Wangzhi arrived, and Śrīmitra thereupon straightened his lapel, adjusted his countenance, and sat upright facing him. When someone asked the reason, Śrīmitra said: "Lord Wang engages others with free-spirited demeanor; Prefect Bian measures things with regulated discipline. That is why it is so." The various lords thereupon praised his spirit for being clear and appropriate in every situation, each finding its proper place. Chamberlain Huan once wanted to formulate a critique of Śrīmitra, but for a long time could not. Someone said: "Śrīmitra may be called exceptionally brilliant." Thereupon Huan marveled with boundless admiration, taking this as the ultimate epithet. Generalissimo Wang Chuchong was then in the southern regions. Hearing that Lord Wang, Zhou, and the others all esteemed Śrīmitra, he suspected they were mistaken in judgment. But when he saw Śrīmitra himself, he was thrilled and rushed forward, paying full devotion at first sight. Lord Wang once said to Śrīmitra: "Among foreign countries, there is only you as an extraordinary man." Śrīmitra smiled and replied: "If I were like all of you gentlemen today, how could I be here?" People at the time considered this an apt reply. Śrīmitra was naturally aloof and did not study the Jin language. Whenever he conversed with the lords, though through translation, his intuitive grasp and understanding completely conveyed his thoughts; they considered this a natural transcendence beyond the measure of ordinary sentiment. Śrīmitra was skilled in incantations, and whenever he applied them, they proved effective. People of the time called him Master of the High Seat. During the reign of Emperor Yuan, he translated three works of sūtras, including the Guanding jing. He also taught his disciple Mili the chanting of Sanskrit hymns in a high voice, the echoes of which have been passed down to the present day. At the age of over eighty, he died during the Xiankang era. When the lords heard of it, they grieved and shed tears. Śrīmitra had often practiced dhūta east of Shizigang; upon his death, he was buried there. Emperor Cheng, cherishing his memory, had a stūpa erected at his tomb. Later, a śramaṇa from the region west of the Pass came to visit Jiankang and thereupon built a temple at the tomb site. Xie Kun of Chen Commandery assisted in completing this enterprise. Recalling past deeds, it was named Gaozuo Temple. > Achu focha zhu pusa xue chengpin jing, two fascicles (translated in the Taikang era, second translation, largely identical to the translation by Zhi Qian of the Han with minor differences; found in Zhu Daozu's Jin-era Miscellaneous Catalogue); > Fangdeng fahua jing, five fascicles (translated in the first year of Xiankang; found in Zhu Daozu's Jin-era Miscellaneous Catalogue, fourth translation; same original text as Dharmarakṣa's Zheng fahua jing and others). > The two works above, in seven fascicles, are both lost texts. > Śramaṇa Zhi Daogen walked in the savor \[of truth\], traveled broadly, harbored the Way, and benefited beings. In the first year of the Xiankang era of Emperor Cheng, the yihai year, he translated two works of sūtras, including the Achu focha \[jing\] (The catalogues of Changfang and others all say the Achu fo jing was translated in the Taikang era. The Taikang era was in the reign of Emperor Wu of Western Jin, separated from Xiankang by nearly sixty years. It is feared to be too distant an interval for the same person to translate sūtras across two dynasties. This is likely a clerical error in copying; it was probably Xiankang). > Cailianwei wang shang fo shoujue hao miaohua jing, one fascicle (also simply called Cailianwei wang jing, second translation, same original text as Ajātasatru-rāja-vyākaraṇa-sūtra); > Tuolinibo jing, one fascicle (also called Tuolinibo zhou jing, second translation, same original text as Chiju shenzhou jing and others; Fang's catalogue preserves the Chiju shenzhou jing separately besides the Tuolinibo jing, which is mistaken); > Moniluodan jing, one fascicle (also called Moniluodan shenzhou jing); > Xuanshi batuosuo shuo shenzhou jing, one fascicle (The catalogue lacks the words suo shuo, uses the character huanshi "illusionist", or uses the character ba, or says Botuo; ancient catalogues call it Huanwang batuojing); > Jizhi guo jing, one fascicle (extracted from the seventeenth fascicle of the Dīrgha Āgama, alternate translation); > Tiecheng nili jing, one fascicle (extracted from the twelfth fascicle of the Madhyama Āgama, same original text as the Five Messengers Sūtra); > Anou feng jing, one fascicle (In Jin, it means "in succession"; extracted from the twenty-seventh fascicle of the Madhyama Āgama, alternate translation); > Fanzhi eluoyan wen zhong zun jing, one fascicle (also called Epoluoyan; extracted from the thirty-seventh fascicle of the Madhyama Āgama, alternate translation); > Nili jing, one fascicle (sometimes called Zhong ahan nili jing; extracted from the fifty-third fascicle of the Madhyama Āgama, alternate translation); > Jiede xiang jing, one fascicle (sometimes called Jiede jing; extracted from the thirteenth fascicle of the Ekottarika Āgama, alternate translation); > Si nili jing, one fascicle (sometimes called Si da nili; Fang says it is recorded in the Classified Catalogue; You says it is an anonymous translation; extracted from the forty-eighth fascicle of the Ekottarika Āgama, alternate translation); > Guowang bulixianni shi meng jing, one fascicle (sometimes written Xianni; extracted from the fifty-first fascicle of the Ekottarika Āgama, alternate translation); > Shuimo suo piao jing, one fascicle (also named Hezhong da jumo jing, also named Jumo pi jing; same original text as the Wuyin piyu jing; extracted from the tenth fascicle of the Saṃyukta Āgama, alternate translation); > Yuanye jing, one fascicle (also named Zhangzhe yi fo shuo zifu wu jing jing, or called Yuanye nü jing, second translation, same original text as Asuda jing and others); > Wu ku zhangju jing, one fascicle (first translation; also named Zhutian wu ku jing, also named Wudao zhangju jing, also named Jingchu zuigai yule fofa jing); > Zi'ai jing, one fascicle (sometimes called Zi'ai bu zi'ai jing; Fang says it is found in the old catalogue); > Zhongxin jing, one fascicle (sometimes called Zhongxin zhengxing jing; old catalogue calls it Da zhongxin jing, also called Xiao zhongxin jing; Fang's catalogue says it is extracted from the Liudu ji, but examination shows it is not there); > Jianzheng jing, one fascicle (also named Shengsi bianshi jing); > Dayu shi jing, one fascicle; > Anan qi meng jing, one fascicle (or simply Qi meng jing); > He Diao anahan jing, one fascicle (also named He Diao; sometimes written with the character ke); > Xinsui jing, one fascicle; > Biqiu ting shi jing, one fascicle (also named Ting shi biqiu jing). > — English (machine translation) (machine translation) ### [3.7.2](https://indike.org/pramana/in.bauddha.taisho.2154.3.7.2) 佛般泥洹摩訶迦葉赴佛經一卷（亦云迦葉赴佛般涅槃經） 上見存已下闕。 犢牛經一卷（一云犢子經第三出與乳光經等同本） 孔雀王呪經一卷（第三出與吉友所譯者同本） 七佛所結麻油述呪經一卷（祐失譯錄重載兩本一云異本） 大神母結誓呪經一卷 伊洹法願神呪經一卷 解日厄神呪經一卷 六神名神呪經一卷 檀持羅麻油述神呪經一卷 麻油述呪經一卷 摩尼羅亶神呪按摩經一卷 醫王惟樓延神呪經一卷（或云阿難所問醫王惟樓延神呪經） 龍王呪水浴經一卷 十八龍王神呪經一卷 請雨呪經一卷 止雨呪經一卷 嚫水經一卷 幻師阿夷鄒神呪經一卷 呪水經一卷 藥呪經一卷 呪毒經一卷 呪時氣病經一卷 呪小兒經一卷 呪齒經一卷（祐失譯錄更載一本名與此同題云異本一云蟲齒二云齲齒） 呪牙痛經一卷（祐云失譯錄更載一本名與此同題云異本或作齒痛） 呪眼痛經一卷 五眼文經一卷（今疑是聶道真所出求五眼法異名） 離欲優婆塞優婆夷戒文一卷（亦云具行二十二戒文） 罪業報應經一卷（與罪業應報教化地獄經同本第二出） 八師經一卷（第二出） 蓱沙王五願經一卷（一名弗沙迦王經第二出） 義足經二卷（房云見吳錄亦云異出第二出） 十善十惡經一卷（第二譯吳錄云異出安公云出阿毘曇） 治禪法經一卷 梵天策數經一卷（舊錄云諸天事經） 諸天地經一卷 十誦比丘戒本一卷（太元六年合僧純曇摩持竺僧舒三家本以為此一卷見寶唱錄 當第二出） 三百六十戒三部合異二卷（序加大比丘字太元六年六月二十日於 謝鎮西寺合僧詳重校見舊錄及寶唱錄） 右六十一部六十三卷（佛般泥洹上二十四部二十四卷見在犢牛經下三 十七部三十九卷闕本）。 沙門竺曇無蘭。晉云法正。西域人也。以孝武 帝太元六年辛巳至太元二十年乙未。於楊 都謝鎮西寺譯採蓮違王等經六十一部。見 長房錄。又長房等錄更有四十八經。亦云法 正所譯。今以並是別生抄經。或是疑偽。故並 刪之。如後所述。 救護身命經（亦云救護身命濟人病苦厄經周錄編入正經舊錄云偽今依舊編） 諸天問如來警戒不可思議經 見水世界經（已上二經並出大集） 龍王結願五龍神呪經 大將軍神呪經（上二經出灌頂） 無吾我經（出普超經） 彌蘭經（或作彌連亦云彌蓮） 摩天國王經 阿難念彌經（彌蘭等三經並出六度集） 賢劫千佛名經（出賢劫經序云賢劫經說二千一百諸度無極以拘樓孫佛為首此千佛名有 別譯本拘那提佛以為初首） 三十七品經（安公云出律經僧祐錄云晉太元二十一年歲在丙申六月在謝鎮西寺撰出） 三十三天園觀經 比丘成就五法入地獄經 學人亂意經（上三經出增一阿含） 佛為比丘說大熱地獄經 釋提桓因詣目連放光經 目連見大身眾生燃鐵纏身經 見一眾生舉體糞穢塗身經 眾生頂有鐵磨盛火熾然經 羅婆鳥為鷹所捉經 十法成就惡業入地獄經 蛇行法經 比丘浴遇天子放光經 天於修羅欲鬪戰經 天帝釋受戒經 比丘問佛釋提桓因因緣經 四天王按行世間經 佛見梵天頂經 帝釋慈心戰勝經 天神禁寶經 阿育王供養道場樹經 勸行有證經 戒相應法經 禪思滿足經（佛為比丘說下二十經並出雜阿含） 野鷄經 鼈獼猴經 蠱狐烏經（或作鳥字） 弟子命過經 驢駝經 拘薩羅國烏王經（或無羅字） 孔雀經 夫婦經（野鷄等八經並出生經中） 群牛千頭經 集修行士經 暴象經（群牛等三經並出出曜經） 地獄眾生相害經（出修行道地經） 赤𭉨烏喻經 阿難多洹羅云母經（赤嘴烏等二經雜譬喻抄） 中阿含經六十卷（第二出或五十八卷隆安元年十一月十日於東亭寺出二年六月二十 五日訖與曇摩難提出者同本沙門道慈筆受見道祖錄） 增壹阿含經五十一卷（第二出隆安元年正月出與難提本小異竺道祖筆受或 四十二或三十三無定亦有六十卷成者見道祖及寶唱錄） > Fo bannihuan Mohejiaye fu fo jing (Sūtra on the Parinirvāṇa of the Buddha and Mahākāśyapa Going to the Buddha), one fascicle (also called Jiaye fu fo ban niepan jing). > The above are extant; the following are lost: > Duniu jing (Sūtra on the Calf), one fascicle (also called Duzi jing; third translation, the same text as the Ruguang jing, etc.); > Kongque wang zhou jing (Incantation Sūtra of the Peacock King), one fascicle (third translation, the same text as that translated by Jiyou \[Śrīmitra\]); > Qi fo suo jie mayoushu zhou jing (Incantation Sūtra of the Mayūṣa Bound by the Seven Buddhas), one fascicle (Sengyou's Catalogue of Anonymous Translations re-lists two texts, one called a different translation); > Da shenmu jie shi zhou jing (Incantation Sūtra of the Great Mother of Spirits Binding Her Vows), one fascicle; > Yihuan fayuan shenzhou jing (Divine Incantation Sūtra of Yihuan's Dharma-Vows), one fascicle; > Jie ri'e shenzhou jing (Divine Incantation Sūtra for Dispelling the Calamity of the Sun), one fascicle; > Liu shenming shenzhou jing (Divine Incantation Sūtra on the Names of the Six Spirits), one fascicle; > Tanchiluo mayoushu shenzhou jing (Divine Incantation Sūtra of the Daṇḍamāyūrī?), one fascicle; > Mayoushu zhou jing (Incantation Sūtra of the Mayūṣa), one fascicle; > Moniluotan shenzhou anmo jing (Divine Incantation Massage Sūtra of Maṇiratna), one fascicle; > Yiwang Weilouyan shenzhou jing (Divine Incantation Sūtra of the Medicine King Velāma?), one fascicle (or called Anan suo wen yiwang Weilouyan shenzhou jing); > Longwang zhou shui yu jing (Sūtra on the Dragon King Bathing with Incantation Water), one fascicle; > Shiba longwang shenzhou jing (Divine Incantation Sūtra of the Eighteen Dragon Kings), one fascicle; > Qing yu zhou jing (Incantation Sūtra for Requesting Rain), one fascicle; > Zhi yu zhou jing (Incantation Sūtra for Stopping Rain), one fascicle; > Chen shui jing (Sūtra on Presenting Water as an Offering), one fascicle; > Huanshi Aiyizhou shenzhou jing (Divine Incantation Sūtra of the Illusionist Ayijhou?), one fascicle; > Zhou shui jing (Sūtra of Incantation Water), one fascicle; > Yao zhou jing (Sūtra of Medicine Incantations), one fascicle; > Zhou du jing (Sūtra on Incantations against Poison), one fascicle; > Zhou shiqi bing jing (Sūtra on Incantations against Pestilence), one fascicle; > Zhou xiao'er jing (Sūtra on Incantations for Children), one fascicle; > Zhou chi jing (Sūtra on Incantations for Teeth), one fascicle (Sengyou's Catalogue of Anonymous Translations re-lists another text with the same name, marked as a different translation; one says 'worm-eaten teeth', another says 'caries'); > Zhou yatong jing (Sūtra on Incantations for Toothache), one fascicle (Sengyou says: the Catalogue of Anonymous Translations re-lists another text with the same title, marked as a different translation; or reads 'toothache'); > Zhou yantong jing (Sūtra on Incantations for Eye Pain), one fascicle; > Wu yan wen jing (Sūtra on the Text of the Five Eyes), one fascicle (now suspected to be an alternate title for the Method for Seeking the Five Eyes translated by Nie Daozhen); > Liyu youposai youpoyi jie wen (Precept Text for Upāsakas and Upāsikās Free from Desire), one fascicle (also called Ju xing ershier jie wen); > Zuiye baoying jing (Sūtra on Retribution for Karmic Sins), one fascicle (same text as the Zuiye yingbao jiaohua diyu jing; second translation); > Ba shi jing (Sūtra on the Eight Masters), one fascicle (second translation); > Pingsha wang wu yuan jing (Sūtra on the Five Vows of King Bimbisāra), one fascicle (another title: Fushajia wang jing; second translation); > Yizu jing (Arthapada-sūtra), two fascicles (Fei Changfang says it is seen in the Wu Catalogue, and also called a different edition; second translation); > Shi shan shi e jing (Sūtra on the Ten Good and Ten Evil Deeds), one fascicle (second translation; the Wu Catalogue calls it a different translation, and Master Daoan says it comes from the Abhidharma); > Zhi chan fa jing (Sūtra on Methods for Healing in Meditation), one fascicle; > Fantian ceshu jing (Sūtra on the Registers of Brahmā), one fascicle (an old catalogue calls it Zhu tian shi jing); > Zhu tiandi jing (Sūtra on the Various Heavens and Earths), one fascicle; > Shisong biqiu jieben (Prātimokṣa of the Daśabhāṇavāra-vinaya for Bhikṣus), one fascicle (in the sixth year of the Taiyuan era, the three editions of Sengchun, Dharmadhara, and Zhu Sengshu were combined to form this single fascicle; seen in Baochang's catalogue; should be the second translation); > Sanbai liushi jie san bu he yi (Combined Discrepancies of the Three Versions of the Three Hundred and Sixty Precepts), two fascicles (the preface adds the words 'Great Bhikṣu'; re-collated together with the monk \[Seng\]xiang on the twentieth day of the sixth month of the sixth year of the Taiyuan era at Xie Zhenxi Temple; seen in the old catalogue and Baochang's catalogue). > The above sixty-one works in sixty-three fascicles (the twenty-four works in twenty-four fascicles from the Fo bannihuan on are extant; the thirty-seven works in thirty-nine fascicles below the Duniu jing are lost texts). > The śramaṇa Zhu Dharmarakṣa (in Jin called Fazheng) was a person from the Western Regions. From the xinsi year, the sixth year of Emperor Xiaowu's Taiyuan era, to the yiwei year, the twentieth year of the Taiyuan era, he translated sixty-one works, including the Cailian wei wang jing, at Xie Zhenxi Temple in Yangdu; this appears in Fei Changfang's catalogue. Furthermore, catalogues such as Changfang's contain another forty-eight sūtras also attributed to the translation of Fazheng. Because these are all extracted selections from sūtras, or doubtful and spurious, they are all deleted here, as described below: > Jiuhu shenming jing (Sūtra on Saving and Protecting Life; also called Jiuhu shenming ji ren bingku'e jing; entered among genuine sūtras in the Zhou Catalogue, but called spurious in the old catalogue; now classified following the old catalogue); > Zhu tian wen rulai jingjie bukesiyi jing (Sūtra on the Inconceivable Realm Asked by the Devas of the Tathāgata); > Jian shui shijie jing (Sūtra on Seeing the Water World; the above two sūtras both come from the Mahāsaṃnipāta); > Longwang jieyuan wu long shenzhou jing (Divine Incantation Sūtra of the Five Dragons on the Dragon King Binding His Vows); > Da jiangjun shenzhou jing (Divine Incantation Sūtra of the Great General; the above two sūtras come from the Guanding jing); > Wu wu wo jing (Sūtra on Not Having Self or Mine; comes from the Puchao jing); > Mi lan jing (Sūtra on Milinda?; sometimes written Milian or Milian); > Motian guowang jing (Sūtra on the King of the Country of Motian); > Anan nianmi jing (Sūtra on Ānanda and Nemi?; the three sūtras including Milian all come from the Liudu ji jing); > Xianjie qian fo ming jing (Sūtra on the Names of the Thousand Buddhas of the Bhadrakalpa; comes from the Bhadrakalpika-sūtra; the preface states: 'The Bhadrakalpika-sūtra speaks of 2,100 perfections, with Krakucchanda Buddha as the first; this Thousand Buddha Names text has a different translation with Kanakamuni Buddha as the first'); > Sanshiqi pin jing (Sūtra of the Thirty-Seven Factors; Master Daoan says it comes from the Vinayapiṭaka; Sengyou's catalogue says it was compiled and translated in the sixth month of the bingzhen year, the twenty-first year of the Jin Taiyuan era, at Xie Zhenxi Temple); > Sanshisantian yuan guan jing (Sūtra on the Park Excursions of the Thirty-Three Heavens); > Biqiu chengjiu wu fa ru diyu jing (Sūtra on the Bhikṣu Entering Hell upon Fulfilling Five Things); > Xueren luanyi jing (Sūtra on the Student of Distracted Mind; the above three sūtras come from the Ekottarika-āgama); > Fo wei biqiu shuo da re diyu jing (Sūtra on the Buddha Explaining the Great Hot Hell for Bhikṣus); > Shitihuan'yin yi Moulian fangguang jing (Sūtra on Śakra Devānām Indra Visiting Maudgalyāyana and Emitting Light); > Moulian jian dashen zhongsheng ran tie chanshen jing (Sūtra on Maudgalyāyana Seeing a Giant Being Wrapped in Burning Iron); > Jian yi zhongsheng jutis fenhui tushen jing (Sūtra on Seeing a Being Whose Entire Body Was Smeared with Excrement); > Zhongsheng ding you tiemo shenghuo chiran jing (Sūtra on Beings with an Iron Mill on Their Heads Blazing with Violent Fire); > Luopo niao wei ying suo zhuo jing (Sūtra on the Lāva Bird Being Caught by a Hawk); > Shi fa chengjiu e'ye ru diyu jing (Sūtra on Entering Hell upon Fulfilling Ten Dharmas of Evil Karma); > Shexing fa jing (Sūtra on the Manner of Serpentine Crawling); > Biqiu yu yu tianzi fangguang jing (Sūtra on the Bhikṣu Bathing and Encountering a Deva-Son Emitting Light); > Tian yu xiuluo yu douzhan jing (Sūtra on Devas and Asuras Wishing to Wage Battle); > Tiandishi shou jie jing (Sūtra on Śakra Devānām Indra Receiving Precepts); > Biqiu wen fo Shitihuan'yin yinyuan jing (Sūtra on the Bhikṣu Asking the Buddha about the Causes and Conditions of Śakra Devānām Indra); > Si tianwang anxing shijian jing (Sūtra on the Four Heavenly Kings Patrolling the World); > Fo jian Fantian ding jing (Sūtra on the Buddha Seeing the Crown of the Brahmā Heavens); > Dishi cixin zhansheng jing (Sūtra on Indra's Loving-Kindness Winning the Battle); > Tianshen jin bao jing (Sūtra on Spirits Guarding Jewels); > Ayu wang gongyang daochangshu jing (Sūtra on King Aśoka Making Offerings to the Bodhi Tree); > Quanxing you zheng jing (Sūtra on Urging Practice with Proof); > Jie xiangying fa jing (Sūtra on Dharmas Corresponding to Precepts); > Chansi manzu jing (Sūtra on the Fulfillment of Meditative Contemplation; the twenty sūtras from Fo wei biqiu shuo downward all come from the Saṃyuktāgama); > Yeji jing (Sūtra of the Wild Hen); > Bie mihou jing (Sūtra of the Soft-Shelled Turtle and the Monkey); > Gu hu wu jing (Sūtra of the Gu Poison, the Fox, and the Crow; sometimes written with the character 'bird'); > Dizi mingguo jing (Sūtra of the Disciple Passing Away); > Lü tuo jing (Sūtra of the Donkey and the Camel); > Jusaluo guo wu wang jing (Sūtra of the Crow King of Kośala; sometimes lacking the character luo); > Kongque jing (Sūtra of the Peacock); > Fufu jing (Sūtra of the Husband and Wife; the eight sūtras including Yeji all come from the Jātaka Sūtra); > Qunniu qiantou jing (Sūtra of the Herd of One Thousand Cattle); > Ji xiuxing shi jing (Sūtra of the Assembly of Practitioners); > Bao xiang jing (Sūtra of the Violent Elephant; the three sūtras including Qunniu all come from the Udānavarga); > Diyu zhongsheng xiang hai jing (Sūtra of Hell Beings Harming One Another; comes from the Yogācārabhūmi-sūtra); > Chi zui wu yu jing (Sūtra on the Parable of the Red-Billed Crow); > Anandahuan Luoyun mu jing (Sūtra on Ānanda, Rāhula, and Rāhula's Mother; the two sūtras including Chi zui wu are extracts from the Samyuktāvadāna); > Madhyama-āgama, sixty fascicles (second translation; or fifty-eight fascicles; translated on the tenth day of the eleventh month of the first year of the Long'an era at Dongting Temple, and completed on the twenty-fifth day of the sixth month of the second year; same text as that translated by Dharmanandin; transcribed by the śramaṇa Daoci; seen in Daozu's catalogue); > Ekottarika-āgama, fifty-one fascicles (second translation; produced in the first month of the first year of the Long'an era; slightly different from Nandi's version; transcribed by Zhu Daozu; variously extant in forty-two or thirty-three fascicles, without consistency, and also completed in sixty fascicles; seen in Daozu's and Baochang's catalogues). > — English (machine translation) (machine translation) ### [3.7.3](https://indike.org/pramana/in.bauddha.taisho.2154.3.7.3) 阿毘曇心論四卷（或云阿毘曇心無論字尊者法勝造太元十六年在廬山為慧遠法師 譯出道慈筆受見僧祐錄） 三法度論二卷（太元十六年在廬山為遠法師出第二譯與難提出者大同小異或三卷別錄 云一卷或直云三法度無論字或云經論見僧祐錄） 教授比丘尼法一卷（房云見別錄亦云在廬山出） 右五部一百一十八卷（前四部一百一十七卷本在後一部一卷本闕）。 沙門瞿曇僧伽提婆。晉言眾天。或云提和。音 訛故也。罽賓國人。入道修學遠訪明師。學通 三藏多所誦持。尤善阿毘曇心洞其纖旨。常 誦三法度晝夜嗟味。以為道之府也。為人俊 朗有深鑒。儀止溫恭。務在誨人恂恂不怠。符 秦建元中來入長安宣流法化。譯論二部。備 於秦錄。後以晉孝武帝世太元十六年辛卯 遊化江左。先是廬山慧遠法師。翹勤妙典廣 集經藏。虛心側席延望遠賓。聞其至止即請 入廬岳。即以其年請出阿毘曇心及三法度 等。提婆乃於般若臺。手執梵文。口宣晉語。 去華存實務盡義本。今之所傳蓋其文也。至 安帝隆安元年丁酉。來遊建康。晉朝王公及 風流名士。莫不造席致敬。時尚書令衛軍東 亭侯琅瑘王珣（准高僧傳僧祐錄長房錄等竝云王珣中含經序乃云王元琳元琳多是珣之 字也）雅有信慧荷持正法。建立精舍廣招學眾。 提婆既至。珣即延請。仍於其舍講阿毘曇。名 僧畢集。提婆宗致既精詞旨明析振發義奧。 眾咸悅悟。其冬珣集義學沙門釋慧持等四 十餘人。更請提婆。於其寺譯中增二阿含。 罽賓沙門僧伽羅叉執梵本。提婆翻為晉言。 至來夏方訖。豫州沙門道慈筆受。吳國李寶 唐化共書。提婆於廬山建康二處。共出五部 一百一十八卷。提婆歷遊華戎備悉風俗。從 容機警。善於談笑。其道化聲譽莫不聞焉。後 不知所終。 十二遊經一卷（第二出與畺梁譯者少異見竺道祖晉世雜錄及寶唱錄） 右一部一卷其本見在。 沙門迦留陀伽。晉言時水。西域人。弘喻有方 懷道遊國。以孝武帝太元十七年壬辰。譯十 二遊經一部。 益意經三卷（第二出見竺道祖晉世雜錄朱士行漢錄云二卷不顯譯人） 右一部三卷本闕。 沙門康道和。戒德有儀。軌範群物。以孝武帝 太元二十一年景申。譯益意經一部。 大方廣佛華嚴經六十卷（初出元五十卷後人分為六十沙門支法領從于 闐得梵本來義熙十四年三月十日於道場寺出元熙二年六月十日訖法業筆受見祖祐二錄） 出生無量門持經一卷（或云新微密持經於廬山譯第五出與支謙無量門微密 持經等同本見祖祐二錄祐房等錄別存新微密持經誤也） 大方等如來藏經一卷（或直云如來藏經第三出元熙二年於道場寺譯見竺道 祖晉世雜錄及僧祐錄） 觀佛三昧海經十卷（或云觀佛三昧經或八卷見竺道祖晉世錄亦見僧祐錄亦出宋 世） 摩訶僧祇律四十卷（或云三十卷梵本是法顯於摩竭提國將來義熙十二年十一月於 鬪場寺共法顯出見竺道祖錄祐在顯錄據共譯故耳） 僧祇比丘戒本一卷（亦云摩訶僧祇戒本第二出於道場寺譯見寶唱錄祐在法顯錄中 祐與覺賢共出互載皆得） 達摩多羅禪經二卷（一名庾伽遮羅浮迷譯言修行道地於廬山出一名不淨觀經亦名 修行方便禪經祐云禪經修行方便凡十七品見僧祐錄） 文殊師利發願經一卷（或加偈字元熙二年於鬪場寺出見僧祐寶唱二錄經後 記云外國四部眾禮佛時多誦此經以發願求佛道） 新無量壽經二卷（宋永初二年於道場寺出見僧祐寶唱二錄第八譯與世高支讖支謙僧 鎧等所出同本） 菩薩本業經一卷（亦直云本業經是華嚴淨行品見僧祐長房二錄大周入藏有今闕且 復存之） 淨六波羅蜜經一卷（見僧祐長房二錄） 方便心論一卷（共法業出見高僧傳初出） 過去因果經四卷（房云見別錄第五譯） 右一十三部一百二十五卷（文殊發願上八部一百一十六卷見在新 無量壽下五部九卷闕本）。 沙門佛陀跋陀羅。晉言覺賢。本姓釋氏。迦維 > \*Abhidharmahṛdaya-śāstra\*, four fascicles (also called \*Abhidharmahṛdaya\*, without the word \*śāstra\*; composed by Venerable Dharmaśreṣṭhin; translated at Mount Lu for Master Huiyuan in the sixteenth year of Taiyuan, recorded in writing by Daoci; see Sengyou's catalogue). > \*Tridharmaka-śāstra\*, two fascicles (translated at Mount Lu for Master Huiyuan in the sixteenth year of Taiyuan; the second translation, broadly identical with that produced by Nandi with slight differences; sometimes in three fascicles; the Classified Catalogue says one fascicle; or simply called \*Tridharmaka\*, without the word \*śāstra\*; or called a sūtra-śāstra; see Sengyou's catalogue). > \*Instruction for Bhikṣuṇīs\*, one fascicle (Fei Changfang says it is found in the Classified Catalogue; it also says it was produced at Mount Lu). > The five works above comprise one hundred and eighteen fascicles (the texts of the first four works in one hundred and seventeen fascicles are extant; the text of the last one work in one fascicle is lost). > Śramaṇa Gautama Saṅghadeva, translated into the Jin language as Zhongtian ('Heavenly Host'), or called Tihe, which is an error in sound. A native of Jibin. He left the household to cultivate learning and sought out enlightened teachers from afar. In his learning he was conversant with the Tripiṭaka, reciting and retaining much of it. He was especially expert in the \*Abhidharmahṛdaya\*, thoroughly understanding its subtle purports. He constantly recited the \*Tridharmaka\*, savoring it day and night, regarding it as the treasury of the Way. As a person he was gifted and brilliant, possessing profound insight. In manner and demeanor he was warm and reverent, dedicated to instructing others with earnest untiring devotion. During the Jianyuan era of the Fu Qin dynasty, he came to Chang'an to propagate the Dharma and translated two treatises, which are fully recorded in the Qin catalogue. Later, in the sixteenth year of Taiyuan (xinmao) of Emperor Xiaowu of the Jin dynasty, he traveled to the region south of the Yangtze to preach. Prior to this, Master Huiyuan of Mount Lu had been diligently seeking wondrous scriptures and extensively amassing the canon of texts, humbly waiting with an unoccupied seat to invite guests from afar. Hearing of his arrival, he immediately invited him to Mount Lu. In that very year, he requested him to translate the \*Abhidharmahṛdaya\*, the \*Tridharmaka\*, and other texts. Saṅghadeva, at the Prajñā Platform, held the Sanskrit text in hand and orally recited it in the Jin language. Dispensing with florid prose and retaining the essence, he strove to bring out the core meaning completely. What is handed down today is indeed that version. In the first year of Long'an (dingyou) of Emperor An, he traveled to Jiankang. The princes, dukes, and refined literati of the Jin court all visited his seat to pay their respects. At that time, the Director of the Department of State Affairs, General of the Palace Guard, and Marquis of Dongting, Wang Xun of Langya (according to the \*Biographies of Eminent Monks\*, Sengyou's catalogue, Changfang's catalogue, etc., all say Wang Xun; the preface to the \*Madhyamāgama\* says Wang Yuanlin, Yuanlin most likely being Xun's courtesy name), possessed refined faith and wisdom, and upheld the true Dharma, founding an aranya and broadly gathering students. After Saṅghadeva arrived, Xun immediately invited him and had him lecture on the Abhidharma at his residence. Eminent monks all gathered. Saṅghadeva's doctrinal tenets being subtle and his phrasing clear and incisive, he brought forth profound principles; the assembly was universally pleased and enlightened. That winter, Xun gathered over forty śramaṇas who studied the doctrinal principles, such as Shi Huichi, and further requested Saṅghadeva to translate the \*Madhyamāgama\* and the \*Ekottarikāgama\* at his monastery. The Jibin śramaṇa Saṅgharakṣa held the Sanskrit original, and Saṅghadeva translated it into the Jin language. It was completed by the following summer. Śramaṇa Daoci of Yuzhou recorded it in writing, and Li Bao and Tang Hua of the state of Wu transcribed it together. In the two locations of Mount Lu and Jiankang, Saṅghadeva produced a total of five works in one hundred and eighteen fascicles. Saṅghadeva traveled throughout both the Chinese and barbarian lands, fully familiar with their customs. He was leisurely, composed, sharp-witted, and skilled in witty conversation; everyone heard of his spiritual guidance and reputation. It is not known where he ended his life. > \*Sūtra of the Twelve Wanderings\*, one fascicle (second translation; slightly different from Jiangliang's translation; see Zhu Daozu's Miscellaneous Catalogue of the Jin Period and Baochang's catalogue). > The one work above in one fascicle is presently extant. > Śramaṇa Kāludaka, translated into the Jin language as Shishui ('Timely Water'). A native of the Western Regions. Skilled in broad explanation, harboring the Way he wandered among kingdoms. In the seventeenth year of Taiyuan (renchen) of Emperor Xiaowu, he translated one work, the \*Sūtra of the Twelve Wanderings\*. > \*Sūtra on Increasing Resolve\*, three fascicles (second translation; see Zhu Daozu's Miscellaneous Catalogue of the Jin Period; Zhu Shixing's Han Catalogue states two fascicles and does not indicate the translator). > The one work above in three fascicles is lost. > Śramaṇa Kang Daohe. His precepts and virtue were disciplined, serving as a model for all. In the twenty-first year of Taiyuan (bingshen) of Emperor Xiaowu, he translated one work, the \*Sūtra on Increasing Resolve\*. > \*Mahāvaipulya Buddhāvataṃsaka Sūtra\*, sixty fascicles (first translation; originally fifty fascicles, later divided by others into sixty; śramaṇa Zhi Faling brought the Sanskrit text from Khotan; translated at Daochang Temple on the tenth day of the third month of the fourteenth year of Yixi, completed on the tenth day of the sixth month of the second year of Yuanxi; recorded in writing by Faye; see Daozu's and Sengyou's catalogues). > \*Sūtra on the Dhāraṇī of Entering the Immeasurable Gate\*, one fascicle (also called \*New Subtle Dhāraṇī Sūtra\*; translated at Mount Lu; fifth translation; same text as Zhi Qian's \*Sūtra on the Subtle Dhāraṇī of the Immeasurable Gate\*; see Daozu's and Sengyou's catalogues; catalogues such as Sengyou's and Changfang's separately list a \*New Subtle Dhāraṇī Sūtra\*, which is an error). > \*Mahāvaipulya Tathāgatagarbha Sūtra\*, one fascicle (or simply \*Tathāgatagarbha Sūtra\*; third translation; translated at Daochang Temple in the second year of Yuanxi; see Zhu Daozu's Miscellaneous Catalogue of the Jin Period and Sengyou's catalogue). > \*Sūtra on the Samādhi-Ocean of Visualizing the Buddha\*, ten fascicles (also called \*Sūtra on Visualizing the Buddha Samādhi\*; or eight fascicles; see Zhu Daozu's Jin Period Catalogue and Sengyou's catalogue; also said to have been produced in the Song period). > \*Mahāsāṃghika Vinaya\*, forty fascicles (or thirty fascicles; the Sanskrit text was brought by Faxian from the land of Magadha; translated together with Faxian at Douchang Temple in the eleventh month of the twelfth year of Yixi; see Zhu Daozu's catalogue; Sengyou enters it under Faxian's catalogue because it was a joint translation). > \*Mahāsāṃghika Bhikṣu Prātimokṣa\*, one fascicle (also called \*Mahāsāṃghika Prātimokṣa\*; second translation; translated at Daochang Temple; see Baochang's catalogue; Sengyou enters it under Faxian's catalogue; both Faxian and Juexian participated in its production, so either attribution is acceptable). > \*Dharmatrāta Dhyāna Sūtra\*, two fascicles (also named \*Yogācārabhūmi\*, translated as 'Stages of Spiritual Practice'; produced at Mount Lu; also named \*Sūtra on the Contemplation of Impurity\*, or \*Sūtra on the Skillful Means of Dhyāna Practice\*; Sengyou states the \*Dhyāna Sūtra on Skillful Means of Practice\* has seventeen chapters in all; see Sengyou's catalogue). > \*Mañjuśrī's Aspiration Prayer Sūtra\*, one fascicle (sometimes with the word 'Gāthā' added; produced at Douchang Temple in the second year of Yuanxi; see the two catalogues of Sengyou and Baochang; a postscript after the scripture says that when the four assemblies in foreign lands pay homage to the Buddha, they mostly recite this sūtra to make vows seeking the Buddha Way). > \*New Sukhāvatīvyūha Sūtra\*, two fascicles (translated at Daochang Temple in the second year of Yongchu of the Song dynasty; see the two catalogues of Sengyou and Baochang; eighth translation; same text as those translated by Shigao, Zhichen, Zhi Qian, Sanghavarman, and others). > \*Bodhisattva Benye Jing\*, one fascicle (also simply called \*Benye Jing\*; this is the 'Pure Conduct' chapter of the \*Avataṃsaka Sūtra\*; see the two catalogues of Sengyou and Changfang; included in the canon under the Great Zhou dynasty; currently lost, but preserved here tentatively). > \*Sūtra on Purifying the Six Pāramitās\*, one fascicle (see the two catalogues of Sengyou and Changfang). > \*Upāyahṛdaya-śāstra\*, one fascicle (translated together with Faye; see \*Biographies of Eminent Monks\*; first translation). > \*Sūtra on Past Causes and Effects\*, four fascicles (Fei Changfang says it is found in the Classified Catalogue; fifth translation). > The thirteen works above comprise one hundred and twenty-five fascicles (the eight works up to \*Mañjuśrī's Aspiration Prayer\* in one hundred and sixteen fascicles are extant; the five works from the \*New Sukhāvatīvyūha\* downward in nine fascicles are lost). > Śramaṇa Buddhabhadra, translated into the Jin language as Juexian ('Enlightened Virtuous One'). His original surname was Śākya, from Kapi- > — English (machine translation) (machine translation) ### [3.7.4](https://indike.org/pramana/in.bauddha.taisho.2154.3.7.4) 羅衛國人。甘露飯王之苗裔也。祖父達摩提 婆（此云法天）嘗商旅於北天竺。因而居焉。父達摩 修利耶（此云法日）少亡。賢三歲孤。與母居五年 復喪母。為外氏所養。從祖鳩摩利。聞其聰敏。 兼悼其孤露。乃迎還度為沙彌。至年十七。與 同學數人俱以習誦為業。眾皆一月。賢一日 誦畢。其師歎曰。賢一日敵三十夫也。及受具 戒修業精勤。博學群經多所通達。少以禪律 馳名。甞與同學僧伽達多共遊罽賓同處積 載達多雖服其才明。而未測其人也。後於密 室閉戶坐禪。忽見賢至驚問何來。答云。暫至 兜率致敬彌勒。言訖便隱。達多知是聖人。未 測深淺。後屢見賢神變。乃敬心祈問。方知得 不還果。常欲遊方弘化備觀風俗。會有秦僧 智嚴。西至罽賓。覩法眾清僧。乃慨然東顧 曰。我之同輩斯有道志。而不遇真匠發悟莫 由。即諮訊國眾孰能流化東土。僉云。有佛 陀跋陀者。出生天竺那呵梨城。族姓相承 世遵道學。其童齓出家。已通解經論。少受業 於大禪師佛大先。先時亦在罽賓。乃謂嚴曰。 可以振維僧徒宣授禪法者。佛陀跋陀其人 也。嚴既要請苦至。賢遂愍而許焉。於是捨 眾辭師裹糧東逝。涉驟三載綿歷寒暑。既度 葱嶺路經六國。國主矜其遠化。並傾懷資 俸。至交阯乃附舶循海而行。經一島下。賢 以手指山曰。可止於此。舶主曰。客行惜日調 風難遇。不可停也。行二百餘里。忽風轉吹舶 還向島下。眾人方悟其神。咸師事之聽其進 止後遇便風同侶皆發。賢曰。不可動。舶主乃 止。既而有先發者一時覆敗。後於闇夜之中 忽令眾舶俱發。無肯從者。賢自起收纜唯一 舶獨發。俄爾賊至。留者悉被抄害。頃之至青 州東萊郡。聞鳩摩羅什在長安。即往從之。什 大欣悅共論法相。振發玄微多所悟益。因謂 什曰。君所釋不出人意。而致高名何耶。什曰。 吾年老故耳。何必能稱美談。什每有疑義必 共諮決。時秦主姚興專志經法。供養三千餘 僧。並往來宮闕盛修人事。唯賢守靜不與眾 同。後語弟子云。我昨見本鄉有五舶俱發。既 而弟子傳告外人。關中舊僧咸以為顯異惑 眾。又賢在長安大弘禪業。四方樂靜者並聞 風而至。但染學有淺深。得法有濃淡。澆偽之 徒因而詭滑。有一弟子因少觀行。自言得阿 那含果。賢未即檢問。遂致流言大被謗讟。將 有不測之禍。於是徒眾或藏名潛去。或踰牆 夜走。半日之中眾散殆盡。賢乃夷然初不介 意。時舊僧僧䂮道恒等謂賢曰。佛尚不聽說 己所得法。先言五舶將至。虛而無實。又門徒 誑惑互起同異。既於律有違理不同止。宜可 時去勿得久留。賢曰。我身若流萍去留甚易。 但恨懷抱未申以為慨然耳。於是與弟子慧 觀等四十餘人俱發。神志從容初無異色。識 真者咸共歎惜。白黑送者數千人。姚興聞去 悵恨乃謂道恒曰。佛賢沙門挾道來遊。欲宣 遺教。緘言未吐。良用深慨。豈可以一言之咎 令萬夫無導。因勅令追之。賢謂使曰。誠知恩 旨無預聞命。於是率侶宵征南指。廬岳沙門 惠遠素欽風德。乃遣使入關致書祈請後至 廬岳忻然如舊。遠以賢之。被擯過由門人。若 懸記五舶止說在同意。亦於律無犯。乃遣弟 子曇邕致書姚主及關中眾僧解其擯事。遠 乃請出禪數諸經。賢志在遊化居無求安。停 山歲許。復西適江陵。遇外國舶主既而訊訪。 果是天竺五舶先所見者也。傾境士庶競來 禮事。其有奉施悉皆不受。持鉢分衛不問豪 賤。時陳郡袁豹為宋武帝太尉長史。宋武南 討劉敦。豹隨府屆于江陵。賢將弟子慧觀 詣豹乞食。豹素不敬信待之甚薄。未飽辭退。 豹曰。似未足且復小留。賢曰。檀越施心有限。 故今所設已罄。豹即呼左右益飯。飯果盡。 豹大慚愧。既而問慧觀曰。此沙門何如人。 觀曰。德量高邈非凡所測。豹深歎異以啟太 尉。太尉請與相見。甚崇敬之資供備至。俄而 > \[Buddhabhadra was\] a native of the city of Kapilavastu and a descendant of King Amṛtodana. His grandfather Dharmadeva (which means 'Heaven of the Dharma' in Chinese) once traveled for trade to North Tianzhu, and consequently settled there. His father Dharmasūrya (which means 'Sun of the Dharma' in Chinese) died young. \[Buddhabhadra, also called\] Xian, was orphaned at the age of three. He lived with his mother for five years, but then lost his mother as well and was raised by maternal relatives. His grandfather's younger brother Kumāri heard of his intelligence and also pitied his solitary plight, so he brought him back and ordained him as a śrāmaṇera. When he reached seventeen years of age, he practiced recitation together with several fellow students. While all the others took a month, Xian completed his recitation in a single day. His master sighed and said, 'In a single day, Xian matches thirty men!' When he received the full precepts, he was diligent in his cultivation, studied the various sūtras widely, and achieved comprehensive understanding in many of them. In his youth he was renowned for meditation and the vinaya. He once traveled to Jibin together with his fellow student Saṅghadatta and stayed there for several years. Although Datta admired his talent and intelligence, he could not fathom the measure of the man. Later, when \[Datta\] was sitting in meditation behind closed doors in a secluded room, he suddenly saw Xian arrive, and asked in surprise where he had come from. \[Xian\] replied, 'I briefly went to Tuṣita to pay homage to Maitreya.' Having spoken, he disappeared. Datta knew he was a sage, but still could not gauge his depth. Later, seeing Xian's supernormal transformations on several occasions, he reverently inquired of him and only then learned that he had attained the fruit of a non-returner (anāgāmin). \[Buddhabhadra\] constantly wished to travel widely to spread the teaching and observe local customs. It happened that the Qin monk Zhiyan traveled west to Jibin. Seeing the pure assembly of monks of the Dharma, he looked back east with a sigh and said, 'My peers possess the aspiration for the Path, yet without encountering a true master, they have no means to gain awakening.' He then inquired among the saṅgha of that country as to who was capable of spreading the teachings in the Eastern Land. All said, 'There is Buddhabhadra, who was born in the city of Nagarahāra in Tianzhu. His clan has from generation to generation honored the study of the Path. Having left home as a boy, he already thoroughly comprehended the sūtras and śāstras. In his youth he received instruction from the great meditation master Buddhasena.' Buddhasena was also in Jibin at the time, and he said to Zhiyan, 'The one who can support the monastic assembly and propagate the methods of meditation is Buddhabhadra.' Since Zhiyan's earnest request was most urgent, Xian took pity and consented. Thereupon he took leave of the community, bade farewell to his master, packed provisions, and journeyed east. Traveling by foot for three years, he passed through many seasons of cold and heat. After crossing the Congling (Pamir Mountains), he passed through six kingdoms. The kings of those kingdoms, pitying his distant mission of conversion, all generously offered material support. Reaching Jiaozhi, he boarded a ship and traveled by sea. As they passed beneath an island, Xian pointed to the mountain and said, 'We may stop here.' The shipmaster said, 'Travelers treasure their time, and favorable winds are hard to meet; we cannot halt.' Having traveled over two hundred li, the wind suddenly shifted and blew the ship back beneath the island. The passengers then realized his spiritual power, and all took him as their master, obeying his decisions on whether to advance or halt. Later, when they met a favorable wind and their companions all set sail, Xian said, 'You must not move.' The shipmaster then remained. Soon afterward, those who had departed first were all wrecked and lost. Later, in the dark of night, he suddenly ordered all the ships to set sail together. None were willing to follow him. Xian himself rose, hauled up the cable, and his ship alone departed. Shortly thereafter, bandits arrived, and those who had stayed behind were all plundered and harmed. Before long, he reached Donglai Commandery in Qingzhou. Hearing that Kumārajīva was in Chang'an, he went to join him. Kumārajīva was delighted, and they discussed the characteristics of phenomena together, opening up the subtle and profound, which yielded many beneficial insights. \[Kumārajīva\] then asked Kumārajīva—\[Buddhabhadra\] said to Kumārajīva: 'Your explanations do not go beyond ordinary human thought, yet you have attained such great renown; why is that?' Kumārajīva said, 'It is only because of my advanced age; why must it be worthy of praise?' Whenever Kumārajīva had doubtful points of doctrine, he would certainly consult and resolve them with him. At that time, the Qin ruler Yao Xing was dedicated to the scriptures and teachings, supporting more than three thousand monks, all of whom frequented the palace and actively engaged in worldly affairs. Only Xian maintained quietude, refusing to be like the rest. Later, he said to his disciples, 'Yesterday I saw five ships set sail together from my homeland.' The disciples then conveyed this to outsiders, and the established monks of the Guanzhong region all considered it an ostentation of miracles to delude the masses. Furthermore, while Xian was greatly promoting meditation practice in Chang'an, those from the four quarters who took pleasure in tranquility heard of his reputation and arrived. However, students differed in the depth of their training, and their attainment of the Dharma varied in degree. Frivolous and deceitful individuals took advantage of this to be crafty and evasive. There was a disciple who, having practiced slight contemplation, declared himself to have attained the fruit of an anāgāmin. Xian did not immediately examine and interrogate him, which led to circulating rumors and severe slander against him, and unforeseen disaster was imminent. Thereupon, among his followers, some concealed their names and slipped away, while others scaled walls and fled by night; within half a day, the community had almost completely dispersed. Xian remained calm and was entirely untroubled. At that time, the established monks Sengzhao, Daoheng, and others said to Xian, 'The Buddha did not even permit proclaiming one's own attained dharmas. You previously said that five ships were about to arrive, which was empty and unfounded. Moreover, your disciples deceive and confuse, causing conflict and dissension. Since this violates the vinaya, it is unreasonable for us to live together. You should leave at once and not stay long.' Xian said, 'My body is like drifting duckweed; leaving or staying is very easy. I only regret that my cherished hopes have not been realized, which causes me sorrow.' Thereupon he departed together with more than forty people, including his disciple Huiguan. His spirit was poised, without any trace of distress. Those who recognized the truth all lamented together, and several thousand monks and laypeople saw him off. When Yao Xing heard of his departure, he felt regret and said to Daoheng, 'The śramaṇa Foxian (Buddhabhadra) traveled here holding the Path, wishing to propagate the bequeathed teachings. Before his words could be spoken, it is truly deeply regrettable! How could the fault of a single word cause myriad men to be left without guidance?' He therefore ordered envoys to pursue him. Xian said to the emissary, 'I truly appreciate the gracious intention, but I am unable to obey the command.' Thereupon he led his companions on a night march south toward Mount Lu. The śramaṇa Huiyuan of Mount Lu had long admired his virtue, so he sent an envoy into the Pass bearing a letter of invitation. When \[Xian\] later arrived at Mount Lu, they rejoiced as old friends. Huiyuan considered that Xian's expulsion had been caused by his disciples' fault; and regarding the prediction of the five ships, it had only been spoken among close associates, so there was no transgression of the vinaya. He therefore sent his disciple Tanyong to deliver letters to the Qin ruler Yao and the community of monks in Guanzhong to resolve the matter of his expulsion. Huiyuan then invited \[Buddhabhadra\] to translate various sūtras on meditation and numerical doctrines. Xian's aspiration was to wander and convert others, seeking no permanent dwelling. Having stayed at the mountain for about a year, he went west again to Jiangling. He encountered foreign shipmasters, and upon questioning them, they were indeed the five ships from Tianzhu he had previously seen. The gentry and commoners throughout the region vied to come and pay him homage, but he accepted none of their offerings. Carrying his bowl for alms-begging, he made no distinction between the noble and the humble. At that time, Yuan Bao of Chen Commandery served as Senior Clerk to the Grand Commander of Emperor Wu of the Song dynasty. When Emperor Wu went south to chastise Liu Dun, Bao accompanied the headquarters and arrived in Jiangling. Xian took his disciple Huiguan to visit Bao to beg for food. Bao had never been respectful or devout, and treated them very shabbily. Before they were full, \[Xian\] made his excuses to leave. Bao said, 'You seem not to have had enough; please stay a little longer.' Xian said, 'The donor's intention to give is limited, so what has been provided is already exhausted.' Bao immediately called his attendants to add more rice, but the rice was indeed gone. Bao felt great shame. Afterwards he asked Huiguan, 'What kind of man is this śramaṇa?' Guan said, 'His virtue and capacity are exalted and vast, beyond what ordinary minds can measure.' Bao deeply marveled at him and reported this to the Grand Commander. The Grand Commander requested to meet him, revered him greatly, and supplied him abundantly with provisions. Soon... > — English (machine translation) (machine translation) ### [3.7.5](https://indike.org/pramana/in.bauddha.taisho.2154.3.7.5) 太尉還都。請與俱歸。安止道場寺。賢儀軌率 素不同華俗。而志韻清遠雅有淵致。楊都法 師僧弼與名德沙門寶林書曰。鬪場禪師甚 有大心。便是天竺王何風流人也。其見稱如 此。先是沙門支法領。於于闐國得華嚴梵本 三萬六千偈。未有宣譯。到義熙十四年。吳 郡內史孟顗。右衛將軍褚叔度。即請賢為譯 匠。乃手執梵文。共沙門法業慧嚴慧義等 百有餘人。於道場寺譯出詮定。文旨會通華 戎妙得經體。故道場寺猶有華嚴堂焉。又沙 門法顯於天竺所得僧祇梵本復請賢譯。賢 從安帝隆安二年戊戌。訖宋永初二年辛酉。 於楊都廬山二處。譯華嚴等經總一十三部。 並究其幽旨妙盡文意。賢以宋元嘉六年泥 洹。春秋七十有一矣（又僧祐長房二錄復云賢出新微密持經即出生無量門持經 是不合雙載對彼支謙先譯故加新字又有菩薩十住及本業經此之二經並是華嚴別品覺賢既譯大部不合別出此 經其本業一經周入藏錄有未見其本且復存之十住一經刪之不立也）。 雜問律事二卷（初出見長房錄） 右一部二卷本闕。 沙門曇摩。晉翻云法。善於律學。以安帝隆安 四年庚子三月二日。於楊都尚書令王法度 精舍。沙門釋僧遵等二十餘德。請譯雜問律 事序具卷首。明佛法僧物互相交涉。分齊差 殊甚要須善防護。 十誦律毘尼序三卷（亦云十誦律序今合入十誦末後三卷是房云毘尼誦注云是十 誦後善誦非也其善誦有四卷是十誦中第十誦也見二秦錄） 雜問律事二卷（眾律要用第二出見二秦錄） 右二部五卷（前毘尼序三卷見在後雜問事二卷本闕）。 沙門卑摩羅叉。晉云無垢眼罽賓國人。沈靜 有志。幼出家履道苦節成務為人眼青。時 亦號為青眼律師。先在龜茲弘闡律藏。四方 學者競往師之。鳩摩羅什時亦預焉。及龜茲 陷沒。乃避地烏纏。頃之聞什在長安大弘經 藏。叉欲使毘尼勝品復洽東國。於是杖錫流 沙冒險東入。以姚秦弘始八年達自關中。什 以師禮敬待。叉亦以遠遇欣然。及羅什棄世。 叉以安帝義熙年中。乃出遊關左。逗于壽春 止石㵎寺。律徒雲聚盛闡毘尼。羅什所譯十 誦五十八卷。最後一誦謂明受戒法。及諸成 善法事。逐其義要名為善誦。叉後改善誦為 毘尼誦。故猶二名存焉。復出三卷律序置之 於後。總成六十一卷（高僧傳及長房錄乃云開前五十八卷為六十一卷者小非詳 審也其毘尼序三卷或有近代經本編在第九誦後第十誦前卷當第五十五六七者非也今檢古十誦本乃在第十誦 後卷當第五十九至六十一今者依古本為正）。 頃之南適江陵於辛寺夏坐。開講十誦。既通 晉言善相領納。無作妙本大闡。當時析文求 理者其聚如林。明條知禁者數亦殷矣。律藏 大弘。叉之力也。後出雜問律事二卷。道場慧 觀筆受（高僧傳云道場慧觀深括宗旨記其所制內禁輕重撰為二卷送還京師僧尼披尋競相傳寫時闇 者諺曰卑羅鄙語慧觀才錄都人繕寫紙貴如玉今謂雜問律事乃是道場慧觀於教有疑隨事諮問卑摩為決聞便 錄之撰成二卷流行於世即非別有梵本卑摩譯之其曇摩出者亦即此是錄家誤載也）。 叉養德好閑棄諠離俗。其年冬復還壽春石 㵎。卒於寺焉。春秋七十有七。 大般泥洹經六卷（經記云方等大般泥洹經或十卷第四譯義熙十二年十月一日於道 場寺共覺賢出寶雲筆受至十四年正月二日訖見道祖僧祐二錄） 大般涅槃經三卷（或二卷是長阿含初分遊行經異譯群錄並云顯出方等泥洹者非即前 大泥洹經加方等字此小乘涅槃文似顯譯故以此替之） 雜藏經一卷（第二出與鬼問目連餓鬼報應經等同本見僧祐寶唱二錄） 僧祇比丘尼戒本一卷（亦云比丘尼波羅提木叉僧祇戒本共覺賢譯見長房錄） 歷遊天竺記傳一卷（亦云法顯傳法顯自撰述往來天竺事見長房錄） 雜阿毘曇心十三卷（第二出與符秦僧伽提婆等所出同本見僧祐錄房云顯與覺賢共 譯） 佛遊天竺記一卷（見僧祐錄） > When the Grand Commandant returned to the capital, he invited him to return together with him, and settled him at Daochang Temple. \[Buddhabhadra's\] rules of deportment were plain and simple, different from the customs of China, yet his aspirations and spirit were lofty and remote, possessing refined and profound depth. The master of the law Sengbi of the capital of Yang wrote in a letter to the eminent and virtuous śramaṇa Baolin: "The Chan Master of the Fighting Ground (Daochang) possesses a truly vast mind, being indeed a person of elegant distinction such as Wang and He in Tianzhu." Such was the praise he received. Prior to this, the śramaṇa Zhi Faling had obtained in the kingdom of Khotan a Sanskrit text of the Avataṃsaka in thirty-six thousand verses, which had not yet been translated. When it came to the fourteenth year of Yixi, the Inner Officer of Wujun, Meng Yi, and the General of the Right Guard, Chu Shudu, invited Buddhabhadra to serve as the master translator. Holding the Sanskrit text in his hands, together with over a hundred śramaṇas including Faye, Huiyan, and Huiyi, he translated it and finalized its formulation at Daochang Temple. The phrasing and doctrine harmonized the Chinese and foreign, wonderfully capturing the substance of the sūtra. For this reason, Daochang Temple still has an Avataṃsaka Hall. Furthermore, for the Sanskrit text of the Mahāsāṃghika\[-vinaya\] that the śramaṇa Faxian had obtained in Tianzhu, Buddhabhadra was again invited to translate it. From the second year of Long'an of Emperor An, a wuxu year, up to the second year of Yongchu of the Song, a xinyou year, across the two locations of the capital of Yang and Mount Lu, he translated a total of thirteen works of sūtras such as the Avataṃsaka. In all of them, he penetrated their abstruse purport and fully captured the sense of the text. Buddhabhadra entered nirvāṇa in the sixth year of Yuanjia of the Song, at the age of seventy-one. (The two catalogues of Sengyou and Changfang also state that Buddhabhadra produced the \*Xin weimi chi jing\*, which is the \*Chusheng wuliangmen chi jing\*. It should not be recorded twice; because it was translated after Zhi Qian's earlier translation, the word 'Xin' \[New\] was added. There are also the \*Pusa shizhu\* \[bodhisattva-daśabhūmi\] and the \*Benye jing\*. Both of these sūtras are separate chapters of the \*Avataṃsaka\*. Since Buddhabhadra already translated the great work, he should not have separately produced these sūtras. As for the \*Benye jing\*, the catalog of Zhou included it in the canon, but having not yet seen the text, we temporarily preserve it; the \*Shizhu jing\* is excised and not established.) / \*Za wen lüshi\* (Miscellaneous Inquiries on Vinaya Matters), two fascicles (first translation; see Changfang's catalogue). / The one work above, two fascicles, the text is lost. / The śramaṇa Tanmo, translated into Jin as Fa (Dharma). He was skilled in vinaya studies. On the second day of the third month of the fourth year of Long'an of Emperor An, a gengzi year, at the vihāra of the Prefect of the Masters of Writing Wang Fadu in the capital of Yang, the śramaṇa Shi Sengzun and more than twenty other virtuous monks invited him to translate the \*Za wen lüshi\*, whose preface is fully preserved at the beginning of the fascicle. It clarifies how the property of the Buddha, Dharma, and Saṅgha are mutually involved, and that the distinctions and limits among them are extremely crucial and must be carefully safeguarded. / \*Shisong lü pini xu\* (Preface to the Vinaya of the Daśabhāṇavāra-vinaya), three fascicles (also called \*Shisong lü xu\*; now combined into the final three fascicles of the \*Shisong lü\*. Changfang says it is the \*Pini song\* \[Vinaya Recitation\] and notes that it is the \*Shansong\* \[Good Recitation\] at the end of the \*Shisong\*, which is incorrect. The \*Shansong\* has four fascicles, being the tenth recitation of the \*Shisong\*; see the catalogues of the Two Qin). / \*Za wen lüshi\* (Miscellaneous Inquiries on Vinaya Matters), two fascicles (Essential Uses of the Various Vinayas; second translation; see the catalogues of the Two Qin). / The two works above, five fascicles (the former \*Pini xu\* in three fascicles is extant; the latter \*Za wen shi\* in two fascicles is lost). / The śramaṇa Vimalākṣa, translated into Jin as Wugouyan (Stainless Eyes), was a man from the kingdom of Jibin. He was serene and resolute. Having left household life in his youth, he trod the path with arduous discipline and achieved success. Because he had blue-green eyes, the people of the time also referred to him as the Blue-Eyed Vinaya Master. He had previously propagated the Vinayapiṭaka in Kucha, and students from the four directions vied to go and take him as their master. Kumārajīva was also among them at that time. When Kucha fell, he took refuge in Uḍḍiyāna. Shortly thereafter, hearing that Kumārajīva was greatly propagating the scriptural canon in Chang'an, Vimalākṣa wished to cause the superior category of the vinaya to also pervade the eastern lands. Thereupon, grasping his monk's staff, he crossed the drifting sands, braved perils, and entered the east. In the eighth year of Hongshi of the Yao Qin, he arrived from the Guanzhong region. Kumārajīva welcomed and attended to him with the etiquette due to a teacher, and Vimalākṣa was also joyful at meeting him after such distance. When Kumārajīva passed away, Vimalākṣa, during the Yixi era of Emperor An, traveled east of the Pass, stopping at Shouxian where he stayed at Shijian Temple. Vinaya disciples gathered like clouds, grandly propagating the vinaya. The \*Shisong\* translated by Kumārajīva was in fifty-eight fascicles. The final recitation expounded the procedures for receiving the precepts as well as various virtuous rituals, and following its doctrinal significance, it was named the \*Shansong\* (Good Recitation). Vimalākṣa later renamed the \*Shansong\* as the \*Pini song\* (Vinaya Recitation); hence both titles still exist. He also produced a three-fascicle preface to the vinaya and placed it at the end, making sixty-one fascicles in total. (The \*Gaoseng zhuan\* and Changfang's catalogue state that the earlier fifty-eight fascicles were expanded into sixty-one fascicles, which is slightly lacking in scrutiny. As for the three fascicles of the \*Pini xu\*, in some modern scriptural editions they are arranged after the ninth recitation and before the tenth recitation, corresponding to fascicles 55, 56, and 57, which is incorrect. Now, examining the ancient copies of the \*Shisong\*, it is after the tenth recitation, corresponding to fascicles 59 through 61. We now follow the ancient editions as correct.) / Shortly thereafter, he went south to Jiangling, where he observed the summer retreat at Xin Temple and expounded the \*Shisong\*. Being fluent in the Jin language, he was adept at grasping and conveying \[the meaning\], and the marvelous root of unconditioned \[morality\] was extensively propagated. At that time, those who analyzed the text and sought the principles gathered like a forest, and those who understood the articles and knew the prohibitions were also numerous. That the Vinayapiṭaka was greatly propagated was through the effort of Vimalākṣa. Later, he produced the \*Za wen lüshi\* in two fascicles, with Huiguan of Daochang serving as scribe. (The \*Gaoseng zhuan\* states: 'Huiguan of Daochang deeply grasped the essential tenets, recorded the severity and lightness of the internal prohibitions he established, compiled them into two fascicles, and sent them back to the capital. Monks and nuns consulted them and competed to transcribe them. Those who were undiscerning at the time made a proverb: "The rustic speech of Vimalākṣa, the talented record of Huiguan; the people of the capital copy it until paper becomes as precious as jade."' I now maintain that the \*Za wen lüshi\* was actually composed because Huiguan of Daochang had doubts about the teachings, asked questions on various matters, and Vimalākṣa resolved them for him; upon hearing \[the answers\], he recorded them and compiled them into two fascicles to circulate in the world. It is not that there was a separate Sanskrit text translated by Vimalākṣa. The text produced by Tanmo is also just this text, which was mistakenly recorded by the cataloguers.) / Vimalākṣa cultivated virtue, loved seclusion, and abandoned clamor and left the secular world. In the winter of that year, he returned to Shijian \[Temple\] in Shouxian, where he died in the temple at the age of seventy-seven. / \*Da banniehuan jing\* (Mahāparinirvāṇa-sūtra), six fascicles (the scriptural note calls it \*Fangdeng da banniehuan jing\*, or in ten fascicles; fourth translation; produced together with Buddhabhadra at Daochang Temple on the first day of the tenth month of the twelfth year of Yixi, with Baoyun serving as scribe, completed on the second day of the first month of the fourteenth year; see the two catalogues of Daozu and Sengyou). / \*Da banniepan jing\* (Mahāparinirvāṇa-sūtra), three fascicles (or two fascicles; an alternate translation of the \*Youxing jing\* in the first division of the \*Dīrghāgama\*; the various catalogues all state that Faxian produced the \*Fangdeng nihuan\*, which is incorrect, as that is the earlier \*Da nihuan jing\* with the words 'Fangdeng' added; the text of this Hīnayāna \*Nirvāṇa\* resembles Faxian's translation, so this has been substituted in its place). / \*Zazang jing\* (Kṣudraka-piṭaka Sūtra), one fascicle (second translation; same original text as the \*Gui wen M Compose lian egui baoying jing\* and others; see the two catalogues of Sengyou and Baochang). / \*Sengqi biqiuni jieben\* (Mahāsāṃghika Bhikṣuṇī Prātimokṣa), one fascicle (also called \*Biqiuni boluotidimucha sengqi jieben\*; translated together with Buddhabhadra; see Changfang's catalogue). / \*Liyou Tianzhu ji zhuan\* (Account of Travels in Tianzhu), one fascicle (also called \*Faxian zhuan\*; Faxian's own account of his travels to and from Tianzhu; see Changfang's catalogue). / \*Za apitan xin\* (Saṃyuktābhidharmahṛdaya), thirteen fascicles (second translation; same original text as that produced by Saṃghadeva and others under the Fu Qin; see Sengyou's catalogue; Changfang says Faxian translated it together with Buddhabhadra). / \*Fo you Tianzhu ji\* (Record of the Buddha's Travels in Tianzhu), one fascicle (see Sengyou's catalogue). > — English (machine translation) (machine translation) _First 5 of 10 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2154.3.7)_ ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2154~en-mt.3.7.1) — English, machine translation ## Linked texts (5) - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.5.22.1) — 圓照, Classical Chinese - [歷代三寶紀](https://indike.org/pramana/in.bauddha.taisho.2034.7.32) — Classical Chinese - [古今譯經圖紀](https://indike.org/pramana/in.bauddha.taisho.2151.2.16) — Classical Chinese - [出三藏記集](https://indike.org/pramana/in.bauddha.taisho.2145.13.20) — 僧祐, Classical Chinese - [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064.2.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2154.3.7](https://indike.org/pramana/in.bauddha.taisho.2154.3.7) · Pramāṇa