[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) › 4.17.3 # 開元釋教錄 4.17.3 開元釋教錄 4.17.3 - **Language:** Classical Chinese ### [4.17.3](https://indike.org/pramana/in.bauddha.taisho.2154.4.17.3) 說之。未至十步。讖驚起唱言。善哉善哉已感 戒矣。吾當更為汝作證。次第於佛像前為說 戒相。時沙門道朗振譽關西。當進感戒之夕。 朗亦通夢。乃自卑戒臘求為法弟。於是從進 受者千有餘人。傳授此法迄至于今。皆讖之 遺則。有別記云。菩薩地持經。應是伊波勒菩 薩傳來此土。後果是讖所傳譯。疑讖或非凡 也。 菩薩戒經八卷（祐房等錄並云讖譯今以是地持之別名故不雙載也） 虛空藏經五卷（祐房等錄亦云讖譯今以即是大集虛空藏品析出別行今載別生錄中此不 復存也） 優婆塞戒本一卷（寶唱錄云讖譯復云出優婆塞戒經今亦載別生錄中不別存也） 善信女經二卷 無為道經二卷 居士請僧福田經一卷 決定罪福經一卷（上之四經長房等錄皆云讖譯復云世注為疑今並依舊附疑此中不 載） 禪法要解二卷（第二出與羅什出者同本見長房錄） 右一部二卷本闕。 安陽侯沮渠京聲。即河西王蒙遜從弟。為人 強志疎通敏朗。少有智鑒。涉獵書記善於談 論。幼稟五戒銳意內典。所讀眾經即能諷 誦。常以為。務學多聞。大士之盛業也。少時 甞度流沙到于填國。於瞿摩帝大寺。遇天 竺法師佛陀斯那（涼言覺將）安陽從之諮問道義。斯 那本學大乘。天才秀出。誦半億偈明了禪法。 故西方諸國號為人中師子。安陽從受禪法 諸祕要術。口誦梵本東歸於涼。以茂虔承和 年中。譯禪法要解一部。 阿毘曇毘婆沙論六十卷（或加八揵度字初出與唐譯大毘婆沙論同 本或分成八十四卷或一百九卷佛後六百餘年五百應真造見僧祐寶唱二錄） 右一部六十卷其本見在。 沙門浮陀跋摩。或云佛陀跋摩。涼言覺鎧。西 域人也。幼而履操明直聰悟出群。習學三藏 偏善毘婆沙。常誦持此論以為心要。承和年 中達于姑臧。先有沙門道泰。志用強果。少遊 葱右遍歷諸國。得毘婆沙梵本十有萬偈。還 至姑臧。側席虛襟企待明匠。聞跋摩遊心此 論。請為翻譯。時蒙遜已薨。子茂虔襲位。以 虔承和五年丁丑四月中旬。於涼州城內閑 豫宮寺。請跋摩譯焉。泰即筆受。沙門慧嵩道 朗與義學僧三百餘人考正文義。至七年己 卯七月方訖。凡一百卷。沙門道挻為之製序。 有頃魏太武帝西伐姑臧。涼土崩亂經書什 物皆被焚蕩。遂失四十卷。今唯有六十存焉。 跋摩避亂西反。莫知所終（序云乙丑歲出即蒙遜玄始十四年也丁卯歲 訖即玄始十六年也與錄不同未詳何以）。 般泥洹經二十卷（見道慧宋齊錄反僧祐錄第六譯與無讖大般涅槃經等同本） 右一部二十卷本闕。 沙門釋智猛。京兆新豐人。稟性端明厲行清 白。少襲法服修業專至諷誦之聲以夜續晝。 每見外國道人說釋迦遺跡。又聞方等眾經 布在西域。常慨然有感馳心遐外。以為萬里 咫尺千載可追也。遂以姚秦弘始六年甲辰 之歲。招結同志十有五人。發跡長安。渡河 跨谷三十六所。至涼州城。既而西出陽關入 于流沙。二千餘里。地無水草路絕行人。冬則 嚴厲夏則瘴炎。人死聚骨以標行路。驝駝負 糧理極辛阻。遂歷鄯鄯龜茲于填諸國。備 觀風俗。從于填西南行二千里。始登葱嶺。 而同侶九人退還。猛與餘伴進行千七百餘 里。至波淪國。同旅竺道嵩又復無常。將欲闍 毘忽失尸所在。猛悲歎驚異。於是自力而前。 與餘四人三度雪山。氷崖皓然百千餘仞。飛 絙為橋乘虛而過。窺不見底仰不見天。寒氣 慘酷影戰魂慄。復南行千里至罽賓國。再渡 辛頭河。雪山壁立轉甚於前。下多瘴氣惡鬼 斷路。行者多死。猛誠心冥徹履險能濟。既至 罽賓城。恒有五百羅漢住此國中。而常往反 阿耨達池。有大德羅漢。見猛至止歡喜讚歎。 猛諮問方土。為說四天子事。具在猛傳。猛先 於奇沙國見佛文石唾壺。又於此國見佛鉢。 光色紫紺四際盡然。猛香華供養頂戴發願。 鉢若有應。能輕能重。既而轉重力遂不堪。及 下案時復不覺重。其道心所應如此。復西南 > he was going to explain it. Before he had walked ten paces, Dharmakṣema started up in surprise and proclaimed: "Excellent, excellent! You have already evoked \[the transmission of\] the precepts! I shall bear witness for you once again." He then expounded the characteristics of the precepts in order before the Buddha image. At that time, the śramaṇa Daolang was widely renowned west of the Pass. On the very night that Daojin evoked the precepts, Daolang also shared a dream; he then humbled his own seniority in the precepts and asked to become his Dharma brother. Thereupon, over one thousand people received \[the precepts\] following Daojin, and the transmission of this practice has continued down to the present day—all being the enduring model left by Dharmakṣema. A separate record says: "The Bodhisattva-bhūmi-sūtra should be transmitted to this land by the Bodhisattva Yibole." Later, it was indeed transmitted and translated by Dharmakṣema; one suspects that Dharmakṣema was perhaps no ordinary mortal. > > Pusa jie jing (Bodhisattva Precept Sūtra), 8 fascicles (The catalogues of Sengyou, Fei Changfang, and others all state it was translated by Dharmakṣema; as it is another name for the Dichi \[jing\], it is not recorded twice here). > Xukongzang jing (Ākāśagarbha Sūtra), 5 fascicles (The catalogues of Sengyou, Fei Changfang, and others also state it was translated by Dharmakṣema; as it is an extracted, independently circulating text of the "Ākāśagarbha Chapter" of the Daji \[jing\], it is now placed in the Classified Catalogue of Extracted Texts and is no longer retained here). > Youposai jie ben (Upāsaka-śīla), 1 fascicle (Baochang's catalogue states it was translated by Dharmakṣema, and also states it was extracted from the Youposai jie jing; it is now also placed in the Classified Catalogue of Extracted Texts and is not separately retained). > Shanxinnü jing (Sūtra of Good Faithful Women), 2 fascicles > Wuwei dao jing (Sūtra of the Unconditioned Way), 2 fascicles > Jushi qing seng futian jing (Sūtra of the Layman Requesting the Field of Merit of the Saṅgha), 1 fascicle > Jueding zuifu jing (Sūtra on the Determination of Sins and Blessings), 1 fascicle (The above four sūtras are all recorded as translated by Dharmakṣema in the catalogues of Changfang and others, yet it is also noted that the world marks them as doubtful; now following the old \[classifications\], they are all attached to the doubtful texts and not recorded here). > Chanfa yaojie (Essential Explanations of Meditation Methods), 2 fascicles (Second translation, the same text as that produced by Kumārajīva; see Changfang's catalogue). > The above is one work in two fascicles; the text is lost. > > Juqu Jingsheng, Marquis of Anyang, was a cousin of Mengxun, the King of Hexi. By nature, he had strong resolve, was open-minded, perceptive, and bright, and possessed discernment from his youth. He dipped widely into written documents and was skilled in discourse. From his youth, he received the five precepts and applied his mind earnestly to Buddhist texts; he was able to recite any sūtra he read. He always believed that dedication to learning and wide hearing were the glorious enterprises of a Great Being. When young, he once crossed the shifting sands to the kingdom of Khotan. At the Gomati Great Monastery, he met the Indian master Buddhasena (in the Liang language: "Awakened General"). Anyang consulted him and inquired about the meaning of the Way. Buddhasena originally studied the Mahāyāna; his natural genius was outstanding, he could recite half a billion verses, and he was clearly versed in meditation methods, which is why the kingdoms of the Western Regions called him a Lion among Men. Anyang received from him various secret essential methods of meditation, and chanting the Indic text by heart, returned east to Liang. During the Chenghe era of Juqu Mujian, he translated one work, the Chanfa yaojie. > > Apitan piposha lun (Abhidharma-vibhāṣā-śāstra), 60 fascicles (Alternatively adds the words Ba jiandu \[Aṣṭagrantha\]; first translation, the same text as the Da piposha lun translated under the Tang; sometimes divided into 84 fascicles or 109 fascicles; composed by five hundred arhats more than six hundred years after the Buddha's demise; see the two catalogues of Sengyou and Baochang). > The above is one work in 60 fascicles; the text is currently extant. > > The śramaṇa Buddhavarman (or written Foduobamo; in the Liang language: "Awakened Armor") was a native of the Western Regions. From his youth, his conduct was upright and righteous, and his intelligence and discernment surpassed the crowd. He studied the Tripiṭaka and was especially skilled in the Vibhāṣā, always reciting and upholding this treatise, taking it as his core essential. In the Chenghe era, he reached Guzang. Previously, there was the śramaṇa Daotai, whose resolve and determination were firm and resolute. In his youth, he traveled west of the Pamirs and journeyed through various kingdoms, obtaining an Indic text of the Vibhāṣā comprising one hundred thousand verses. Upon returning to Guzang, he vacated his seat and emptied his mind, eagerly waiting for an enlightened master. Hearing that Buddhavarman devoted his mind to this treatise, he requested him to translate it. At that time, Mengxun had already passed away, and his son Mujian had succeeded to the throne. In the middle of the fourth month of the fifth year of Mujian's Chenghe era, dingchou, in the Xianyu Palace Monastery within the city of Liangzhou, Buddhavarman was requested to translate it. Daotai served as scribe. Śramaṇa Huisong and Daolang, along with over three hundred scholastic monks, verified and corrected the text and meaning. In the seventh month of the seventh year, jimao, it was finally completed, in a total of one hundred fascicles. The śramaṇa Daoting composed a preface for it. Shortly thereafter, Emperor Taiwu of the Wei campaigned west against Guzang; the land of Liang fell into turmoil and disorder, and canonical scriptures and various goods were all burned and destroyed. Consequently, forty fascicles were lost, and today only sixty survive. Buddhavarman fled the chaos and returned west; his final end is unknown (The preface states it was produced in the yichou year, which is the fourteenth year of Mengxun's Xuanshi era, and completed in the dingmao year, which is the sixteenth year of Xuanshi; this differs from the catalogues, and the reason is not clear). > > Bannihuan jing (Mahāparinirvāṇa-sūtra), 20 fascicles (See the Song and Qi catalogues of Daohui and Sengyou's catalogue; sixth translation, the same text as Dharmakṣema's Daban niepan jing and others). > The above is one work in 20 fascicles; the text is lost. > > The śramaṇa Shi Zhimeng was a native of Xinfeng in Jingzhao. By nature, he was upright and bright, and his conduct was pure. In his youth, he took the monastic robes, pursued his religious practice with single-minded devotion, and the sound of his chanting continued day and night. Whenever he met foreign monks speaking of the traces of Śākyamuni's presence, and heard that the Vaipulya sūtras were distributed across the Western Regions, he would always sigh with deep emotion and turn his thoughts toward distant lands, believing that ten thousand miles were like a short pace, and a thousand years could be overtaken. Thereupon, in the sixth year of Yao Qin's Hongshi era, the jiachen year, he gathered fifteen like-minded companions and set out from Chang'an. Crossing rivers and traversing valleys in thirty-six places, they arrived at the city of Liangzhou. Then, traveling west out of the Yang Pass, they entered the shifting sands. For over two thousand miles, the land was devoid of water and grass, and the route was devoid of travelers. In winter, the cold was severe and harsh; in summer, there was poisonous miasma and scorching heat. The bones of dead travelers were piled up to mark the route. Camels carried their provisions, and the journey was fraught with extreme hardship and obstruction. They then passed through various kingdoms such as Shanshan, Kucha, and Khotan, observing all their customs. Traveling two thousand miles southwest from Khotan, they first climbed the Pamir Mountains. Nine of the companions turned back, but Zhimeng and the remaining companions pressed on for more than 1,700 miles, reaching the kingdom of Bolun. His companion Zhu Daosong then passed away; just as they were about to cremate him, the location of his corpse was suddenly lost. Zhimeng sighed in sorrow and wonder. Thereupon, he exerted himself and pushed forward. Together with the remaining four people, he crossed the Snow Mountains three times. The icy cliffs were gleaming white and more than hundreds of thousands of ren high. Flying ropes served as bridges to cross through the void; looking down, one could not see the bottom, and looking up, one could not see the sky. The cold was bitterly cruel, making their shadows tremble and their souls shudder. Traveling south for another thousand miles, they reached the kingdom of Jibin. Crossing the Indus River a second time, the Snow Mountains rose sheer like walls, far steeper than before. Below, there was much miasmic vapor and evil spirits blocking the way, and many travelers died. Zhimeng's sincerity secretly penetrated through, and he was able to pass through the perils safely. Once they reached the city of Jibin, there were consistently five hundred arhats dwelling in this kingdom, who constantly traveled back and forth to Lake Anavatapta. A venerable arhat, seeing Zhimeng arrive, rejoiced in praise. Zhimeng inquired about the land, and \[the arhat\] told him the story of the Four Sons of Heaven, which is fully recorded in Zhimeng's biography. Earlier, in the kingdom of Qisha, Zhimeng had seen the Buddha's patterned stone spittoon, and in this kingdom, he saw the Buddha's alms bowl. Its luminous color was purplish-blue, fully brilliant on all four sides. Zhimeng made offerings of incense and flowers, placed it upon his head, and made a vow: "If the bowl has a response, may it be light or heavy \[accordingly\]." Thereupon, it grew heavier and heavier until his strength could no longer bear it; yet when he lowered it onto the table, he no longer felt it heavy. The response to his mind of the Way was like this. Traveling southwest again, > — English (machine translation) (machine translation) - [Previous: 4.17.2](https://indike.org/pramana/in.bauddha.taisho.2154.4.17.2) - [Next: 4.17.4](https://indike.org/pramana/in.bauddha.taisho.2154.4.17.4) - [Up: 4.17](https://indike.org/pramana/in.bauddha.taisho.2154.4.17) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2154~en-mt.4.17.3) — English, machine translation ## Linked texts (2) - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.6.32.3) — 圓照, Classical Chinese - [古今譯經圖紀](https://indike.org/pramana/in.bauddha.taisho.2151.3.27) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2154.4.17.3](https://indike.org/pramana/in.bauddha.taisho.2154.4.17.3) · Pramāṇa