開元釋教錄 4.17.4

4.17.4

行千三百里。至迦維羅衛國見佛髮佛牙及
肉髻骨。佛影佛跡炳然具存。又覩泥洹堅固
之林降魔菩提之樹。猛喜心內充設供一日。
兼以寶蓋大衣覆降魔像。其所遊踐究觀靈
變。天梯龍池之事不可勝數。後至華氏城。是
阿育王舊都。有大智婆羅門名羅閱宗舉族
弘法王所欽重。造純銀塔高三丈。沙門法顯
先於其家。已得六卷泥洹。及見猛至問云。秦
地有大乘學不。答曰悉大乘學。羅閱驚歎曰。
希有希有。將非菩薩往化耶。猛就其家得泥
洹梵本一部。又尋得摩訶僧祇律梵本一部
及餘經梵本。誓願流通。於是便反。以甲子歲
發天竺。同行四僧於路無常。唯猛與曇纂俱
還涼州。以虔承和年中譯出泥洹成二十卷。
猛以宋元嘉末卒。昇歷尋遊方沙門記列道
路時或不同。佛鉢頂骨處亦乖爽。將知遊往
天竺非止一路。頂鉢靈遷時屆異土。故傳述
見聞難以例也。
大丈夫論二卷（提波羅菩薩造見翻經圖）
入大乘論二卷（堅意菩薩造見唐舊錄亦見內典錄及翻經圖）
右二部四卷其本見在。
沙門釋道泰。才敏自天冲氣疎朗。博聞奇趣
遠參異言。往以漢土方等既備。幽宗粗暢。其
所未練唯三藏九部。故杖策冒嶮爰至葱西。
綜覽梵文義承高旨。并獲婆沙梵本十萬餘
偈及諸經論。東歸於涼。遂遇浮陀跋摩。共翻
毘婆沙論。泰後自譯大丈夫論等二部（又長房內典二
錄云於其涼代復有沙門曇覺於高昌國譯賢愚經一部。即當宋元嘉二十二年也。今謂不然。元嘉十六年己卯涼國已
絕如何二十二年乙酉仍有譯經。故知二錄誤也。今依靖邁經圖編在元魏之代魏宋雖並宋居建業魏都恒安以
地而論合屬魏錄）。
菩薩投身餓虎起塔因緣經一卷（僧祐錄云以身施餓虎經見經
後記）
右一部一卷其本見在。
沙門釋法盛。高昌人也。亦於涼代譯投身餓
虎經一卷。故前高僧曇無讖傳末云。于時有
高昌沙門法盛。亦經往外國有傳四卷。其投
身餓虎經後記云。爾時國王聞佛說已。即於
是處起立大塔。名為菩薩投身餓虎塔。今見
在塔。東面山下有僧房講堂精舍。常有五千
眾僧四事供養。法盛爾時見諸國中。有人癩
病及癲狂聾盲手脚躄跛。及種種疾病悉來
就此塔。燒香燃燈香泥塗地。修治掃灑并叩
頭懺悔。百病皆愈。前來差者便去後來。輒爾
常有百餘人。不問貴賤皆爾。終無絕時。今詳
僧傳之文及閱經記之說。法盛遊於西域此
事不虛。復云親覩靈龕故應非謬。若非盛之
自譯何得著彼經。終既能自往西方。豈有不
傳經教。考覈終始事乃分明。今為盛翻編載
斯錄。
不退轉法輪經四卷（一名不退轉經第二出與竺法護阿惟越致遮經等同本）
金剛三昧經二卷（或一卷）
大忍辱經十卷
金輪王經一卷
賢劫五百佛名一卷
右五部一十八卷（前二部六卷見在後三部一十二卷闕本）。
長房等錄並云。是沙門僧祐新集。釋道安涼
土異經。今還附入涼世目錄為失譯源。庶知
時代顯譯有無卷部多少出之處所。
已下新附此錄。
優婆夷淨行法門經二卷（或無經字亦直云淨行經）
長者法志妻經一卷
大愛道比丘尼經二卷（亦云大愛道受戒經舊錄云大愛道經）
三慧經一卷
菩薩等行經一卷（此已下闕）
四無畏經一卷
權變經一卷（舊錄云文殊師利權變三昧經或直云權變三昧經）
十漚惒經一卷
七言禪利經一卷（舊錄云漚惒七言禪利經）
菩薩十漚惒經一卷（今疑與前十漚惒同）
瓶沙王經一卷
有無經一卷
五百偈經一卷
須耶越國貧人經一卷（舊錄云須耶越國貧人賃剔頭經）
浮木經一卷
坏喻經一卷
妖怪經一卷
阿般計泥洹經一卷（一本作陶射計泥洹經）
四非常經一卷
五失蓋經一卷
要真經一卷
本無經一卷
勸德經一卷
十五德經一卷
父母因緣經一卷（今疑與父子因緣經同）
慧行經一卷
未生王經一卷（今疑是未生怨經）
內外無為經一卷
道淨經一卷
七事本末經一卷（舊錄云七事本行經）

Traveling one thousand three hundred li, he arrived in the country of Kapilavastu, where he saw the Buddha's hair, the Buddha's tooth, and the uṣṇīṣa bone. The Buddha's shadow and the Buddha's footprints were distinctly preserved. He also beheld the forest where the parinirvāṇa was firmly assured and the bodhi tree where Māra was vanquished. With joy filling his heart, Meng made offerings for a day. Furthermore, he covered the statue of the subjugation of Māra with a precious parasol and a great robe. His travels and thorough inspection of numinous transformations—the matters of the heavenly stairs and the dragon ponds—were beyond reckoning. Later he arrived at Pāṭaliputra, the old capital of King Aśoka. There was a brāhmaṇa of great wisdom named Luoyuezong, whose entire clan propagated the Dharma and whom the king held in reverence. He had built a solid silver stūpa thirty feet high. The śramaṇa Faxian had earlier obtained a six-fascicle Nirvāṇa [Sūtra] at his home. When he saw Meng arrive, he asked, "Are there Mahāyāna studies in the land of Qin?" He replied, "All are Mahāyāna studies." Luoyuezong marvelled and exclaimed, "How rare! How rare! Could it be that a bodhisattva has gone to transform them?" Meng obtained one copy of the Sanskrit text of the Nirvāṇa [Sūtra] at his house. Furthermore, he soon obtained one copy of the Sanskrit text of the Mahāsāṃghika-vinaya, as well as Sanskrit texts of other sūtras, making a vow to circulate them. Thereupon he set out on his return. In the jiazi year he departed from Tianzhu. Four monks traveling with him died along the route; only Meng and Danzuan returned together to Liangzhou. In the Chenghe era of [Juqu] Maoqian, he translated the Nirvāṇa [Sūtra] into twenty fascicles. Meng died at the end of the Yuanjia era of the Song. I, Zhisheng, having examined the records of traveling śramaṇas one by one, found that the routes they listed were occasionally different, and the locations of the Buddha's bowl and the uṣṇīṣa bone were also inconsistent. From this one can know that travel to Tianzhu was not along a single route, and the numinous relocations of the uṣṇīṣa and bowl arrived in different lands at different times. Therefore, what was transmitted of their sights and experiences is difficult to reduce to a uniform rule.

*Mahāpuruṣa-śāstra*, two fascicles (composed by Bodhisattva Dīpa; see the *Tu* [catalogue]).
*Entry into the Mahāyāna* (*Mahāyānāvatāra-śāstra*), two fascicles (composed by Bodhisattva Sthiramati; see the Old Tang Catalogue; also seen in the *Neidian Lu* and the *Tu* [catalogue]).
The above two works in four fascicles are extant.

The śramaṇa Shi Daotai was naturally gifted with brilliant intelligence, lofty demeanor, and broad open-mindedness. Widely heard and intrigued by the unusual, he inquired afar into foreign tongues. Considering that in the Han lands the vaipulya [texts] were already complete and the profound doctrines roughly clarified, while that which remained unexamined was only [the rest of] the three baskets and nine divisions of scripture, he set off on his staff, braving perils all the way to the west of the Congling Mountains. He thoroughly reviewed Sanskrit texts, inheriting lofty insights, and secured a Sanskrit copy of the *Vibhāṣā* of more than one hundred thousand verses, along with various sūtras and śāstras. Returning east to Liang, he met Buddhavarman, and together they translated the *Vibhāṣā-śāstra*. Daotai later himself translated the *Mahāpuruṣa-śāstra* and other works, two in total. (Moreover, the two catalogues of Fei Changfang and the *Neidian Lu* state that during the Liang dynasty, there was also the śramaṇa Danjue, who translated one work, the *Sūtra of the Wise and the Foolish*, in the kingdom of Gaochang in the twenty-second year of the Yuanjia era of the Song. I consider this not to be the case. In the sixteenth year of Yuanjia, a jimao year, the Liang state had already ended; how could there still be translations of sūtras in the twenty-second year, an yiyou year? Therefore, we know that these two catalogues are mistaken. Now, following Jingmai's *Catalogue of Translations*, it is compiled under the era of the Northern Wei. Although the Wei and the Song were contemporaneous, the Song resided in Jianye and the Wei had its capital in Heng'an; judging by territory, it properly belongs to the Wei catalogue.)

*Sūtra on the Causes and Conditions of the Bodhisattva Offering His Body to a Hungry Tigress and Erecting a Stūpa*, one fascicle (Sengyou's catalogue calls it *Sūtra on Giving One's Body to a Hungry Tigress*; see the postface of the sūtra).
The above one work in one fascicle is extant.

The śramaṇa Shi Fasheng was a native of Gaochang. He also translated the one-fascicle *Sūtra on Offering One's Body to a Hungry Tigress* during the Liang period. Thus, at the end of the earlier biographical account of the eminent monk Dharmakṣema, it is stated: "At that time, there was the Gaochang śramaṇa Fasheng, who also traveled to foreign countries and wrote a biographical account in four fascicles." The postface to the *Sūtra on Offering One's Body to a Hungry Tigress* states: "At that time, after hearing what the Buddha said, the king immediately erected a great stūpa at that place, named the Stūpa of the Bodhisattva Offering His Body to a Hungry Tigress. This stūpa is extant today. At the foot of the mountain on the eastern side, there are monks' cells, lecture halls, and shrines; five thousand monks are regularly provided with the four requisites. At that time, Fasheng saw people from various countries who were afflicted with leprosy, madness, deafness, blindness, crippled limbs, lameness, and all kinds of illnesses, all coming to this stūpa. Burning incense, lighting lamps, and smearing the ground with fragrant mud, they cleaned, swept, sprinkled, and knocked their heads in repentance, and all hundred diseases were cured. Those who recovered departed, while newcomers constantly followed; there were always over a hundred people, regardless of noble or base birth, unendingly at all times." Now, examining the text of the *Biographies of Eminent Monks* and reading the words of the sūtra's postface, it is true that Fasheng traveled to the Western Regions. Moreover, since it states that he personally beheld the numinous shrine, this must not be erroneous. If it were not Fasheng's own translation, how could he have appended it to the end of that sūtra? Since he was able to travel to the western lands himself, how could he not have transmitted scriptural teachings? Verifying the matter from beginning to end, it becomes entirely clear. Now, this catalogue records it as a translation by Fasheng.

*Avaivartikadharmacakra-sūtra*, four fascicles (also called *Avaivartika-sūtra*; second translation, from the same original as Dharmarakṣa's *Aweiyuezhizhe Jing*, etc.).
*Vajrasamādhi-sūtra*, two fascicles (or one fascicle).
*Great Forbearance Sūtra*, ten fascicles.
*Golden Wheel-Turning King Sūtra*, one fascicle.
*Names of the Five Hundred Buddhas of the Auspicious Kalpa*, one fascicle.
The above five works in eighteen fascicles (the former two works in six fascicles are extant; the latter three works in twelve fascicles are lost texts).

The catalogues of Fei Changfang and others all state that these were newly gathered by the śramaṇa Sengyou from the various distinct sūtras of the Liang lands recorded by Shi Dao'an. Now they are re-appended into the catalogue of the Liang period as translations of lost origin, in the hope of making known the era, revealing whether the translations are extant or lost, the number of fascicles and works, and the places of their production.

The following are newly appended to this catalogue:
*Sūtra on the Upāsikā's Dharma-Gate of Pure Conduct*, two fascicles (or without the word *sūtra*, or simply called *Jingxing Jing*).
*Sūtra on the Elder Fazhi's Wife*, one fascicle.
*Sūtra on Mahāprajāpatī Bhikṣuṇī*, two fascicles (also called *Sūtra on Mahāprajāpatī Receiving the Precepts*; old catalogues call it *Mahāprajāpatī Sūtra*).
*Sūtra on the Three Wisdoms*, one fascicle.
*Sūtra on the Bodhisattva's Equal Practice*, one fascicle (from this point onward, lost texts).
*Sūtra on the Four Fearlessnesses*, one fascicle.
*Sūtra on Expedient Adaptations*, one fascicle (old catalogues call it *Mañjuśrī's Sūtra on Expedient Samādhi*, or simply *Expedient Samādhi Sūtra*).
*Sūtra on the Ten Upāyas*, one fascicle.
*Sūtra on the Seven Words of Dhyāna Benefit*, one fascicle (old catalogues call it *Upāya Sūtra on the Seven Words of Dhyāna Benefit*).
*Sūtra on the Bodhisattva's Ten Upāyas*, one fascicle (suspected now to be identical with the preceding *Ten Upāyas*).
*King Bimbisāra Sūtra*, one fascicle.
*Sūtra on Existence and Non-Existence*, one fascicle.
*Sūtra of Five Hundred Verses*, one fascicle.
*Sūtra on the Poor Man of the Country of Śūnyavāta*, one fascicle (old catalogues call it *Sūtra on the Poor Man of the Country of Śūnyavāta Hired to Shave Heads*).
*Sūtra on the Drifting Wood*, one fascicle.
*Sūtra on the Metaphor of the Unfired Vessel*, one fascicle.
*Sūtra on Monstrosities*, one fascicle.
*Abhañjaka-nirvāṇa-sūtra*, one fascicle (one edition reads *Taozheji Nirvāṇa Sūtra*).
*Sūtra on the Four Inconstancies*, one fascicle.
*Sūtra on the Five Hindrances and Faults*, one fascicle.
*Sūtra on the Essential and Real*, one fascicle.
*Sūtra on Original Non-Existence*, one fascicle.
*Sūtra on Exhorting to Virtue*, one fascicle.
*Sūtra on the Fifteen Virtues*, one fascicle.
*Sūtra on Causes and Conditions of Parents*, one fascicle (suspected now to be identical with the *Sūtra on Causes and Conditions of Father and Son*).
*Sūtra on Wise Conduct*, one fascicle.
*Sūtra on King Ajātaśatru*, one fascicle (suspected now to be the *Ajātaśatru Sūtra*).
*Sūtra on Internal and External Non-Action*, one fascicle.
*Sūtra on the Purity of the Way*, one fascicle.
*Sūtra on the Origins of the Seven Matters*, one fascicle (old catalogues call it *Sūtra on the Practice of the Seven Matters*).