[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) › 4.5.6 # 開元釋教錄 4.5.6 開元釋教錄 4.5.6 - **Language:** Classical Chinese ### [4.5.6](https://indike.org/pramana/in.bauddha.taisho.2154.4.5.6) 此即坐禪三昧之別名也尋其文句首末大同是初出本非校正者） 樂瓔珞莊嚴經一卷（房云見李廓錄令准經後記乃是曇摩耶舍所譯非什翻也今移 附彼錄） 實相論一卷（高僧傳云二卷什為姚興撰出非梵本傳故闕之也） 往古性和佛國願行法典經（或作生和出文殊佛土嚴淨經） 佛𡄇咳徹十方經 佛齊化出菩薩經 魔業經 過去無邊光淨佛土經 虛空藏菩薩問持經 得幾功德經（亦云得幾福經） 過魔法界經 太白魔王堅信經 佛弟子化 魔子偈頌經 開化魔經 魔王變身經 （佛𡄇咳下十經並出大集） 觀世音經（出法華經） 陀羅尼法門六種動經 彌勒菩薩本願待時成佛經 佛變時會身經 東方善華世界佛座震動經 （陀羅尼等四經並出悲華經） 雀王經 佛昔為鹿王經 菩薩身為鴿王經（雀王等三經並出六度集） 無量樂佛土經（亦云國土出央崛經） 佛問阿須倫大海有減經（出中阿含） 佛跡見千輻輪相經（出雜阿含） 佛心總持經 水牛王經 兔王經（佛心等三經並出生經） 獼猴與婢共戲致變經 王后為蜣蜋經（獼猴等二經並出雜譬喻） 比丘應供法行經（祐注入疑經今亦在疑錄） 已上都有三十五部一百三十六卷。 十誦律五十八卷（弘始六年十月十七日於中寺出見二秦錄） 右一部五十八卷本在。 沙門弗若多羅。秦言功德華。罽賓國人。少出 家以戒節見稱。備通三藏。而專精十誦律部。 為外國師宗。時人咸謂已階聖果。以弘始 十年振錫入關。秦主興待以上賓之禮。羅 什亦挹其戒範厚相崇敬。先是經法雖傳律 藏未闡。聞多羅既善斯部。咸共思慕。以弘始 六年甲辰十月十七日。集義學沙門六百餘 人。於常安中寺。延請多羅。誦出十誦梵本。羅 什譯為秦文。三分獲二。多羅遘疾奄然棄世。 眾以大業未卒而匠人殂往。悲恨之深有踰 常痛。次有西域沙門曇摩流支（秦云法樂）棄家入 道。偏以律藏持名。以弘始七年秋達自關中。 廬山釋慧遠聞支既善毘尼。希得究竟律部。 乃遣書通好曰。佛教之興先行上國。自分流 以來四百餘年。至於沙門德式所闕尤多。頃 西域道士弗若多羅是罽賓人。其諷十誦梵 本。有羅什法師。通才博見為之傳譯。十誦之 中文始過半。多羅早喪中途而寢。不得究竟 大業慨恨良深。傳聞仁者齎此經自隨。甚欣 所遇。冥運之來豈人事而已耶。想弘道為物 感時而動。叩之有人必情無所吝。若能為 律學之徒。畢此經本。開示梵行。洗其耳目。 使始涉之流不失無上之津。參懷勝業者日 月彌朗。此則惠深德厚。人神同感矣。幸願垂 懷不乖往意。流支既得遠書及姚興敦請。乃 與什共譯十誦都畢。研詳考覈條制審定。而 什猶恨文煩未善。既而什化不獲刪治。流 支住常安大寺。慧觀欲請往楊都。支曰。彼土 有人有法。足以利世。吾當更行無律教處。於 是遊化餘方。莫知所之。 虛空藏菩薩經一卷（初出或無菩薩字與虛空孕經等同本是大集別分三藏後還外國 於罽賓得此經附商人送致涼州見道慧宋齊錄及僧祐錄） 長阿含經二十二卷（弘始十四年出至十五年訖涼州沙門佛念傳譯秦國沙門道含筆 受見僧叡二秦錄及僧祐錄高僧傳等） 四分律六十卷（亦云曇無德律本譯四十五卷或云四十卷或云四十四卷今亦有七十卷者 弘始十年於寺中出慧辯傳譯見晉世雜錄及祐錄僧傳等） 四分僧戒本一卷（或無僧字亦云曇無德戒本見晉世雜錄及僧祐錄） 右四部八十四卷其本並在。 沙門佛陀耶舍。秦言覺名。或云覺稱（耶舍是名稱義高僧 傳中翻為覺明義稍乖也）。 罽賓國人。婆羅門種世事外道。有一沙門從 其家乞。其父瞋怒令人歐之。父遂手脚攣 躄不能行止。乃問於筮師。對曰。坐犯賢人 鬼神使然也。即請此沙門竭誠悔過。數日便 瘳。因令耶舍出家為其弟子。時年十三。嘗從 師遠行於曠野逢虎。師欲走避。耶舍曰。此虎 已飽必不侵人。俄而虎去。前行果見餘肉。師 > This is another name for the \*Zuòchán sānmèi\*; examining its phrasing from beginning to end, it is largely identical, and is the first translated version, not the revised one.) > \*Yue yingluo zhuangyan jing\*, one fascicle (Fei Changfang states that it appears in Li Kuo's catalogue; now, according to the postscript of the sūtra, it was translated by Dharmayaśas and was not rendered by Kumārajīva; it is now moved and appended to that catalogue). > \*Shixiang lun\*, one fascicle (The \*Gaoseng zhuan\* states two fascicles; it was composed by Kumārajīva for Yao Xing and does not originate from an Indian text, hence it is omitted from the transmission \[of translations\]). > \*Wanggu xinghe foguo yuanxing fadian jing\* (Also called \*Shenghe\*; extracted from the \*Mañjuśrī-buddhakṣetra-pariśuddhi-sūtra\*). > \*Fo hehake che shifang jing\* > \*Fo qihua chu pusa jing\* > \*Moye jing\* > \*Guoqu wubian guangjing fotu jing\* > \*Xukongzang pusa wenchi jing\* > \*Deji gongde jing\* (Also called \*Deji fu jing\*) > \*Guo mofajie jing\* > \*Taibai mowang jianxin jing\* > \*Fo dizi hua mozi jisong jing\* > \*Kaihua mo jing\* > \*Mowang bianshen jing\* > (The ten sūtras from the \*Fo hehake\* downward are all extracted from the \*Mahāsaṃnipāta\*.) > \*Guanshiyin jing\* (Extracted from the \*Lotus Sūtra\*). > \*Tuoluoni famen liuzhong dong jing\* > \*Mile pusa benyuan daishi chengfo jing\* > \*Fo bianshi huishi jing\* > \*Dongfang shanhua shijie fozuo zhendong jing\* > (The four sūtras including the \*Tuoluoni\* are all extracted from the \*Karuṇāpuṇḍarīka-sūtra\*.) > \*Que wang jing\* > \*Fo xi wei luwang jing\* > \*Pusa shen wei gewang jing\* (The three sūtras including the \*Que wang\* are all extracted from the \*Ṣaṭpāramitā-saṃgraha\*.) > \*Wuliangle fotu jing\* (Also called \*Guotu\*; extracted from the \*Aṅgulimālīya-sūtra\*). > \*Fo wen axulun dahai youjian jing\* (Extracted from the \*Madhyama Āgama\*). > \*Foji jian qianfulun xiang jing\* (Extracted from the \*Saṃyukta Āgama\*). > \*Foxin zongchi jing\* > \*Shuiniu wang jing\* > \*Tu wang jing\* (The three sūtras including the \*Foxin\* are all extracted from the \*Jātaka-nidāna\*). > \*Mihou yu bi gongxi zhibian jing\* > \*Wanghou wei qianglang jing\* (The two sūtras including the \*Mihou\* are all extracted from the \*Saṃyukta-avadāna\*). > \*Biqiu yinggong faxing jing\* (Sengyou noted this as a doubtful sūtra; it is now also placed in the catalogue of doubtful texts). > In all, the above comprise thirty-five works in 136 fascicles. > \*Daśādhyāya-vinaya\*, fifty-eight fascicles (Produced on the seventeenth day of the tenth month of the sixth year of Hongshi at Zhong Temple; see the \*Er Qin lu\*). > The above work in fifty-eight fascicles is extant. > Śramaṇa Puṇyatāra, translated in the Qin as Gongdehua ("Flower of Merit"), was a native of Jibin. He left household life at an early age and was renowned for his strict adherence to the precepts. He was thoroughly versed in the Tripiṭaka, specializing particularly in the \*Daśādhyāya-vinaya\*, and was an authoritative master in foreign realms. People of the time all considered him to have already attained the holy fruit. In the tenth year of Hongshi, he shook his mendicant staff and entered the Pass. Yao Xing, the ruler of Qin, treated him with the courtesy accorded to a guest of the highest honour. Kumārajīva also admired his disciplined observance of precepts and deeply venerated him. Previously, although sūtra teachings had circulated, the Vinayapiṭaka had not yet been widely propagated. Hearing that Puṇyatāra was skilled in this division, all longed for it. On the seventeenth day of the tenth month of the sixth year of Hongshi, cyclical year jiachen, more than six hundred śramaṇas devoted to doctrinal studies gathered at Zhong Temple in Chang'an and invited Puṇyatāra to recite the Sanskrit text of the \*Daśādhyāya-vinaya\*. Kumārajīva translated it into the language of Qin. When two-thirds of the translation was complete, Puṇyatāra fell ill and suddenly passed away. The assembly grieved profoundly over the great enterprise remaining unfinished and the artisan having died, their sorrow far exceeding ordinary pain. Next, there was the Western Region śramaṇa Dharmaruci (translated in the Qin as Fale), who had renounced household life to enter the Way and was particularly renowned for upholding the Vinayapiṭaka. In the autumn of the seventh year of Hongshi, he arrived in the Pass. When Shi Huiyuan of Mount Lu heard that Dharmaruci was skilled in the Vinaya, hoping to see the vinaya texts brought to completion, he sent a letter of greeting saying: "The rise of the Buddha's teachings began in your superior realm. Over the four hundred years since their transmission here, that which is lacking regarding the virtuous rules for śramaṇas has been exceptionally great. Recently, the Western Region master of the Way, Puṇyatāra, a native of Jibin, recited the Sanskrit text of the \*Daśādhyāya-vinaya\*, and Dharma Master Kumārajīva, with his comprehensive talent and extensive erudition, translated it. The text of the \*Daśādhyāya-vinaya\* was just past halfway when Puṇyatāra passed away early, and the work halted mid-course. That the great undertaking could not be completed is a cause for profound lamentation. We have heard through report that you, benevolent master, have brought this text with you; we rejoice greatly in this encounter. How could the workings of unseen destiny be a matter of human affairs alone? We imagine that in propagating the Way for the sake of living beings, you act in resonance with the times; when someone earnestly appeals, your mind surely holds nothing back. If you can complete this scriptural text for the followers of Vinaya studies, disclose the brahma-practice, and wash clean their ears and eyes, you will prevent novices from losing the supreme crossing, and those who cultivate noble enterprises will find their understanding grow ever more luminous. Then your deep kindness and vast virtue will move humans and spirits alike. We humbly hope you will bestow your compassionate regard and not disregard our intended purpose." Having received Huiyuan's letter and Yao Xing's earnest invitation, Dharmaruci translated the \*Daśādhyāya-vinaya\* to completion together with Kumārajīva, examining and verifying the articles and settling them with care. Kumārajīva, however, still regretted that the wording was overly verbose and not yet refined, yet soon passed away and was unable to edit it. Dharmaruci stayed at Da Temple in Chang'an. Huiguan wished to invite him to go to Yangdu, but Dharmaruci said: "That land already has people and has the Dharma, which are sufficient to benefit the world. I shall journey further to places where there are no Vinaya teachings." Thereupon he traveled to transform other regions, and none knew where he went. > \*Ākāśagarbha-bodhisattva-sūtra\*, one fascicle (First translation; in some catalogues without the word 'Bodhisattva'; of the same original text as the \*Xukongyun jing\*; an independent section of the \*Mahāsaṃnipāta\*; after returning to foreign lands, the Tripiṭaka master obtained this sūtra in Jibin and entrusted merchants to deliver it to Liangzhou; see Daohui's \*Song Qi lu\* and Sengyou's catalogue). > \*Dīrgha Āgama\*, twenty-two fascicles (Translated from the fourteenth year of Hongshi and completed in the fifteenth year; translated by the Liangzhou śramaṇa Zhu Fonian and transcribed by the Qin śramaṇa Daohan; see Sengrui's \*Er Qin lu\*, Sengyou's catalogue, the \*Gaoseng zhuan\*, etc.). > \*Dharmaguptaka-vinaya\*, sixty fascicles (Also called \*Dharmagupta-vinaya\*; originally translated in forty-five fascicles, or said to be forty fascicles or forty-four fascicles, and now also existing in seventy fascicles; translated in the tenth year of Hongshi at the temple by Huibian; see the \*Jinshi zalu\*, Sengyou's catalogue, the \*Gaoseng zhuan\*, etc.). > \*Dharmaguptaka Bhikṣu Prātimokṣa\*, one fascicle (In some catalogues without the word 'Bhikṣu'; also called \*Dharmagupta-prātimokṣa\*; see the \*Jinshi zalu\* and Sengyou's catalogue). > The above four works in eighty-four fascicles are all extant. > Śramaṇa Buddhayaśas, translated in the Qin as Jueming ("Awakened Fame"), or called Juecheng (Yaśas means fame or reputation; in the \*Gaoseng zhuan\* it is translated as Jueming \[Awakened Brightness\], which deviates slightly in meaning). > A native of Jibin, he belonged to a Brahman lineage that had served non-Buddhist traditions for generations. When a śramaṇa begged alms at his home, his father flew into a rage and ordered someone to beat him. The father's hands and feet consequently became crippled and paralyzed so that he could not walk. He consulted a diviner, who replied: "Because you offended a worthy man, the ghosts and spirits have caused this." He immediately invited this śramaṇa and repented with utmost sincerity; after a few days he recovered. Consequently, he allowed Buddhayaśas to leave household life and become that śramaṇa's disciple, at the age of thirteen. He once accompanied his master traveling far through the wilderness and encountered a tiger. The master wished to flee, but Buddhayaśas said: "This tiger is already full; it will certainly not harm anyone." Shortly after, the tiger left. Walking forward, they indeed found leftover meat. The master > — English (machine translation) (machine translation) - [Previous: 4.5.5](https://indike.org/pramana/in.bauddha.taisho.2154.4.5.5) - [Next: 4.5.7](https://indike.org/pramana/in.bauddha.taisho.2154.4.5.7) - [Up: 4.5](https://indike.org/pramana/in.bauddha.taisho.2154.4.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2154~en-mt.4.5.6) — English, machine translation ## Linked texts (1) - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.6.10.6) — 圓照, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2154.4.5.6](https://indike.org/pramana/in.bauddha.taisho.2154.4.5.6) · Pramāṇa