開元釋教錄 5.5.10

5.5.10

世務。常遊止塔寺以居士自畢。丹陽尹孟顗
見而善之請與相見。一面之後雅相崇愛。亟
設供饌厚相優贍。京聲以孝武帝孝建二年
乙未於楊都竹園寺及鍾山定林上寺。譯彌
勒上生經等二十八部。通習積久臨筆無滯。
京聲居絕妻孥無欲榮利。從容法侶宣通經
典。是以建業白黑咸敬而嘉焉。以大明之末
遘疾而卒。
普明王經
梵摩皇經（上二經並出六度集）
[(序-予+林)/女]夷比丘經
優婆塞五法經（上二經並出中阿含）
釋種問優婆塞經（出雜阿含）
清信士阿夷扇經（亦云阿夷扇持父子經出生經）
五百梵志經（群錄注疑）
普明王等七經六是別生。一云疑偽。今為實
錄故並刪之。
閻羅王五天使者經一卷（一名鐵城泥黎經見長房錄出中含第十二異
譯）
瞿曇彌記果經一卷（出中阿含第二十八異譯見長房錄）
長者子六過出家經一卷（出增一阿含第二十七卷異譯見長房錄）
佛母般泥洹經一卷（出增一阿含第五十卷異譯見長房錄）
貧窮老公經一卷（或云貧老經第二出見長房錄）
懈怠耕者經一卷（舊錄云懈怠耕兒經見長房錄）
請賓頭盧法一卷（或加經字見長房錄）
善生子經一卷（亦云異出六向拜經見長房錄出中阿含第三十三卷異譯）
佛涅槃後諸比丘經一卷（亦云力士跋陀經云出雜阿含見長房錄）
譬喻經一卷（見長房錄）
右一十部一十卷（請賓頭盧上七部七卷見在善生子經下三部三卷闕本）。
沙門釋慧簡。未詳何許人也。以孝武帝大明
元年丁酉。於鹿野寺譯五天使者等經十部。
真偽沙門經（與京聲所出迦葉禁戒經文句全同乃是彼經異名錄家錯上）
藥師琉璃光經（亦云灌頂拔除過罪生死得度經出大灌頂經祐錄注為疑經者非）
釋迦畢罪經
殺身濟賈人經（上二經並出六度集）
阿難見水光瑞經（一云水光經大乘抄經）
商人求財經
瞿曇彌經（上二經並出中阿含）
舍衛城中人喪子發狂經
學人亂意經（亦云母子作比丘比丘尼亂意經上二經並出增一阿含）
大力士出家得道經（亦云力士跋陀經）
二老男女見佛出家得道經（上二經並出雜阿含）
旃闍摩暴志謗佛經（出生經）
竊為沙門經
獵師捨家學道經（上二經並出出曜經）
呪願經（祐載偽錄）
真偽沙門等一十五部。長房等錄並云慧簡
所出。今以多是別生等經。故刪之不存也。
菩薩念佛三昧經六卷（或直云念佛三昧經或五卷第一譯與隋笈多出者同本
是大集別分見道慧宋齊錄及僧祐錄）
無量門破魔陀羅尼經一卷（或直云破魔陀羅尼經第七譯見僧祐錄與支
謙無量門微密持經等同本）
右二部七卷其本並在。
沙門功德直。西域人也。道契既廣善誘日新。
以孝武帝大明六年壬寅。遊至荊州寓禪房
寺。沙門玄暢請出念佛三昧等經二部。暢刊
正文義詞旨婉密。而暢舒手出香掌中流水
莫之測也。後適成都止大石寺。即是阿育王
塔。乃手自作金剛密迹等十六神像傳至于
今。直留荊數年後不知所終矣。
十誦羯磨比丘要用一卷（或云略要羯磨法房云二卷祐云一卷見僧祐錄）
右一部一卷其本見在。
沙門釋僧璩。姓朱吳國人。出家為僧業弟子。
總悅眾經尤明十誦。兼善史籍頗製文藻。始
住吳虎丘山。孝武欽其風聞勅出楊都為僧
正悅眾。止于中興寺。璩以大明七年癸卯撰
十誦羯磨一部。
十誦比丘尼戒本一卷（亦云十誦比丘尼波羅提木叉戒本或云十誦比丘尼大
戒見僧祐寶唱二錄）
右一部一卷其本見在。
沙門釋法頴。俗姓索氏燉煌人。十三出家為
法香弟子。住涼州公府寺。與同學法力俱以
律藏知名。頴伏膺已後學無再請記在一聞。
研精律部博涉經論。元嘉末至建業止新亭
寺。孝武以頴學業兼明勅為都邑僧正。後辭
任還多寶寺。常習定閑房亦時開律席。後移
住長干寺。以明帝彧太始年中。集出十誦尼
戒一部。兼出羯磨流行於代。
無盡意經十卷（第五出與阿差末經等同本見始興僧祐寶唱等錄）

worldly affairs. He constantly wandered and stayed in stupas and monasteries, living his entire life as a lay Buddhist. Meng Yi, the Governor of Danyang, met him, admired him, and invited him for an audience. After their first meeting, Meng Yi deeply venerated and cherished him, frequently arranging offerings and banquets to generously provide for him. In the second year of the Xiaojian era of Emperor Xiaowu, a yici year [455 CE], Jingsheng translated twenty-eight works, including the Sūtra on Maitreya's Rebirth Above, at Zhuyuan Temple in the capital Yangdu and at the Upper Dinglin Temple on Mount Zhong. Through long practice and mastery, his brush moved without hesitation. Jingsheng lived without wife or child, free from desires for glory and profit. Leisurely associating with his fellows in the Dharma, he expounded and propagated the scriptures. Therefore, both clergy and laity throughout Jianye respected and praised him. At the end of the Daming era, he contracted an illness and died.

Sūtra of King Puming
Sūtra of Brahmadeva (the above two sūtras both derive from the Collection on the Six Pāramitās)
Sūtra of the Bhikṣu Suoyi
Sūtra on the Five Dharmas for Upāsakas (the above two sūtras both derive from the Madhyamāgama)
Sūtra on the Śākya Clan Inquiring of an Upāsaka (derives from the Saṃyuktāgama)
Sūtra of the Layman Ayishan (also called Sūtra of the Father and Son Ayishanchi; derives from the Jātaka Sūtra)
Sūtra of the Five Hundred Brahmacārins (marked as doubtful in various catalogues)
The seven sūtras, King Puming and the others: six are extracted texts, and one is called doubtful and spurious. For this authentic catalogue, they are therefore all deleted.

Sūtra of King Yama's Five Divine Messengers, one fascicle (also called Sūtra of the Iron City Hell; seen in Changfang's catalogue; a variant translation of a passage from fascicle 12 of the Madhyamāgama)
Sūtra on Gautamī Being Prophesied to Attain the Fruit, one fascicle (derives from fascicle 28 of the Madhyamāgama; a variant translation; seen in Changfang's catalogue)
Sūtra on an Elder's Son Going Forth Six Times, one fascicle (derives from fascicle 27 of the Ekottarikāgama; a variant translation; seen in Changfang's catalogue)
Sūtra on the Parinirvāṇa of the Buddha's Mother, one fascicle (derives from fascicle 50 of the Ekottarikāgama; a variant translation; seen in Changfang's catalogue)
Sūtra on the Impoverished Old Man, one fascicle (or called Sūtra on the Poor and Old; second translation; seen in Changfang's catalogue)
Sūtra on the Indolent Plowman, one fascicle (older catalogues call it Sūtra on the Indolent Plow-boy; seen in Changfang's catalogue)
Ritual Method for Inviting Piṇḍola, one fascicle (sometimes with the word 'Sūtra' added; seen in Changfang's catalogue)
Sūtra of the Son Sujāta, one fascicle (also called Variant Translation of the Sūtra on Worshipping the Six Directions; seen in Changfang's catalogue; a variant translation from fascicle 33 of the Madhyamāgama)
Sūtra on the Bhikṣus after the Buddha's Parinirvāṇa, one fascicle (also called Sūtra of the Wrestler Bhadra; said to derive from the Saṃyuktāgama; seen in Changfang's catalogue)
Avadāna Sūtra, one fascicle (seen in Changfang's catalogue)
The above ten works, in ten fascicles (the seven works in seven fascicles above the Ritual Method for Inviting Piṇḍola currently exist; the three works in three fascicles below the Sūtra of the Son Sujāta are lost texts).

Śramaṇa Shi Huijian: it is not clear where he was from. In the first year of the Daming era of Emperor Xiaowu, a dingyou year [457 CE], he translated ten works, including the Sūtra of the Five Messengers, at Luye Temple.

Sūtra on True and False Śramaṇas (its text and phrases are completely identical with the Sūtra on Kāśyapa's Prohibitions and Precepts translated by Jingsheng; it is indeed a variant title of that sūtra, erroneously registered by cataloguers)
Bhaiṣajyaguru-vaiḍūryaprabhā Sūtra (also called Abhiṣeka Sūtra on Eliminating Transgressions and Sins to Cross Over from Birth and Death; derives from the Great Abhiṣeka Sūtra; Sengyou's catalogue notes it as a doubtful sūtra, which is incorrect)
Sūtra on Śākyamuni Exhausting His Retribution
Sūtra on Sacrificing One's Body to Save Merchants (the above two sūtras both derive from the Collection on the Six Pāramitās)
Sūtra on Ānanda Seeing the Auspicious Sign of the Water Light (one title is Water Light Sūtra; an excerpted Mahāyāna sūtra)
Sūtra on Merchants Seeking Wealth
Sūtra on Gautamī (the above two sūtras both derive from the Madhyamāgama)
Sūtra on a Person in Śrāvastī Going Mad upon Losing a Child
Sūtra on a Trainee with a Distracted Mind (also called Sūtra on a Mother and Son Becoming a Bhikṣu and Bhikṣuṇī with Distracted Minds; the above two sūtras both derive from the Ekottarikāgama)
Sūtra on the Mighty Wrestler Leaving the Household and Attaining the Way (also called Sūtra of the Wrestler Bhadra)
Sūtra on Two Elderly Persons, a Man and a Woman, Seeing the Buddha, Leaving the Household, and Attaining the Way (the above two sūtras both derive from the Saṃyuktāgama)
Sūtra on Ciñcā-māṇavikā Slandering the Buddha (derives from the Jātaka Sūtra)
Sūtra on Stealthily Becoming a Śramaṇa
Sūtra on the Hunter Renouncing the Household to Study the Way (the above two sūtras both derive from the Udānavarga Sūtra)
Sūtra of Incantations and Vows (recorded by Sengyou in the catalogue of spurious texts)
The fifteen works, True and False Śramaṇas and others: catalogues such as Changfang's all state that they were produced by Huijian. Now, because most are extracted texts and the like, they have been deleted and not retained.

Bodhisattva-buddhānusmṛti-samādhi-sūtra, six fascicles (or simply called Buddhānusmṛti-samādhi-sūtra, or in five fascicles; first translation; the same original as that produced by Jñānagupta under the Sui; an individual section of the Mahāsaṃnipāta; seen in Daohui's Song-Qi Catalogue and Sengyou's catalogue)
Anantamukha-nirhāra-dhāraṇī-sūtra, one fascicle (or simply called Nirhāra-dhāraṇī-sūtra; seventh translation; seen in Sengyou's catalogue; same original text as Zhi Qian's Sūtra on the Esoteric Retention of the Immeasurable Gates, etc.)
The above two works, in seven fascicles, both currently exist in their texts.

Śramaṇa Guṇarṛddhi was a native of the Western Regions. His attainment in the Way was vast, and his skill in guiding others grew fresh daily. In the sixth year of the Daming era of Emperor Xiaowu, a renyin year [462 CE], he travelled to Jingzhou and lodged at Chanfang Temple. Śramaṇa Xuanchang invited him to produce two works, including the Buddhānusmṛti-samādhi-sūtra. Chang edited and corrected the text and meaning, making the diction and intent subtle and dense. When Chang extended his hand, fragrance emanated, and water flowed from his palm; no one could fathom it. Later he went to Chengdu and stayed at Dashi Temple, which was the Aśoka stupa site. He personally fashioned sixteen divine statues, including Guhyapada Vajra, which have been transmitted down to the present day. Guṇarṛddhi remained in Jingzhou for several years, and it is unknown where he ended his days.

Bhikṣu Essentials of the Daśabhāṇavāra-karman, one fascicle (or called Summary of Essential Karman Procedures; Changfang says two fascicles; Sengyou says one fascicle; seen in Sengyou's catalogue)
The above one work, in one fascicle, currently exists in its text.

Śramaṇa Shi Sengqu, surnamed Zhu, was a native of the state of Wu. Leaving the household, he became a disciple of Sengye. He took delight in all sūtras as a whole and was especially clear on the Daśabhāṇavāra-vinaya. He was also well-versed in historical records and composed refined literary works. At first, he lived on Mount Huqiu in Wu. Emperor Xiaowu, admiring his reputation, decreed that he come to the capital Yangdu to serve as Monastic Rector and bring joy to the assembly, residing at Zhongxing Temple. In the seventh year of the Daming era, a guimao year [463 CE], Sengqu compiled one work, the Daśabhāṇavāra-karman.

Prātimokṣa Precept Text for Bhikṣuṇīs of the Daśabhāṇavāra-vinaya, one fascicle (also called Bhikṣuṇī-prātimokṣa Precept Text of the Daśabhāṇavāra-vinaya, or called Great Precepts for Bhikṣuṇīs of the Daśabhāṇavāra-vinaya; seen in the two catalogues of Sengyou and Baochang)
The above one work, in one fascicle, currently exists in its text.

Śramaṇa Shi Faying, secular surname Suo, was a native of Dunhuang. At thirteen he left the household to become a disciple of Faxiang, residing at Gongfu Temple in Liangzhou. Together with his fellow student Fali, he became renowned for his mastery of the Vinayapiṭaka. From the time Ying submitted his mind to the teachings, he never had to ask twice, committing everything to memory upon a single hearing. He meticulously investigated the vinaya texts and read widely in sūtras and treatises. At the end of the Yuanjia era, he reached Jianye and stayed at Xinting Temple. Emperor Xiaowu, recognizing Ying's comprehensive mastery of scholarship and practice, decreed that he serve as the Capital Monastic Rector. Later, resigning his post, he returned to Duobao Temple. He constantly practiced meditation in quiet rooms and also occasionally opened lecture seats on the vinaya. Later, he moved to reside at Changgan Temple. During the Taishi era of Emperor Ming (Yu), he compiled and brought forth one work, the Bhikṣuṇī Precepts of the Daśabhāṇavāra-vinaya, and also brought forth a karman text, which circulated in the world.

Akṣayamati-sūtra, ten fascicles (fifth translation; same original as the Akṣayamatinirdeśa-sūtra, etc.; seen in Shixing's, Sengyou's, Baochang's, and other catalogues)