開元釋教錄 6.11.1

6.11.1

（元魏）沙門釋慧覺（一部一十三卷集經）
沙門釋曇曜（三部七卷經傳）
沙門吉迦夜（五部一十九卷經論傳集）
沙門曇摩流支（三部八卷經）
沙門釋法場（一部一卷經）
沙門勒那摩提（三部九卷論）
沙門菩提留支（三十部一百一卷經論）
沙門佛陀扇多（一十部一十一卷經論）
婆羅門瞿曇般若流支（一十八部九十二卷經戒論）
王子月婆首那（三部七卷經）
沙門毘目智仙（五部五卷論）
沙門達磨菩提（一部一卷論）
賢愚經十三卷（或十五卷或十六卷或十七卷亦云賢愚因緣經見道慧宋齊錄及僧祐錄）
右一部一十三卷其本見在。
沙門釋慧覺。一云曇覺。祐云曇覺涼州人。牆
仞連霄風神爽悟。戒地清拔慧鑒通微於于
闐國得經梵本。以太武皇帝太平真君六年
乙酉。從于闐還到高昌國。共沙門威德譯賢
愚經一部。見靖邁經圖（按梁沙門僧祐賢愚經記云。河西沙門釋曇覺威德等凡
有八僧。結志遊方遠尋經典。於于闐大寺遇般遮于瑟之會。般遮于瑟者漢言五年一切大眾集也。三藏諸學各弘法寶
說經講律依業而教。覺等八僧隨緣分聽。於是競習胡音。析以漢義。精思通譯各書所聞。還至高昌。乃集為一部。既而
踰越流沙齎到涼州。于時沙門釋慧朗河西宗匠。道業淵博。總持方等。以為此經所記源在譬喻。譬喻所明兼載善惡。善
惡相翻即賢愚之分也。前代傳經已多譬喻故。因事改名號曰賢愚焉）。
大吉義神呪經二卷（或四卷見法上錄）
淨度三昧經一卷（第四出見竺道祖錄及續高僧傳）
付法藏傳四卷（第二出見菩提流支錄及續高僧傳）
右三部七卷（吉義呪經一部二卷見在淨度經等二部五卷闕本）。
沙門釋曇曜。未詳何許人也。少出家攝行堅
貞風鑒閑約。以魏和平年中住北臺。昭玄
統。綏緝僧眾妙得其心。住恒安石窟通樂寺。
即魏帝之所造也。去恒安西北三十里武周
山北面石崖就而鐫之建立佛寺。名曰靈巖。
龕之大者舉高二十餘丈可受三千許人。面
別鐫像窮諸巧麗。龕別異狀駭動人神。櫛比
相連三十餘里。東頭僧寺恒供千人。碑碣見
存未卒陳委。先是太武皇帝太平真君七年。
司徒崔皓邪佞䛕詞。令帝崇重道士寇謙之
拜為天師。珍敬老氏殘害釋種焚毀寺塔。至
庚寅年太武感致厲疾方始開悟。兼有白足
禪師來相啟發。生愧悔心即誅崔皓。埋之
都市以口為廁令眾穢之。至壬辰年太武云
崩。孫文成立。即起塔寺搜訪經典。毀法七
載三寶還興。曜慨前陵廢欣今重復。以和
平三年壬寅故於北臺石窟集諸德僧。對天
竺沙門譯吉義等經三部。流通後賢意存無
絕。
大方廣菩薩十地經一卷（第五出與羅什莊嚴菩提心經等同本見始興錄及
道慧宋齊錄）
稱揚諸佛功德經三卷（亦名集諸佛華經亦直名集華經一名現在佛名經或四
卷第三出與羅什等出者同本見道慧宋齊錄）
方便心論一卷（或二卷凡四品第二出與東晉覺賢出者同本見道慧宋齊錄及僧祐錄）
付法藏因緣傳六卷（或無因緣字亦云付法藏經或四卷或云二卷見道慧宋齊錄第
三出與宋智嚴魏曇曜出者同本亦見僧祐錄）
雜寶藏經八卷（錄云十三卷未詳今只有八卷見道慧宋齊錄及僧祐錄）
右五部一十九卷其本並在。
沙門吉迦夜。魏云何事。西域人也。遊化在慮
導物為心。以孝文帝延興二年壬子。為昭玄
統沙門曇曜譯大方廣十地等經五部。劉孝
標筆受。
信力入印法門經五卷（正始元年出華嚴眷屬經）
如來莊嚴智慧光明入一切佛境界經二卷
（亦名如來入一切佛境界經景明二年於白馬寺出第一譯與梁僧伽婆羅度一切諸佛境界智嚴經同本）
金色王經一卷（初出與瞿曇流支譯者同本正始四年出法上錄云菩提留支後更重勘）
右三部八卷（前二部七卷見在後一部一卷闕本）。
沙門曇摩流支。魏云法希。亦云法樂。南印度
人。棄家入道偏以律藏傳名。弘道為務感物
而動。宣武帝世遊化洛陽。以景明二年辛巳

(Yuan Wei):
Śramaṇa Shi Huijue (one work, thirteen fascicles, compiled sūtra)
Śramaṇa Shi Tanyao (three works, seven fascicles, sūtras and biographical accounts)
Śramaṇa Kinkara (five works, nineteen fascicles, sūtras, śāstras, biographical accounts, and compilations)
Śramaṇa Dharmaruci (three works, eight fascicles, sūtras)
Śramaṇa Shi Fachang (one work, one fascicle, sūtra)
Śramaṇa Ratnamati (three works, nine fascicles, śāstras)
Śramaṇa Bodhiruci (thirty works, one hundred and one fascicles, sūtras and śāstras)
Śramaṇa Buddhaśānta (ten works, eleven fascicles, sūtras and śāstras)
Brahmin Gautama Prajñāruci (eighteen works, ninety-two fascicles, sūtras, śīlas, and śāstras)
Prince Upasena (three works, seven fascicles, sūtras)
Vimokṣasena (five works, five fascicles, śāstras)
Śramaṇa Dharmabodhi (one work, one fascicle, śāstra)

*Xianyu jing* (Damamūka-nidāna-sūtra), thirteen fascicles (also in fifteen fascicles, or sixteen fascicles, or seventeen fascicles; also called *Xianyu yinyuan jing*; see Daohui's *Songqi lu* and Sengyou's catalogue).
The one work above, thirteen fascicles, is currently extant.
Śramaṇa Shi Huijue, also called Tanjue. Sengyou states: "Tanjue was a native of Liangzhou. His stature soared into the clouds, and his spirit was bright and perceptive. His stage of śīla was pure and eminent, and his insightful discernment penetrated the subtle. In the kingdom of Khotan, he obtained the Sanskrit text of the sūtra. In the sixth year of the Taiping Zhenjun era of Emperor Taiwu, year *yiyou*, he returned from Khotan and arrived in the kingdom of Gaochang, where together with the śramaṇa Weide he translated one work of the *Xianyu jing*." See Jingmai's *Jingtu*. (According to the Liang śramaṇa Sengyou's *Record of the Xianyu jing*: "The Hexi śramaṇa Shi Tanjue, Weide, and others, eight monks in all, formed a shared resolve to travel to distant regions in search of the scriptures. In the great monastery of Khotan, they encountered the quinquennial gathering of the *pañcapariṣad*. *Pañcapariṣad* in Chinese means the grand assembly of all the multitude every five years. Scholars of the Tripiṭaka each propagated the treasures of the Dharma, preaching the sūtras, lecturing on the vinaya, and providing instruction according to [karmic] dispositions. Jue and the other eight monks separated to listen according to their affinities. Thereupon they eagerly practiced the foreign phonology and analyzed it according to Chinese meaning. Thinking deeply and thoroughly translating, each wrote down what they heard. Returning to Gaochang, they then compiled it into one work. Afterward, crossing the flowing sands, they brought it to Liangzhou. At that time, the śramaṇa Shi Huilang was a master in Hexi; his religious practice was profound and broad, and he held dhāraṇīs of the Vaipulya scriptures. He considered that the origins of what this sūtra records lay in parables (avadāna), and that what parables clarify covers both good and evil; the contrast between good and evil is precisely the distinction between the wise and the foolish. Because previous generations had already transmitted many parables in sūtras, they altered the title in accordance with this matter, naming it *Xianyu* [The Wise and the Foolish].")

*Dajiyi shenzhou jing*, two fascicles (or in four fascicles; see Fashang's catalogue).
*Jingdu sanmei jing*, one fascicle (fourth translation; see Zhu Daozu's catalogue and the *Further Biographies of Eminent Monks*).
*Account of the Transmission of the Dharmapiṭaka* (*Fu fazang zhuan*), four fascicles (second translation; see Bodhiruci's catalogue and the *Further Biographies of Eminent Monks*).
The three works above, seven fascicles (the one work *Jiyi zhou jing*, in two fascicles, is currently extant; the two works *Jingdu jing* and the other, in five fascicles, are lost texts).
Śramaṇa Shi Tanyao. It is not known where he was from. He left household life in his youth, his conduct firm and chaste, his disposition and discernment serene and modest. During the Heping era of the Wei, he resided at the Northern Terrace and served as Controller of the Clergy (Zhaoxuantong). He pacified and gathered the saṃgha, winning their hearts admirably. He resided in the Tongle Monastery at the Hengan Grottoes, which had been built by the Wei emperor. Thirty *li* northwest of Hengan, on the northern cliff of Mount Wuzhou, he excavated the stone cliff and established a Buddhist monastery, named Lingyan. The largest of the niches rises to a height of more than two hundred feet and can hold some three thousand people. On each face, statues were carved with the utmost skill and beauty; each niche had a distinct appearance, astonishing both humans and spirits. Like teeth of a comb, they were linked continuously for over thirty *li*. The monastery at the eastern end constantly provided for a thousand people. Stele inscriptions still exist, but their details cannot be fully stated here. Prior to this, in the seventh year of Emperor Taiwu's Taiping Zhenjun era, the Minister of Works Cui Hao, using deviant and flattering words, caused the emperor to revere the Daoist master Kou Qianzhi, appointing him Celestial Master. He cherished and respected Laozi, harmed the sons of the Śākya, and burned down the monasteries and stūpas. By the year *gengyin*, Emperor Taiwu contracted a severe pestilence and only then did he awaken, aided also by the Meditation Master of White Feet who came to inspire him. Generating shame and repentance, he thereupon executed Cui Hao, buried him in the city market, and made his mouth into a latrine, ordering the crowd to defile it. In the year *renchen*, Emperor Taiwu died. His grandson, Emperor Wencheng, ascended the throne, immediately erecting stūpas and monasteries and searching for scriptures. After seven years of the Dharma being suppressed, the Three Jewels rose again. Yao, lamenting the previous decline and rejoicing in its present revival, in the third year of Heping, year *renyin*, therefore gathered venerable monks at the Northern Terrace grottoes, and before an Indian śramaṇa translated three works including the *Jiyi jing*, desiring that they circulate to later sages without interruption.

*Great Vaipulya Bodhisattva Daśabhūmika Sūtra* (*Dafangguang pusa shidi jing*), one fascicle (fifth translation; same original text as Kumārajīva's *Zhuangyan putixin jing*; see the *Shixing lu* and Daohui's *Songqi lu*).
*Sūtra on Praising the Merits of All Buddhas* (*Chengyang zhufuo gongde jing*), three fascicles (also titled *Ji zhufuo hua jing*, or simply *Ji hua jing*, or *Xianzai fo ming jing*; or in four fascicles; third translation; same original text as the one translated by Kumārajīva and others; see Daohui's *Songqi lu*).
*Fangbian xin lun*, one fascicle (or in two fascicles, altogether four chapters; second translation; same original text as the one translated by Buddhabhadra of the Eastern Jin; see Daohui's *Songqi lu* and Sengyou's catalogue).
*Account of the Circumstances of the Transmission of the Dharmapiṭaka* (*Fu fazang yinyuan zhuan*), six fascicles (or without the characters *yinyuan*; also called *Fu fazang jing*; or in four fascicles, or in two fascicles; see Daohui's *Songqi lu*; third translation; same original text as the ones translated by Zhiyan of the Song and Tanyao of the Wei; also seen in Sengyou's catalogue).
*Zabaozang jing* (Storehouse of Sundry Jewels Sūtra), eight fascicles (the catalogue states thirteen fascicles, which is unclear; at present there are only eight fascicles; see Daohui's *Songqi lu* and Sengyou's catalogue).
The five works above, nineteen fascicles, are all extant.
Śramaṇa Kinkara, rendered in Wei [Chinese] as "He shi" (What Matter). He was a person from the Western Regions. Traveling to convert beings was his thought, and guiding living beings was his intention. In the second year of the Yanxing era of Emperor Xiaowen, year *renzǐ*, he translated five works including the *Dafangguang shidi jing* for the Controller of the Clergy, the śramaṇa Tanyao. Liu Xiaobiao transcribed the text.

*Sūtra on the Dharma Gate of Entering the Seal of the Power of Faith* (*Xinli ru yin famen jing*), five fascicles (translated in the first year of Zhengshi; a cognate sūtra of the *Avataṃsaka*).
*Sūtra on the Tathāgata's Adornment of Wisdom Light Entering the Realm of All Buddhas* (*Rulai zhuangyan zhihui guangming ru yiqie fo jingjie jing*), two fascicles (also called *Rulai ru yiqie fo jingjie jing*; translated at Baima Temple in the second year of Jingming; first translation; same original text as the Liang translator Saṅghapāla's *Du yiqie zhufuo jingjie zhiyan jing*).
*Jinse wang jing* (Suvarṇavarṇa-rāja-sūtra), one fascicle (first translation; same original text as the one translated by Gautama [Prajñā]ruci; translated in the fourth year of Zhengshi; Fashang's catalogue states that Bodhiruci later re-examined it).
The three works above, eight fascicles (the first two works, seven fascicles, are currently extant; the latter one work, one fascicle, is a lost text).
Śramaṇa Dharmaruci, rendered in Wei [Chinese] as Faxi, and also as Fale. A person from South India. He left household life to enter the Way, and was particularly renowned for transmitting the Vinayapiṭaka. Taking the propagation of the Way as his duty, he was moved to action by beings. During the reign of Emperor Xuanwu, he traveled to洛陽 to teach and transform. In the second year of Jingming, year *xinsi*,