開元釋教錄 11.26.1

11.26.1

Lalitavistara-sūtra, twelve fascicles (also called Supernatural Sport),
Translated by the Great Tang Central Tianzhu tripiṭaka [master] Divākara (recorded in the Great Zhou Catalogue; fourth translation).
Puyao jing, eight fascicles (also called Vaipulya Original Manifestation),
Translated by the Western Jin tripiṭaka [master] Dharmarakṣa (second translation; of the four translations, two are lost).
The above two scriptures are different translations of the same text. (The Zhou Catalogue compiled the Lalitavistara-sūtra under single translations, and some placed the Puyao jing in the Hīnayāna piṭaka; both are mistaken).
The above two scriptures in twenty fascicles are in two cases.
Lotus Samādhi Sūtra, one fascicle (a branch text of the Lotus),
Translated by the Song śramaṇa Shi Zhiyan of Liangzhou (sole translation).
Sūtra of Innumerable Meanings, one fascicle (preached before the Lotus),
Translated by the Southern Qi Tianzhu śramaṇa Dharmagatayaśas (second translation; of the two translations, one is lost).
Saddharmapuṇḍarīka-sūtra, one fascicle (an extracted variant of small portions of each of the two chapters, 'Jeweled Stūpa' and 'Devadatta', of the Lotus),
Sengyou's catalogue lists it as an anonymous translation in Master Dao'an's catalogue (now appended to the Western Jin catalogue, compiled into the supplement).
Saddharmapuṇḍarīka-sūtra, eight fascicles (twenty-eight chapters; or seven fascicles),
Translated by the Yao Qin tripiṭaka [master] Kumārajīva (fifth translation).
The above four scriptures in eleven fascicles are in the same case. (At the beginning of the fifth fascicle of this Saddharmapuṇḍarīka-sūtra is the Devadatta Chapter. In the time of Emperor Wu of the Southern Qi, the foreign tripiṭaka [master] Dharmabodhi, together with the Buddhist controller and śramaṇa Faxian of the capital Yangdu, translated it at Waguan Temple. The Sanskrit text of this sūtra was brought by Faxian from Khotan. The repeated verses at the beginning of the Samantamukha Chapter in its eighth fascicle were translated by the Northern Tianzhu tripiṭaka [master] Jñānagupta at Longyuan Temple in Yizhou during the time of Emperor Wu of the Northern Zhou. Both were lacking in the Qin version and were subsequently incorporated. In addition, the six spells of Bodhisattva Bhaiṣajyarāja and others in the eighth fascicle were retranslated by the Great Tang tripiṭaka [master] Xuanzang and are in the Sounds and Meanings; they are not separately listed here).
Saddharmapuṇḍarīka-sūtra, ten fascicles (or called Vaipulya Saddharmapuṇḍarīka; or seven fascicles; one case),
Translated by the Western Jin tripiṭaka [master] Dharmarakṣa (third translation).
Saddharmapuṇḍarīka-sūtra, seven fascicles (twenty-seven chapters; or eight fascicles),
With chapters added by the two Dharma masters Jñānagupta and Dharmagupta of the Sui (recorded in the preface to the sūtra and the Neidian Catalogue).
The above three scriptures are different translations of the same text. (The preface to the added chapters states in brief: "The Zheng fahua was translated by Dharmarakṣa, and the Miaofa by Kumārajīva. Collation of both texts reveals omissions in both. That which Dharmarakṣa lacked was the verses of the Samantamukha Chapter. That which Kumārajīva lacked was half of the Parable of the Medicinal Herbs Chapter, the beginnings of the two chapters on Pūrṇa and the Dharma Master, the Devadatta Chapter, and the verses of the Samantamukha Chapter. Kumārajīva moved the Entrustment to precede the Bhaiṣajyarāja, and both texts placed the Dhāraṇī after the Samantamukha. The differences between them are too numerous to recount. Observing that the Devadatta Chapter and the verses of the Samantamukha Chapter were subsequently brought out and supplemented by former worthies to circulate, I revere their surviving tradition and emulate their exemplary standard. In the renzi year, the first year of the Renshou reign-era of the Great Sui, at the invitation of the śramaṇa Shangxing of Puyao Temple, I thereupon, together with the two Dharma masters Jñānagupta and Dharmagupta, re-collated the Indian palm-leaf manuscript at Daxingshan Temple. The beginnings of the two chapters on Pūrṇa and the Dharma Master were still lacking in this manuscript; half of the Parable of the Medicinal Herbs Chapter was supplemented; the Devadatta was inserted into the Stūpa Chapter; the Dhāraṇī was placed next after Supernatural Powers; and the Entrustment was returned to conclude at the end. Variances in wording were also considerably corrected. May those who consult it have no doubts." Together with this version with added chapters, there are altogether six translations: three extant and three lost).
Vimalakīrtinirdeśa-sūtra, three fascicles (also called Inconceivable Liberation, or simply Vimalakīrti-sūtra),
Translated by the Yao Qin tripiṭaka [master] Kumārajīva (sixth translation).
The above two scriptures in ten fascicles are in the same case.
Vimalakīrti-sūtra, two fascicles (or three fascicles),
Translated by the Wu Yuezhi upāsaka Zhi Qian (second translation).
Vimalakīrtinirdeśa-sūtra, six fascicles,
Translated by the Great Tang tripiṭaka [master] Xuanzang (recorded in the Neidian Catalogue; seventh translation).
The above three scriptures are different translations of the same text (seven translations in all, earlier and later, of which four are lost).
Vaipulya-mūrdharāja-sūtra, one fascicle (also called Sūtra of the Inquiries of Vimalakīrti's Son; also called Sūtra of the Youth Susthitamati),
Translated by the Western Jin tripiṭaka [master] Dharmarakṣa (first translation).
Mahāyāna-mūrdharāja-sūtra, one fascicle (also called Sūtra of Vimalakīrti's Son),
Translated by Upasūna, Prince of the kingdom of Ujjayinī, during the Liang (third translation).
The above four scriptures in ten fascicles are in the same case.
Sūtra of the Youth Susthitamati, two fascicles,
Translated by the Sui Tianzhu tripiṭaka [master] Jñānagupta and others (fourth translation).
The above three scriptures are different translations of the same text. (The Zhou Catalogue placed the Sūtra of the Youth Susthitamati among single translations, which is an error; of the four translations earlier and later, the second is lost).
Mahākaruṇā-puṇḍarīka-sūtra, eight fascicles (also called Mahāyāna Karuṇā),
Anonymous translation (now appended to the Qin catalogue; second translation).
The above two scriptures in ten fascicles are in the same case.
Karuṇāpuṇḍarīka-sūtra, ten fascicles (one case),
Translated in Guzang by the Northern Liang Tianzhu tripiṭaka [master] Dharmakṣema (fourth translation).
The above two scriptures are different translations of the same text (four translations in all, earlier and later, of which two are lost).
Suvarṇaprabhāsa-sūtra, ten fascicles (one case),
Translated by the tripiṭaka [master] Yijing during the Great Tang reign of the Heavenly Empress (newly compiled into the catalogue; fifth translation).
Suvarṇaprabhāsa-sūtra, eight fascicles (twenty-four chapters),
Compiled by the śramaṇa Baogui of Daxingshan Temple under the Sui; serving as the fourth text.
The above two scriptures are different translations of the same text. (Its preface states in brief: "There were three extant texts of the Suvarṇaprabhāsa. The first was in the Liang era, translated by Dharmakṣema into four fascicles, comprising only eighteen chapters. The next was in the Zhou era, translated by Jñānagupta into five fascicles, making twenty chapters. Later, reaching the Liang era, Tripiṭaka Master Paramārtha translated in Jiankang four chapters: 'Distinction of the Three Bodies', 'Eradication of Karmic Hindrances', 'Dhāraṇī', and 'Fulfilling Wishes Relying on Emptiness on the Purest Ground', adding them to the previous additions and deletions to make twenty-three chapters. Baogui frequently lamented how this sūtra's profound Latter Section ended without an Entrustment. Although there were three older translations, the original text was suspected to be incomplete. Long contemplating the Sanskrit text, I prayed to encounter it. When the Great Sui ruled the realm, new scriptures arrived, and the emperor decreed the relevant authorities to translate them successively. In the seventeenth year of Kaihuang, during a brief respite in the Dharma assembly, I accordingly urged and requested the tripiṭaka Dharma master of the Northern Tianzhu kingdom of Gandhāra—in Chinese, Zhide—to search again through the latter manuscript. There indeed was an Entrustment Chapter, and we also obtained the Silver Lord Dhāraṇī Chapter. These were immediately translated at Daxingshan Temple in the capital. Combined with the previously translated portions, they formed twenty-four chapters and were copied into eight fascicles. The scholar Fei Changfang of Chengdu served as scribe, and the Sanskrit-literate śramaṇa Shi Yancong of Riyan Temple reviewed and refined it." The compiler of the catalogue observes: "This combined scripture is complete in both text and meaning. Those of Dharmakṣema in four fascicles, Paramārtha in seven fascicles, and Jñānagupta in five fascicles are all incomplete. Therefore, these three scriptures are not redundantly recorded here. Respectfully examining the catalogues of Changfang and others, during the reign of Emperor Wu of the Northern Zhou, the Tianzhu tripiṭaka [master] Yaśogupta translated one text entitled Suvarṇaprabhāsa..."