[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) › [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157) › 1.55.1 # 貞元新定釋教目錄 1.55.1 貞元新定釋教目錄 1.55.1 - **Language:** Classical Chinese ### [1.55.1](https://indike.org/pramana/in.bauddha.taisho.2157.1.55.1) 四十二章經一卷（永平十年丁卯於白馬寺與法蘭共譯初出舊錄云孝明皇帝四十二章） 右一部一卷其本見在。 沙門迦葉摩騰。或云竺葉摩騰。亦云攝摩騰。 群錄互存未詳孰是。先來不譯所以備彰。中 印度人。婆羅門種。幼而聰敏。博學多聞。思力 精拔。特明經律。嘗遊西印度有一小國。請 騰講金光明經。俄而隣國興師而來。既將 踐境輒有事礙兵不能進。彼國兵眾疑有異 術密遣使覘。但見群臣安然共聽其所講大 乘經明地神王護國之法。於是彼國請和上 求法。明帝以永平七年甲子。夢見金人身長 丈六項佩日輪光明赫奕飛在殿前。明日博 問群臣。此何神異。通人傅毅進奏對云。 臣聞西域有得道者。號之曰佛。陛下所夢將 必是乎。帝以為然。詔遣郎中蔡愔郎將秦景 博士弟子王遵等一十八人。往適天竺尋訪 佛法。於大月支國與摩騰相遇。時蔡愔等固 請於騰。遂與同來至于洛邑。明帝甚加賞接。 所將佛經及獲畫像。馱以白馬同到洛陽。因 起伽藍名白馬寺。諸州競立報白馬思。騰於 白馬寺出四十二章經。初緘蘭臺石室第十 四間內。自爾釋教相繼雲興。沙門信士接踵 傳譯。依錄而編。即是漢地經法之祖也。舊錄 云。此經本是外國經抄元出大部。撮要引俗 似孝經十八章。出舊錄及朱士行錄僧祐出 三藏記等。道安錄中不載。騰以大化初至人 未深信。蘊其妙解不即多翻。且撮經要以導 時俗。騰後終於洛陽。載其由委備如朱士行 漢錄及高僧傳等。昇尋錄之源始意述譯經 之來。須有由致故傍採眾說以廣異聞。雖於 文為繁而緣敘備矣。 十地斷結經八卷（或四卷亦云十住初出與竺佛念十住斷結經同本永平十三年出見朱 士行漢錄及高僧傳長房錄等） 法海藏經一卷（一本無藏字初出與法海經等同本見高僧傳及長房錄等） 佛本行經五卷（永平十一年出見高僧傳及長房錄等） 佛本生經一卷（見高僧傳及長房錄等） 右四部一十五卷其本並闕。 沙門竺法蘭。亦中印度人。自言誦經論數萬 章。為天竺學者之師。時蔡愔既至彼國。蘭與 摩騰共契遊化。遂相隨而來會。彼學徒留礙 蘭乃間行而至。既達洛與騰同止。少時便 善漢言。初共騰譯四十二章經。騰卒。蘭自譯 十地斷結經等四部。昔前漢帝穿昆明池底 得黑灰。問東方朔。朔云。非臣所知可問西域 胡人。法蘭既至追以問之。蘭云。此是劫燒時 灰。朔言有徵。信者甚眾。又秦景使還於月支 國得釋迦像。是優填王栴檀像師第四作也。 來至洛陽帝即勅令圖寫。置清涼臺及顯節 陵上供養。自爾丹素流演迄今。蘭後終於洛 陽。時年六十餘矣。又長房等錄云。蘭譯二百 六十戒合異二卷者不然。細詳名目非蘭所 翻。委求同異如下別錄闕本中述。 道行般若波羅蜜經十卷（題云摩訶般若波羅蜜道行經亦云般若道行品經 或八卷初出與明度小品及大般若第四會等同本光和二年七月八日出見敏祐二錄） 無量清淨平等覺經二卷（亦直云無量清淨經第二出與大阿彌陀及寶積無 量壽會等并同本見吳錄） 阿閦佛國經二卷（建和元年譯或一卷初出與寶積不動如來會等同本見朱士行漢錄及 僧祐錄亦云阿閦佛剎諸菩薩學戒品經或無國字） 佛遺日摩尼寶經一卷（安公云出方等部初與寶積普明菩薩會等同本一名古 品遺日說般若經一名大寶積經一名摩訶述寶嚴經見僧祐長房二錄） 般舟三昧經三卷（一名十方見在佛悉在前立定經舊稱云大般舟三昧經或二卷光和 二年譯初出與大集賢護經等同本見聶道真錄及吳錄） 兜沙經一卷（見僧祐錄吳錄是華嚴經名號品異譯） 伅真陀羅所問經二卷（初出伅真陀羅所問寶如來三昧經舊錄云伅真陀羅尼 王經或三卷初出與大樹緊那羅經同本安錄無見朱士行漢錄及僧祐錄） 阿闍世王經二卷（初出與普超三昧經等同本見僧祐錄安云出長阿含者非也） 內藏百寶經二卷（亦云內藏百品初出與世高譯者小異安公云出方等部見僧祐錄） > Sūtra in Forty-Two Chapters, one fascicle (translated jointly with Falan at the Baima Temple in the tenth year of the Yongping era \[67 CE\], cyclical year dingmao; first translation; the Old Catalogue refers to it as Emperor Xiaoming's Forty-Two Chapters). > The above one work in one fascicle is presently extant. > Śramaṇa Kāśyapa Mātaṅga (also called Zhu Yemoteng, and also called Shemoteng; > various catalogues preserve different names, and it is not clear which is correct; because it was formerly left untranslated, it is fully detailed here). He was a person of Central India, of the brāhmaṇa caste. In his youth he was intelligent and sharp, learned, and broad of hearing, with refined and outstanding cognitive ability, particularly illuminating the sūtras and vinaya. He once travelled in Western India, where there was a small state that invited Mātaṅga to lecture on the Suvarṇaprabhāsa-sūtra. Soon after, a neighbouring state raised an army and came to attack; as they were about to cross the border, there was suddenly an obstacle and the troops could not advance. The army of that state suspected there was some uncanny art, and secretly sent an emissary to spy on them. They saw only the assembled ministers peacefully listening together to his exposition of the Mahāyāna sūtra explaining the method by which the earth-spirit kings protect the realm. Thereupon that state requested peace and sought the Dharma. In the seventh year of the Yongping era \[64 CE\], cyclical year jiazi, Emperor Ming dreamed of a golden man sixteen feet tall, with a sun disc around his neck, shining brightly, flying before the palace hall. The next day he broadly questioned his assembled ministers: “What divine marvel is this?” The erudite Fu Yi stepped forward and addressed the throne in reply, saying: “Your subject has heard that in the Western Regions there is one who attained the Way, styled the Buddha. Might what Your Majesty dreamed be him?” The Emperor took it to be so, and issued an edict dispatching eighteen men, including the Gentleman of the Interior Cai Yin, the General of the Household Qin Jing, and the Disciples of the Erudites Wang Zun and others, to journey to India to seek out the Buddhadharma. In the realm of the Great Yuezhi, they encountered Mātaṅga. At that time, Cai Yin and the others earnestly petitioned Mātaṅga, and he accordingly came with them, arriving at Luoyi. Emperor Ming received and treated him with great appreciation. The Buddhist sūtras they brought and the painted images they obtained were borne on white horses and arrived together in Luoyang. Consequently, a saṅghārāma was erected, named the Baima (White Horse) Temple. Various prefectures vied to establish temples in requital of the favor of the white horses. At the Baima Temple, Mātaṅga produced the Sūtra in Forty-Two Chapters. It was initially stored inside the fourteenth compartment of the stone chamber of the Lantai (Orchid Terrace). From then on, the teachings of Śākya arose consecutively like clouds, and śramaṇas and faithful laymen followed on each other's heels in transmission and translation. Arranged according to the catalogues, this is indeed the ancestor of the scriptures and Dharma in the Han land. An old catalogue states: “This sūtra was originally an extract from foreign scriptures, fundamentally drawn from a large work; it gathered the essentials to guide common folk, resembling the Classic of Filial Piety in eighteen chapters.” It is found in the Old Catalogue, Zhu Shixing's Catalogue, Sengyou's Chu sanzang ji \[ji\], and elsewhere; it is not recorded in Dao'an's catalogue. Mātaṅga, considering that the Great Transformation had only just arrived and people did not yet have deep faith, kept his subtle understanding concealed and did not immediately translate extensively; he merely condensed the essentials of the scripture to guide the customs of the time. Mātaṅga later died in Luoyang. The detailed account of its origin is fully recorded in Zhu Shixing's Han Catalogue, the Gaoseng zhuan (Biographies of Eminent Monks), and elsewhere. When Sheng traced the origins of the catalogues, his initial intention was to narrate how the translated scriptures came to be, which required giving the causes and circumstances; therefore, he broadly gathered various accounts to widen knowledge of rare matters. Although it makes for verbose text, the narrative of the circumstances is complete. > > Sūtra on the Severance of Fetters in the Ten Stages, eight fascicles (also in four fascicles; also called Ten Abodes; first translation; the same text as Zhu Fonian's Sūtra on the Severance of Fetters in the Ten Abodes; produced in the thirteenth year of the Yongping era \[70 CE\]; seen in Zhu Shixing's Han Catalogue, the Gaoseng zhuan, Fei Changfang's catalogue, etc.). > Ocean of Dharma Treasury Sūtra, one fascicle (one copy lacks the character zang \[treasury\]; first translation; the same text as the Ocean of Dharma Sūtra, etc.; seen in the Gaoseng zhuan, Fei Changfang's catalogue, etc.). > Sūtra on the Former Actions of the Buddha, five fascicles (produced in the eleventh year of the Yongping era \[68 CE\]; seen in the Gaoseng zhuan, Fei Changfang's catalogue, etc.). > Sūtra on the Previous Lives of the Buddha, one fascicle (seen in the Gaoseng zhuan, Fei Changfang's catalogue, etc.). > The above four works in fifteen fascicles are all lacking their texts. > Śramaṇa Zhu Falan was also a person of Central India. He said of himself that he recited tens of thousands of sections of sūtras and śāstras and served as a master to Indian scholars. When Cai Yin arrived in that country, Falan joined Mātaṅga in agreeing to travel and convert, and so followed along to come. Encountering his disciples who held him back and obstructed him, Falan came by travelling along secluded paths. Having reached Luoyang, he resided together with Mātaṅga. After a short time he became skilled in the Han language. At first he translated the Sūtra in Forty-Two Chapters together with Mātaṅga. When Mātaṅga passed away, Falan translated four works by himself, including the Sūtra on the Severance of Fetters in the Ten Stages. In the past, when the Former Han Emperor dug the bottom of the Kunming Pool, he found black ash and asked Dongfang Shuo. Shuo said: “This is not something your subject knows; you may ask the barbarians of the Western Regions.” When Falan arrived, he was subsequently questioned about it. Falan said: “This is the ash from the conflagration at the end of the kalpa.” Shuo's words were thus verified, and those who believed were very numerous. Furthermore, when the envoy Qin Jing returned from the Yuezhi country, he obtained a statue of Śākya, which was the fourth replica made by the craftsmen of King Udayana's sandalwood statue. Arriving in Luoyang, the Emperor immediately ordered that it be painted and copied, and placed it upon the Qingliang Terrace and the Xianjie Tomb for making offerings. From then on, painting \[the Buddha\] has spread down to the present day. Falan later died in Luoyang at an age of over sixty. Furthermore, Changfang and other catalogues state that Falan translated the Comparison of Differences in the Two Hundred and Sixty Precepts in two fascicles; this is not so. A close examination of the titles shows it was not translated by Falan. The detailed search into similarities and differences is narrated below in the Detailed Catalogue of Missing Texts. > > Sūtra on the Practice of the Perfection of Wisdom, ten fascicles (titled Mahāprajñāpāramitā Sūtra on the Practice of the Way, also called Prajñā Sūtra Chapter on the Practice of the Way; or eight fascicles; first translation; the same text as the Mingdu, the Aṣṭasāhasrikā, and the Fourth Assembly of the Mahāprajñāpāramitā-sūtra; produced on the eighth day of the seventh month in the second year of the Guanghe era \[179 CE\]; seen in the two catalogues of Daozhi and Sengyou). > Sūtra on the Immeasurable, Pure, Equal, and Perfect Enlightenment, two fascicles (also called simply the Immeasurable and Pure Sūtra; second translation; the same text as the Large Amitābha and the Assembly of the Immeasurable Life in the Ratnakūṭa; seen in the Wu Catalogue). > Sūtra of Akṣobhya Buddha's Land, two fascicles (translated in the first year of the Jianhe era \[147 CE\]; or one fascicle; first translation; the same text as the Assembly of Tathāgata Akṣobhya in the Ratnakūṭa; seen in Zhu Shixing's Han Catalogue and Sengyou's catalogue; also called Sūtra Chapter on the Training in Precepts of Bodhisattvas in the Buddha-field of Akṣobhya; or without the character guo \[land\]). > Sūtra of the Maṇi Gem Left Behind by the Sun, one fascicle (Master Dao'an says it emerges from the Vaipulya section; first translation; the same text as the Assembly of Samantamukha Bodhisattva in the Ratnakūṭa; also named Ancient Chapter of the Sūtra on the Prajñā Spoken by Yiri; also named Mahāratnakūṭa-sūtra; also named Mahā-adornment of Jewels Sūtra; seen in the two catalogues of Sengyou and Fei Changfang). > Pratyutpanna-samādhi-sūtra, three fascicles (also named Sūtra on the Samādhi Where the Presently Abiding Buddhas of the Ten Directions All Stand Before One; formerly called Large Pratyutpanna-samādhi-sūtra; or two fascicles; translated in the second year of the Guanghe era \[179 CE\]; first translation; the same text as the Bhadrapāla Sūtra in the Mahāsaṃnipāta; seen in Nie Daozhen's catalogue and the Wu Catalogue). > Dousha Sūtra, one fascicle (seen in Sengyou's catalogue and the Wu Catalogue; an alternate translation of the Chapter on Names in the Avataṃsaka-sūtra). > Sūtra of the Questions of Druma\[-kiṃnara-rāja\], two fascicles (first translation; Sūtra on the Ratnatathāgata Samādhi Asked by Druma; the Old Catalogue refers to it as Sūtra of King Druma Dhāraṇī; or three fascicles; first translation; the same text as the Mahādruma-kiṃnara-rāja-paripṛcchā-sūtra; absent in Dao'an's catalogue; seen in Zhu Shixing's Han Catalogue and Sengyou's catalogue). > Ajātaśatru-rāja-sūtra, two fascicles (first translation; the same text as the Samantamukhanirhāra-samādhi-sūtra, etc.; seen in Sengyou's catalogue; Dao'an's statement that it comes from the Dīrgha-āgama is incorrect). > Sūtra of the Hundred Treasures of the Inner Storehouse, two fascicles (also called Hundred Chapters of the Inner Storehouse; first translation; slightly different from An Shigao's translation; Master Dao'an says it comes from the Vaipulya section; seen in Sengyou's catalogue). > — English (machine translation) (machine translation) - [Previous: 1.54](https://indike.org/pramana/in.bauddha.taisho.2157.1.54) - [Next: 1.55.2](https://indike.org/pramana/in.bauddha.taisho.2157.1.55.2) - [Up: 1.55](https://indike.org/pramana/in.bauddha.taisho.2157.1.55) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.1.55.1) — English, machine translation ## Linked texts (5) - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.1.194) — 法雲, Classical Chinese - [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059.1.6) — 慧皎, Classical Chinese - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.1.17.1) — 智昇, Classical Chinese - [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064.1.7) — Classical Chinese - [古今譯經圖紀](https://indike.org/pramana/in.bauddha.taisho.2151.1.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.1.55.1](https://indike.org/pramana/in.bauddha.taisho.2157.1.55.1) · Pramāṇa