貞元新定釋教目錄 13.3.4

13.3.4

長爪梵志請問經一卷（久視元年十一月二十三日於東都大福先寺譯）
譬喻經一卷（景龍四年於大薦福寺翻經院譯沙門玄傘等筆受）
略教誡經一卷（景雲二年閏六月二十三日於薦福寺翻經院譯沙門智積筆受）
療痔病經一卷（亦云痔瘻景龍四年於大薦福寺翻經院譯沙門玄傘等筆受）
根本說一切有部毘奈耶五十卷（長安二年十月四日於西明寺
譯沙門波崙惠表等筆受）
根本說一切有部苾芻尼毘奈耶二十卷（景龍四年
於大薦福寺翻經院譯）
根本說一切有部毘奈耶雜事四十卷（景龍四年於大薦
福寺翻經院譯）
根本說一切有部尼陀那目得迦十卷（或八卷長安二年
於西明寺譯）
根本說一切有部戒經一卷（景龍四年於大薦福寺翻經院譯）
根本說一切有部苾芻戒經一卷（景龍四年於大薦福寺翻
經院譯）
根本說一切有部百一羯磨十卷（長安三年十月四日於西明寺
譯）
根本說一切有部毘奈耶頌五卷（尊者毗舍佉造景龍四年於大
薦福寺翻經院譯先在西域那爛陀寺譯出還刪正景龍年奏行）
根本說一切有部毘奈耶雜事攝頌一卷（景龍四年
於薦福寺翻經院譯）
根本說一切有部尼陀那目得迦攝頌一卷（景龍
四年於大薦福寺翻經院譯）
根本薩婆多部律攝二十卷（尊者勝支集或十四卷久視元年十二月二十
三日於東都大福先寺譯）
一百五十讚佛頌一卷（尊者摩咥里制吒造於中印度那爛陀寺譯至景雲二
年於薦福寺重更迴綴）
龍樹菩薩勸誡王頌一卷（第三出與舊勸發諸王要偈等同本於東印度躭摩
立底國譯至都重綴）
大唐西域求法高僧傳二卷（從西國還在南海室利佛逝撰寄歸）
大唐南海寄歸內法傳四卷（從西國還在南海室利佛逝撰寄
歸）
別說罪要行法一卷（或無別字）
受用三水要法一卷（或云要行法）
護命放生軌儀一卷（或云軌儀法）
法華論五卷（莫知造者單重未悉景雲二年譯）
集量論四卷（景雲二年譯已上多取奏行年月所以出曰多同）
根本說一切有部毘奈耶藥事二十卷
根本說一切有部毘奈耶破僧事二十卷（內欠二卷）
根本說一切有部毘奈耶出家事五卷（內欠一卷）
根本說一切有部毘奈耶安居事一卷
根本說一切有部毘奈耶隨意事一卷
根本說一切有部毘奈耶皮革事二卷
根本說一切有部毘奈耶羯恥那事一卷
右此上從藥事下七部共五十卷。並從大
周證聖元年。至大唐景雲二年。以來兩京
翻譯未入開元釋教錄。今搜撿乞入貞元
目錄。於內由欠三卷為訪本未獲。旦附闕
本錄中收。切依前遣失。兼誤為別生。故重
標於此耳。右六十一部二百三十九卷（法華論下
二部九卷失本）。
又加七部五十卷。內元欠三卷。
沙門釋義淨。齊州人。俗姓張。字文明。髫齔
之年辭榮落彩。於是遍詢名匠廣採群籍。內
外閑曉今古遍知。年十有五志遊西域。仰法
顯之雅操。慕玄奘之高風。加以勤無棄時手
不釋卷。弱冠登具逾厲堅貞。咸亨二年三十
有七方叶夙懷。遂之廣府初結誓同志數滿
十人。洎乎汎舶餘皆退罷。唯淨堅心轉熾。
遂即孤行備歷艱難漸達印度。所至之境皆
洞言音。凡遇王臣咸蒙禮重。鷲峯雞足並親
登陟。祇園鹿苑咸悉周遊。憩那爛陀禮菩提
樹遍師明匠學大小乘。所為事周還歸故里。
凡所歷遊三十餘國。往來問道出二十年。以
天后證聖之元乙未仲夏還至河洛。將梵本
經律論近四百部合五十萬頌。金剛座真容
一鋪。舍利三百粒。天后敬法重人。親迎于上
東門外。洛陽緇侶備設幢幡兼陳鼓樂在前
導引。佛授記寺安置所將梵本並令翻譯。初
共于闐三藏實叉難陀翻華嚴經久視已後方
自翻譯。即以久視元年庚子。至長安三年癸
卯。於東都福先寺及西京西明寺。譯金光
明最勝王。能斷金剛般若。入定不定印。彌勒
成佛。一字呪王。莊嚴王陀羅尼。善夜。流轉諸
有。妙色王因緣。無常。八無暇有暇。長爪梵志
等經。根本說一切有部毘奈耶。尼陀那目得

Sūtra of the Questions of the Long-Nail Brahmacārin, in one fascicle (translated on the twenty-third day of the eleventh month in the first year of Jiushi at Da Faxian Monastery in the Eastern Capital);
Avadāna-sūtra, in one fascicle (translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery, recorded by śramaṇa Xuanxuan and others);
Brief Admonition Sūtra, in one fascicle (translated on the twenty-third day of the intercalary sixth month in the second year of Jingyun at the Sūtra Translation Court of Jianfu Monastery, recorded by śramaṇa Zhiji);
Sūtra on Curing Haemorrhoids, in one fascicle (also titled Haemorrhoids and Fistulas; translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery, recorded by śramaṇa Xuanxuan and others);
Mūlasarvāstivāda-vinaya, in fifty fascicles (translated on the fourth day of the tenth month in the second year of Chang'an at Ximing Monastery, recorded by śramaṇa Baolun, Huibiao, and others);
Mūlasarvāstivāda-bhikṣuṇī-vinaya, in twenty fascicles (translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery);
Mūlasarvāstivāda-vinaya-kṣudrakavastu, in forty fascicles (translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery);
Mūlasarvāstivāda-nidānamātṛkā, in ten fascicles (or eight fascicles; translated in the second year of Chang'an at Ximing Monastery);
Mūlasarvāstivāda-prātimokṣa-sūtra, in one fascicle (translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery);
Mūlasarvāstivāda-bhikṣu-prātimokṣa-sūtra, in one fascicle (translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery);
Mūlasarvāstivāda-śataika-karman, in ten fascicles (translated on the fourth day of the tenth month in the third year of Chang'an at Ximing Monastery);
Mūlasarvāstivāda-vinaya-kārikā, in five fascicles (composed by the Venerable Viśākha; translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery; previously translated at Nālandā Monastery in the Western Regions, later revised and petitioned to be circulated in the Jinglong era);
Summary Verses of the Mūlasarvāstivāda-vinaya-kṣudrakavastu, in one fascicle (translated in the fourth year of Jinglong at the Sūtra Translation Court of Jianfu Monastery);
Summary Verses of the Mūlasarvāstivāda-nidānamātṛkā, in one fascicle (translated in the fourth year of Jinglong at the Sūtra Translation Court of Da Jianfu Monastery);
Mūlasarvāstivāda-vinayasaṃgraha, in twenty fascicles (compiled by the Venerable Jinamitra; or fourteen fascicles; translated on the twenty-third day of the twelfth month in the first year of Jiushi at Da Faxian Monastery in the Eastern Capital);
One Hundred and Fifty Verses in Praise of the Buddha, in one fascicle (composed by the Venerable Mātṛceṭa; translated at Nālandā Monastery in Central India, and rearranged again in the second year of Jingyun at Jianfu Monastery);
Bodhisattva Nāgārjuna's Verses of Admonition to the King, in one fascicle (third translation, belonging to the same text as the older Essential Verses Exhorting Kings; translated in the kingdom of Tāmralipti in Eastern India, and rearranged upon reaching the capital);
Record of Eminent Monks Who Sought the Dharma in the Western Regions under the Great Tang, in two fascicles (composed while staying in Śrīvijaya in the Southern Seas upon returning from the western countries, and sent back);
Record of the Inner Law Sent Home from the Southern Seas under the Great Tang, in four fascicles (composed while staying in Śrīvijaya in the Southern Seas upon returning from the western countries, and sent back);
Essential Ritual for the Independent Confession of Transgressions, in one fascicle (sometimes without the character "Independent");
Essential Ritual for the Use of the Three Kinds of Water, in one fascicle (also titled Essential Method of Practice);
Ritual Procedure for Protecting Life and Releasing Living Beings, in one fascicle (also titled Ritual Procedure);
Treatise on the Lotus Sūtra, in five fascicles (author unknown; whether single or duplicate translation is not yet clear; translated in the second year of Jingyun);
Pramāṇasamuccaya, in four fascicles (translated in the second year of Jingyun; as the above mostly took the dates when petitions for circulation were submitted, their stated completion dates are frequently identical);
Mūlasarvāstivāda-vinaya-bhaiṣajyavastu, in twenty fascicles;
Mūlasarvāstivāda-vinaya-saṅghabhedakavastu, in twenty fascicles (lacking two fascicles);
Mūlasarvāstivāda-vinaya-pravrajyāvastu, in five fascicles (lacking one fascicle);
Mūlasarvāstivāda-vinaya-varṣāvastu, in one fascicle;
Mūlasarvāstivāda-vinaya-pravāraṇāvastu, in one fascicle;
Mūlasarvāstivāda-vinaya-carmavastu, in two fascicles;
Mūlasarvāstivāda-vinaya-kaṭhinavastu, in one fascicle.
The above seven works comprising fifty fascicles, from the Bhaiṣajyavastu down, were all translated in the two capitals from the first year of Zhengsheng of the Great Zhou to the second year of Jingyun of the Great Tang, but were not entered into the Kaiyuan Catalogue of Buddhist Teachings. Now, having been searched out, request is made to enter them into the Zhenyuan Catalogue. Among them, three fascicles are still missing because searches for texts have not yet obtained them; for the present they are recorded under the catalogue of missing texts. Lest they be lost or mistakenly treated as offshoot extracts according to previous errors, they are specially noted again here.
The above comprises sixty-one works in two hundred and thirty-nine fascicles (the two works in nine fascicles below the Treatise on the Lotus Sūtra have lost texts).
Added further are seven works in fifty fascicles, among which three fascicles were originally missing.
Śramaṇa Shi Yijing was a man from Qizhou, whose secular surname was Zhang and courtesy name was Wenming. In his childhood years he renounced worldly glory and shed his hair. Thereupon he consulted eminent masters everywhere and gathered widely from various writings, thoroughly mastering both Buddhist and non-Buddhist teachings, and fully understanding both past and present. At the age of fifteen, his aspiration was fixed on journeying to the Western Regions. He revered the refined conduct of Faxian and admired the lofty style of Xuanzang. In addition, his diligence allowed no time to go to waste, and books never left his hands. Upon coming of age and receiving full ordination, his steadfastness grew even more resolute. In the second year of Xianheng, at the age of thirty-seven, his long-cherished aspiration was finally fulfilled. He thereupon proceeded to Guangzhou, initially forming a pact with ten like-minded companions. But when it came to embarking on the ship, all the others shrank back and quit; only Yijing's firm resolve burned ever brighter. He then traveled alone, undergoing countless hardships, and gradually reached India. Wherever he went, he mastered the local speech. Wherever he encountered kings and ministers, he was treated with great respect. He climbed Mount Gṛdhrakūṭa and Mount Kukkuṭapāda in person, and visited the Jetavana and the Deer Park everywhere. He rested at Nālandā, paid homage to the Bodhi Tree, and studied both Mahāyāna and Hīnayāna under eminent masters everywhere. When his tasks were complete, he returned to his native land. In all, he traveled through more than thirty kingdoms, journeying back and forth seeking the Dharma for over twenty years. In the mid-summer of the yihai year, the first year of Zhengsheng of the Empress Regnant, he returned to the Heluo region. He brought back nearly four hundred Indic texts of sūtras, vinayas, and śāstras, amounting to five hundred thousand verses, one set of true likenesses of the Vajrāsana, and three hundred grains of relics. The Empress Regnant, revering the Dharma and honoring the person, personally welcomed him outside the Shangdong Gate. The monastics of Luoyang prepared banners and pennants, and also arranged drums and music to guide him at the head of the procession. The Indic texts he brought were placed at Fo Shouji Monastery, and an order was issued to have them translated. At first, he translated the Avataṃsaka-sūtra together with the Khotanese Tripiṭaka Master Śikṣānanda; only after the Jiushi era did he begin translating on his own. From the gengzi year, the first year of Jiushi, to the guimao year, the third year of Chang'an, at Faxian Monastery in the Eastern Capital and Ximing Monastery in the Western Capital, he translated the Suvarṇaprabhāsottamarāja, Vajracchedikā-prajñāpāramitā, Samādhisaṃketa, Maitreya Becoming Buddha, One-Syllable Spell-King, Alaṃkārarāja-dhāraṇī, Bhadrakārātrī, Saṃsāragati, Rūpāvatī-rāja-nidāna, Anitya, Eight Inopportune and Opportune Occasions, Questions of the Long-Nail Brahmacārin, and other sūtras, as well as the Mūlasarvāstivāda-vinaya, Nidānamātṛkā