貞元新定釋教目錄 2.11

2.11

僧祇戒本一卷（初出見竺道祖魏世錄）
右一部一卷本闕。
沙門曇柯迦羅。魏云法時。中印度人。家世大
富常修梵福。迦羅幼而才悟質像過人。讀書
一覽皆文義通暢。善學四韋陀論。風雲星宿
圖讖運變莫不該綜。自言天下文理畢已生
腹。至年二十五。入一僧坊看遇見法勝毘曇。
聊取覽之茫然不解。慇懃重省更增惛漠。乃
歎曰。吾積學多年。浪志墳典遊刃經籍。義不
再思文無重覽。今覩佛書頓出情外。當理致
鈎深別有精要。於是齎牒入房請一比丘略為
解釋。遂深悟因果妙達三世。始知佛教宏曠
俗書所不能及。乃棄捨世榮出家精苦。誦大
小乘經及諸部毘尼。常貴遊化不樂專守。以
文帝黃初三年壬寅來至洛陽。于時魏景雖
有佛法。而道風訛替亦有眾僧未稟歸戒。止
以剃落為殊俗耳。設復齋懺事同祠祀。迦羅
既至大行佛法。諸僧請出毘尼。迦羅以律藏
曲制文言繁廣。佛教未昌必不承用。遂以齊
王芳嘉平二年庚午。於洛陽白馬寺出僧祇
戒心。直備朝夕。於是更集梵僧立羯磨受戒。
東夏戒律始自乎。此迦羅後不知所終。
郁伽長者所問經一卷（或二卷第三譯一名郁伽羅越問菩薩行經嘉平四年出
見竺道祖魏錄今編入寶積即第十九會是）
無量壽經二卷（第四譯見竺道祖晉世雜錄及寶唱錄與世高出者小異）
四分雜羯磨一卷（題云曇無德律部雜羯磨以結戒場為首新附）
右三部四卷其本並在。
沙門康僧鎧印度人也。廣學群經義暢幽旨。
以嘉平四年壬申。於洛陽白馬寺譯郁伽長
者經等三部。高僧傳中云譯四部不具顯名。
竺道祖魏晉錄僧祐寶唱梁代錄等。及長房
道宣靖邁三錄。並云二部。餘二既不顯名。校
閱未見。今更得一部餘欠一經。撿亦未獲。
曇無德羯磨一卷（題云羯磨一卷出曇無德律以結大界為首見竺道祖魏錄）
右一部一卷其本見在。
沙門曇無諦。亦云曇諦。魏云法實。安息國
人。善學律藏妙達幽微。以高貴鄉公正元元
年甲戌屆于洛陽。於白馬寺譯曇無德羯磨
一部。
無量清淨平等覺經二卷（第五出與漢世支讖等所出及寶積無量壽會並本
同異見竺道祖晉世雜錄及僧祐錄）
又須賴經一卷（一名無又字祐錄作叉初出見竺道祖及僧祐錄）
菩薩修行經一卷（一名長者威陀所問菩薩修行經一名長者修行經第二出見始興寶唱
二錄）
除災患經一卷（初出與除恐災患經同本見僧祐錄）
首楞嚴經二卷（第五出漢世支讖等所出本同文異見竺道祖晉世雜錄及僧祐錄）
右五部七卷其本並闕。
沙門白延西域人也。才名蓋世深解踰倫。以
高貴鄉公甘露三年戊寅。遊化洛陽止白馬
寺。出無量清淨等經五部。長房等錄又有平
等覺經一卷。亦云白延所出。今以此經即是
清淨平等覺經。但名有廣略故不復存也。
羅摩伽經三卷（見竺道祖寶唱法上靈祐等四錄見華嚴經入法界品小分初出）
大般涅槃經二卷（第二出略大本前數品為此三卷見竺道祖魏錄）
右二部五卷其本並闕。
沙門安法賢西域人。藝業克深慧解尤峻。振
錫遊邦自遠而至。譯羅摩伽等經二部。群錄
並云魏世。不辨何帝之年。今依編于末又別
錄亦。載諸侯譯經總於吳錄後列。

Sengqi jieben (Mahāsāṃghika Prātimokṣa), one fascicle (First translation; see Zhu Daozu's Wei-Dynasty Catalogue).
The one work in one fascicle above is missing in text.
Śramaṇa Dharmakāla: in the Wei [language], rendered as "Fashi" (Dharma-Time); a native of Central India. His family had been wealthy for generations and constantly cultivated pure merit. Kāla was talented and perceptive from his youth, with personal qualities surpassing the ordinary. Upon reading books just once, he thoroughly grasped their text and meaning. He was skilled in studying the four Veda treatises; there were none among the atmospheric phenomena, stars, constellations, prognostic diagrams, and changes of cosmic fortunes that he did not comprehensively master. He said of himself that the world's literary principles were already fully contained in his belly. When he reached twenty-five years of age, he entered a monastery, where he happened upon the Abhidharmahṛdaya. Casually taking it up to read, he was utterly bewildered and could not comprehend it. Diligently examining it again, he grew only more obscured and confounded. He then sighed and said: "I have accumulated learning for many years, letting my aspirations roam freely through the classical tomes and gliding smoothly through the scriptures, never having to reconsider their meaning or reread their text. Now, seeing these Buddhist books, they suddenly exceed my comprehension. Surely their profound principles reach deep and possess an extraordinary essence." Thereupon, carrying the scripture into a monk's chamber, he requested a monk to briefly explain it to him. He thus deeply awakened to causes and conditions and subtly penetrated the three periods of time. For the first time, he realized that the Buddhist teachings are vast and expansive, beyond the reach of secular books. He then renounced worldly glory, left home to practice austerities, and recited Mahāyāna and Hīnayāna sūtras as well as the vinayas of the various schools. Constantly prizing itinerant conversion, he took no pleasure in remaining tied to one place. In the third year of Huangchu of Emperor Wen, a renyin year [222 CE], he arrived in Luoyang. At that time, although the Buddhist Dharma existed in the Wei territory, the style of the Way had decayed and deviated; there were also assemblies of monks who had not received the refuges and precepts, merely taking the shaving of their hair as setting them apart from secular customs. Even when holding vegetarian feasts and repentance ceremonies, their practices were the same as ancestral sacrifices. After Kāla arrived, he greatly propagated the Buddhist Dharma. The monks requested that he translate the Vinaya. Kāla considered that the detailed regulations in the Vinaya-piṭaka were textual and verbose, and since the Buddhist teachings had not yet flourished, they certainly would not adhere to and apply them. Consequently, in the second year of Jiaping of King Qi, Cao Fang, a gengwu year [250 CE], at Baima Monastery in Luoyang, he translated the Sengqi jiexin (Essence of the Mahāsāṃghika Prātimokṣa) to serve simply for their morning and evening routines. Thereupon, further gathering Indic monks, he established the karmavācanā for receiving the precepts. The monastic precepts in the Eastern Xia began from this. It is not known how Kāla ended his days.

Ugraparipṛcchā-sūtra, one fascicle (Or two fascicles; third translation; also named Youjialuoyue wen pusa xing jing; translated in the fourth year of Jiaping; see Zhu Daozu's Wei Catalogue; now incorporated into the Ratnakūṭa as the nineteenth assembly).
Amitāyus-sūtra, two fascicles (Fourth translation; see Zhu Daozu's Jin-Dynasty Miscellaneous Catalogue and Baochang's Catalogue; slightly different from that translated by An Shigao).
Sifen za jiemo (Dharmaguptaka Miscellaneous Karmavācanā), one fascicle (Titled Dharmaguptaka-Vinaya Miscellaneous Karmavācanā, beginning with "Binding the Precept-Platform"; newly appended).
The three works in four fascicles above are all extant in text.
Śramaṇa Saṅghavarman was an Indian. He studied the various sūtras widely, illuminating their profound tenets. In the fourth year of Jiaping, a renshen year [252 CE], at Baima Monastery in Luoyang, he translated three works, including the Ugra[paripṛcchā]-sūtra. The Gaoseng zhuan (Biographies of Eminent Monks) states that he translated four works without listing their titles completely. Zhu Daozu's Wei and Jin Catalogues, Sengyou's and Baochang's Liang-Dynasty Catalogues, as well as the three catalogues by Fei Changfang, Daoxuan, and Jingmai, all state that there were two works. Since the other two titles are not revealed, they have not been found upon collation. Now one additional work has been obtained, while one sūtra is still missing, which has not been found upon search either.

Tanwude jiemo (Dharmaguptaka Karmavācanā), one fascicle (Titled Jiemo, one fascicle, extracted from the Dharmaguptaka-vinaya, beginning with "Binding the Great Boundary"; see Zhu Daozu's Wei Catalogue).
The one work in one fascicle above is currently extant in text.
Śramaṇa Dharmasatya: also called Tandi; in the Wei [language], rendered as "Fashi" (Dharma-Reality); a native of Parthia. Skilled in studying the Vinaya-piṭaka, he subtly penetrated its hidden subtleties. In the first year of Zhengyuan of the Duke of Gaoguixiang, a jiaxu year [254 CE], he arrived in Luoyang. At Baima Monastery, he translated one work, the Tanwude jiemo (Dharmaguptaka Karmavācanā).

Wuliang qingjing pingdeng jue jing, two fascicles (Fifth translation; from the same source text but with different translation compared with those translated by Lokakṣema and others in the Han period and the Amitāyus Assembly of the Ratnakūṭa; see Zhu Daozu's Jin-Dynasty Miscellaneous Catalogue and Sengyou's Catalogue).
Also, Xulai jing (Suratā-sūtra), one fascicle (Also named without the character "You"; You's catalogue writes "Cha"; first translation; see Zhu Daozu's and Sengyou's catalogues).
Pusa xiuxing jing (Bodhisattvacaryā-sūtra), one fascicle (Also named Changzhe Weituo suo wen pusa xiuxing jing; also named Changzhe xiuxing jing; second translation; see the two catalogues of Shixing and Baochang).
Chu zaihuan jing, one fascicle (First translation; same source text as Chu kong zaihuan jing; see Sengyou's Catalogue).
Śūraṅgama-sūtra, two fascicles (Fifth translation; from the same source text with different wording as those translated by Lokakṣema and others in the Han period; see Zhu Daozu's Jin-Dynasty Miscellaneous Catalogue and Sengyou's Catalogue).
The five works in seven fascicles above are all missing in text.
Śramaṇa Bai Yan was a native of the Western Regions. His talent and fame were unmatched in his generation, and his profound understanding surpassed his peers. In the third year of Ganlu of the Duke of Gaoguixiang, a wuyin year [258 CE], he traveled to preach in Luoyang and resided at Baima Monastery. He translated five works, including the Wuliang qingjing [pingdeng jue] jing. In the catalogues of Changfang and others, there is also a Pingdeng jue jing in one fascicle, which is also said to have been translated by Bai Yan. Now we consider that this sūtra is simply the Qingjing pingdeng jue jing, differing only in the fullness or brevity of its title, and therefore it is not recorded again.

Luomojia jing (Gaṇḍavyūha-sūtra), three fascicles (See the four catalogues of Zhu Daozu, Baochang, Fashang, and Lingyou; it corresponds to a small portion of the "Entry into the Dharma Realm" chapter of the Avataṃsaka-sūtra; first translation).
Mahāparinirvāṇa-sūtra, two fascicles (Second translation; an abridgement of the first few chapters of the large text to form these three [sic] fascicles; see Zhu Daozu's Wei Catalogue).
The two works in five fascicles above are all missing in text.
Śramaṇa An Faxian was a native of the Western Regions. His attainments and practice were exceedingly deep, and his wisdom and understanding were particularly lofty. Shaking his ringed staff, he journeyed across countries, arriving from afar. He translated two works, including the Luomojia jing. The various catalogues all say [he lived during] the Wei period, without identifying the year of which emperor. Now, in accordance with [chronology], he is placed at the end. In the Detailed Catalogue, the translations of scriptures during the various reigns are also listed together after the Wu Catalogue.