[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) › 2.3.2 # 貞元新定釋教目錄 2.3.2 貞元新定釋教目錄 2.3.2 - **Language:** Classical Chinese ### [2.3.2](https://indike.org/pramana/in.bauddha.taisho.2157.2.3.2) 處。自是舟人敬憚莫不懾影。高同旅三十餘 船奉牲請福。神乃降祝曰。船有沙門可更 呼。上客咸驚愕請高入廟神告高曰。吾昔外 國與子俱出家學道好行布施。而性多瞋怒 今為䢼亭廟神。周迴千里並吾所治。以布施 故珍玩豐饒。以瞋恚故墮此神報。今見同學 悲欣何言。壽盡旦夕。而醜形長大若於此捨 命穢污江湖。當度山西澤中。此身滅後恐墮 地獄。吾有絹千疋并雜寶物。可為立法營塔 使生善處也。高曰。故來相度何不出形。神曰 形甚醜異。眾人必懼。高曰。但出眾不怪也。神 從床後出頭乃是大蟒。不知尾之長短。至高 膝邊。高向之胡語數番讚唄數契。蟒悲淚 如雨須臾還隱。高即取絹物辭別而去。舟侶 颺帆蟒復出身登山而望。眾人舉手然後乃 滅儵忽之頃便達豫章。即以廟物造東寺。高 去後神即命過。暮有一少年。上船長跪高前 受其呪願忽然不見。高謂船人曰。向之少年 即䢼亭廟神得離惡形矣。於是廟神歇滅無復 靈驗。後人於山西澤中。見一死蟒頭尾數里。 今尋陽郡蛇村是也。高後復到廣州。尋其前 世害己少年尚在。高徑投其家說昔日償對 之事并敘宿緣。歡喜相向云。吾猶有餘報今 當復會稽畢對。廣州客悟高非凡。豁然意解 追恨前愆。厚相資供隨高從遊遂達會稽。 至便入市正值市中有亂。相打者誤著高頭。 應時殞命。廣州客頻驗二報。遂精勤佛法具 說事緣。遠近聞知莫不悲歎。明三世之有徵 也。高以桓帝建和二年戊子。至靈帝建寧三年 庚戌二十餘載。譯大乘要慧等經九十五部。 並義理明析文字允正。辯而不華質而不野。 凡在讀者皆斖斖然而不勌焉。世高本既王 種名高外國。所以西方賓旅猶呼安侯至今 為號焉。天竺自稱書為天書。語為天語。音訓 詭。蹇與漢殊異。先後傳譯多致謬濫。唯高所 出為群譯之首。安公以為難及面稟不異見 聖列代明德咸贊而思焉。其釋道安錄。僧祐 出三藏記。慧皎高僧傳等並云高譯三十九 部。費長房錄載一百七十六部。今以房錄所 載多是別生從大部出。未可以為翻譯正數。 今隨次刪之。如後所述。情離有罪經（房云世注為疑今亦 在疑偽錄）。 八光經。舍利弗問寶女經。舍利弗嘆寶女說 不思議經（亦直云歎寶女經）申越長者悔過供佛經（亦云由起 長者悔過經申越由起未詳何正八光等經四經並出大集）四百三昧經（出大雲經）摩訶 衍精進度中罪報品（出智度論）大迦葉遇尼乾子經 （出長阿含）阿難惑經（出人本欲生經）第一四門經。第二門經。 第三四門經。甘露正意（亦云佛入甘露調意經第一四門等經出僧祐失譯錄亦 出寶唱錄並是大十二門經一部後人分品寫出遂成四卷）尊者薄拘羅經（或直云薄拘羅經亦 云薄拘羅答異學門經）婆羅門行經。長者兄弟詣佛經（亦云長者 梨師達多兄弟二人往佛所經薄拘羅等三經出中阿含）五戰鬪人經。世間強盜 布施經。梵天王詣婆羅門講堂經。郁伽居士 見佛聞法醒悟經（亦云修伽陀居士佛為法德性誤經）水喻經（五戰鬪等 五經並出增一阿含） 佛為婆羅門說四法經。佛為事火婆羅門說 悟道經。佛為婆羅門說耕田經（或無田字） 佛為憍慢婆羅門說偈經。佛為頻頭婆羅門 像頰經。佛為阿支羅迦說自他作苦經。目 連見眾生身毛如箭經。阿那律思惟目連神 力經。無畏離車白阿難經。商人脫賊經。世 間言美色經。純陀沙彌經（或作沙門或為淳字）商人子作 佛事經。婆羅門通達經論經。外道出家經。婆 羅門服白經。精勤四念處經。婆羅門虛偽經。 佛為調馬聚落主說法經。一切行不恒安住 經。婆羅門問世尊將來有幾佛經。婆羅門問 佛布施得福經。豆遮婆羅門論議出家經。化 火與（或作大興） 婆羅門出家經。浮木譬喻經（一名恒水流樹經或作流澍）四吒 婆羅門出家得道經。過去彈琴人經。婆羅門 解知眾術經。獨富長者經（亦云獨付長者財物無付經亦云長者命終無子 > place. From then on, boatmen held him in awe and fear; none did not tremble even at his shadow. Travelling in company with more than thirty boats, \[An\] Shigao offered sacrificial victims and prayed for good fortune. The deity then descended and, speaking through a medium, said: 'There is a śramaṇa on board; you may call him up.' The passengers were all astonished and invited Shigao to enter the shrine. The deity said to Shigao: 'In the past, in a foreign land, I left home together with you to study the Way. I was fond of practicing giving, but by nature I was prone to anger. Now I am the deity of the Gongting shrine. A circuit of a thousand li is all within my jurisdiction. Because of giving, precious curiosities are abundant; because of anger, I fell into this divine retribution. Now, seeing my fellow student, how can I express my sorrow and joy? My lifespan will end morning or evening, and my hideous form is long and large; if I cast off my life here, it will pollute the rivers and lakes. I ought to cross to the marsh west of the mountain. After this body perishes, I fear falling into hell. I have a thousand bolts of silk along with various treasures. You may establish the Dharma and construct a stupa for me, so that I may be reborn in a good place.' > > Shigao said: 'I came expressly to deliver you. Why do you not show your form?' The deity said: 'My form is extremely hideous and strange; the assembly will surely be frightened.' Shigao said: 'Just come forth; the assembly will not find it strange.' The deity brought forth its head from behind the couch—it was a great python, the length of whose tail was unknown. It reached beside Shigao's knees. Shigao spoke to it several times in a foreign tongue and chanted verses of praise several times. The python wept tears like rain, and after a moment concealed itself again. Shigao immediately took the silk and goods, bid farewell, and departed. > > When the boat company hoisted their sails, the python emerged again, climbed the mountain, and gazed out; only after the assembly raised their hands in greeting did it vanish. In an instant they reached Yuzhang, where he immediately used the shrine's goods to build the Eastern Monastery. After Shigao's departure, the deity passed away. At dusk, a youth boarded the boat, knelt before Shigao for a long time, received his blessing, and suddenly disappeared. Shigao said to the boatmen: 'The youth just now was the deity of the Gongting shrine; he has gained release from his evil form.' Thereupon, the shrine deity ceased and vanished, possessing spiritual efficacy no more. Later, in the marsh west of the mountain, people saw a dead python several li from head to tail. The present-day Snake Village of Xunyang Commandery is the place. > > Later, Shigao returned to Guangzhou and sought out the youth who had slain him in his previous life, who was still alive. Shigao went straight to his house, related the previous repayment, and recounted their karmic affinities from past lives. Joyfully facing each other, \[Shigao\] said: 'I still have a remnant of retribution; now I must go to Kuaiji to complete the settlement.' The man of Guangzhou realized that Shigao was no ordinary person, suddenly understood, and regretted his former offense. Providing him generously with supplies, he accompanied Shigao on his travels, and they eventually reached Kuaiji. As soon as they entered the marketplace, it happened that there was a riot in the marketplace; those fighting each other mistakenly struck Shigao on the head, and he lost his life on the spot. The man of Guangzhou, having repeatedly witnessed these two retributions, subsequently became diligent in the Buddha's teaching and recounted the circumstances in full. Near and far, whoever heard of it grieved and sighed, clarifying that the three times do indeed have verification. > > From the second year of Jianhe, wuzi, of Emperor Huan \[148 CE\], to the third year of Jianning, gengxu, of Emperor Ling \[170 CE\], over more than twenty years, Shigao translated ninety-five texts of sūtras on the essential wisdom of the Mahāyāna and other topics. Their principles are clearly analyzed, their wording is proper and precise, eloquent without being florid, plain without being crude. All readers apply themselves untiringly. Since Shigao was originally of royal lineage and his fame was renowned in foreign lands, guests and travelers from the Western Regions still refer to him as the 'Marquis An' down to the present day. India itself calls its writing 'heavenly writing' and its speech 'heavenly speech'; their phonetics and definitions are intricate and divergent, entirely different from Chinese. In successive translations, many errors and discrepancies were introduced; only what Shigao produced stands at the head of all translations. Master Dao'an considered him hard to match, \[noting that\] receiving instruction face to face \[from him\] was no different from seeing a sage; prominent and virtuous figures through successive generations have all praised and admired him. > > Shi Dao'an's catalogue, Sengyou's Chu sanzang ji \[ji\], and Huijiao's Gaoseng zhuan all state that Shigao translated thirty-nine texts. Fei Changfang's catalogue records one hundred and seventy-six texts. Now, since what is recorded in Changfang's catalogue mostly consists of offshoot extracts emerging from larger works, they cannot be taken as the standard count of translations. I now delete them in sequence, as described below: > > \*Qingli youzui jing\* (Changfang says: 'A note of the time lists it as doubtful; it is now also placed in the catalogue of doubtful and apocryphal works.') > \*Baguang jing\* \[Eightfold Radiance Sūtra\] > \*Shelifo wen bao nü jing\* \[Sūtra of Śāriputra's Questions to the Precious Maiden\] > \*Shelifo tan bao nü shuo busiyiyi jing\* \[Sūtra of Śāriputra's Praise of the Inconceivable Teaching Expounded by the Precious Maiden\] (also simply called \*Tan bao nü jing\*) > \*Shenyue zhangzhe huiguo gongfo jing\* \[Sūtra of the Elder Shenyue's Repentance and Offering to the Buddha\] (also called \*Youqi zhangzhe huiguo jing\*; it is not yet clear whether Shenyue or Youqi is correct; the four sūtras starting with the \*Baguang jing\* are all extracted from the \*Mahāsaṃnipāta\*) > \*Sibai sanmei jing\* \[Four Hundred Samādhis Sūtra\] (extracted from the \*Mahāmegha-sūtra\*) > \*Moheyan jingjindu zhong zuibao pin\* \[Chapter on Karmic Retribution in the Perfection of Diligence of the Mahāyāna\] (extracted from the \*Mahāprajñāpāramitopadeśa\*) > \*Da Jiashe yu niqianzi jing\* \[Sūtra of Mahākāśyapa Encountering Nirgrantha\] (extracted from the \*Dīrghāgama\*) > \*Anan huo jing\* \[Sūtra of Ānanda's Confusion\] (extracted from the \*Ren ben yu sheng jing\*) > \*Di-yi simen jing\* \[First Four Gates Sūtra\] > \*Di-er men jing\* \[Second Gate Sūtra\] > \*Di-san simen jing\* \[Third Four Gates Sūtra\] > \*Ganlu zhengyi\* \[Right Thought of Amṛta\] (also called \*Fo ru ganlu tiaoyi jing\*; the \*Di-yi simen jing\* and others are from Sengyou's catalogue of lost translators and also from Baochang's catalogue; all are from a single text, the \*Da shi'ermen jing\*, which later people divided into chapters and copied out, thereby producing four fascicles) > \*Zunzhe Boluoluo jing\* \[Venerable Bakkula Sūtra\] (or simply called \*Boluoluo jing\*, or called \*Boluoluo da yixuemen jing\*) > \*Poluomen xing jing\* \[Sūtra of the Brahman's Conduct\] > \*Zhangzhe xiongdi yi Fo jing\* \[Sūtra of the Elder Brothers Going to the Buddha\] (also called \*Zhangzhe Lishidatuo xiongdi er ren wang Fo suo jing\*; the three sūtras including \*Boluoluo\* are extracted from the \*Madhyamāgama\*) > \*Wu zhandouren jing\* \[Sūtra of Five Fighting Warriors\] > \*Shijian qiangdao bushi jing\* \[Sūtra of Worldly Robbers Practicing Giving\] > \*Fantianwang yi poluomen jiangtang jing\* \[Sūtra of the Brahma King Going to the Lecture Hall of the Brahmans\] > \*Yujia jushi jian Fo wenfa xingwu jing\* \[Sūtra of the Householder Ugga Awakening upon Seeing the Buddha and Hearing the Dharma\] (also called \*Xiujiatuo jushi Fo wei fadexing wu jing\*) > \*Shui yu jing\* \[Water Simile Sūtra\] (the five sūtras including the \*Wu zhandouren\* are all extracted from the \*Ekottarāgama\*) > \*Fo wei poluomen shuo sifa jing\* \[Sūtra of the Buddha Expounding the Four Dharmas for a Brahman\] > \*Fo wei shihuo poluomen shuo wudao jing\* \[Sūtra of the Buddha Expounding Awakening to the Way for a Fire-Worshipping Brahman\] > \*Fo wei poluomen shuo gengtian jing\* \[Sūtra of the Buddha Expounding Plowing the Field for a Brahman\] (sometimes without the word \*tian\*) > \*Fo wei jiaoman poluomen shuo ji jing\* \[Sūtra of the Buddha Expounding Verses for an Arrogant Brahman\] > \*Fo wei Pindou poluomen xiang jia jing\* \[Sūtra of the Buddha \[Comparing\] the Cheeks of the Brahman Piṇḍa\] > \*Fo wei Azhiluojia shuo zita zuoku jing\* \[Sūtra of the Buddha Expounding Suffering Caused by Self and Others for Acailaka\] > \*Moulian jian zhongsheng shenmao ru jian jing\* \[Sūtra of Maudgalyāyana Seeing Sentient Beings Whose Body Hairs Are Like Arrows\] > \*Analu sizi Moulian shenli jing\* \[Sūtra of Aniruddha Contemplating Maudgalyāyana's Supernatural Powers\] > \*Wuwei Liche bai Anan jing\* \[Sūtra of the Fearless Licchavi Addressing Ānanda\] > \*Shangren tuo zei jing\* \[Sūtra of Merchants Escaping Bandits\] > \*Shijian yan meise jing\* \[Sūtra on the Worldly Praise of Beautiful Form\] > \*Chuntuo shami jing\* \[Sūtra of the Śrāmaṇera Cunda\] (or with 'śramaṇa', or with the character \*chun\* \[淳\]) > \*Shangren zi zuo foshi jing\* \[Sūtra of the Merchant's Son Performing Buddha-Work\] > \*Poluomen tongda jinglun jing\* \[Sūtra of the Brahman Who Penetrated Sūtras and Śāstras\] > \*Waidao chujia jing\* \[Sūtra of the Heterodox Ascetic Leaving Home\] > \*Poluomen fubai jing\* \[Sūtra of the Brahman Wearing White\] > \*Jingqin sinianchu jing\* \[Sūtra of Diligently Cultivating the Four Foundations of Mindfulness\] > \*Poluomen xuwei jing\* \[Sūtra of the Brahman's Falsehood\] > \*Fo wei tiaoma juluozhu shuofa jing\* \[Sūtra of the Buddha Expounding the Dharma for the Horse-Trainer Village Headman\] > \*Yiqie xing buheng anzhu jing\* \[Sūtra on All Formations Not Abiding Permanently\] > \*Poluomen wen Shizun jianglai you ji fo jing\* \[Sūtra of the Brahman Asking the World-Honoured One How Many Buddhas There Will Be in the Future\] > \*Poluomen wen Fo bushi defu jing\* \[Sūtra of the Brahman Asking the Buddha About Gaining Merit from Giving\] > \*Douzhe poluomen lunyi chujia jing\* \[Sūtra of the Brahman Toḍeyya Leaving Home After Debate\] > \*Huahuo yu\* (or \*Daxing\*) \*poluomen chujia jing\* \[Sūtra of the Transformed Fire Giving (or Greatly Flourishing) to the Brahman Leaving Home\] > \*Fumu piyu jing\* \[Sūtra on the Simile of the Floating Log\] (also named \*Hengshui liushu jing\*, or with \*shu\* \[澍\]) > \*Sizha poluomen chujia dedao jing\* \[Sūtra of the Four Brahmans Leaving Home and Attaining the Way\] > \*Guoqu tanqin ren jing\* \[Sūtra of the Lute Player of the Past\] > \*Poluomen jiezhi zhongshu jing\* \[Sūtra of the Brahman Who Understood All Arts\] > \*Dufu zhangzhe jing\* \[Sūtra of the Singularly Wealthy Elder\] (also called \*Dufu zhangzhe caiwu wufu jing\*, or \*Zhangzhe mingzhong wuzi \[jing\]\*) > — English (machine translation) (machine translation) - [Previous: 2.3.1](https://indike.org/pramana/in.bauddha.taisho.2157.2.3.1) - [Next: 2.3.3](https://indike.org/pramana/in.bauddha.taisho.2157.2.3.3) - [Up: 2.3](https://indike.org/pramana/in.bauddha.taisho.2157.2.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.2.3.2) — English, machine translation ## Linked texts (3) - [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059.1.10) — 慧皎, Classical Chinese - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.1.17.5) — 智昇, Classical Chinese - [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064.1.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.2.3.2](https://indike.org/pramana/in.bauddha.taisho.2157.2.3.2) · Pramāṇa