[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) › 21.12.1 # 貞元新定釋教目錄 21.12.1 貞元新定釋教目錄 21.12.1 - **Language:** Classical Chinese ### [21.12.1](https://indike.org/pramana/in.bauddha.taisho.2157.21.12.1) 方廣大莊嚴經十二卷（一名神通遊戲） 　大唐中天竺三藏地婆訶羅譯 　出大周錄　第四譯 普曜經八卷（一名方等本起） 　西晉三藏竺法護譯 　第二譯　四譯二𨵗 右二經同本異譯（其大莊嚴經問錄編為單譯或有以普曜經入小乘藏者二 俱誤也）。 上二經二十卷二帙。 法華三昧經一卷　法華支流 　宋京州沙門釋智嚴譯　單本 無量義經一卷　法華前說 　蕭齊天竺沙門曇摩伽陀耶舍譯 　第二譯　兩譯一𨵗 薩曇分陀利經一卷（是異出法華寶塔天授二品各少分僧祐錄云安公錄中失譯今附 西晉錄拾遺編入） 妙法蓮華經八卷（二十八品或七卷） 　姚秦三藏鳩摩羅什譯　第五譯 右上四經（此妙法蓮華經第五卷初提婆達多品蕭梁武帝時外國三藏摩提共揚都僧正沙門法 獻於瓦官寺譯其經梵本是法獻於于闐將來其第八卷初普門品中重誦偈周武帝時北天竺三藏闍那崛多於 益州龍淵寺譯秦本並闕後續編入又第八卷中藥王菩薩等呪六首大唐三藏玄奘重譯在音義中此不別出）。 成就妙法蓮華經王瑜伽觀智儀軌一卷 　大興善寺三藏沙門大廣智不空奉詔譯 　貞元新入目錄 上五經十二卷同一帙。 正法華經十卷（或云方等正法華或七卷一帙） 　西晉三藏竺法護譯　第三譯 妙法蓮華經七卷（二十七品或八卷） 　隋天竺三藏崛多笈多二法師添品譯 　出經前序及內典錄 右二經同本異譯（其添品序略云。正法法護翻。妙法什譯。撿驗二本文皆有闕。護所闕 者普門品偈也。什所闕者藥草喻品之半富樓那及法師二品之初提婆達多品。普門偈也什移囑累在藥王之前。 二本陀羅尼並置普門之後。其間異同言不能極。竊是提婆達多品及普門品偈先賢續出補闕流行。余景仰道風。 憲章成範。大隋仁壽元年辛酉之歲。因普曜寺沙門上行所請。遂共崛多笈多二法師於大興善寺重勘天竺多羅 葉本富樓那及法師等二品之初勘本猶闕藥草喻品。更益其半提婆達多通人塔品陀羅尼次神力之後囑累結 其終字句差互頗亦改正。儻有披尋。幸勿疑惑。兼此添品。總成六譯。三在三闕）。 維摩詰所說經二卷（一名不可思議解脫或云維摩詰經） 　姚秦三藏鳩摩羅什譯　第六譯 上二經十卷同帙。 維摩詰經二卷（或三卷） 　吳月支優婆塞支謙譯　第二譯 說無垢稱經六卷 　大唐三藏玄奘譯 　出內典錄　第七譯 右三經同本異譯（前後七譯四譯闕本）。 大方等頂王經一卷（一名維摩詰子問經亦名善思童子經） 　西晉三藏竺法護譯　第一譯 大乘頂王經一卷（亦名維摩兒經） 　梁優禪尼國王子月婆首那譯　第二譯 上四經十卷同帙。 善思童子經二卷 　隋天竺三藏闍那崛多等譯　第四譯 右三經同本異譯（其善思童子經周錄在單本中誤也前後四譯第二本闕）。 大悲分陀利經八卷（亦名大悲今附秦錄）　第二譯失譯 上二經十卷同帙。 悲華經十卷（一帙） 　北涼天竺三藏曇無讖於姑臧譯　第四譯 右二經同本異譯（前後四譯兩譯闕本）。 金光明最勝王經十卷（一帙） 　大唐天后代三藏義淨譯　新編入錄　第 五譯 金光明經八卷（二十四品） 　隋大興善寺沙門寶貴　合出　當第四本 右二經同本異譯（其序略云。而金光明見有三本。初在涼世有曇無讖譯為四卷止十 八品。其大周世闍那崛多譯為五卷成二十品。後梁世真諦三藏於建康譯三身分別業障滅陀羅尼最靜地依空 滿願等四品足前出沒為二十四品。寶貴每歎此經祕奧。後分如何竟無囑累。舊雖三譯本疑未周。長想梵文願言 逢遇。大隋十七年法席小間。因勸請北天竺揵達國三藏法師。此云志德。重尋後本果有囑累品。復得銀主陀羅 尼品。在京大興善寺即為翻譯。并前先出合二十四品。寫為八卷。學士成都費長房筆受。通梵沙門日嚴寺釋彥琮校 練。撰錄者曰。此合部經文義備足。其無讖四卷。真譯七卷。崛多五卷。並皆有闕。故此三經無繁重載。謹按長房等錄。 > Lalitavistara-sūtra \[Fangguang dazhuangyan jing\], 12 fascicles (also titled Supernatural Play \[Shentong youxi\]). > Translated by the Great Tang Central Indian Tripiṭaka master Divākara. > From the Great Zhou Catalogue. Fourth translation. > Puyao jing \[Lalitavistara-sūtra\], 8 fascicles (also titled Fangdeng benqi). > Translated by the Western Jin Tripiṭaka master Dharmarakṣa. > Second translation; two out of four translations are missing. > The above two scriptures are different translations of the same original. (The Dàzhuāngyán jīng is catalogued in question catalogues as an isolated translation, and some classify the Pǔyào jīng under the Hīnayāna canon; both are mistaken.) > The above two scriptures, in 20 fascicles, are in 2 cases. > Saddharmapuṇḍarīka-samādhi-sūtra, 1 fascicle. Offshoot of the Lotus Sūtra. > Translated by the Song śramaṇa Shi Zhiyan of the metropolitan prefecture. Single translation. > Anantanirdeśa-sūtra, 1 fascicle. Precursor exposition to the Lotus Sūtra. > Translated by the Southern Qi Indian śramaṇa Dharmagatayaśas. > Second translation; one out of two translations is missing. > Saddharmapuṇḍarīka-sūtra \[Satan fentuoli jing\], 1 fascicle. (This consists of fragments separately extracted from the Stūpa and Devadatta chapters of the Lotus Sūtra. Sengyou's catalogue notes it as an anonymous translation from Dao'an's catalogue; it is now appended to the Western Jin catalogue as a recovered omission.) > Miaofa lianhua jing \[Lotus Sūtra\], 8 fascicles (28 chapters, or in 7 fascicles). > Translated by the Later Qin Tripiṭaka master Kumārajīva. Fifth translation. > The four scriptures above. (The Devadatta Chapter at the beginning of fascicle five of this Lotus Sūtra was translated at Waguan Monastery during the reign of Emperor Wu of the Liang by the foreign Tripiṭaka master \*Dharmamati together with the Capital Controller of the Sangha, the śramaṇa Faxian; its Indic palm-leaf text was brought from Khotan by Faxian. The reiterated verses of the Universal Gateway Chapter at the beginning of fascicle eight were translated at Longyuan Monastery in Yizhou during the reign of Emperor Wu of the Zhou by the North Indian Tripiṭaka master Jñānagupta. Both were absent from the Qin text and were subsequently interpolated. Furthermore, the six dhāraṇī mantras of Bodhisattva Bhaiṣajyarāja and others in fascicle eight were re-translated by the Great Tang Tripiṭaka master Xuanzang and appear in the Sounds and Meanings; they are not listed separately here.) > Ritual of Yogic Contemplation and Wisdom for Accomplishing the King of the Wonderful Dharma Lotus Flower Sūtra, 1 fascicle. > Translated under imperial decree by the Tripiṭaka śramaṇa Da Guangzhi Amoghavajra of Daxingshan Monastery. > Newly entered into the Zhenyuan Catalogue. > The above five scriptures, in 12 fascicles, share the same case. > Zheng fahua jing \[Lotus Sūtra\], 10 fascicles (also called Fangdeng zheng fahua, or in 7 fascicles, 1 case). > Translated by the Western Jin Tripiṭaka master Dharmarakṣa. Third translation. > Miaofa lianhua jing \[Lotus Sūtra with Supplemented Chapters\], 7 fascicles (27 chapters, or in 8 fascicles). > Translated with supplemented chapters by the two Indian Dharma Masters Jñānagupta and Dharmagupta under the Sui. > Derived from the scripture's preface and the Neidian lu. > The above two scriptures are different translations of the same original. (The preface to the supplemented chapters states in brief: 'The Zheng fahua was translated by Dharmarakṣa; the Miaofa was translated by Kumārajīva. Upon verifying both versions, both had omissions. What Dharmarakṣa lacked was the verses of the Universal Gateway Chapter. What Kumārajīva lacked was half of the Simile of the Medicinal Herbs Chapter, the beginnings of the Pūrṇa and Dharma Preacher chapters, the Devadatta Chapter, and the verses of the Universal Gateway Chapter. Kumārajīva also transposed the Entrustment Chapter to precede the Bhaiṣajyarāja Chapter. In both versions, the dhāraṇīs were placed after the Universal Gateway Chapter. The differences between them cannot be fully recounted. Observing that the Devadatta Chapter and the Universal Gateway verses had been translated by past sages to supply omissions and put into circulation, I have revered their lofty tradition and followed their established precedent. In the xinyou year, the first year of the Renshou era of the Great Sui, at the invitation of the śramaṇa Shangxing of Puyao Monastery, I re-examined Indic palm-leaf manuscripts together with the two Dharma masters Jñānagupta and Dharmagupta at Daxingshan Monastery. The collated manuscripts still lacked the beginnings of the two chapters, Pūrṇa and Dharma Preacher; half of the Simile of the Medicinal Herbs Chapter was supplemented; the Devadatta Chapter was linked to the Emergence of the Treasure Stūpa Chapter; the Dhāraṇī Chapter was placed after the Supernatural Powers Chapter; and the Entrustment Chapter was placed at the conclusion. Discrepancies in words and phrases were also corrected. Should anyone study this, may they have no doubts.' Including this supplemented edition, there are six translations in all, three extant and three missing.) > Vimalakīrtinirdeśa-sūtra, 2 fascicles (also titled Inconceivable Liberation, or Vimalakīrti-sūtra). > Translated by the Later Qin Tripiṭaka master Kumārajīva. Sixth translation. > The above two scriptures, in 10 fascicles, share the same case. > Vimalakīrti-sūtra, 2 fascicles (or 3 fascicles). > Translated by the Yuezhi upāsaka Zhi Qian of the Wu dynasty. Second translation. > Scripture Expounding the Stainless Fame \[Shuō wūgòuchēng jīng\], 6 fascicles. > Translated by the Great Tang Tripiṭaka master Xuanzang. > From the Neidian lu. Seventh translation. > The above three scriptures are different translations of the same original (out of seven translations in total, four are missing). > Dà fāngděng dǐngwáng jīng \[Mūrdhaja-sūtra\], 1 fascicle (also titled Inquiry of Vimalakīrti's Son, or Good Thought Boy Sūtra). > Translated by the Western Jin Tripiṭaka master Dharmarakṣa. First translation. > Mahāyāna Mūrdhaja-sūtra, 1 fascicle (also titled Vimalakīrti's Son Sūtra). > Translated by Upaśūnya, Prince of Ujjayinī, under the Liang. Second translation. > The above four scriptures, in 10 fascicles, share the same case. > Shàn sī tóngzǐ jīng \[Good Thought Boy Sūtra\], 2 fascicles. > Translated by the Sui Indian Tripiṭaka master Jñānagupta and others. Fourth translation. > The above three scriptures are different translations of the same original. (The Zhou Catalogue lists the Shan si tongzi jing among single translations, which is an error. Out of four translations in all, the second is missing.) > Mahākaruṇā-puṇḍarīka-sūtra \[Dàbēi fēntuólì jīng\], 8 fascicles (also titled Mahākaruṇā; now appended to the Qin Catalogue). Second translation; translator lost. > The above two scriptures, in 10 fascicles, share the same case. > Karuṇāpuṇḍarīka-sūtra \[Bēihuā jīng\], 10 fascicles (1 case). > Translated at Guzang by Dharmakṣema, Indian Tripiṭaka master of the Northern Liang. Fourth translation. > The above two scriptures are different translations of the same original (two out of four translations are missing). > Suvarṇaprabhāsottamarāja-sūtra, 10 fascicles (1 case). > Translated under the Great Tang Empress Dowager \[Wu Zetian\] by the Tripiṭaka master Yijing. Newly entered into the catalogue. Fifth translation. > Suvarṇaprabhāsa-sūtra, 8 fascicles (24 chapters). > Compiled jointly by the śramaṇa Baogui of Daxingshan Monastery under the Sui. Serves as the fourth version. > The above two scriptures are different translations of the same original. (Its preface states in brief: 'Presently there are three versions of the Golden Light Sūtra. The first was translated in the Liang era by Dharmakṣema into four fascicles, containing only eighteen chapters. In the Great Zhou era, Jñānagupta translated a version into five fascicles, forming twenty chapters. In the Later Liang, Tripiṭaka Master Paramārtha translated four chapters at Jiankang—the Distinction of the Three Bodies, the Destruction of Karmic Obstacles Dhāraṇī, the Most Serene Ground, and the Fulfillment of Vows through Relying on Emptiness—which, supplemented to the earlier omissions, constituted twenty-four chapters. Baogui continually lamented that in such an esoteric scripture, how could the latter portion lack an Entrustment Chapter entirely? Although there were three translations of old, he suspected they were incomplete, and continually longed to encounter Indic texts. In the seventeenth year of the Great Sui, during a brief respite from Dharma lectures, he requested a Tripiṭaka master from the North Indian kingdom of Gandhāra—whose name meant Zhide \[Jñānagupta\]—to search again for the latter portion. They indeed found the Entrustment Chapter, and furthermore obtained the Silver Sovereign Dhāraṇī Chapter. These were immediately translated at Daxingshan Monastery in the capital. Combining them with the previously translated chapters, they formed twenty-four chapters in total, transcribed into eight fascicles. Scholar Fei Zhangfang of Chengdu took down the brush translation, and the Sanskrit-proficient śramaṇa Shi Yancong of Riyan Monastery revised and verified it.' The compiler states: This composite scripture possesses complete text and doctrine. Dharmakṣema's four-fascicle text, Paramārtha's seven-fascicle text, and Jñānagupta's five-fascicle text all have omissions. Therefore, these three scriptures are not redundantly recorded here, following Zhangfang's and others' catalogues.) > — English (machine translation) (machine translation) - [Previous: 21.11](https://indike.org/pramana/in.bauddha.taisho.2157.21.11) - [Next: 21.12.2](https://indike.org/pramana/in.bauddha.taisho.2157.21.12.2) - [Up: 21.12](https://indike.org/pramana/in.bauddha.taisho.2157.21.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.21.12.1) — English, machine translation ## Linked texts (1) - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.11.26.1) — 智昇, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.21.12.1](https://indike.org/pramana/in.bauddha.taisho.2157.21.12.1) · Pramāṇa