貞元新定釋教目錄 23.8.1

23.8.1

長阿含經二十二卷　二帙
　姚秦罽賓三藏佛陀耶舍共竺佛念譯　單
重合譯
右此部經凡有四分總三十經（僧肇序云長含四分四誦合三
十經以為一部）。
中阿含經六十卷（或五十八卷六帙）
　東晉罽賓三藏瞿曇僧伽提婆譯　第二譯
（兩譯一闕）
右此部經凡有五誦都十八品總二百二十
二經別（僧肇長含序云中含四分五誦）。
增壹阿含經五十一卷（或五十卷或四十卷或三十二卷五帙）　東晉
罽賓三藏瞿曇僧伽提婆譯　第二譯（兩譯一闕）
右此部經凡有五十品總四百七十二經別
（僧肇長含序云謂增壹阿含四分八誦）。
雜阿含經五十卷　（五帙）　宋天竺三藏求那跋陀
羅譯　單重合譯
右此部經說事既雜故無品次誦等差別（僧肇
長含序云雜含四分十誦）。
別譯雜阿含經二十卷（二帙失譯經中子注有秦言字雖不的知譯人姓名必是
三秦代譯今附秦錄）
右此部與前經文雖先後不次。子細尋究
不出前經。此但撮要故為別部（佛般泥洹下諸經並是四含中別經
異譯）。
佛般泥洹經二卷（或直云泥洹經）　西晉河內沙門白法
祖譯
大般涅槃經三卷（或二卷）　東晉平陽沙門釋法
顯譯今為法顯譯（如總錄中述）
般泥洹經二卷（或無般字）
　新為失譯　附東晉錄
右三經出長阿含經。第二至第四卷。與初
分遊行經同本異譯（其般泥洹經群錄皆云宋代求那跋陀羅譯者非也尋其
文句多是古譯與功德賢所翻全不相類諸藏之中但有上卷無其下卷今為失源編在晉錄或有經本其佛般泥
洹經上卷與般泥洹經上卷文句全同者本錯也）。
人本欲生經一卷　後漢安息三藏安世高譯
右出長阿含經第十卷。與第二分大方便
經同本異譯（此人本欲生經上代群錄皆編在大乘經中者誤也）。
尸迦羅越六向拜經一卷（或云尸迦羅越六方禮經）　後漢安息
三藏安世高譯
右出長阿含經第十一卷與第二分善生經
同本異譯（比於本經此稍略耳中阿含三十三卷中亦有此經）。
梵志阿颰經一卷（一本有佛門解字一名阿颰摩納經）　吳月氏優婆
塞支謙譯
右出長阿含經第十三卷與。第三分阿摩
晝經同本異譯。
梵網六十二見經一卷（一名梵網經）　吳月支優婆塞
支謙譯
右出長阿含經第十四卷。與第三分梵動
經同本異譯。
寂志果經一卷　東晉西域沙門竺曇無蘭譯
右出長阿含經第十七卷。與第三分沙門
果經同本異譯。
上八經十二卷同帙。
起世經十卷（一帙）　隋天竺三藏闍那崛多等譯
　出經題上　第五譯
起世因本經十卷（恐濫前本題下別云起世因本經一帙）　隋天竺三
藏達摩笈多譯　出內典錄　第六譯　拾
遺編入
（謹按唐內典錄及靖邁經圖並云笈多三藏大業年中於東都上林園翻經館譯起世經十卷。今撿尋諸藏乃有兩
本。大意雖同文句稍異。至於品目時有差殊。前經初云婆伽婆在舍婆提城。後經乃云婆伽婆在舍羅婆悉帝城。若
據梵言。後經為正。今謂崛多笈多各翻一本。又前經初首題云崛多笈多二師同出。今以前為崛多所譯。後是笈多
再翻。二經文既有殊。今故雙存二部。故緣生經亦云婆伽婆在舍羅婆悉帝城。故知同是笈多譯也。恐二本相濫。題
下別云起世因本焉）。
樓炭經六卷（或云大樓炭經或五卷或八卷）　西晉沙門釋法立共
法炬譯　第二譯
右三經出長阿含經第十八。至二十卷與
第四分記世經同本異譯。
長阿含十報法經二卷（一名多僧道經或直云十報經）　後漢安息
三藏安世高譯
右出長阿含經第九卷。與第二分十上經
同本異譯（廣略少異）。
中本起經二卷（或云太子中起經初題云出長阿含）　後漢西域沙門
曇果共康孟詳譯上二經十卷同帙（其中本起經題
云出長阿含撿尋大本無此一經或恐梵文譯之未盡既云出彼且編於末大周錄云與過去現在因果修行本起
瑞應本起經等同本異譯者誤也又此中本起經群錄咸云後漢代譯其經本中有翻梵語處乃曰晉未詳何以）。

Dīrghāgama-sūtra, 22 fascicles, in 2 cases.
Translated jointly by the Later Qin Tripiṭaka master Buddhayaśas from Kashmīr and Zhu Fonian; combined single and multiple translations.
The above work contains in all four sections, totaling thirty sūtras (Sengzhao's preface states: "The Dīrghāgama has four sections and four recitations, combining thirty sūtras to form a single work").
Madhyamāgama-sūtra, 60 fascicles (or 58 fascicles, in 6 cases).
Translated by Gautama Saṅghadeva, Tripiṭaka master from Kashmīr under the Eastern Jin; second translation (of two translations, one is lost).
The above work contains in all five recitations, eighteen chapters in total, comprising 222 distinct sūtras (Sengzhao's preface to the Dīrghāgama states: "The Madhyamāgama has four sections and five recitations").
Ekottarikāgama-sūtra, 51 fascicles (or 50 fascicles, or 40 fascicles, or 32 fascicles, in 5 cases).
Translated by Gautama Saṅghadeva, Tripiṭaka master from Kashmīr under the Eastern Jin; second translation (of two translations, one is lost).
The above work contains in all fifty chapters, totaling 472 distinct sūtras (Sengzhao's preface to the Dīrghāgama states: "The Ekottarikāgama has four sections and eight recitations").
Saṃyuktāgama-sūtra, 50 fascicles (in 5 cases).
Translated by the Song Indian Tripiṭaka master Guṇabhadra; combined single and multiple translations.
As this work expounds matters that are miscellaneous, it lacks divisions such as sequence of chapters or recitations (Sengzhao's preface to the Dīrghāgama states: "The Saṃyuktāgama has four sections and ten recitations").
Separate Translation of the Saṃyuktāgama-sūtra, 20 fascicles (in 2 cases; translator lost; the sub-notes in the sūtra contain the words "in the language of Qin"; although the translator's name is not precisely known, it must have been translated during the Three Qin period, and is now attached to the Qin catalogue).
The above work, although its text is out of sequence compared with the preceding sūtra, when carefully examined does not depart from the preceding sūtra. As it merely extracts essentials, it is treated as a separate work (from the Fo ban nihuan jing downward, the various sūtras are all separate sūtras and variant translations from among the four Āgamas).
Fo ban nihuan jing (Sūtra on the Buddha's Parinirvāṇa), 2 fascicles (or simply called Nihuan jing).
Translated by the śramaṇa Bo Fazu of Henai under the Western Jin.
Mahāparinirvāṇa-sūtra, 3 fascicles (or 2 fascicles).
Translated by the śramaṇa Shi Faxian of Pingyang under the Eastern Jin; now attributed to Faxian as translator (as set forth in the General Catalogue).
Ban nihuan jing (Parinirvāṇa-sūtra), 2 fascicles (or without the character ban).
Newly classified as an anonymous translation; attached to the Eastern Jin catalogue.
The above three sūtras are drawn from fascicles two through four of the Dīrghāgama-sūtra, and are variant translations of the same original as the Youxing jing in the first section. (Various catalogues all state that this Ban nihuan jing was translated by Guṇabhadra of the Song dynasty, which is incorrect. When one examines its phrases, most are archaic translations, entirely dissimilar from Guṇabhadra's renderings. Among the various canons there is only the upper fascicle and not the lower fascicle. Now, having lost its source, it is compiled into the Jin catalogue. There are also editions of the sūtra in which the text of the upper fascicle of the Fo ban nihuan jing is entirely identical to the text of the upper fascicle of the Ban nihuan jing; this is a textual error).
Ren ben yu sheng jing (Sūtra on the Root of Human Desires and Birth), 1 fascicle.
Translated by the Parthian Tripiṭaka master An Shigao under the Later Han.
The above is drawn from the tenth fascicle of the Dīrghāgama-sūtra, and is a variant translation of the same original as the Da fangbian jing in the second section (That earlier catalogues all compiled this Ren ben yu sheng jing under Mahāyāna sūtras is an error).
Shijialuoyue liu xiang bai jing (Sūtra on Sigāla's Bowing to the Six Directions), 1 fascicle (or called Shijialuoyue liufang li jing).
Translated by the Parthian Tripiṭaka master An Shigao under the Later Han.
The above is drawn from the eleventh fascicle of the Dīrghāgama-sūtra, and is a variant translation of the same original as the Shansheng jing in the second section (compared to the root sūtra, this is somewhat more abridged; this sūtra also appears in fascicle 33 of the Madhyamāgama).
Fanzhi aba jing (Sūtra on the Brahmin Ambāṣṭha), 1 fascicle (one edition has the words Fo men jie; also titled Aba mona jing).
Translated by the Yuezhi upāsaka Zhi Qian under the Wu.
The above is drawn from the thirteenth fascicle of the Dīrghāgama-sūtra, and is a variant translation of the same original as the Amozhou jing in the third section.
Fanwang liushier jian jing (Sūtra on the Net of Brahma's Sixty-Two Views), 1 fascicle (also titled Fanwang jing).
Translated by the Yuezhi upāsaka Zhi Qian under the Wu.
The above is drawn from the fourteenth fascicle of the Dīrghāgama-sūtra, and is a variant translation of the same original as the Fandong jing in the third section.
Jizhi guo jing (Sūtra on the Fruit of Tranquil Intent), 1 fascicle.
Translated by the Western Region śramaṇa Zhu Tanwulan under the Eastern Jin.
The above is drawn from the seventeenth fascicle of the Dīrghāgama-sūtra, and is a variant translation of the same original as the Shamen guo jing in the third section.
The above eight sūtras, in 12 fascicles, share a single case.
Qishi jing (Sūtra on the Arising of the World), 10 fascicles (in 1 case).
Translated by the Indian Tripiṭaka master Jñānagupta and others under the Sui; appears on the title head of the sūtra; fifth translation.
Qishi yinben jing (Sūtra on the Causal Root of the Arising of the World), 10 fascicles (fearing confusion with the preceding text, below the title it is separately called Qishi yinben jing; in 1 case).
Translated by the Indian Tripiṭaka master Dharmagupta under the Sui; appears in the Neidian lu; sixth translation; incorporated as a supplement.
(Note respectfully: The Tang Neidian lu and Jingmai's Jingtu both state that the Tripiṭaka master Dharmagupta translated the Qishi jing in ten fascicles during the Daye era at the Scripture Translation Hall in Shanglin Park in the Eastern Capital. Now, inspecting various canons, there are in fact two editions. Although the general purport is the same, the phrasing is slightly different, and there are occasional divergences regarding chapter headings. The beginning of the earlier sūtra says: "The Bhagavat was in the city of Shepoti." The latter sūtra says: "The Bhagavat was in the city of Sheluopoxidi." If based on the Sanskrit language, the latter sūtra is correct. It is now considered that Jñānagupta and Dharmagupta each translated one edition. Moreover, the head title of the earlier sūtra states that the two masters Jñānagupta and Dharmagupta produced it together. We now take the former to have been translated by Jñānagupta, and the latter to be a retranslation by Dharmagupta. Since the texts of the two sūtras differ, both works are now preserved. Thus, the Yuansheng jing also says "The Bhagavat was in the city of Sheluopoxidi"; from this we know that it was likewise translated by Dharmagupta. Fearing that the two texts might be confused, "Yinben" was separately added beneath the title).
Loutan jing (Lokasthāna-sūtra), 6 fascicles (or called Da loutan jing; or in 5 fascicles, or 8 fascicles).
Translated jointly by the Western Jin śramaṇas Shi Fali and Faju; second translation.
The above three sūtras are drawn from fascicles eighteen through twenty of the Dīrghāgama-sūtra, and are variant translations of the same original as the Jishi jing in the fourth section.
Dīrghāgama Daśadharmaka-sūtra, 2 fascicles (also titled Duosengdao jing, or simply Shibao jing).
Translated by the Parthian Tripiṭaka master An Shigao under the Later Han.
The above is drawn from the ninth fascicle of the Dīrghāgama-sūtra, and is a variant translation of the same original as the Shishang jing in the second section (differing slightly in extent).
Zhong benqi jing (Middle Sūtra on the Origin [of the Buddha's Deeds]), 2 fascicles (or called Taizi zhongqi jing; the initial title states: "Drawn from the Dīrghāgama").
Translated jointly by the Western Region śramaṇa Tan-guo and Kang Mengxiang under the Later Han; the above two sūtras, in 10 fascicles, share a single case. (As for the Zhong benqi jing, its title states that it is "drawn from the Dīrghāgama"; upon inspecting the large text, this single sūtra is absent. It is perhaps that the Sanskrit text was not completely translated. Since it says it was drawn from there, it is provisionally compiled at the end. The Great Zhou Catalogue states that it is a variant translation of the same original as the Guoqu xianzai yinguo jing, the Xiuxing benqi jing, and the Ruiying benqi jing, which is mistaken. Furthermore, various catalogues all state that this Zhong benqi jing was translated in the Later Han dynasty, yet within the sūtra text where Sanskrit terms are translated it says "in Jin"; it is not yet clear why).