貞元新定釋教目錄 3.14.3

3.14.3

百喻經一卷（見長房錄）
五陰事經一卷（見長房錄）
魔化作比丘經一卷（見長房錄）
優多羅母經一卷（一本無母字見僧祐錄）
人民求願經一卷（見長房錄）
修行方便經二卷（亦云修行方便禪經見吳錄）
法句經二卷（第二出亦云法句集見別錄及僧祐錄）
右八十八部一百一十八卷（惟日雜難經上五十一部六十九
卷見在摩訶般若呪下三十七部四十九卷闕本）。
優婆塞支謙字恭明。一名越。大月支人也。
祖父法度以漢靈帝世率國人數百歸化。拜率
善中郎將。越年七歲騎竹馬戲於隣家。為狗
所囓脛骨傷碎。隣人欲殺狗取肝傅瘡。越曰。
天生此物為人守吠。若不往君舍狗終不見
囓。此則失在於我不關於狗。若殺之得瘥尚
不可為。況於我無益而空招大罪。且畜生無
知豈可理責。由是隣人感其言至遂不復殺。
十歲學漢書。十三學婆羅門書。並得精妙。兼
通六國語音。初桓靈世支讖譯出法典。有支
亮字紀明。資學讖謙。又受業於亮。博覽經
籍莫不究練。世間藝術多所綜習。其為人細
長黑瘦。眼多白睛黃。時人為之語曰。支郎
支郎眼中黃。形體雖細是智囊。其本奉大法
精練經旨。獻帝之末漢室大亂。與鄉人數十
共奔於吳。初發日唯有一被。有一客隨之。大
寒無被越呼共眠。夜將半客奪其被而去。明
旦同侶問被所在。越曰。昨夜為客所奪。同侶
咸言何不相告。答曰。我若告發卿等必以劫
罪罪之。豈宜以一被而殺一人乎。遠近聞者
莫不歎服。後吳主孫權聞其博學有才慧即
召見之。因問經中深隱之義。越應機釋難無
疑不析。權大悅拜為博士。使輔導東宮。甚加
寵秩。越以大教。雖行而經多梵文莫有解者。
既善華戎之語。乃收集眾本譯為吳言。從權
黃武二年癸卯至亮建興二年癸酉三十餘
載。譯大明度等經八十八部。曲得聖義辭旨
文雅。又依無量壽中本起經。製讚菩薩連句
梵唄三契。注了本生死經。皆行於世。後太子
登位。遂隱於穹隘山不交世務。從竺法蘭道
人更練五戒。凡所遊從皆沙門而已。後卒於
山中。春秋六十。吳主孫亮與眾僧書曰。支
恭明不救所疾。其業履冲素始終可高。為之
惻愴不能已。其為時所惜如此。謙所出經部
卷多少諸說不定。其僧祐三藏記唯載三十
六部。祐錄謙傳云出三十七經。慧皎高僧傳
乃有四十九經。長房錄中便載一百二十九
部。今以房錄所載多是別生。或異名重載。今
隨次刪之如後所述。
鹿子經（與西晉竺法護所出鹿母經文同）
申日經（亦與法護所出月光童子經同）
出家功德經（今有三本一是秦譯附於秦錄二從賢愚抄出今附別生錄中）
金剛清淨經（亦云金剛三昧本性清淨不滅不壞經）
後漢失譯錄中復載。詳文非是支謙所出。
今移附秦錄
大慈無減經
寶女問三十二相經
魔女聞佛說法得男身經（無減等三經並出大集經）
寶海梵志成就大悲經（出悲華經）
普廣菩薩經（即別行隨願往生經是出灌頂經）
摩調王經（出六度集經）
佛為訶到曠野鬼說法經（或云訶利出中阿含）
枯樹經（或上加大字）
鷹鷂獦經
鵄鳥事經（枯樹等三經並出增一阿含）
色無常經
諸漏盡經（或無漏字）
雪山無獼猴經（或作無猨猴或無無字）
無母子經
不淨觀經
三種馬經
四種良馬經
壽命促經
河中草龜經
國王成就五法久存於世經
佛為外道須深說離欲經（色無常等十一經並出雜阿含）
是我所經
梵志經（上二經並出生經）
桀貪王經（出義足經）
外道仙尼說度梵志經（上二經小乘抄）
瞎鱉經
梵志問佛世間增減經
三魚失水經
甘露道經
降千梵志經
梵志子死稻敗經
護口意經
梵志問佛師經
法施勝經
水上泡經（瞎鱉等十經並出出曜經）
修行慈經（出修行道地經）
度脫狗子經（出雜譬喻）
右大慈無減經等。三十八部三十八卷。長
房等錄並云謙譯。今按隋代二本眾經錄
及新括。出別生抄經等。此等並從諸經抄

Baiyu jing (Sūtra of a Hundred Parables), one fascicle (recorded in Changfang's catalogue).
Wuyin shi jing (Sūtra on the Matter of the Five Aggregates), one fascicle (recorded in Changfang's catalogue).
Mo hua zuo biqiu jing (Sūtra on Māra Transforming into a Bhikṣu), one fascicle (recorded in Changfang's catalogue).
Youduoluo mu jing (Sūtra on Uttara's Mother), one fascicle (one copy lacks the word "Mother"; recorded in Sengyou's catalogue).
Renmin qiu yuan jing (Sūtra on People Seeking Vows), one fascicle (recorded in Changfang's catalogue).
Xiuxing fangbian jing (Sūtra on Expedients for Practice), two fascicles (also called Xiuxing fangbian chan jing; recorded in the Wu Catalogue).
Faju jing (Dharmapada-sūtra), two fascicles (second translation; also called Faju ji; recorded in the Bie lu and Sengyou's catalogue).
The above eighty-eight works in one hundred eighteen fascicles. (The fifty-one works in sixty-nine fascicles above the Weiri zanan jing are extant; the thirty-seven works in forty-nine fascicles below the Mohe bore zhou are missing texts.)
Upāsaka Zhi Qian, whose courtesy name was Gongming, was also called Yue. He was a person of the Da Yuezhi.
His grandfather, Fadu, during the reign of Emperor Ling of the Han, led several hundred of his countrymen to submit [to the dynasty], and was appointed Leader of the Court Gentlemen Who Lead the Good.
When Yue was seven years old, he was riding a hobby-horse playing at a neighbour's house, and was bitten by a dog, which crushed his shinbone.
The neighbour wanted to kill the dog and take its liver to apply to the wound. Yue said:
"Heaven gave birth to this creature to guard and bark for people. If I had not gone to your house, the dog would never have bitten me. This fault lies with me, not with the dog. Even if killing it could cure me, it still should not be done, let alone that it brings me no benefit and would only incur great sin. Moreover, a beast has no understanding; how can one hold it to reason?"
Because of this, the neighbour was moved by his earnest words and did not kill it.
At age ten he studied Chinese books, and at thirteen he studied Brahmanical books, achieving subtle mastery in both. In addition, he was fluent in the languages of six countries.
Earlier, during the reigns of Emperors Huan and Ling, Lokakṣema had translated scriptures. There was Zhi Liang, whose courtesy name was Jiming, who received instruction under Lokakṣema. Qian, in turn, received instruction under Liang. He read widely in the sūtras and books, mastering and thoroughly comprehending them all. He was also broadly versed in worldly arts.
In person, he was tall, slender, dark, and lean, with eyes that were mostly white and yellow pupils. People of the time had a saying about him: "Zhi Lang, Zhi Lang, with yellow in his eyes! Although his frame is slender, he is a sack of wisdom!"
He fundamentally revered the Great Teaching and was well-versed in the import of the sūtras. At the end of Emperor Xian's reign, the Han house fell into great turmoil, and together with several tens of fellow townsmen he fled to Wu.
On the day they first departed, he had only a single quilt. A guest followed them, who was freezing without a quilt; Yue called him over to sleep together.
Towards midnight, the guest snatched his quilt and ran off. The next morning, his companions asked where the quilt was. Yue said, "Last night it was stolen by the guest."
The companions all said, "Why did you not tell us?"
He answered, "If I had informed you, you would certainly have punished him for robbery. How could it be fitting to kill a man over a single quilt?"
Those far and near who heard of this all sighed in admiration.
Later, Sun Quan, ruler of Wu, heard of his broad learning and talented wisdom, and summoned him for an audience. He questioned him about the deep and hidden meanings in the scriptures; Yue resolved difficulties in response to the moment, leaving no doubt unanalysed.
Quan was greatly pleased, appointed him an Erudite (boshi), and had him tutor the Crown Prince, treating him with great favour and rank.
Yue considered that although the Great Teaching was circulating, the scriptures were mostly in Indic texts, which no one understood. Having mastered both Chinese and barbarian tongues, he collected various copies and translated them into the language of Wu.
From the second year of Quan's Huangwu era (guimao) to the second year of Liang's Jianxing era (guiyou), a period of more than thirty years, he translated eighty-eight works including the Da mingdu jing. He subtly grasped the holy meanings, with an elegant style and intent.
Furthermore, based on the Wuliangshou jing and the Zhong benqi jing, he composed three suites of rhymed Sanskrit hymns (fanbai) praising the Bodhisattva, and annotated the Liaoben shengsi jing, all of which circulated in the world.
Later, when the Crown Prince ascended the throne, [Qian] retired to Qiongaishan, cutting himself off from worldly affairs. Under the monk Zhu Falan, he further cultivated the five precepts. All his companions were solely śramaṇas.
Later he died in the mountains, at the age of sixty.
Sun Liang, ruler of Wu, wrote to the saṅgha: "Zhi Gongming could not be saved from his illness. His conduct and practice were detached and pure; from beginning to end he is worthy of esteem. My grief over him cannot be contained."
He was held in such regret by his contemporaries.
Accounts vary regarding the number of works and fascicles translated by Qian. Sengyou's Sanzang ji records only thirty-six works; Sengyou's catalogue, in Qian's biography, says thirty-seven sūtras; Huijiao's Gaoseng zhuan has forty-nine sūtras; and Changfang's catalogue records one hundred twenty-nine works.
Now, because what Changfang's catalogue records are mostly separate extractions or duplicate entries under different titles, they are now deleted in order, as recounted below:
Luzi jing (whose text is identical with the Lumu jing translated by Zhu Fahu of the Western Jin).
Shenri jing (also identical with the Yueguang tongzi jing translated by Fahu).
Chujia gongde jing (now there are three versions: one is a Qin translation, appended to the Qin catalogue; two are excerpts from the Xianyu jing, now appended to the catalogue of separate extractions).
Jingang qingjing jing (also called Jingang sanmei benxing qingjing bumie buhuai jing; recorded again in the catalogue of anonymous translations of the Later Han. Upon examining its text, it is not translated by Zhi Qian; it is now moved and appended to the Qin catalogue).
Daci wujian jing.
Baonü wen sanshier xiang jing.
Monü wen fo shuofa de nanshen jing. (The three sūtras including Wujian jing are all extracted from the Daji jing.)
Baohai fanzhi chengjiu dabi jing (extracted from the Beihua jing).
Puguang pusa jing (namely the separately circulating Suiyuan wangsheng jing, extracted from the Guanding jing).
Modiao wang jing (extracted from the Liudu ji jing).
Fo wei Hedao kuangye gui shuofa jing (or Hedao is written Heli; extracted from the Madhyamāgama).
Kushu jing (or with the word "Da" added above).
Yingyao lie jing.
Chinian shi jing. (The three sūtras including Kushu jing are all extracted from the Ekottarikāgama.)
Se wuchang jing.
Zhu lou jin jing (or lacking the word "lou").
Xueshan wu mihou jing (or written wu yuanhou, or lacking the word "wu").
Wu muzi jing.
Bujing guan jing.
Sanzhong ma jing.
Sizhong liangma jing.
Shouming cu jing.
Hezhong caogui jing.
Guowang chengjiu wufa jiucun yushi jing.
Fo wei waidao Xushen shuo liyu jing. (The eleven sūtras including Se wuchang jing are all extracted from the Saṃyuktāgama.)
Shi wosuo jing.
Fanzhi jing. (The above two sūtras are both extracted from the Sheng jing.)
Jietan wang jing (extracted from the Yizu jing).
Waidao Xianni shuo du fanzhi jing. (The above two sūtras are excerpts from Hīnayāna scriptures.)
Xiabie jing.
Fanzhi wen fo shijian zengjian jing.
Sanyu shi shui jing.
Ganlu dao jing.
Xiang qian fanzhi jing.
Fanzhi zi si dao bai jing.
Hu kou yi jing.
Fanzhi wen fo shi jing.
Fashi sheng jing.
Shuishang pao jing. (The ten sūtras including Xiabie jing are all extracted from the Chuyao jing.)
Xiuxing ci jing (extracted from the Xiuxing daodi jing).
Dutuo gouzi jing (extracted from the Za piyu).
The above thirty-eight works in thirty-eight fascicles, including the Daci wujian jing and others, are all stated by Changfang and other catalogues to be translations by Qian. Now, upon examining the two catalogues of various scriptures from the Sui dynasty as well as the newly arranged list of separate extractions and excerpts, these are all excerpts from various scriptures.