貞元新定釋教目錄 4.3.2

4.3.2

貧女為國王夫人經一卷（見房錄）
誡王經一卷（見祐錄）
誡具經一卷（見祐錄）
誡羅云經一卷（見祐錄）
比丘尼戒一卷（祐錄云比丘尼戒經出十誦律與曇摩持所出稍異初出見祐錄）
迦葉結集傳經一卷（或無傳字舊錄云迦葉結經或云結集戒經祐云迦葉集結經第二
出見真祐錄）
耆闍崛山解一卷（見祐錄）
雜譬喻三百五十首經二十五卷（祐云譬喻三百首經見祐錄房
云見別錄）
右一百七十五部三百五十四卷（法觀經上九十部二百八
卷見在新道行經下八十四部一百四十六卷闕本）。
沙門竺曇摩羅察。晉言法護。其先月氏國人。
本姓支氏。世居燉煌郡。年八歲出家。事外國
沙門竺高座為師。遂稱竺姓（秦晉以前沙門多隨師稱姓後因彌天道
安遂總稱釋氏）。
誦經日萬言過目則能。而天性純懿操行精
苦。篤志好學萬里尋師。是以博覽六經遊心
七籍。雖世務毀譽未甞介抱。是時晉武之世。
寺廟圖像雖崇京邑。而方等深經蘊在䓗外。
護乃慨然發憤志弘大道。遂隨師至西域。歷
遊諸國外國異言三十六種書亦如之。護皆
遍學貫綜。詁訓音義字體無不備曉。遂大齎
梵經還歸東夏。自燉煌至長安。後到洛陽及
往江左。㳂路傳譯寫為晉文。起武帝太始二
年景戌。至愍帝建興元年癸酉。出光讚般若
等經一百七十五部。清信士聶承遠。及子道
真。竺法首。陳士倫。孫伯虎。虞世雅等共承護
旨執筆詳挍。而護孜孜所務唯以弘通為業。
終身寫譯勞不告倦。經法所以廣流東夏者
護之力也。末隱居深山。山有清㵎恒取澡漱。
後有採薪者穢其水側。俄頃而燥。護乃徘徊
歎曰。人之無德遂使清泉輟流。水若永竭真
無以自給。正當移去耳。言訖而泉流滿㵎。其
幽誠所感皆此類也。故支遁為之像贊云。護
公澄寂道德淵美。微吟窮谷枯泉漱水邈矣。
護公天挺弘懿。濯足流沙拔領玄致。後立寺
於長安青門外精勤行道。於是德化遐布聲
蓋四遠。僧徒數千咸共宗事。及晉惠西幸長
安。關中蕭條百姓流移。護與門徒避地東下。
至澠池遘疾而卒。春秋七十有八（護於懷愍之代仍更出經傳云
惠帝西幸長安。護公避亂東下出至澠池卒者。或未然也。護世居燉煌。而化道周洽。時人咸謂燉煌菩薩也。眾錄或云
月氏菩薩。亦云天竺菩薩者。斯皆重其德稱美其號也。然法護者。此土翻名曇摩羅剎。西方梵稱。而梁僧祐錄及隋法
經錄內立為二人。云各別出經。小非詳審也。今詳檢群錄。護所出經多小不定。長房錄中其數彌眾。今細尋檢名是別
生等經有非護公所出。不可足為正譯之數。今為實錄故。總刪之如後所述也）。
師子月佛本生經（或無本字房等諸錄云護公譯詳文乃非今為失譯編於秦錄）
法社經（世注為疑曾見其本是人所造今編疑錄）
寶女問惠經。梵王變身經（上二經出大集）
四自在神通經（出自在王經）
金剛藏菩薩行經（出漸備經）
光世音經（出正法華經）
寶日光明菩薩經（亦云寶日光明菩薩問蓮花國相貌經出悲花經）
普首童真經（或作薄字出普超經）
隨藍本經。馬王經。彌勒為女身經。摩調王經
（隨藍等四經並出六度集）
菩薩悔過法經（或無經字出龍樹十住論）
人從所來經（亦云人所從來出人本欲生經）
貧窮經。何苦經（貧窮等二經竝出中阿含）
七寶經（出增一阿含經）
醫王經。悉鞞梨天子詣佛說偈經。四種人經
（醫王等三經並出雜阿含）
閑居經。總持經（或云佛心總持）腹使經。蜜具經。雜讚經
（閑居等五經並出生經）
女人欲熾荒迷經。多聞經。寤意經（已上三經出出曜經）
寶女下二十七經並是別生抄經從大部出
今刪之。眾經目錄一卷（護公自撰非梵本翻敘目錄中列此不復存也）。
十二遊經一卷（初出）
右一部一卷本闕。
沙門疆梁婁至。晉言真喜。西域人。志情放曠
弘化在懷。以武帝太康二年辛丑。於廣州譯
十二遊經一部。見始興錄及寶唱錄。

Pinnü wei guowang furen jing, one fascicle (seen in Fang's catalogue);
Jiewang jing, one fascicle (seen in You's catalogue);
Jieju jing, one fascicle (seen in You's catalogue);
Jieluoyun jing, one fascicle (seen in You's catalogue);
Bikuni jie, one fascicle (You's catalogue states: "Bhikuṇī Prātimokṣa Sūtra, extracted from the Sarvāstivāda-vinaya, slightly different from that produced by Dharmadhara; first translation; seen in You's catalogue");
Jiaye jieji zhuan jing, one fascicle (sometimes without the character zhuan; older catalogues call it Jiaye jiejing or Jieji jiejing; You calls it Jiaye jijie jing; second translation; seen in Zhen's and You's catalogues);
Qishegushan jie, one fascicle (seen in You's catalogue);
Za piyu sanbai wushi shou jing, twenty-five fascicles (You calls it Piyu sanbaishou jing; seen in You's catalogue; Fang states it is seen in the Detailed Catalogue).
The above one hundred and seventy-five works in three hundred and fifty-four fascicles (from the Faguan jing above, ninety works in two hundred and eight fascicles are extant; from the new Daoxing jing down, eighty-four works in one hundred and forty-six fascicles are missing texts).
Śramaṇa Zhu Dharmarakṣa. In Jin, this means Fahu. His ancestors were originally from the Yuezhi country.
His original clan name was Zhi. His family had resided in Dunhuang Commandery for generations. At the age of eight, he left household life, serving foreign śramaṇa Zhu Gaozuo as his teacher, and thereupon adopted the surname Zhu. (Before the Qin and Jin dynasties, śramaṇas mostly took their master's surname. Later, thanks to Mitian Dao'an, all generally took the surname Shi).
He could chant ten thousand words of scripture a day, mastering them at a glance. By nature he was pure and good, and his conduct was dedicated and austere. Earnest of purpose and fond of learning, he traveled myriad li seeking teachers. He widely perused the Six Classics and immersed his mind in the Seven Treatises. Though embroiled in worldly affairs, praise and blame never concerned him. At this time, during the reign of Emperor Wu of the Jin, although temples and icons were revered in the capital, the profound Vaipulya sūtras remained sequestered beyond the Pamirs (Congling).
Dharmarakṣa was indignant and impassioned, resolving to propagate the Great Way. He then accompanied his teacher to the Western Regions, journeying through various lands. The foreign tongues were of thirty-six kinds, as were their scripts. Dharmarakṣa studied them all and synthesized them thoroughly; there was not an interpretation, meaning of sound, or script form that he did not master completely. He thereupon took a great collection of Indic sūtras and returned to the Eastern Xia (China). From Dunhuang to Chang'an, and later to Luoyang and on to Jiangzuo, along the way he transmitted and translated them, rendering them into the Jin language. Beginning in the second year of Taishi of Emperor Wu (bingxu) and ending in the first year of Jianxing of Emperor Min (guiyou), he produced one hundred and seventy-five works, including the Guangzan bore jing. The pure-faith laymen Nie Chengyuan and his son Daozhen, Zhu Fashou, Chen Shilun, Sun Bohu, Yu Sheya, and others together received Dharmarakṣa's instructions, taking up the brush and examining the texts carefully. Dharmarakṣa's sole diligent concern was propagating the teaching. Throughout his life he copied and translated, never tiring of his labors. That the scriptural Dharma flowed so widely throughout the Eastern Xia was entirely due to Dharmarakṣa's efforts. Toward the end of his life, he lived as a hermit in the deep mountains. In the mountains there was a clear stream where he would constantly bathe and rinse his mouth. Later, woodcutters defiled the banks of the water, and in a moment it dried up. Dharmarakṣa paced about and sighed, saying, "Because I lack virtue, this clear spring has ceased to flow. If the water is forever exhausted, I truly will have no means to support myself, and ought rightly to move away." As soon as he finished speaking, the spring flowed and filled the ravine. Such was the efficacy of his profound sincerity. Thus Zhi Dun composed an icon panegyric for him, saying: "Lord Hu was serene and quiet, his virtue and Dao profound and lovely. Softly chanting in the deep gorge, a parched spring refreshed him with water. How lofty! Lord Hu was naturally endowed with vast excellence. Washing his feet in the shifting sands, he extracted and brought forth the mysterious import." Later, he established a monastery outside the Qingmen Gate of Chang'an, vigorously practicing the Way. Thereupon, the influence of his virtue spread far and wide, and his renown covered all directions. Monks numbered in the thousands, all honoring and serving him together. When Emperor Hui of Jin traveled west to Chang'an, the Guanzhong region was desolated, and the common people were displaced. Dharmarakṣa and his disciples avoided the turmoil by fleeing eastward. Reaching Mianchi, he fell ill and passed away. His age was seventy-eight. (Dharmarakṣa still translated sūtras during the reigns of Emperors Huai and Min. The biography stating that when Emperor Hui went west to Chang'an, Lord Hu fled the unrest eastward, arrived at Mianchi, and died, might not be so. Dharmarakṣa's family had lived in Dunhuang for generations, yet his teaching of the Dao was all-encompassing; the people of his time all called him the Dunhuang Bodhisattva. Various catalogues sometimes call him the Yuezhi Bodhisattva, or the Tianzhu Bodhisattva, all respecting his virtue and praising his name. As for Fahu, that is the translation of his name in this land; Dharmarakṣa is the Western Indic designation. Yet Sengyou's catalogue of the Liang and Fajing's catalogue of the Sui set them up as two different people, claiming they translated sūtras separately, which was somewhat lacking in careful examination. Now, carefully examining the various catalogues, the sūtras translated by Dharmarakṣa vary in number; in Changfang's catalogue, their number is even larger. Now, examining them in detail, titles that are separate extractions and the like are not translations produced by Lord Hu and cannot be counted among the authentic translations. Now, for the sake of an authentic record, they have all been eliminated as described below.)
Shizi yue fo bensheng jing (sometimes without the character ben; Fang and various other catalogues say it was translated by Lord Hu; upon examining the text, it is not, so it is now recorded as an anonymous translation and catalogued in the Qin record);
Fashe jing (popularly noted as doubtful; I once saw its manuscript, which was composed by a person; now catalogued in the catalogue of doubtful works);
Baonü wen hui jing, Fanwang bianshen jing (the above two sūtras extracted from the Daji jing);
Si zizai shentong jing (extracted from the Zizaiwang jing);
Jingangzang pusa xing jing (extracted from the Jianbei jing);
Guangshiyin jing (extracted from the Zheng fahua jing);
Baori guangming pusa jing (also called Baori guangming pusa wen lianhua guo xiangmao jing; extracted from the Beihua jing);
Pushou tongzhen jing (sometimes written with the character bo; extracted from the Puchao jing);
Suilan ben jing, Mawang jing, Mile wei nü shen jing, Motiaowang jing (the four sūtras including Suilan and others are all extracted from the Liudu ji);
Pusa huiguo fa jing (sometimes without the character jing; extracted from Nāgārjuna's Daśabhūmika-vibhāṣā);
Ren cong suolai jing (also called Ren suo conglai; extracted from the Ren ben yusheng jing);
Pinqiong jing, Heku jing (the two sūtras Pinqiong and the other are both extracted from the Madhyamāgama);
Qibao jing (extracted from the Ekottarikāgama);
Yiwang jing, Xipili tianzi yi fo shuo ji jing, Sixian ren jing (the three sūtras including Yiwang and others are all extracted from the Saṃyuktāgama);
Xianju jing, Zongchi jing (also called Foxin zongchi), Fushi jing, Miju jing, Zazan jing (the five sūtras including Xianju and others are all extracted from the Shengjing);
Nüren yuchi huangmi jing, Duowen jing, Wuyi jing (the above three sūtras extracted from the Chuyao jing);
The twenty-seven sūtras below Baonü are all separate offshoots and excerpted scriptures taken from larger collections; they are now eliminated. Zhongjing mulu, one fascicle (compiled by Lord Hu himself; it is not a translation of an Indic text, and having been listed in the introductory remarks of the catalogue, it is no longer preserved here).
Shi'eryou jing, one fascicle (first translation).
The above one work in one fascicle has a missing text.
Śramaṇa Kālaruci. In Jin, this means Zhenxi. A person from the Western Regions, he had an expansive and open disposition, harboring the aspiration to broadly propagate the teachings. In the second year of Taikang of Emperor Wu (xinchou), he translated one work, the Shi'eryou jing, in Guangzhou. Seen in the Shixing Catalogue and Baochang's Catalogue.