貞元新定釋教目錄 4.3.3

4.3.3

道神足無極變化經四卷（第二出一名合道神足經或二卷或三卷與竺法護
所出佛昇忉利天為母說法經同本異譯見竺道祖錄）
阿育王傳七卷（或加大字亦云大阿育王經或五卷初出與梁譯育王經同本光熙年譯見
竺道祖錄）
文殊師利現寶藏經二卷（初出亦云現寶藏經或三卷與寶篋經等同本大
安年譯見竺道祖錄）
阿闍貰王經二卷（大康年譯見竺道祖錄第三出與普超經等同本）
阿難目佉羅經一卷（第三出與微密時經等同本異譯見竺道祖錄）
右五部十六卷（前二部十一卷見在後三部五卷闕本）。
沙門安法欽。安息國人。學瞻眾經幽鑒無滯。
以武帝太康二年辛丑。訖惠帝光熙元年景
寅。於洛陽譯道神足等經五部。
光般若波羅蜜經三十卷（第二出與光讚大品等同本或二十卷亦云放
光摩訶般若經亦云摩訶般若放光經元年出見經後記）
右一部三十卷其本見在沙門無羅叉（經後記云
無叉羅）。
于闐國人。以惠帝元康元年辛亥五月十五日。
於陳留倉恒（經記作洹）水南寺譯放光經一部。至
十二月二十四日訖。河南居士竺叔蘭口傳。
祝太玄周玄明筆受。其經梵本元是頴川沙
門朱士行。甞於洛陽講道行經。至於深義往
往不通。每歎此經大乘之要而譯理不盡。誓
志捐身發心尋取。遂以曹魏甘露五年庚辰。
發迹雍州西度流沙。至于闐寫得正品梵文
九十章六十萬餘言。以晉太康三年壬寅。遣
弟子弗如檀（晉言法鏡）等十人送還。洛陽未發之間。
于闐小乘學眾遂以白。王云漢地沙門欲以
婆羅門書惑亂正典。王為地主。若不禁之將
斷大法。聾盲漢地王之咎也。王即不聽齎經。
士行憤慨乃求燒經為證。王欲試驗。乃積薪
殿庭以火燔之。士行臨階而誓白。若大法應
流漢地者。經當不燒。若其無應命也如何。言
已投經不損一字。皮牒如故更覺光鮮。大眾
駭服稱其神感。遂送到洛陽住三年。復至許
昌二年後至陳留水南寺。眾請無羅叉等譯
出。而竺道祖僧祐王宗寶唱李廓法上靈祐
等諸錄。並云朱士行出者。此蓋據其元尋之
人推功歸之耳。今據經後記支敏度錄諸雜
目等。乃是無羅叉竺叔蘭等共譯。其朱士行
停在于闐年八十而卒。依西方闍維法薪盡
火滅而尸骸猶全。眾咸驚異乃呪曰。若真得
道法當毀壞。應聲碎散。遂𣫍骨起塔焉。既在
于闐終亡。其經定非其譯也。
異毘摩羅詰經三卷（祐云異維詰經或作思字或二卷元康六年譯第三出與佛調
支譯等所出本文異見道祖僧祐二錄）
首楞嚴經二卷（元康元年出第七譯與支讖白延法護等所出本同文異見真祐錄）
右二部五卷其本並闕。
優婆塞竺叔蘭（今準僧祐錄中朱士行傳竺叔蘭傳放光經後記支敏度合首楞嚴記皆云叔
蘭是白衣居士長房內典等錄云是沙門者誤也）。
本天竺人。祖父婁陀。篤志好學清簡有節操。
時國王無道百姓思亂。有賊臣將兵得罪懼
誅。以其國豪呼與共及。婁陀怒曰。君出於
微賤而任居要職。不能以德報恩而反為逆謀
乎。我寧守忠而死不反而生也。反者懼謀泄
即殺之而作亂。婁陀子達摩尸羅（晉言法首）先在
他國。其婦兄二人並為沙門。聞父被害國內
反亂。即與二沙門奔晉居于河南生叔蘭。叔
蘭幼而聰辯。從二舅諮受經法。一聞而悟。善
梵晉語及書。亦兼諸文史。然性頗輕躁遊獵
無度。嘗單騎逐鹿值虎墮馬。折其右臂久之
差。後馳騁不已。母數呵諫終不能改。為之蔬
食乃止。性嗜酒飲至五六㪷方暢。嘗大醉臥
於路傍。仍入河南郡門喚呼。吏錄送河南
獄。時河南尹樂廣。與賓客共酣已醉。謂蘭
曰。君僑客何以學人飲酒。叔蘭曰。杜康釀酒
天下共飲何有僑舊。廣又曰。飲酒可爾何以
狂亂乎。答曰。民雖狂而不亂。猶府君雖醉
而不狂。廣大呼。時坐客曰。外國人那得面
白。叔蘭曰。河南人面黑尚不疑。僕面白復何
怪耶。於是賓主歎其機辯遂釋之。頃之無疾
暴亡。三日還蘇自說。入一朱門金銀為堂。見

Daoshenzu wuji bianhua jing (Sūtra on the Inexhaustible Transformations of the Supernormal Powers of the Way), 4 fascicles (Second translation; also titled He daoshenzu jing; or in 2 fascicles, or 3 fascicles; same original but different translation from the Fo sheng Daolitian wei mu shuofa jing translated by Dharmarakṣa; appears in Zhu Daozu's catalogue).
Ayuwang zhuan (Biography of King Aśoka), 7 fascicles (Sometimes with "Da" [Great] added, also called Da Ayuwang jing, or in 5 fascicles; first translation; same original as the Liang translation Yuwang jing; translated during the Guangxi reign era; appears in Zhu Daozu's catalogue).
Wenshushili xian baozang jing (Sūtra on Mañjuśrī's Manifestation of the Treasure Store), 2 fascicles (First translation; also called Xian baozang jing; or in 3 fascicles; same original as the Baoxie jing and others; translated during the Da'an reign era; appears in Zhu Daozu's catalogue).
Ajashiyewang jing (Ajātaśatru-rāja-sūtra), 2 fascicles (Translated during the Taikang reign era; appears in Zhu Daozu's catalogue; third translation; same original as the Puchao jing and others).
Ananmouquluo jing (Ānandamukha-sūtra), 1 fascicle (Third translation; same original but different translation from the Weimi shi jing and others; appears in Zhu Daozu's catalogue).
The above five works in sixteen fascicles (The first two works in eleven fascicles are extant; the latter three works in five fascicles are missing).
Śramaṇa An Faxin was a man of the Arsacid Kingdom (Parthia). His learning encompassed numerous scriptures, and his profound discernment was without impediment. From the second year of the Taikang era of Emperor Wu, xinchou [281 CE], to the first year of the Guangxi era of Emperor Hui, bingyin [306 CE], he translated five works, including the Daoshenzu [jing], in Luoyang.
Guang boreboluomi jing (Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra), 30 fascicles (Second translation; same original as the Guangzan and the Dapin; or in 20 fascicles; also called Fangguang mohe bore jing; also called Mohe bore fangguang jing; translated in the first year [of Yuankang]; appears in the colophon to the sūtra).
The above one work in thirty fascicles is extant. Śramaṇa Moksala (the colophon to the sūtra calls him Wuchaluo) was a man of Khotan. On the fifteenth day of the fifth month in the first year of the Yuankang era of Emperor Hui, xinhai [291 CE], he translated one work, the Fangguang jing, at Shuinan Monastery in Cangheng (written as Canghuan in the sūtra colophon), Chenliu, completing it on the twenty-fourth day of the twelfth month. The Henan lay practitioner Zhu Shulan transmitted it orally, and Zhu Taixuan and Zhou Xuanming received it with the brush. The Indic text of this scripture was originally brought by the śramaṇa Zhu Shixing of Yingchuan. He had once lectured on the Daoxing jing in Luoyang, but whenever he reached its profound meanings, they were often impassable. He constantly lamented that this sūtra was the essential teaching of the Mahāyāna, yet the principles in its translation were incomplete. He vowed to sacrifice his life and resolved to go search for it. Thereupon, in the fifth year of the Ganlu era of Cao Wei, gengchen [260 CE], he departed from Yongzhou and crossed the flowing sands to the west. Arriving in Khotan, he obtained and transcribed the Indic text of the authentic chapters, consisting of ninety chapters and over 600,000 words. In the third year of the Taikang era of the Jin, renyin [282 CE], he dispatched ten disciples, including Furudan (translated into Jin Chinese as Fajing), to send it back. Before their departure from Luoyang—rather, from Khotan—the Hīnayāna followers of Khotan reported to the king, saying: 'The śramaṇa of the Han lands intends to use Brāhmaṇa books to confuse and disrupt the orthodox scriptures. Your Majesty is the lord of this land; if you do not forbid it, the Great Dharma will be severed, and the spiritual blindness of the Han lands will be Your Majesty's fault.' The king thereupon would not permit him to transport the scripture. Shixing, indignant, asked to burn the scripture as proof. The king, wishing to put it to the test, piled firewood in the palace courtyard and set fire to it. Shixing stood at the steps and took an oath, saying: 'If the Great Dharma is destined to circulate in the Han lands, the scripture shall not burn; if there is no response, what can be done about fate?' Having spoken, he cast the scripture into the flames, and not a single character was damaged; the birch-bark slips were just as before, appearing even more lustrous. The great assembly was awed into submission and praised his divine resonance. The text was thereupon sent to Luoyang, where it remained for three years. It then stayed in Xuchang for two years, and later reached Shuinan Monastery in Chenliu, where the assembly requested Moksala and others to translate it. However, the various catalogues of Zhu Daozu, Sengyou, Wang Zongbao, Chang Li Kuo, Fashang, Lingyou, and others all state that Zhu Shixing produced it; this is merely attributing the merit to the one who originally sought it out. Basing ourselves now on the colophon to the sūtra, Zhi Mindu's catalogue, and miscellaneous indices, it was indeed translated collaboratively by Moksala, Zhu Shulan, and others. As for Zhu Shixing, he stayed in Khotan and died at the age of eighty. According to the Western method of cremation (jhāpita), when the firewood was exhausted and the fire extinguished, his corpse remained entirely intact. The assembly was amazed and uttered an incantation: 'If you have truly attained the Way, according to the Dharma it should disintegrate.' In response to their words, it shattered to pieces. They then gathered his bones and erected a stūpa. Since he died in Khotan, the translation of this scripture was certainly not his.
Yi Pimaluojie jing (Different Vimalakīrti-sūtra), 3 fascicles (You's catalogue gives Yi Weijie jing; sometimes written with the character si; or in 2 fascicles; translated in the sixth year of Yuankang; third translation; same original but different text from those produced by Fodiao, Zhi Qian, and others; appears in the two catalogues of Daozu and Sengyou).
Shoulengyan jing (Śūraṅgama-sūtra), 2 fascicles (Produced in the first year of Yuankang; seventh translation; same original but different text from those produced by Lokakṣema, Bai Yan, Dharmarakṣa, and others; appears in the Zhen and You catalogues).
The above two works in five fascicles are both missing.
Upāsaka Zhu Shulan (According to Zhu Shixing's biography and Zhu Shulan's biography in Sengyou's catalogue, the colophon to the Fangguang jing, and Zhi Mindu's Collation Note to the Śūraṅgama-sūtra, all state that Shulan was a white-robed lay practitioner; the statements in Changfang's and the Neidian catalogues claiming he was a śramaṇa are errors).
He was originally a native of Tianzhu (India). His grandfather Louduo was devoted to learning, pure, simple, and principled. At that time, the king of the country was unprincipled, and the common people contemplated rebellion. A treacherous minister commanding troops committed an offense, and fearing execution, he called upon the country's prominent figures, [including Louduo], to join him in rebellion. Louduo angrily said: 'You arose from low and humble origins to hold an essential post. Unable to repay favors with virtue, would you conversely plot rebellion? I would rather preserve loyalty and die than rebel and live.' The rebel, fearing the plot would leak, killed him and initiated the revolt. Louduo's son Dharmasīla (translated into Jin Chinese as Fashou) had previously been in another country. His wife's two brothers were both śramaṇas. Hearing that his father had been murdered and that the country was in rebellion, he fled to Jin along with the two śramaṇas and settled in Henan, where Shulan was born. From childhood, Shulan was intelligent and eloquent. He consulted his two maternal uncles and received the scriptures and Dharma from them; hearing them once, he understood. He was skilled in both Indic and Jin languages and scripts, and was also well-versed in diverse literature and histories. However, his nature was rather frivolous and rash, and he engaged in hunting without restraint. He once pursued a deer on a single horse, encountered a tiger, and fell from his horse, breaking his right arm, which took a long time to heal. Afterward, he rode and galloped without stopping. His mother repeatedly scolded and admonished him, but he could never change; only when she adopted a vegetarian diet on his behalf did he cease. By nature he was fond of wine, feeling cheerful only after drinking five or six dǒu. He was once heavily intoxicated and lay beside the road; he then entered the gates of Henan Commandery shouting aloud. The officers arrested him and sent him to the Henan prison. At that time, Yue Guang, the Governor of Henan, was drinking with his guests and was already intoxicated. He said to Lan: 'You are an immigrant guest; why do you imitate people in drinking wine?' Shulan said: 'Du Kang brewed wine for everyone in the world to drink; what distinction is there between immigrant and native?' Guang also asked: 'Drinking wine is well and good, but why be wild and disorderly?' He replied: 'Though I am wild, I am not disorderly, just as Your Honor is drunk but not wild.' Guang cheered loudly. A guest seated there said: 'How is it that a foreigner has a white face?' Shulan said: 'People of Henan have black faces, yet no one doubts them; what is so strange about my white face?' Thereupon the host and guests praised his quick wit and released him. Soon afterward, he died suddenly without illness. After three days he revived and recounted that he had entered a vermilion gate with halls made of gold and silver, where he saw...