貞元新定釋教目錄 5.22.1

5.22.1

大灌頂經十二卷（或無大字錄云九卷未詳此灌頂總十二部經後人分之卷別各一
房云見雜錄）
大孔雀王神呪經一卷（見竺道祖錄及僧祐錄初出）
孔雀王雜神呪經一卷（見竺道祖錄及僧祐錄第三出）
右三部一十四卷（初一部十二卷見在後二部二卷闕本）。
沙門帛尸梨蜜多羅。晉言吉支。西域人。國
王之子。當承繼世而以國讓弟。闇軌大伯。
既而悟心天啟遂為沙門。蜜天姿高朗風神
超邁。直爾對之便卓出於物。況其聰辯言悟
者乎。西晉永嘉中始到此土。仍過江右止建
初寺。丞相王導一見而奇之。以為吾之徒也。
由是名顯。太尉庾元規。光祿周伯仁。大常
謝幼璵。廷尉桓茂倫皆一代名士。見之終日
累歎披襟致契。導甞詣蜜。蜜解帶偃伏晤
言神解。時尚書令卞望之亦與蜜致善。須臾
望之至。蜜乃𣫍襟飾容端坐對之。有問其
故。蜜曰。王公風道期人。卞令軌度格物。故
其然耳。諸公於是歎其精神灑落皆得其所。
桓廷尉甞欲為蜜作目。久之未得。有云尸梨
蜜可謂卓朗。於是桓乃咨嗟絕歎。以為標題
之極。大將軍王處沖在南夏。聞王周諸公皆
器重蜜。疑以為失鑒。及自見蜜乃欣振奔至
一面盡虔。王公甞謂蜜曰。外國有君一人而
已耳。蜜笑而答曰。若使我如諸君。今日豈得
在此。當時以為佳對。蜜性高簡。不學晉語。每
與諸公言論。雖因傳譯而神領意解盡其傳
致。以為自然。縱狀非常情所測也。蜜善持
呪術所向皆驗。時人呼為高座法師。於元帝
代譯灌頂等經三部。又授弟子覓歷高聲梵
唄。傳響迄今。年八十餘咸康中卒。諸公聞之
痛惜流涕。蜜常在石子崗東行頭陀。既卒因
葬于此。成帝懷其風為樹剎塚所。後有關右
沙門。來遊建康廼於塚處起寺。陳郡謝混贊
成其業追旌往事。仍曰高座寺也。
阿閦佛剎諸菩薩學成品經二卷（太康年出第二譯與漢支讖出
者大同小異見竺道祖晉世雜錄）
方等法華經五卷
右二部七卷其本並闕。
沙門支道根。履味遊方懷道利物。以成帝咸
康元年乙未譯阿閦佛剎等經二部（長房等錄並云阿閦佛經
太康年在西晉武帝代與咸康相去向六十年同是一人兩朝出經者恐是大懸也此應傳寫差誤多是咸康耳）。
採蓮違王上佛授決號妙華經一卷（亦直云採蓮違王經
第二出與阿闍世王受決經同本）
陀隣尼鉢經一卷（亦云陀隣鉢呪經第二出與持句神呪經等同本房錄陀隣鉢經外
更存持句神呪經者非也）
摩尼羅亶經一卷（亦云摩尼羅壇神呪經）
玄師颰陀所說神呪經一卷（錄云幻師無所說字或作拔字亦云波陀古錄
云幻王颰陀經）
寂志果經一卷（出長阿含第十七卷異譯）
鐵城泥犁經一卷（出長阿含第十二卷與五天使經同本）
阿耨風經一卷（晉言依次出中阿含第二十七卷異譯）
梵志頞羅延問種尊經一卷（亦云頞羅延出中阿含第三十七卷異譯）
泥犁經一卷（或云中阿含泥犁經出中阿含第五十三卷異譯）
戒德香經一卷（或云戒德經出增一阿含第十三卷異譯五十一卷異譯）
水沫所漂經一卷（一名河中大聚沫經一名聚沫譬經與五陰譬喻經同本出雜阿含
經第十卷異譯）
玉耶經一卷（一名長者詣佛說子婦無敬經或云玉耶女經第二出與阿遬達經等同本）
五苦章句經一卷（初出一名諸天五苦經一名五道章句經一名淨除罪蓋娛樂佛法經）
自愛經一卷（或云自愛不自愛經房云見舊錄）
中心經一卷（或云中心正行經舊錄云大忠經亦云小忠心經房錄云出六度集今撿無）
見正經一卷（一名生死變識經）
大魚事經一卷
阿難七夢經一卷（或直云七夢經）
呵鵰阿那含經一卷（一名荷鵰或作苛字）
新歲經一卷
比丘聽施經一卷（一名聽施比丘經）
佛般泥洹摩訶迦葉赴佛經一卷（亦名迦葉赴佛般涅槃經）
犢牛經一卷（一云犢子經第二出與乳光經等同本）
孔雀王呪經一卷（第三出與吉支所譯者同本）
七佛所結麻油述經一卷（祐失譯錄重載兩本一云異本）

Da guanding jing in twelve fascicles (sometimes without the word "Da"; the catalogue says nine fascicles, which is not yet clear; this Guanding comprises twelve works in total, which later people divided into separate fascicles, one per work; [Fei Chang]fang states it appears in the Miscellaneous Catalogue).
Da kongque wang shenzhou jing in one fascicle (recorded in Zhu Daozu's catalogue and Sengyou's catalogue; the first translation).
Kongque wang za shenzhou jing in one fascicle (recorded in Zhu Daozu's catalogue and Sengyou's catalogue; the third translation).
The three works in fourteen fascicles above (the first work in twelve fascicles is extant; the latter two works in two fascicles are missing texts).
Śramaṇa Śrīmitra, called Jizhi in the language of Jin, was a man of the Western Regions. The son of a king, he was due to inherit the lineage of rule, but he yielded the kingdom to his younger brother, covertly taking Taibo as his model. Having shortly thereafter awakened his mind through heavenly inspiration, he consequently became a śramaṇa. Mitra’s natural disposition was noble and lucid, and his demeanor transcended the ordinary. Merely facing him, one found him preeminent above all, let alone his keen discernment, eloquence, and comprehension of speech! During the Yongjia era of the Western Jin, he first arrived in this land; he then crossed to the region east of the Yangtze and stayed at Jianchu Monastery. Chancellor Wang Dao took a single look at him and marvelled at him, considering him one of his own kind. Because of this, his fame became illustrious. Taiwei Yu Yuangui, Guanglu Zhou Boren, Taichang Xie Youyu, and Tingwei Huan Maolun were all celebrated gentlemen of their era; they met with him all day long, praising him repeatedly, opening their hearts, and forging friendships. Wang Dao once paid a visit to Mitra; Mitra loosened his belt, reclined, and engaged in conversation with an intuitive understanding. At that time, Bian Wangzhi, Director of the Department of State Affairs, was also on good terms with Mitra. Shortly thereafter, Wangzhi arrived; Mitra then adjusted his lapels, straightened his demeanor, and sat upright to receive him. When someone asked the reason for this, Mitra said: "Lord Wang expects people to follow the way of free spirit, whereas Director Bian governs things by normative rules. That is why I do so." The various gentlemen thereupon marveled at his natural spirit being so free and unconstrained, each meeting with what was proper. Huan the Tingwei once wished to frame a character appraisal for Mitra, but for a long time could not find the words. Someone said: "Śrīmitra may truly be called lofty and bright." Huan then exclaimed in immense admiration, taking it to be the utmost appraisal. Generalissimo Wang Chuchong was in the southern regions. Hearing that the various gentlemen such as Wang and Zhou all held Mitra in high esteem, he suspected they were deficient in discernment. When he saw Mitra himself, he was thrilled and invigorated, rushing over and showing the utmost devotion on first meeting. Lord Wang once said to Mitra: "Foreign lands have only you alone, sir." Mitra smiled and replied: "If I were like you gentlemen, how could I be here today?" People at the time considered this an excellent retort. Mitra’s disposition was noble and simple; he did not learn the Jin language. Whenever he conversed with the gentlemen, though it was done through interpretation, his intuitive grasp and mental comprehension fully conveyed the meaning, appearing natural. His unfettered manner was not something ordinary sentiments could measure. Mitra was adept at holding incantations and arts, and wherever he turned, they were efficacious. People of the time called him Master of the High Seat. During the reign of Emperor Yuan, he translated three works of sūtras, including the Guanding. He also transmitted high-pitched Indic chanting to his disciple Mili, the resonance of which has been passed down to this day. Over eighty years of age, he died during the Xiankang era. When the gentlemen heard of it, they grieved and wept bitterly. Mitra had often practiced dhūta to the east of Shizigang; after his death, he was buried there accordingly. Emperor Cheng, cherishing his spirit, erected a stūpa at his burial place. Later, a śramaṇa from west of the Pass came traveling to Jiankang and thereupon founded a monastery at the burial site. Xie Hun of Chen Commandery assisted in completing this enterprise, commemorating the past; it was consequently named Gaozuo Monastery.
Achu fochai zhu pusa xue chengpin jing in two fascicles (translated in the Taikang era, the second translation; largely identical with minor differences from the translation by Lokakṣema of the Han; recorded in Zhu Daozu's Miscellaneous Catalogue of the Jin Era).
Fangdeng fahua jing in five fascicles.
The two works in seven fascicles above are both missing texts.
Śramaṇa Zhi Daogen, savoring the taste [of the Dharma] and traveling about, cherished the Way and benefited living beings. In the first year of the Xiankang era of Emperor Cheng, the yiwei year [335 CE], he translated two works of sūtras, including the Achu fochai (The catalogues of [Fei Chang]fang and others all say the Achu fo jing was translated in the Taikang era, which was during the reign of Emperor Wu of Western Jin; nearly sixty years separate it from Xiankang. For one person to have translated sūtras in two dynasties is likely a great error; this must be a clerical error in transmission, most likely being Xiankang).
Cailianwei wang shang fo shoujue hao miaohua jing in one fascicle (also simply called Cailianwei wang jing; the second translation, the same text as the Asheshiwang shoujue jing).
Tuolinnibo jing in one fascicle (also called Tuolinbo zhou jing; the second translation, the same text as the Chiju shenzhou jing and others; Fang’s catalogue preserves the Chiju shenzhou jing in addition to the Tuolinbo jing, which is mistaken).
Moniluotan jing in one fascicle (also called Moniluotan shenzhou jing).
Xuanshi Batuo suoshuo shenzhou jing in one fascicle (the catalogue has "Huanshi" and lacks the words "suoshuo", or writes "ba" 拔; also called Tuobatuo; ancient catalogues call it Huanwang batuojing).
Jizhi guo jing in one fascicle (extracted from the seventeenth fascicle of the Dīrgha-āgama; an alternate translation).
Tiecheng nili jing in one fascicle (extracted from the twelfth fascicle of the Dīrgha-āgama; the same text as the Wu tianshi jing).
Anoufeng jing in one fascicle (in the Jin language: "In Accordance with Order"; extracted from the twenty-seventh fascicle of the Madhyama-āgama; an alternate translation).
Fanzhi Aluoyan wen zhongzun jing in one fascicle (also called Aluoyan; extracted from the thirty-seventh fascicle of the Madhyama-āgama; an alternate translation).
Nili jing in one fascicle (sometimes called Zhong ahan nili jing; extracted from the fifty-third fascicle of the Madhyama-āgama; an alternate translation).
Jiede xiang jing in one fascicle (sometimes called Jiede jing; extracted from the thirteenth fascicle of the Ekottarika-āgama; an alternate translation of the fifty-first fascicle).
Shuimo suo piao jing in one fascicle (also named Hezhong daju mo jing, also named Jumo pi jing; the same text as the Wuyin piyu jing; extracted from the tenth fascicle of the Saṃyukta-āgama; an alternate translation).
Yuya jing in one fascicle (also named Zhangzhe yi fo shuo zifu wujing jing, or called Yuya nü jing; the second translation, the same text as the Asuda jing and others).
Wu ku zhangju jing in one fascicle (the first translation; also named Zhutian wu ku jing, also named Wudao zhangju jing, also named Jingchu zuigai yule fofa jing).
Ziai jing in one fascicle (sometimes called Ziai bu ziai jing; [Fei Chang]fang says it appears in the old catalogue).
Zhongxin jing in one fascicle (sometimes called Zhongxin zhengxing jing; the old catalogue calls it Da zhong jing, also called Xiao zhongxin jing; Fang’s catalogue states it is extracted from the Liudu ji, but now examining it, it is not found).
Jianzheng jing in one fascicle (also named Shengsid bianzhi jing).
Da yu shi jing in one fascicle.
Anan qi meng jing in one fascicle (or simply called Qi meng jing).
He diao anahan jing in one fascicle (also named Hediao 荷鵰, or written with the character ke 苛).
Xinsui jing in one fascicle.
Biqiu ting shi jing in one fascicle (also named Tingshi biqiu jing).
Fo ban nihuan Mohejiaye fu fo jing in one fascicle (also named Jiaye fu fo ban niepan jing).
Duniu jing in one fascicle (one source calls it Duzi jing; the second translation, the same text as the Ruguang jing and others).
Kongque wang zhou jing in one fascicle (the third translation, the same text as that translated by Jizhi).
Qifo suojie mayoushu jing in one fascicle ([Seng]you’s lost-translator catalogue records two texts repeatedly, one stating it is a variant text).