貞元新定釋教目錄 5.22.3

5.22.3

三卷別錄云一卷或直云三法度無論字或云經或云經論見僧祐錄）
教授比丘尼法一卷（房云見別錄亦云在廬山出）
右五部一百一十八卷（前四部一百十七卷本在後一部一卷本闕）。
沙門瞿曇僧伽提婆。晉云眾天。或云提和。
音訛故也。罽賓國人。入道修學遠訪明師。學
通三藏多所誦持。尤善阿毘曇心洞其纖旨。
常誦三法度晝夜嗟味。以為道之府也。為人
㑺朗有深鑒。儀止溫恭務在誨人。詢詢不怠。
苻秦建元中來入長安。宣流法化譯論二部。
備於秦錄。後以晉孝武帝世太元十六年辛
卯遊化江左。先是廬山慧遠法師翹勤妙典
廣集經藏。虛心側席延望遠賓。聞其至止即
請入廬嶽。即以其年請出阿毘曇心及三法
度等。提婆乃於般若臺。手執梵文口宣晉語。
去華存實務盡義本。今之所傳蓋其文也。至
安帝隆安元年丁酉來遊建康。晉朝王公風
流名士莫不造席致敬。時尚書令衛軍東亭
侯瑯瑘王珣（準高僧傳僧祐錄長房錄等並云王珣中阿含經序云王元琳元琳乃是珣之
字也）。
雅有信慧。荷持正法建立精舍廣招學眾。提
婆既至珣即延請。仍於其舍講阿毘曇。名僧
畢集。提婆宗致既精詞旨明析振發義奧眾
咸悅悟。其冬珣集義學沙門釋惠持等四十
餘人更請提婆。於其寺譯中增一阿含。罽賓
沙門僧伽羅叉執梵本。提婆翻為晉言。至來
夏方訖。豫州沙門道慈筆受。吳國李寶唐化
共書。提婆於廬山建康二處共出五部一百
一十八卷。提婆歷遊華戎備悉風俗。從容機
警善於談笑。其道化聲譽莫不聞焉。不知所
終。
十二遊經一卷（第二出與畺良譯者少異見竺道祖晉世雜錄見寶唱錄）
右一部一卷其本見在。
沙門迦留陀伽。晉言時水。西域人。弘喻有方
懷道遊國。以孝武帝太元十七年壬辰。譯十
二遊經一部。
益意經三卷（第二出見竺道祖晉世雜錄朱士行漢錄云二卷不顯譯人）
右一部三卷本闕。
沙門康道和。戒德有儀軌範群物。以孝武帝
太元二十一年景申。譯益意經一部。
大方廣佛華嚴經六十卷（初出元五十卷後人分為六十沙門支法領於于闐
得梵本來義熙十四年三月十日於道場寺出元熙二年六月十日訖法業筆受見祖祐二錄）
出生無量門持經一卷（或云新微密持經於廬山譯第五出與支謙無量門微密
經等同本見祖祐房等錄別存新微密持誤也）
大方等如來藏經一卷（或直云如來藏經第三出元熙二年於道場寺譯見竺道
祖晉世雜錄及僧祐錄）
觀佛三昧海經十卷（或云觀佛三昧經或八卷見竺道祖晉世錄亦見僧祐錄或云宋世
出）
摩訶僧祇律四十卷（或云三十卷梵本是法顯摩竭提國將來義熈十二年十一月於
鬪場寺共法顯出見竺道祖錄祐在顯錄據共譯故耳）
僧祇比丘戒本一卷（亦云摩訶僧祇戒本第二出於道場寺譯見寶唱錄祐在法顯與
覺賢共出年載皆得）
達摩多羅禪經二卷（一名庾迦遮羅浮迷譯言修行道地於廬山出一名不淨觀亦
名修行方便禪經祐云修行方便凡十七名遠公製序見僧祐錄）
文殊師利發願經一卷（或加偈字元熙二年於鬪場寺出見僧祐寶唱二錄經後
記云外國四部眾禮佛時多誦此經以發願求佛道）
新無量壽經二卷（宋永初二年於道場寺出見僧祐寶唱二錄第八譯與世高支讖支謙僧
顗等所出同本）
菩薩本業經一卷（亦直云本業經是華嚴淨行品見僧祐長房二錄大周入藏有今闕且復
存之）
淨六波羅蜜經一卷（見僧祐長房二錄）
方便心論一卷（共法業出見高僧傳初出）
過去因果經四卷（房云見別錄第五譯）
右一十三部一百二十五卷（文殊發願上八部一百一十六卷見
在新無量壽經下五部九卷闕本）。
沙門佛陀𧿡陀羅。晉言覺賢。本姓釋氏。迦維
羅衛國人。甘露飯王之苗裔也。祖父達摩提
婆（此云法天）甞商旅於北天竺因而居焉。父達摩修
利耶（此云法日）少亡賢三藏孤與母居。五年復喪
母為外氏所養。從祖鳩摩利聞其聰敏兼悼其

three fascicles (The Detailed Catalogue says one fascicle; or simply called Tridharmaka-śāstra without the character 'śāstra'; or called sūtra; or called sūtra-śāstra; see Sengyou's catalogue);
Rules for Instructing Bhikṣuṇīs, one fascicle (Fei Changfang says it is found in the Detailed Catalogue, also stating that it was produced at Mount Lu).
The five works above in one hundred and eighteen fascicles (the texts of the first four works in one hundred and seventeen fascicles are extant; the text of the latter one work in one fascicle is missing).
Śramaṇa Gautama Saṅghadeva, rendered in Jin as Zhongtian ('Multitude of Gods'), or called Tihe, which is due to phonetic corruption. A native of the country of Kashmīr. Having entered the Way and pursued training, he sought enlightened masters from afar. Learned and proficient in the Tripiṭaka, he recited and held much of it. He was particularly adept in the Abhidharmahṛdaya, penetrating its subtle principles. He constantly chanted the Tridharmaka day and night, savoring it and regarding it as the treasury of the Way. In character he was exceptional and bright, possessing deep insight. His deportment was warm and courteous, and he dedicated himself to teaching others, inquiring diligently without weariness.
During the Jianyuan era of Fu Qin, he arrived in Chang'an, spreading the transformation of the Dharma and translating two treatises, which are fully recorded in the Qin catalogue. Later, in the sixteenth year of Taiyuan, xinmao (391), under Emperor Xiaowu of the Jin, he traveled to preach south of the Yangtze River. Prior to this, Dharma Master Huiyuan of Mount Lu had been diligently seeking wondrous scriptures and extensively amassing the canon of sūtras, humbly reserving a seat in anticipation of distant guests. Hearing of his arrival, Huiyuan immediately invited him to Mount Lu. In that very year, he requested him to produce the Abhidharmahṛdaya, the Tridharmaka, and other works. Saṅghadeva then, at the Prajñā Platform, held the Indic text in hand and proclaimed it orally in the Jin language, stripping away flowery rhetoric to preserve substance and striving to fully convey the fundamental meaning. What is transmitted today is indeed that version. In the first year of Long'an, dingyou (397), under Emperor An, he traveled to Jiankang. Among the princes, dukes, and refined luminaries of the Jin court, none failed to approach his seat to pay homage. At that time, the Prefect of the Masters of Writing, General of the Guard, and Marquis of Dongting, Wang Xun of Langya (According to the Biographies of Eminent Monks, Sengyou's catalogue, Fei Changfang's catalogue, etc., all say Wang Xun; the preface to the Madhyama-āgama says Wang Yuanlin, Yuanlin being Xun's courtesy name),
possessed an innate faith and wisdom. Upholding the true Dharma, he established a vihāra and widely assembled students. After Saṅghadeva arrived, Xun promptly invited him and thereupon had him expound the Abhidharma in his residence. Renowned monks gathered completely. Since Saṅghadeva's doctrinal tenets were refined and his phrasing clear and distinct, bringing to light profound meanings, the assembly was all delighted and enlightened. In the winter of that year, Xun assembled over forty doctrinal monks including Shi Huichi and further requested Saṅghadeva to translate the Madhyama-āgama and Ekottarika-āgama in the monastery. The Kashmiri śramaṇa Saṅgharakṣa held the Indic text, and Saṅghadeva translated it into the Jin language, completing it by the following summer. The śramaṇa Daoci of Yuzhou acted as scribe, and Li Bao and Tang Hua of the state of Wu transcribed it together. In the two locations of Mount Lu and Jiankang, Saṅghadeva produced a total of five works in one hundred and eighteen fascicles. Saṅghadeva had traveled extensively among both Chinese and border peoples, fully understanding customs. Composed, alert, and skilled in witty conversation, there was none who had not heard of his preaching and renown. It is not known where he died.
Twelvefold Wandering Sūtra, one fascicle (Second translation; slightly different from the one translated by Kāla; found in Zhu Daozu's Miscellaneous Records of the Jin Period; see Baochang's catalogue).
The one work above in one fascicle; its text is extant.
Śramaṇa Kāludaka, rendered in Jin as Shishui ('Timely Water'). A native of the Western Regions. With skillful means in propagation, he harbored the Way and journeyed among states. In the seventeenth year of Taiyuan, renchen (392), under Emperor Xiaowu, he translated the one work, Twelvefold Wandering Sūtra.
Sūtra on Increasing Intention, three fascicles (Second translation; found in Zhu Daozu's Miscellaneous Records of the Jin Period; Zhu Shixing's Han Catalogue states two fascicles and does not indicate the translator).
The one work above in three fascicles; the text is missing.
Śramaṇa Kang Daohu. In precept virtue, he possessed decorum, serving as a model for all beings. In the twenty-first year of Taiyuan, bingshen (396), under Emperor Xiaowu, he translated the one work, Sūtra on Increasing Intention.
Mahāvaipulya-buddhāvataṃsaka-sūtra, sixty fascicles (First translation; originally fifty fascicles, later divided into sixty by later generations; śramaṇa Zhi Faling obtained the Indic text in Khotan and brought it; produced at Daochang Monastery on the tenth day of the third month of the fourteenth year of Yixi, and completed on the tenth day of the sixth month of the second year of Yuanxi; Faye acted as scribe; see the catalogues of Zhu Daozu and Sengyou);
Sūtra on Entering the Immeasurable Gates of Dhāraṇī, one fascicle (Or called New Secret Dhāraṇī Sūtra; translated at Mount Lu; fifth translation; same text as Zhi Qian's Immeasurable Gates Secret Sūtra, etc.; see the catalogues of Zhu Daozu, Sengyou, Fei Changfang, etc.; separately listing New Secret Dhāraṇī is an error);
Mahāvaipulya Tathāgatagarbha Sūtra, one fascicle (Or simply called Tathāgatagarbha-sūtra; third translation; translated at Daochang Monastery in the second year of Yuanxi; see Zhu Daozu's Miscellaneous Records of the Jin Period and Sengyou's catalogue);
Sūtra on the Ocean of Samādhi through the Contemplation of the Buddha, ten fascicles (Or called Sūtra on the Contemplation of the Buddha's Samādhi, or in eight fascicles; found in Zhu Daozu's Jin Records, also in Sengyou's catalogue; or said to have been produced in the Song period);
Mahāsāṃghika Vinaya, forty fascicles (Or said to be thirty fascicles; the Indic text was brought by Faxian from Magadha; produced together with Faxian at Douchang Monastery in the eleventh month of the twelfth year of Yixi; seen in Zhu Daozu's catalogue; Sengyou places it in Faxian's catalogue because it was a collaborative translation);
Bhikṣu Prātimokṣa of the Mahāsāṃghika, one fascicle (Also called Mahāsāṃghika Prātimokṣa; second translation; translated at Daochang Monastery; seen in Baochang's catalogue; Sengyou includes it under Faxian and Buddhabhadra's collaborative translations, with dates fully consistent);
Dharmatrāta Dhyāna Sūtra, two fascicles (Also named Yogācārabhūmi, which translates as Stages of Spiritual Practice; produced at Mount Lu; also named Impurity Contemplation; also named Dhyāna Sūtra of Skillful Means in Spiritual Practice; Sengyou states it has seventeen names in all, such as Skillful Means in Spiritual Practice; Master Huiyuan composed the preface; seen in Sengyou's catalogue);
Mañjuśrī's Aspiration Sūtra, one fascicle (Or with the word 'gāthā' added; produced at Douchang Monastery in the second year of Yuanxi; seen in the two catalogues of Sengyou and Baochang; the postscript states that when the fourfold assembly in foreign lands worships the Buddha, they often recite this scripture to make vows seeking the Buddha Way);
New Sūtra on Immeasurable Life, two fascicles (Produced at Daochang Monastery in the second year of Yongchu of the Song; seen in the two catalogues of Sengyou and Baochang; eighth translation; same text as those produced by An Shigao, Lokakṣema, Zhi Qian, Sengyi, and others);
Sūtra on the Original Actions of the Bodhisattva, one fascicle (Also simply called Sūtra on Original Actions; this is the 'Pure Conduct Chapter' of the Avataṃsaka; seen in the two catalogues of Sengyou and Changfang; included in the Great Zhou Canon, but currently missing; provisionally retained);
Sūtra on Purifying the Six Pāramitās, one fascicle (Seen in the two catalogues of Sengyou and Changfang);
Treatise on the Core of Expedient Means, one fascicle (Produced together with Faye; seen in the Biographies of Eminent Monks; first translation);
Past and Present Sūtra of Cause and Effect, four fascicles (Fei Changfang says it is seen in the Detailed Catalogue; fifth translation).
The thirteen works above in one hundred and twenty-five fascicles (the eight works above Mañjuśrī's Aspiration in one hundred and sixteen fascicles are extant; the five works below the New Sūtra on Immeasurable Life in nine fascicles are missing).
Śramaṇa Buddhabhadra, rendered in Jin as Juexian ('Enlightened Sage'). His original clan was the Śākyas. A native of the state of Kapilavastu, he was a descendant of King Amṛtodana. His grandfather Dharmadeva (here translated as Fatian, 'Dharma Heaven') once traded as a merchant in Northern India and consequently settled there. His father Dharmasūrya (here translated as Fari, 'Dharma Sun') died young. The Tripiṭaka Master Buddhabhadra was orphaned and lived with his mother; after five years he lost his mother as well and was raised by his maternal relatives. His great-uncle Kumāri heard of his cleverness and, mourning his