[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157) › 5.22.5 # 貞元新定釋教目錄 5.22.5 貞元新定釋教目錄 5.22.5 - **Language:** Classical Chinese ### [5.22.5](https://indike.org/pramana/in.bauddha.taisho.2157.5.22.5) 軍褚叔度即請為譯匠。乃手執梵文共沙門 法業慧嚴曇義等百有餘人於道場寺譯出。 詮定文旨會通華戎妙得經體。故道場寺猶 有華嚴堂焉。又沙門法顯於天竺所得僧祇梵 本復請賢譯。賢從安帝隆安二年戊戌。訖宋 永初二年辛酉。於楊都廬山二處譯華嚴等經 總一十三部。並究其幽旨妙盡文意。賢以宋 元嘉六年泥洹。春秋七十有一矣（又僧祐長房二錄復云賢出新 微密持經即出生無量門持經是不合雙載對彼支謙先譯故加新字又有菩薩十住及本業經此之二經並是華 嚴別品覺賢既譯大部不合別出此經其本業一經同入藏錄有未見其本且復存之十住一經刪之不立）。 雜問律事二卷（初出見長房錄） 右一部二卷本闕。 沙門曇摩。晉翻云法。善於律學。以安帝隆安 四年庚子三月二日。於楊都尚書令王法度 精舍。沙門釋僧遵等二十餘德請譯雜問律 事。序具卷首明佛法僧物互相交涉分齊。差 殊甚要須善防護。 十誦律毘尼序三卷（亦云十誦律序今合入十誦末後三卷是房云毘尼誦注云是十誦 後善誦也其善誦有四卷是十誦中第十誦也見二秦錄） 雜問律事二卷 右二部五卷（前毘尼序三卷見在後雜問事二卷本闕）。 沙門卑摩羅叉。晉云無垢眼。罽賓國人。沈靜 有志力。出家履道苦節成務。為人眼青時亦 號為青眼律師。先在龜茲弘闡律藏。四方學 者競往師之。鳩摩羅什時亦預焉。及龜茲陷 沒。乃避地烏纏。頃之聞什在長安大弘經藏。 又欲使毘尼勝品復洽東國。於是杖錫流沙 冒險東入。以姚秦弘始八年達自關中。什以 師禮敬待。又亦以遠遇欣然。及羅什棄世。 又以安帝義熙年中乃出遊關左。逗于壽春止 石澗寺。律徒雲聚盛闡毘尼。羅什所譯十誦 五十八卷。最後一誦謂明受戒法及諸成善法 事。逐其義要名為善誦。又後改善誦為毘 尼誦。故猶二名存焉。復出三卷律序置之於 後總成六十一卷（高僧傳及長房錄乃云開前五十八卷為六十一卷者小非詳審也其毘 尼序三卷或有近代經本編在第九誦後第十誦前卷當第五十五六七者非也今撿古十誦本乃在第十誦後卷當 第五十九至六十一今者依古本為正）頃之南適江陵。於辛寺夏 開講十誦。既通晉言善相領納。無作妙本大 闡當時析文求理者其聚如林。明條知禁者 數亦殷矣。律藏大弘叉之力也。後出雜問律 事二卷。道場慧觀筆受（高僧傳云。道場慧觀深撿宗旨訖其所制內禁輕重 撰為二卷。送還京師僧尼披尋競相傳寫。時閭里諺曰。卑羅鄙語慧觀才錄。都人繕寫紙貴如玉。今謂雜問律事 乃是道場慧觀於教有疑隨事諮問。卑摩為決聞便錄之。撰成二卷。流行於世。即非別有梵本。卑摩譯之其曇摩出者。亦 即此是錄家誤載也）冬復還壽春石㵎卒於寺焉。春秋 七十有七。 大般洹經六卷（經記云方等大般洹經或十卷第四譯義熙十三年十月一日於道 場寺共覺賢出寶雲筆受至十四年正月二日訖見道祖僧祐二錄） 大般涅槃經三卷（或二卷是長阿含初分遊行經異譯群錄並云顯出方等泥洹者非即 前大泥洹經加方等字此小乘涅槃文似顯譯故見僧祐寶唱二錄） 雜藏經一卷（第二出與鬼問目連餓鬼報應經等同本見僧祐寶唱二錄） 僧祇比丘尼戒本一卷（亦云比丘尼波羅提木叉僧祇戒本共覺賢譯見長房錄） 歷遊天竺記傳一卷（亦云法顯傳法顯自撰述往來天竺事見長房錄） 雜阿毘曇心十三卷（第二出與符秦僧伽提婆等所出同本見僧祐錄房云顯與覺賢共 譯） 佛遊天竺記一卷（見僧祐錄） 右七部二十六卷（前五部一十二卷見在後二部一十四卷闕本）。 沙門釋法顯本姓龔。平陽人也。顯有三兄齠 年次喪。其父恐懼及顯數歲。便放出家。居家 數年病篤欲死。因送還寺信宿便差。不肯復 歸。母欲見之不能得。為立小屋於門外以擬 去來十歲遭父憂。叔父以其母寡獨不立逼 使還俗。顯曰。本不以有父而出家也。正欲 遠塵離俗故入道耳。叔父善其言乃止。頃之 > …\[Commander of the\] Army Chu Shudu then invited \[him\] to be the translation master. Holding the Indic text in hand, he translated it at Daochang Monastery together with over a hundred śramaṇas including Faye, Huiyan, and Tanyi. They determined the purport of the text, harmonised Chinese and foreign expressions, and exquisitely captured the scripture's essence; for this reason Daochang Monastery still has an Avataṃsaka Hall. Furthermore, for the Indic text of the Mahāsāṃghika\[-vinaya\] that the śramaṇa Faxian had obtained in India, \[Faxian\] also invited \[Buddhabhadra\] to translate it. From the second year of Longan (wuxu) under Emperor An of the Jin to the second year of Yongchu (xinyou) under the Song, at the two locations of the capital of Yang\[zhou\] and Mount Lu, \[Buddhabhadra\] translated thirteen works in all, including the Avataṃsaka-sūtra, fully plumbing their subtle meanings and exquisitely exhausting the text's sense. \[Buddhabhadra\] entered nirvāṇa in the sixth year of Yuanjia under the Song, at the age of seventy-one. (Also, the two catalogues of Sengyou and Changfang say that Buddhabhadra produced the \*Xin weimi chi jing, which is the Chusheng wuliangmen chi jing; it should not be listed twice—the word "Xin" \[New\] was merely added in contrast to Zhi Qian's earlier translation. There are also the Pusa shizhu \[Bodhisattva Ten Stages\] and the Benye jing; both of these two scriptures are separate chapters of the Avataṃsaka. Since Juexian already translated the complete major scripture, these scriptures should not be listed separately. The one scripture Benye is entered together in the canon catalogues, but its text has not yet been seen, so it is temporarily preserved; the one scripture Shizhu is deleted and not retained.) > > Za wen lüshi (Miscellaneous Inquiries into Vinaya Matters), two fascicles (First translation; see Changfang's catalogue). > Right: one work, two fascicles; text missing. > Śramaṇa Tanmo, translated into Jin as "Fa" (Dharma), was skilled in vinaya studies. On the second day of the third month of the fourth year of Longan (gengzi) under Emperor An, at the monastery of Master of Writing Wang Fadu in the capital of Yang\[zhou\], śramaṇa Shi Sengzun and more than twenty other virtuous \[monks\] requested him to translate the Za wen lüshi. The preface at the head of the fascicle fully clarifies how the properties of the Buddha, Dharma, and Saṃgha intersect with each other and their precise boundaries; the distinctions are critical and must be carefully guarded. > > Shisong lü pini xu (Preface to the Vinaya of the Daśādhyāya-vinaya), three fascicles (Also called Shisong lü xu; it is now incorporated as the final three fascicles of the Shisong lü. Changfang calls it the Pini song, noting: "This is the Shan song after the Shisong; that Shan song has four fascicles, being the tenth recitation in the Shisong," as seen in the two Qin catalogues). > Za wen lüshi (Miscellaneous Inquiries into Vinaya Matters), two fascicles. > Right: two works, five fascicles (The former, the Pini xu in three fascicles, is extant; the latter, the Za wen shi in two fascicles, is missing). > Śramaṇa Vimalākṣa, translated into Jin as "Wugouyan" (Spotless Eye), was a native of Kashmīr. He was calm, focused, resolute, and capable. Having entered the monastic life to practice the path, he achieved success through ascetic discipline. He had blue eyes, and people at the time called him the "Blue-Eyed Vinaya Master". Previously, he propagated the Vinayapiṭaka in Kucha, and scholars from all directions competed to go and study under him; Kumārajīva was also among them at that time. When Kucha fell, he took refuge in Udyāna. Shortly thereafter, hearing that Kumārajīva was greatly propagating the scriptural canon in Chang'an, and also wishing to let the superior chapters of the vinaya spread into the eastern land, he took up his monk's staff, braved the drifting sands, and entered the east at great risk. In the eighth year of Hongshi of the Yao Qin, he arrived from Guanzhong. Kumārajīva treated him with the respect due to a teacher and was delighted at this reunion from afar. When Kumārajīva passed away, \[Vimalākṣa\] then travelled east of the pass during the Yixi era under Emperor An, staying at Shijian Monastery in Shouchun. Vinaya followers gathered like clouds, and he vigorously propagated the vinaya. In the Daśādhyāya-vinaya of fifty-eight fascicles translated by Kumārajīva, the final recitation expounded the procedures for receiving the precepts and various matters concerning wholesome dharmas; according to its essential meaning, it was named the Shan song (Good Recitation). Later, the Shan song was renamed the Pini song (Vinaya Recitation); hence both names remain preserved. He also produced a three-fascicle vinaya preface and placed it at the end, making sixty-one fascicles in all. (The Gaoseng zhuan and Changfang's catalogue state that he expanded the earlier fifty-eight fascicles into sixty-one fascicles, which is slightly inaccurate. As for these three fascicles of the Pini xu, some recent editions of the scriptures place them after the ninth recitation and before the tenth recitation, corresponding to fascicles 55, 56, and 57, which is incorrect. An examination of the ancient copies of the Daśādhyāya\[-vinaya\] shows that they are placed after the tenth recitation, corresponding to fascicles 59 through 61. We now follow the ancient copies as correct.) Shortly after, he travelled south to Jiangling, where he gave summer lectures on the Daśādhyāya\[-vinaya\] at Xin Monastery. Having mastered the Jin language, he was adept at grasping and conveying \[the meanings\]. The subtle foundation of unmanifest \[action\] was widely propagated at that time; those who analysed the texts and sought the principles gathered like a forest, and those who clearly understood the articles and knew the prohibitions were also very numerous. That the Vinayapiṭaka was so greatly propagated was due to the efforts of \[Vimalākṣa\]. Later, he produced the Za wen lüshi in two fascicles, transcribed by Huiguan of Daochang \[Monastery\]. (The Gaoseng zhuan states: "Huiguan of Daochang deeply investigated the tenets, noted what \[Vimalākṣa\] established regarding the relative gravity of the internal prohibitions, and compiled it into two fascicles. When he sent it back to the capital, monks and nuns vied with one another to copy and study it. At the time, a popular saying in the neighbourhoods went: 'Vimalākṣa's rustic speech, Huiguan's talented record; when the capital's people copy it, paper becomes as precious as jade.' We now consider that the Za wen lüshi was merely Huiguan of Daochang consulting \[Vimalākṣa\] on specific matters whenever he had doubts about the teaching; Vimalākṣa resolved them, and \[Huiguan\] recorded them upon hearing, compiling them into two fascicles to circulate in the world. It was not that there was a separate Indic text that Vimalākṣa translated. The one attributed to Tanmo is also this very work, which cataloguers mistakenly recorded separately.) In winter he returned to Shijian \[Monastery\] in Shouchun and passed away at the monastery, at the age of seventy-seven. > > Da banniwean jing (Great Parinirvāṇa Sūtra), six fascicles (The scriptural records say: Fangdeng da banniwean jing; or ten fascicles. Fourth translation. Produced on the first day of the tenth month of the thirteenth year of Yixi at Daochang Monastery together with Juexian, transcribed by Baoyun, and completed on the second day of the first month of the fourteenth year; see the two catalogues of Daozu and Sengyou). > Da boreniepan jing (Mahāparinirvāṇa-sūtra), three fascicles (Or two fascicles. A variant translation of the Youxing jing \[Journey Chapter\] in the first division of the Dīrghāgama. The various catalogues all say that Faxian translated the Fangdeng niwean, which is incorrect—that was the previous Da niwean jing with the word Fangdeng added; this Hīnayāna Nirvāṇa text resembles Faxian's translation, hence it is recorded in the two catalogues of Sengyou and Baochang). > Zazang jing (Kṣudraka-piṭaka Sūtra), one fascicle (Second translation; the same text as the Gui wen Mulian egui baoying jing and others; see the two catalogues of Sengyou and Baochang). > Sengqi biqiuni jieben (Bhikṣuṇī Prātimokṣa of the Mahāsāṃghika), one fascicle (Also called Biqiuni boluodimucha sengqi jieben; translated together with Juexian; see Changfang's catalogue). > Liyou Tianzhu ji zhuan (Record of Travels in India), one fascicle (Also called Faxian zhuan; Faxian's own account of his journeys to and from India; see Changfang's catalogue). > Za apitan xin (Saṃyuktābhidharmahṛdaya), thirteen fascicles (Second translation; the same text as that produced by Saṃghadeva and others under the Fu Qin; see Sengyou's catalogue; Changfang says Faxian translated it together with Juexian). > Fo you Tianzhu ji (Record of the Buddha's Travels in India), one fascicle (See Sengyou's catalogue). > Right: seven works, twenty-six fascicles (The former five works in twelve fascicles are extant; the latter two works in fourteen fascicles are missing). > Śramaṇa Shi Faxian's original surname was Gong, and he was a native of Pingyang. Faxian had three elder brothers who died one after another in childhood. His father was terrified, and when Faxian was a few years old, he had him leave home \[to be a monk\]. After living at home for several years, he became critically ill and was on the brink of death; he was thereupon sent back to the monastery, and after staying two nights he recovered. He was unwilling to return home again. His mother wished to see him but could not; she built a small hut outside the gate to accommodate his coming and going. At the age of ten he suffered the loss of his father. Because his mother was a solitary widow unable to support herself, his uncle pressured him to return to lay life. Faxian said: "It was not because I had a father that I left home. It was precisely because I wished to distance myself from the dust and leave the secular world that I entered the Path." His uncle praised his words and dropped the matter. Shortly after… > — English (machine translation) (machine translation) - [Previous: 5.22.4](https://indike.org/pramana/in.bauddha.taisho.2157.5.22.4) - [Next: 5.22.6](https://indike.org/pramana/in.bauddha.taisho.2157.5.22.6) - [Up: 5.22](https://indike.org/pramana/in.bauddha.taisho.2157.5.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.5.22.5) — English, machine translation ## Linked texts (3) - [歷代三寶紀](https://indike.org/pramana/in.bauddha.taisho.2034.7.140) — Classical Chinese - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.3.7.5) — 智昇, Classical Chinese - [古今譯經圖紀](https://indike.org/pramana/in.bauddha.taisho.2151.2.21) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.5.22.5](https://indike.org/pramana/in.bauddha.taisho.2157.5.22.5) · Pramāṇa