貞元新定釋教目錄 5.31

5.31

十誦比丘戒本一卷（或云十誦大比丘戒初出見僧祐錄）
比丘尼大戒一卷（亦云十誦比丘尼戒第二出見僧祐錄）
教授比丘尼二歲壇文一卷（或無尼字僧純於龜茲國得梵本來佛念
譯語惠常筆受見寶唱錄）
右三部三卷其本並闕。
沙門曇摩持。或云侍。秦言法慧。亦云法海。
西域人。善持律藏抄入契經。以苻堅（諡莊烈天王）
建元三年丁卯四年戊辰。於長安譯十誦
戒本等三部。竺佛念傳語。慧常筆受（安公僧戒序云。
佛念寫其梵文。道賢為譯。惠常筆受其比丘尼戒。僧祐錄云。晉簡文帝時。沙門僧純於西域拘夷國得梵本。到關
中令佛念曇摩持慧常共出。謹案長房等錄皆以惠常為其譯主。今主與曇摩持竺佛念共譯。今以秦僧慧
常元不遊於天竺。常雖共出尼戒執本乃是曇摩佛念傳譯。常為筆受與其僧戒何別此乃引標惠常。推校本末
事乃分明。常為助翻。曇摩為主。故入曇摩之錄。惠常不別存焉）。
四阿含暮抄解二卷（亦云四阿含暮抄經安公製序見僧祐錄）
右一部二卷其本見在。
沙門鳩摩羅佛提。秦言童覺。西域人。以苻堅
建元十八年壬午八月。於鄴寺譯阿含暮抄
一部冬十一月乃訖。佛提執梵本。佛念佛護
譯為秦文。沙門僧道僧叡曇究筆受。
尊婆須蜜菩薩所集論十卷（或云婆須蜜經或十二卷或十四卷建元二十
年三月五日出至七月十三日訖跋澄難提提婆三人執本佛念傳譯慧崇筆受安公製序見僧祐錄）
鞞婆沙論十四卷（或無論字亦云鞞婆沙阿毘曇亦云廣說或十五卷或十九卷建元十九
年四月出至八月末訖難提錄為梵文佛圖羅剎傳譯敏智筆受安公製序見僧祐錄）
僧伽羅剎所集經三卷（或云僧伽羅剎集初出或五卷建元二十年出十一月
二十日訖佛念傳譯慧崇筆受安公製序見僧祐錄於長安石羊寺出亦云佛護傳譯）
右三部二十七卷其本並在　沙門僧伽跋
澄。或云跋橙。秦言眾現。罽賓國人。毅然
有淵懿之量。歷尋名師修習精詣。博覽眾
典特善數經。暗誦毘婆沙貫其妙旨（毘婆沙即鞞婆
沙是非大毘婆沙也）常浪志遊方觀風弘化。符堅建元
之末來入關中。先是大乘之興未廣。禪數
之學甚盛。既至長安咸稱法匠焉。堅祕書
郎正字文業。博學有才崇御大法。嘗聞
外國宗習毘婆沙而跋澄諷誦。乃四事禮
供請譯梵文。澄以建元十七年辛巳。至二
十一年乙酉。共名德法師釋道安等。譯婆
須蜜等二部。涼州沙門竺佛念外國沙門
佛圖羅剎傳語。沙門敏智慧嵩祕書郎趙文
業筆受。安公法和對共校定。跋澄戒德整
峻虛靖離俗。關中僧眾則而像之。後不知
所終。佛圖羅剎不知何國人。德業純粹該
覽經典。久遊中土善達秦言。其宣譯梵文
見稱當世（祐等群錄並云鞞婆沙論僧伽提婆譯今准安公論序云僧伽跋澄譯今準論序為正祐
等群錄復云跋澄譯譯雜阿毘曇毘婆沙論十四卷者即鞞婆沙論是）。
摩訶般若波羅蜜鈔經五卷（或無鈔字或七卷亦云般羅若一名須菩提
品亦名長安第六出與道行小品明度等同本見僧叡二秦錄及僧祐錄）
右一部五卷其本見在。
沙門曇摩蜱秦言法受。印度人。器宇明敏志
存弘喻。以苻堅建元十八年壬午。譯般若鈔
經一部。佛護傳譯（佛護即佛圖羅剎也）慧進筆受安公校
定并製序。共傳云與大品放光光讚同本者。
或恐尋之未審也。
阿毘曇八揵度論三十卷（或無論字或二十卷或云迦旃延阿毘曇或云
阿毘曇經八揵度初出與唐譯發智論同本建元十九年四月二十日出至十月二十三日訖見僧祐錄）
阿毘曇心十六卷（初出或十三卷建元末年於洛陽出見僧叡二秦錄及僧祐錄）
右二部四十六卷（前一部三十卷見在後一部十六卷闕本）。
沙門僧伽提婆（或云提和亦云僧祐禘婆盖是言音楚夏耳）秦言眾天。
罽賓國人。姓瞿曇氏。以苻堅建元十九年癸
未。遊於長安。沙門法和請令翻譯。起十九年
訖建元未。出八揵度等論二部（其鞞婆沙十四卷准安公序是跋澄
譯今此除之）。
涼州沙門竺佛念傳譯。慧力僧茂筆受法和
理其指歸。安公製序。後以晉孝武帝太元十
六年遊。於廬山及往建康更出經論具。如晉
錄所顯。
中阿含經五十九卷（建元二十年出是第一譯竺佛念筆受見竺道祖晉世雜錄及僧祐
錄）
增壹阿含經五十卷（第一譯建元二十年甲申夏出至來春訖為四十一卷佛念傳譯曇
嵩筆受見安公經序僧叡僧祐寶唱錄並載祐云三十三及二十四卷恐誤）
三法度論二卷（初出或云三法度無論字與晉世僧伽提婆出者小異見長房錄）
僧伽羅剎集二卷（佛去世後七百年僧伽羅剎造初出見寶唱錄）
阿育王息壞目因緣經一卷（第三出姚秦建初六年辛卯於安定城為尚
書令姚旻二月十八日出至二十五日訖佛念傳譯兼製序見秦錄此應入後秦從多附此）
右五部一百一十四卷（前四部一百一十三卷闕後一部一卷見在）。
沙門曇摩難提。秦言法喜。兜法勤國人。髫
年離俗聰慧夙成。研諷經典以專精致業。遍
觀三藏闇誦中增一阿含。博洽多聞靡不該
練。是以國內近共推服。少而觀方遍涉諸
國。常謂弘法之體宜宣布求聞。故遠冒流沙
懷寶東逝。以苻堅建元二十年至于長安。難
提學業既優道聲甚盛。符堅深見禮接厚致
供施。先是中土群經未有四含。堅侍臣武威
太守趙政志深法藏。乃與安公共請出經。政
於長安城內集義學僧。寫出二含梵本。亦始
翻譯。佛念傳語惠嵩筆受。提以符堅建元二
十年甲申。至姚萇建初六年辛卯。譯中阿含
等經五部。提後還西域不知所終。

Daśādhyāya-bhikṣu-prātimokṣa, one fascicle (also called the Daśādhyāya Mahā-bhikṣu Prātimokṣa; first translation; see Sengyou's catalogue).
Bhikṣuṇī Mahā-prātimokṣa, one fascicle (also called the Daśādhyāya-bhikṣuṇī-prātimokṣa; second translation; see Sengyou's catalogue).
Platform Liturgy for Instructing Bhikṣuṇīs for Two Years, one fascicle (sometimes without the character 'nī' [Bhikṣuṇī]; Sengchun obtained the Indic text from the country of Kucha; Zhu Fonian translated the words and Huichang transcribed them; see Baochang's catalogue).
The above three works in three fascicles are all missing their texts.
Śramaṇa Dharmadhara (曇摩持), also called 侍, translated as Fahui (法慧) or Fahai (法海) in the language of Qin.
A native of the Western Regions. He was skilled in upholding the Vinaya Piṭaka and in compiling extracts into sūtras. In the fourth year dingmao [and fifth year] wuchen of the Jianyuan era of Fu Jian (posthumously titled Heavenly King Zhuanglie), he translated three works, including the Daśādhyāya-prātimokṣa, in Chang'an. Zhu Fonian conveyed the words, and Huichang recorded them in writing. (Master Dao'an's Preface to the Monastic Precepts states: "Fonian wrote out its Indic text, Daoxian translated it, and Huichang transcribed it." Regarding its Bhikṣuṇī Precepts, Sengyou's catalogue states: "In the time of Emperor Jianwen of the Jin dynasty, the śramaṇa Sengchun obtained the Indic text in the country of Kucha in the Western Regions. When he arrived in Guanzhong, he asked Fonian, Dharmadhara, and Huichang to translate it together." Examining the catalogues of Fei Zhangfang and others, they all take Huichang as the principal translator. Now, [Huichang] was a co-translator along with Dharmadhara and Zhu Fonian. Considering that the Qin monk Huichang never traveled to India, although Chang participated in producing the Bhikṣuṇī Precepts, the holder of the text was Dharmadhara, and Fonian translated it; Chang acted as scribe—how is this any different from his work on the Bhikṣu Precepts? This simply cited and highlighted Huichang; when examining the origins and developments, the matter becomes clear: Chang assisted in the translation, while Dharmadhara was the principal, so it is entered under Dharmadhara's catalogue, and Huichang is not listed separately).
Four Āgamas Evening Extracts and Commentary, two fascicles (also called Four Āgamas Evening Extracts Sūtra; Master Dao'an composed the preface; see Sengyou's catalogue).
The above one work in two fascicles is currently extant.
Śramaṇa Kumārabodhi, translated as Tongjue (童覺) in the language of Qin. A native of the Western Regions. In the eighth month of the eighteenth year of Jianyuan, renwu, under Fu Jian, he translated one work, the Evening Extracts of the Āgamas, at the Ye Monastery, finishing in the eleventh month of winter. Kumārabodhi held the Indic text, and Fonian and Fohu translated it into Qin text. The śramaṇas Sengdao, Sengrui, and Tanjui transcribed it.
Treatise Compiled by the Venerable Vasumitra Bodhisattva, ten fascicles (also called Vasumitra Sūtra; or twelve fascicles, or fourteen fascicles; produced from the fifth day of the third month of the twentieth year of Jianyuan to completion on the thirteenth day of the seventh month; Sanghabhadra, Dharmanandin, and Saṅghadeva held the texts, Fonian translated, and Huichong transcribed; Master Dao'an composed the preface; see Sengyou's catalogue).
Vibhāṣā-śāstra, fourteen fascicles (sometimes without the character 'śāstra'; also called Vibhāṣā Abhidharma; also called Detailed Explanation; or fifteen fascicles, or nineteen fascicles; produced from the fourth month of the nineteenth year of Jianyuan to completion at the end of the eighth month; Dharmanandin recorded the Indic text, Buddharakṣa translated, and Minzhi transcribed; Master Dao'an composed the preface; see Sengyou's catalogue).
Sūtra Compiled by Saṅgharakṣa, three fascicles (also called Compilation of Saṅgharakṣa; first translation; or five fascicles; produced in the twentieth year of Jianyuan and completed on the twentieth day of the eleventh month; Fonian translated, Huichong transcribed, and Master Dao'an composed the preface; see Sengyou's catalogue; produced at the Shiyang Monastery in Chang'an; also said to have been translated by Fohu).
The above three works in twenty-seven fascicles are all extant. Śramaṇa Saṅghabhadra (僧伽跋澄), also written 跋橙, translated as Zhongxian (眾現) in the language of Qin. A native of the country of Kashmīr. Resolute and possessing profound and refined capacity, he visited renowned teachers far and wide and practiced with subtle attainment. He read extensively among the scriptures and was especially adept at the numerical treatises [Abhidharma]. He recited the Vibhāṣā from memory, mastering its subtle meanings (this Vibhāṣā is the Pi-po-sha, not the Mahāvibhāṣā). He had always set his aspiration on wandering abroad to observe customs and propagate the teaching. In the final years of Fu Jian's Jianyuan era, he came to Guanzhong. Prior to this, the Mahāyāna had not yet widely flourished, while the study of dhyāna and numbers [Abhidharma] was extremely prosperous. Once he arrived in Chang'an, all praised him as an architect of the Dharma. Zhao Wenye, Assistant Editorial Director of the Palace Library under Fu Jian, was learned, talented, and venerated the great Dharma. Having heard that foreign countries revered and practiced the Vibhāṣā and that Saṅghabhadra could recite it from memory, he provided the four requisites of offerings and requested him to translate the Indic text. From the seventeenth year of Jianyuan, xinsi, to the twenty-first year, yiyou, Saṅghabhadra, together with Master Shi Dao'an of illustrious virtue and others, translated two works, including the Vasumitra. Zhu Fonian, a śramaṇa of Liangzhou, and Buddharakṣa, a foreign śramaṇa, conveyed the words. The śramaṇas Minzhi and Huisong, along with赵 Zhao Wenye, Assistant Editorial Director of the Palace Library, transcribed them. Master Dao'an and Fahe collated and settled the text together. Saṅghabhadra's preceptual virtue was rigorous, and he was serene and detached from the mundane world. The monastic community of Guanzhong modeled themselves upon him. Where he ended his days is unknown. As for Buddharakṣa, it is not known from which country he hailed. His virtuous practice was pure and he had read extensively among the scriptures. Having traveled long in the central lands, he was well-versed in the Qin language. His translating of Indic texts was praised in his time. (The various catalogues of Sengyou and others all say the Vibhāṣā-śāstra was translated by Saṅghadeva. Now, following Master Dao'an's preface to the treatise, it states that Saṅghabhadra translated it; we now follow the preface to the treatise as standard. The various catalogues of Sengyou and others further state that Saṅghabhadra translated the Miscellaneous Abhidharma Vibhāṣā-śāstra in fourteen fascicles, which is indeed this Vibhāṣā-śāstra).
Mahāprajñāpāramitā Extracts Sūtra, five fascicles (sometimes without the character 'extracts'; or seven fascicles; also called Banluoruuo; also named Subhūti Chapter; also named Chang'an; sixth translation; same text as the Daoxing, Xiaopin, Mingdu, etc.; see Sengrui's Catalogue of the Two Qins and Sengyou's catalogue).
The above one work in five fascicles is currently extant.
Śramaṇa Dharmapriya (曇摩蜱), translated as Fashou (法受) in the language of Qin. A native of India. Endowed with a luminous, keen mind, his aspiration was set on broad instruction. In the eighteenth year of Jianyuan, renwu, under Fu Jian, he translated one work, the Extracts of the Prajñā Sūtra. Fohu conveyed the translation (Fohu is Buddharakṣa), Huijin transcribed it, and Master Dao'an collated it and composed a preface. As for the tradition that it is the same text as the Dapin, Fangguang, and Guangzan, it is feared that this was asserted without careful investigation.
Abhidharma-aṣṭagrantha-śāstra, thirty fascicles (sometimes without the character 'śāstra'; or twenty fascicles; or called Kātyāyana-abhidharma; or called Abhidharma-sūtra Aṣṭagrantha; first translation; same text as the Jñānaprasthāna translated under the Tang; produced from the twentieth day of the fourth month of the nineteenth year of Jianyuan to completion on the twenty-third day of the tenth month; see Sengyou's catalogue).
Abhidharmahṛdaya, sixteen fascicles (first translation; or thirteen fascicles; produced at Luoyang in the final years of Jianyuan; see Sengrui's Catalogue of the Two Qins and Sengyou's catalogue).
The above two works in forty-six fascicles (the former work in thirty fascicles is extant; the latter work in sixteen fascicles is missing its text).
Śramaṇa Saṅghadeva (also written Tihe, or Sengyou Dipo, which are probably dialectal variations of pronunciation), translated as Zhongtian (眾天) in the language of Qin. A native of the country of Kashmīr, of the Gautama clan. In the nineteenth year of Jianyuan, guihai, under Fu Jian, he traveled to Chang'an. The śramaṇa Fahe invited him to translate. Beginning in the nineteenth year and concluding at the end of the Jianyuan era, he produced two treatises, including the Aṣṭagrantha (as for the Vibhāṣā in fourteen fascicles, following Dao'an's preface it was translated by Saṅghabhadra, so it is removed here).
Zhu Fonian, a śramaṇa of Liangzhou, translated it; Huili and Sengmao transcribed it; Fahe organized its intended purpose; and Master Dao'an composed the preface. Later, in the sixteenth year of Taiyuan under Emperor Xiaowu of the Jin, he traveled to Mount Lu and went to Jiankang, where he produced further sūtras and śāstras, as fully recorded in the Jin catalogue.
Madhyama-āgama, fifty-nine fascicles (produced in the twentieth year of Jianyuan; this is the first translation; Zhu Fonian transcribed it; see Zhu Daozu's Miscellaneous Catalogue of the Jin Era and Sengyou's catalogue).
Ekottarika-āgama, fifty fascicles (first translation; produced from the summer of the twentieth year of Jianyuan, jiashen, to completion the following spring, making forty-one fascicles; Fonian translated and Tan song transcribed; see Master Dao'an's preface to the sūtra; recorded in the catalogues of Sengrui, Sengyou, and Baochang; Sengyou's statement of thirty-three and twenty-four fascicles is probably an error).
Tridharmakā-śāstra, two fascicles (first translation; also called Tridharmakā without the character 'śāstra'; slightly different from the version translated by Saṅghadeva during the Jin; see Fei Zhangfang's catalogue).
Compilation of Saṅgharakṣa, two fascicles (composed by Saṅgharakṣa seven hundred years after the Buddha's passing; first translation; see Baochang's catalogue).
Sūtra on the Causes and Conditions of King Aśoka's Son Blinding His Eyes, one fascicle (third translation; produced at the city of Anding on the eighteenth day of the second month and completed on the twenty-fifth day, in the sixth year of Jianchu, xinmao, of the Yao Qin, for the Prefect of the Masters of Writing Yao Min; Fonian translated and composed a preface; see the Qin catalogue; this should belong to the Later Qin, but is appended here following the majority).
The above five works in one hundred and fourteen fascicles (the first four works in one hundred and thirteen fascicles are missing their texts; the last work in one fascicle is currently extant).
Śramaṇa Dharmanandin, translated as Faxi (法喜) in the language of Qin. A native of the country of Tukhāra. In his youth he left secular life; his intelligence was early developed. Studying and chanting the scriptures, he applied himself single-mindedly to his vocation. He perused the Tripiṭaka and recited the Madhyama- and Ekottarika-āgamas from memory. Vastly learned and knowledgeable, there was nothing he had not mastered. For this reason, within his country and beyond, all paid homage to him. From an early age he surveyed the regions and traveled through various countries. He often said that the purpose of propagating the Dharma is to proclaim it to those who seek to hear it. Therefore, braving the shifting sands from afar, carrying the treasure [of the Dharma], he journeyed eastward. In the twentieth year of Fu Jian's Jianyuan era, he arrived in Chang'an. Dharmanandin's learning was superior and his reputation for virtue was renowned. Fu Jian received him with deep courtesy and provided lavish offerings. Prior to this, among the scriptures in the central lands there were not yet the four Āgamas. Fu Jian's court attendant, Zhao Zheng, the Grand Administrator of Wuwei, whose aspiration was profoundly set on the Dharma treasury, thereupon jointly invited him with Master Dao'an to translate the sūtras. In the city of Chang'an, Zheng assembled scholar monks, had the Indic texts of the two Āgamas written out, and also commenced their translation. Fonian conveyed the words and Huisong transcribed them. From the twentieth year of Jianyuan, jiashen, under Fu Jian, to the sixth year of Jianchu, xinmao, under Yao Chang, Dharmanandin translated five sūtras, including the Madhyama-āgama. Dharmanandin later returned to the Western Regions, and where he ended his days is unknown.