貞元新定釋教目錄 6.32.1

6.32.1

寶梁經二卷（今編入寶積第四十四會見竺道祖河西錄及僧祐錄）
悲華經十卷（第一出與法護閑居經及大悲分陀利曇無讖悲華經同本房云見祐錄似是先譯
龔更刪改今疑即無讖出者是）
右二部一十二卷（前寶梁經一部二卷見在後悲華經一部十卷闕本）。
沙門釋道龔。虛心廣運弘利為道。以北涼河
西王（蒙遜僭號）永安年間。於張掖為蒙遜譯寶梁等
經二部。
大方等陀羅尼經四卷（或無大字一名方等檀特陀羅尼經或直云檀特陀
羅尼經見竺道祖晉世雜錄及僧祐錄）
右一部四卷其本見在。
沙門釋法眾。高昌郡人。亦以永安年中於張
掖。為河西王蒙遜譯大方等陀羅尼經一部。
寶唱錄云。在高昌郡譯未詳孰是。
慧上菩薩問大善權經二卷（一名大善經一名慧上菩薩一名大乘方
便經凡四名名本並同第五出與漢佛調晉法護所出大善權經及寶積大乘方便等同本）
右一部二卷本闕。
沙門僧伽陀。涼言饒善。西域人。意存兼濟化
誘居懷。亦以永安年中於張掖。為蒙遜譯大。
善權經一部（見始興錄及法上）
大般涅槃經四十卷（或三十六卷第五譯玄始三年出至十年十月二十三日訖梵本具
足有三萬五千偈今所譯者止萬餘偈三分始一耳道朗製序見竺道祖涼錄及僧祐錄）
大方等大集經三十卷（或直云大集經第三出與漢世支讖姚秦羅什出者同本
或二十九或三十一或三十二或四十卷良由初出即寫分卷不同見竺道祖涼錄及僧祐錄）
大方廣三戒經三卷（初出與寶積三律儀會同本見法上錄）
悲華經十卷（第四出與大悲分陀利經等同本見竺道祖河西錄及僧祐錄祐云別錄或云龔上出
今疑道龔與讖同是一經二處先載恐未然也）
金光明經四卷（初出一十八品見竺道祖河西錄及僧祐錄與新譯金光明最勝王經等同本
今入八卷合經中此四卷者在刪繁錄）
大方等大雲經六卷（一名大方等無相大雲經一名大雲無想經一名大雲密藏經或云
方等大雲經或四卷或五卷於內苑寺譯第二出見僧叡李廓僧祐三錄）
腹中女聽經一卷（一名不莊挍女經第三出與無垢賢女經轉女身經等同本見長房錄）
菩薩地持經十卷（或無經字亦云論亦名菩薩戒經又名菩薩地經或八卷出瑜伽本地分
中菩薩地見竺道祖河西錄及僧祐錄）
優婆塞戒經七卷（或無經字是在家菩薩或五卷或六卷或十卷玄始三年景寅四月二
十三日出至七月二十三日訖沙門道養筆受見經後記及僧祐錄）
菩薩戒本一卷（出地持戒品中第二出與大唐奘法師所出戒本等同本別錄云燉煌出見僧
祐錄）
文陀竭王經一卷（出中阿含第十一卷異譯見長房錄）
佛所行讚經傳五卷（或云經無傳字或云傳無經字馬鳴菩薩造亦名作本行經見長
房錄）
勝鬘經一卷（亦云勝鬘師子吼一乘大方便經初出見長房錄與宋功德賢所出勝鬘經及寶積勝鬘
夫人會同本）
羅摩伽經一卷（第四出與曹魏安法賢等所出同本但廣略異是華嚴經入法界品少分見長
房錄）
楞伽經四卷（初出與宋功德賢元魏菩提留支實叉難陀等所出同本見長房錄）
須真天子經一卷（第二出與西晉法護出者同本房云見吳錄又云羅什出似再譯）
海龍王經四卷（或加新字第二出與竺法護出者同本玄始七年出見竺道祖河西錄及僧祐
錄）
功德寶光菩薩經一卷（見長房錄）
菩薩戒壇文一卷（亦云優婆塞戒壇文祐云菩薩戒優婆塞戒壇文見僧祐寶唱二錄）
右一十九部一百三十一卷（佛所行讚上一十三部一百一十八
卷見在勝鬘經下七部一十二卷闕本）。
沙門曇無讖。或云曇摩讖。亦云曇謩讖。蓋
取梵音不同故也。涼云法豐。中印度人。婆羅
門種。讖六歲父亡。母以傭織養讖。見沙門達
摩耶舍（此言法稱）道俗宗敬豐於利養。其母羨之故
以讖為弟子。十歲與同學數人誦呪。聰敏出
群誦經日得萬餘言。初學小乘兼覽五明諸
論。講說精辯莫能酬抗。後遇白頭禪師共讖
論議。習業既異交諍十旬。讖雖攻難鋒起而
禪師終不肯屈。讖服其精理乃謂禪師曰。頗

Baoliang jing, two fascicles (now incorporated into the Ratnakūṭa as the forty-fourth assembly; appears in Zhu Daozu's Hexi Catalogue and Sengyou's catalogue);
Karuṇāpuṇḍarīka-sūtra (Beihua jing), ten fascicles (first translation; same text as Fahu's Xianju jing, the Dapei fentouli, and Dharmakṣema's Beihua jing; Changfang says it appears in Sengyou's catalogue and seems to be an earlier translation that Gong further revised; it is now suspected to be indeed the one produced by Dharmakṣema).
The above two works, twelve fascicles (the former, Baoliang jing, one work in two fascicles, is extant; the latter, Beihua jing, one work in ten fascicles, is missing).
Śramaṇa Shi Daogong. Opening his mind broadly, he took bringing benefit as the path. During the Yong'an era of the Northern Liang King of Hexi (Mengxun's usurped title), he translated two works including the Baoliang jing for Mengxun at Zhangye.
Da fangdeng tuoluoni jing, four fascicles (sometimes without the character "Da"; also titled Fangdeng dante tuoluoni jing, or simply Dante tuoluoni jing; appears in Zhu Daozu's Miscellaneous Catalogue of the Jin Era and Sengyou's catalogue).
The above one work, four fascicles; the text is extant.
Śramaṇa Shi Fazhong, a native of Gaochang Commandery. Also during the Yong'an era, at Zhangye, he translated one work, the Da fangdeng tuoluoni jing, for Mengxun, King of Hexi.
Baochang's catalogue says it was translated in Gaochang Commandery; it is not known which is correct.
Huishang pusa wen da shanquan jing, two fascicles (also titled Da shan jing, Huishang pusa, and Dacheng fangbian jing, four titles in all, with titles and texts being identical; fifth translation, same text as the Da shanquan jing produced by Fodiao of the Han and Fahu of the Jin, and the Dacheng fangbian of the Ratnakūṭa).
The above one work, two fascicles; the text is missing.
Śramaṇa Saṅghata, in Liang translated as "Abundant Goodness" (Raoshan), a native of the Western Regions. Having an intention to benefit all and harboring the desire to transform and guide, he also translated one work, the Da shanquan jing, for Mengxun at Zhangye during the Yong'an era (appears in the Shixing Catalogue and Fashang's catalogue).
Mahāparinirvāṇa-sūtra (Da banniepan jing), forty fascicles (or thirty-six fascicles; fifth translation; produced starting from the third year of Xuanshi until completion on the twenty-third day of the tenth month of the tenth year; the Indic text was complete with thirty-five thousand verses, but what was translated here amounts to only ten-odd thousand verses, barely one third of it; Daolang composed a preface; appears in Zhu Daozu's Liang Catalogue and Sengyou's catalogue);
Mahāvaipulya-mahāsaṃnipāta-sūtra (Da fangdeng daji jing), thirty fascicles (or simply Daji jing; third translation; same text as those produced by Lokakṣema of the Han dynasty and Kumārajīva of the Yao Qin; or in twenty-nine, thirty-one, thirty-two, or forty fascicles, which was truly due to its being copied and divided into different fascicles immediately upon initial translation; appears in Zhu Daozu's Liang Catalogue and Sengyou's catalogue);
Da fangguang sanjie jing, three fascicles (first translation; same text as the "Three Precepts Assembly" (San lüyi hui) in the Ratnakūṭa; appears in Fashang's catalogue);
Karuṇāpuṇḍarīka-sūtra (Beihua jing), ten fascicles (fourth translation; same text as the Dapei fentouli jing, etc.; appears in Zhu Daozu's Hexi Catalogue and Sengyou's catalogue; You says that a separate catalogue states it was produced above by Gong; it is now suspected that Daogong's and Dharmakṣema's are one and the same sūtra, and having them recorded in two places earlier was probably not the case);
Suvarṇaprabhāsa-sūtra (Jinguangming jing), four fascicles (first translation, eighteen chapters; appears in Zhu Daozu's Hexi Catalogue and Sengyou's catalogue; same text as the newly translated Jinguangming zuishengwang jing, etc.; now incorporated into the eight-fascicle combined sūtra; this four-fascicle text is in the catalogue of eliminated redundancies);
Da fangdeng dayun jing, six fascicles (also titled Da fangdeng wuxiang dayun jing, Dayun wuxiang jing, Dayun mizang jing, or Fangdeng dayun jing; or in four or five fascicles; translated at Neiyuan Monastery; second translation; appears in the three catalogues of Sengrui, Li Kuo, and Sengyou);
Fuzhong nü ting jing, one fascicle (also titled Bu zhuangjiao nü jing; third translation; same text as the Wugou xiannü jing, Zhuan nü shen jing, etc.; appears in Changfang's catalogue);
Bodhisattvabhūmi (Pusa dichi jing), ten fascicles (sometimes without the character "jing"; also called a śāstra, also titled Pusa jie jing, and also Pusa di jing; or in eight fascicles; extracted from the Bodhisattvabhūmi in the Basic Section (Maulībhūmi) of the Yogācārabhūmi; appears in Zhu Daozu's Hexi Catalogue and Sengyou's catalogue);
Upāsakaśīla-sūtra (Youposai jie jing), seven fascicles (sometimes without the character "jing"; that is, "the lay bodhisattva"; or in five, six, or ten fascicles; produced starting from the twenty-third day of the fourth month, a bingyin day, of the third year of Xuanshi, and completed on the twenty-third day of the seventh month; śramaṇa Daoyang recorded it with the brush; appears in the postscript of the sūtra and in Sengyou's catalogue);
Bodhisattva-prātimokṣa (Pusa jieben), one fascicle (extracted from the Śīlapaṭala of the Bodhisattvabhūmi; second translation; same text as the prātimokṣa produced by Master Xuanzang of the Great Tang; a separate catalogue says it was produced in Dunhuang; appears in Sengyou's catalogue);
Wentuojie wang jing, one fascicle (extracted from the eleventh fascicle of the Madhyamāgama; an alternate translation; appears in Changfang's catalogue);
Buddhacarita (Fo suoxing zan jingzhuan), five fascicles (or with "jing" without the character "zhuan", or with "zhuan" without the character "jing"; composed by Bodhisattva Aśvaghoṣa; also titled Benxing jing; appears in Changfang's catalogue);
Śrīmālādevī-sūtra (Shengman jing), one fascicle (also called Shengman shizihou yicheng da fangbian jing; first translation; appears in Changfang's catalogue; same text as the Shengman jing produced by Guṇabhadra of the Song and the "Lady Śrīmālā Assembly" of the Ratnakūṭa);
Luomojia jing, one fascicle (fourth translation; same text as that produced by An Faxian and others of the Cao Wei, differing only in extent; a small portion of the Gandavyūha / Dharmadhātu-praveśa chapter of the Avataṃsaka-sūtra; appears in Changfang's catalogue);
Laṅkāvatāra-sūtra (Lengqie jing), four fascicles (first translation; same text as those produced by Guṇabhadra of the Song, Bodhiruci of the Northern Wei, Śikṣānanda, and others; appears in Changfang's catalogue);
Xuzhen tianzi jing, one fascicle (second translation; same text as the one produced by Dharmarakṣa of the Western Jin; Changfang says it appears in the Wu Catalogue and also says Kumārajīva translated it, so it seems to be a retranslation);
Sāgaranāgarāja-paripṛcchā-sūtra (Hailongwang jing), four fascicles (sometimes with the character "Xin" added; second translation; same text as the one produced by Zhu Fahu; produced in the seventh year of Xuanshi; appears in Zhu Daozu's Hexi Catalogue and Sengyou's catalogue);
Gongde baoguang pusa jing, one fascicle (appears in Changfang's catalogue);
Bodhisattva Ordination Platform Text (Pusa jietan wen), one fascicle (also titled Upāsaka Ordination Platform Text; Sengyou calls it Bodhisattva Precepts and Upāsaka Precepts Ordination Platform Text; appears in the two catalogues of Sengyou and Baochang).
The above nineteen works, one hundred and thirty-one fascicles (the thirteen works in one hundred and eighteen fascicles down to the Buddhacarita are extant; the seven works in twelve fascicles from the Śrīmālādevī-sūtra down are missing).
Śramaṇa Dharmakṣema. Also called Tanmoxian, and also Tanmoxian (with slightly different characters), these differing forms being due to different phonetic renderings of the Indic pronunciation. In Liang translated as "Abundant Dharma" (Fafeng). A native of Central India and of brāhmaṇa stock. When Dharmakṣema was six years old his father died, and his mother supported him by working as a weaver. Seeing that the śramaṇa Dharmayaśas (here translated as "Fasheng") was venerated by both clerics and laity and was abundant in offerings, his mother envied this and so made Dharmakṣema his disciple. At the age of ten, chanting dhāraṇīs together with several fellow students, his intelligence surpassed the crowd, and he memorised ten thousand words of sūtras daily. He initially studied the Hīnayāna and also examined the various treatises of the five sciences. In lecturing and debate his precision was such that none could match him. Later he met a white-haired meditation master and debated with him. As their lines of study differed, they contended with each other for one hundred days. Dharmakṣema's sharp challenges arose like blade points, yet the meditation master never conceded. Dharmakṣema was impressed by his subtle principles and said to the meditation master: "Could there be