貞元新定釋教目錄 6.32.3

6.32.3

優婆塞戒本一卷（寶唱錄云讖譯復云出優婆塞戒經今載別生錄中不別存也）
善信女經二卷
無為道經二卷
居士請僧福田經一卷
決定罪福經一卷（上之四經長房等錄皆云讖復云世注為疑今並依舊附疑此中不載）
禪法要解二卷（第二出與羅什出同本見長房錄）
右一部二卷本闕。
安陽侯沮渠京聲。即河西王蒙遜從弟。為人
強志疎通敏朗。少有智鑒涉獵書記善於談
論。幼稟五戒銳意內典。所讀眾經即能諷誦。
常以為務學多聞大士之盛業也。少時甞度
流沙到于闐國。於瞿摩帝大寺。遇天竺法師
佛陀斯那（涼言覺將）安陽從之咨問道義。斯那本學
大乘。天才秀出誦半億偈明了禪法。故西方
諸國號為人中師子。安陽從受禪法諸祕要
術口誦梵本。東歸於涼。以茂虔承和年中。譯
禪法要解一部。
阿毘曇毘婆沙論六十卷（或加八揵度字初譯與唐譯大毘婆沙論同本或分
成八十四卷一百九卷佛滅後六百餘年五百應真造見僧祐寶唱二錄）
右一部六十卷其本見在。
沙門浮陀跋摩。或云佛陀跋摩。涼言覺鎧。西
域人也。幼而履操明直聰悟出群。習學三藏
偏善毘婆沙。常誦持此論以為心要。承和年
中達于姑臧。先有沙門道泰。志用強果少遊
𦵇右遍歷諸國。得毘婆沙梵本有萬偈。至
姑臧側席虛襟企待明匠。聞跋摩遊心此論
請為翻譯。時蒙遜已薨。子茂虔襲位。以虔承
和五年丁丑四月中旬。於涼州內閑豫宮寺
請跋摩譯焉。泰即筆受。沙門慧嵩道朗與義
學僧三百餘人考正文義。至七年己卯七月
方訖。凡一百卷。沙門道挻為之製序。有頃魏
太武帝西伐姑臧。涼土崩亂經書什物皆被
焚蕩。遂失四十卷。今唯有六十存焉。跋摩避
亂西返。莫知所終（序云乙丑歲出即蒙遜玄始十四年也丁卯歲訖即玄始十六年也與錄
不同未詳何以）。
般泥洹經二十卷（見道慧宋齊錄及僧祐錄第六譯與無讖大般涅槃經等同本）
右一部二十卷本闕。
沙門釋智猛。京兆新豐人。稟性端明勵行清
白。少襲法服修業專至。諷誦之聲以夜續晝。
每見外道人說釋迦遺跡。及聞方等眾經布
在西域。常慨然有感馳心遐外。以為萬里咫
尺千載可追也。遂以姚秦弘始六年甲辰之
歲。招結同志有十五人。發跡長安渡河跨谷
三十六所至涼州城。既而西出陽關入于流沙
二千餘里。地無水草路絕行人。冬則嚴癘夏
則瘴炎。人死聚骨以標行路。駱駝負糧理極
辛阻。遂歷鄯鄯龜茲于闐諸國備觀風俗。
從于闐西南行二千里始登葱嶺。同侶九人
退還。猛與餘伴進行千七百餘里至波淪國。
同旅竺道嵩又復無常。將欲闍毘忽失尸所
在。猛悲歎驚異。於是自力而前。與餘四人三
度雪山。氷崖浩然百千餘仞。飛絙為橋乘虛
而過。窺不見底仰不見天。寒氣慘酷影戰魂
慄。復南行千里至罽賓國。再渡辛頭河。雪山
壁立轉甚於前。下多瘴氣惡鬼斷路行者多
死。猛誠心冥徹履險能濟。既至罽賓城恒有
五百羅漢。住此國中而常往反阿耨達池。有
大德羅漢見猛至止歡喜讚歎。猛諮問方土
為說四天子事。具在猛傳。猛先於奇沙國見
佛文石唾壺。又於此國見佛鉢。光色紫紺四
際畫然。猛香華供養頂戴發願。鉢若有應能
輕能重。既而轉重力遂不堪。及下按時復不
覺重。其道心所應如此。復西南行三百里至
迦維羅衛國。見佛牙及肉髻骨佛影佛跡炳
然具存。又覩泥洹堅固之林降魔菩提之樹。
猛喜心內充設供一日。兼以寶蓋大衣覆降
魔像。其所遊踐究觀靈變。天梯龍池之事不
可勝數。後至華氏城。是阿育王舊都。有大智
婆羅門名羅閱。宗舉族弘法王所欽重。造純
銀塔高三丈。沙門法顯先於其家已得六卷
泥洹。及見猛至問云。秦地有大乘學不。答曰。
悉大乘學。羅閱驚歎曰。希有希有將非菩薩
往化耶。猛就其家得泥洹梵本一部。又尋得
摩訶僧祇律梵本一部及餘經梵本誓願流
通。於是便反。以甲子歲發天竺。同行四僧於

Upāsaka-śīla-sūtra, one fascicle (Baochang's catalogue states it was translated by [Dharmakṣema], and also says it was extracted from the Upāsakāśīla-sūtra; it is now included in the catalogue of separate offshoot texts and is not preserved separately here);
Sūtra on Faithful Laywomen, two fascicles;
Sūtra on the Unconditioned Path, two fascicles;
Sūtra on the Householder's Inviting the Saṅgha for a Field of Merit, one fascicle;
Sūtra on the Definite Retribution of Faults and Merits, one fascicle (as for the above four sūtras, Changfang's and other catalogues all state they were by [Dharma]kṣema, and also note that the world marked them as doubtful; now following the old arrangement they are both attached to the doubtful texts and not recorded here);
Essential Explanations of Meditation Methods, two fascicles (second translation, same text as Kumārajīva's translation; see Changfang's catalogue).
The above constitutes one work in two fascicles; the text is missing.
Marquis of Anyang Juqu Jingsheng was the cousin of Juqu Mengxun, King of Hexi. By nature strong-willed, broad-minded, clever, and bright, he had intellectual discernment from youth, read widely across books and records, and was skilled in debate. From childhood he received the five precepts and devoted his mind to Buddhist scriptures. Whatever sūtras he read, he was immediately able to recite from memory. He always regarded dedicating himself to study and extensive learning as the magnificent endeavor of a great being (mahāsattva). In his youth he once crossed the shifting sands to Khotan. At the Great Gomati Monastery, he met the Indian master of the Dharma Buddhasona (translated into the Liang tongue as "Enlightened Commander"). Anyang consulted him and inquired into the principles of the Way. Sona originally studied the Mahāyāna, possessed outstanding natural talent, could recite fifty million verses, and was thoroughly conversant with meditation methods; therefore, the various western kingdoms called him a "lion among men." Anyang received from him various secret and essential techniques of meditation methods and recited the Indic text by mouth. Returning east to Liang, during the Chenghe era of [Juqu] Maoqian, he translated the one work Essential Explanations of Meditation Methods.
Abhidharma-vibhāṣā-śāstra, sixty fascicles (sometimes adding the words "Eight Chapters"; the first translation, the same text as the Tang translation of the Mahāvibhāṣā-śāstra; sometimes divided into eighty-four fascicles or one hundred and nine fascicles; composed by five hundred arhats more than six hundred years after the Buddha's parinirvāṇa; see Sengyou's and Baochang's two catalogues).
The above constitutes one work in sixty fascicles; its text is extant.
Śramaṇa Buddhavarman, also called Fotuobamo, translated into the Liang tongue as "Enlightened Armor," was a native of the Western Regions. From youth his conduct was upright and straightforward, and his intelligence surpassed the crowd. He studied the Tripiṭaka and was especially skilled in the Vibhāṣā. He constantly recited and retained this treatise, regarding it as the essential core. In the Chenghe era, he arrived in Guzang. Earlier, there had been the śramaṇa Daotai, whose resolve was firm and resolute; in his youth he traveled through the Hexi region and comprehensively visited various countries, obtaining an Indic text of the Vibhāṣā in ten thousand verses. Arriving at Guzang, he waited respectfully with open-minded humility for an enlightened master. Hearing that [Buddha]varman immersed his mind in this treatise, he requested him to translate it. At that time Mengxun had already died, and his son Maoqian had succeeded to the throne. In the fifth year of Maoqian's Chenghe era, the year dingchou, in the middle decade of the fourth month, at the Xianyu Palace Monastery in Liangzhou, he requested [Buddha]varman to translate it. [Dao]tai acted as scribe. The śramaṇas Huisong and Daolang, together with more than three hundred scholarly monks, verified and corrected the text and meaning. Not until the seventh month of the seventh year, jimao, was it completed, in a total of one hundred fascicles. The śramaṇa Daoting composed a preface for it. Soon thereafter, Emperor Taiwu of Wei campaigned west against Guzang; the Liang territory collapsed in turmoil, and the scriptures, books, and furnishings were all burnt and destroyed. Consequently, forty fascicles were lost; today only sixty remain. [Buddha]varman fled the turmoil and returned west; his final whereabouts are unknown (the preface states that the translation began in the year yichou, which is Mengxun's fourteenth year of Xuanshi, and concluded in the year dingmao, which is the sixteenth year of Xuanshi; this differs from the catalogues, and the reason is not clear).
Mahāparinirvāṇa-sūtra, twenty fascicles (see Daohui's Song and Qi Catalogues and Sengyou's Catalogue; the sixth translation, the same text as Dharmakṣema's Mahāparinirvāṇa-sūtra, etc.).
The above constitutes one work in twenty fascicles; the text is missing.
Śramaṇa Shi Zhimeng was a native of Xinfeng in Jingzhao. By nature upright and bright, he cultivated pure and stainless conduct. In youth he put on the monastic robes and cultivated his religious practice with single-minded devotion, the sound of his chanting continuing day and night. Whenever he heard foreigners speak of the traces left behind by Śākyamuni and heard of the Vaipulya sūtras distributed across the Western Regions, he was constantly stirred with emotion, sending his aspirations to distant lands, believing that ten thousand li were as close as a foot and that a thousand years could be retrieved. Thus, in the sixth year of the Hongshi era of the Later Qin, the year jiachen, he assembled fifteen like-minded companions, set out from Chang'an, crossed rivers and traversed valleys across thirty-six locations, and arrived at the city of Liangzhou. Thereafter, heading west out of Yangguan, he entered the shifting sands for more than two thousand li, where there was neither water nor grass and travel was cut off from wayfarers. In winter there was severe plague and in summer pestilential heat; heaps of bones of dead people served as markers for the road. Camels carried provisions with extreme hardship and obstruction. Traversing kingdoms such as Shanshan, Kucha, and Khotan, they observed all local customs. Traveling two thousand li southwest from Khotan, they first ascended the Congling (Pamir) mountains. Nine companions turned back. Zhimeng and the remaining companions proceeded for more than one thousand seven hundred li to the kingdom of Bolun. His companion Zhu Daosong died there; when they were about to cremate (jhāpeti) him, they suddenly lost track of where the corpse was. Zhimeng grieved, sighed, and marvelled. Thereupon, exerting himself, he went forward. Together with the other four people, he crossed the snowy mountains three times. The icy cliffs were vast and boundless, hundreds and thousands of fathoms high. Suspending flying ropes to serve as bridges, they crossed over the void: looking down one could not see the bottom, looking up one could not see the sky. The cold air was harsh and cruel; their shadows trembled and their souls shuddered. Moving south again for a thousand li, they arrived in the kingdom of Kashmīr. Again they crossed the Sindhu River. The snowy mountains stood steep like walls, far worse than before. Below there were many pestilential mists and evil spirits blocking the way, and many travelers died. Zhimeng's sincerity deeply penetrated the unseen world, so that in treading the perils he was able to cross over. Arriving at the city of Kashmīr, there were constantly five hundred arhats dwelling in this kingdom who frequently traveled back and forth to Lake Anavatapta. An elder arhat, seeing Zhimeng's arrival, rejoiced and praised him. Zhimeng inquired about the regions, and [the arhat] explained to him the matters of the four Sons of Heaven, which are fully recorded in Zhimeng's biography. Earlier, in the kingdom of Qisha, Zhimeng had seen the Buddha's patterned stone spittoon; also in this kingdom, he saw the Buddha's bowl, its radiant color purple-blue and its four borders distinct. Zhimeng made offerings with incense and flowers, placed it atop his head, and made a vow: if the bowl had responsiveness, it should be light or heavy accordingly. It then grew heavier until his strength could not bear it, but when he set it down, he felt no weight again. Such was the responsiveness of his aspiration for the Way. Traveling southwest again for three hundred li, he arrived in the kingdom of Kapilavastu. He saw the Buddha's tooth, the uṣṇīṣa bone, the Buddha's shadow, and the Buddha's footprints, all clearly preserved. He also beheld the Sala Grove of the Nirvāṇa and the Bodhi Tree of the subjugation of Māra. Zhimeng's mind was filled with joy within, and he made offerings for a day, also covering the image of the subjugation of Māra with a jeweled canopy and a monastic robe. The places he visited and the divine wonders he observed—such as the heavenly ladder and the dragon pool—were too numerous to count. Later he arrived in Pāṭaliputra, which was the old capital of King Aśoka. There was a brāhmaṇa of great wisdom named Luoyue (Rājavaṃśa?), whose entire clan propagated the Dharma and who was revered by the king; he had built a pure silver stupa thirty feet high. The śramaṇa Faxian had earlier obtained a six-fascicle Nirvāṇa[-sūtra] at his home. When he saw Zhimeng arrive, he asked, "Are there Mahāyāna practitioners in the land of Qin?" He answered, "All are Mahāyāna practitioners." Luoyue marveled and praised, "Rare indeed, rare indeed! Could it be that a bodhisattva has gone there to convert them?" Zhimeng obtained at his home one complete Indic text of the Nirvāṇa[-sūtra]. He also soon obtained one Indic text of the Mahāsāṃghika-vinaya as well as Indic texts of other sūtras, vowing to disseminate them. Thereupon he returned. Setting out from India in the year jiazi, the four fellow monks in his company were at