貞元新定釋教目錄 6.32.4

6.32.4

路無常。唯猛與雲謩。俱還涼州。以茂虔承
和年中。譯出泥洹成二十卷。猛以宋元嘉
末卒。昇歷尋遊方沙門記。列道路時或不
同。佛鉢頂骨處亦乖爽。將知遊往天竺非止
一路。頂鉢靈遷時屆異土。故傳迹見聞難以
例也。
大丈夫論二卷（提婆羅菩薩造見翻經圖）
入大乘論二卷（堅意菩薩造見唐舊錄亦見內典錄及翻經圖）
右二部四卷其本見在。
沙門釋道泰。才敏自天冲氣疎朗。博聞奇趣
遠參異言。往以漢土方等既備幽宗粗暢其
所。未練唯三藏九部。故杖策冒險爰至葱
西。綜覽梵文義承高旨。并獲婆沙梵本十萬
餘偈及諸經論東歸於涼。遂遇浮陀跋摩共
翻毘婆沙論。泰後自譯。
大丈夫論二部（又長房內典二錄云於其涼代復有沙門曇覺於高昌國譯賢愚經一部即當
宋元嘉二十二年也今譯不然元嘉十六年己卯涼國已絕如何二十二年乙酉仍有譯經故知二錄誤也今靖邁
經圖編在元魏之代魏宋雖並宋都建業魏治恒安以地而論合屬魏錄）。
菩薩投身餓虎起塔因緣經一卷（僧祐錄云以身施餓虎經見經
後記）
右一部一卷其本見在。
沙門釋法盛。高昌人也。亦於涼代譯投身餓
虎經一卷。故前高僧曇無讖傳末云。于時有
高昌沙門法盛亦經往外國有傳四卷。其投
身餓虎經後記云。爾時國王聞佛說已即於
是處起立大塔。名為菩薩投身餓虎塔。今見
在。塔東面山下有僧房講堂精舍。常有五十
眾僧四事供養。法盛爾時見國中有人癩病
及癲狂聾盲手脚躄跛及種種疾病。悉來就
此塔燒香然燈。香泥塗地修治掃灑。并叩頭
懺悔百病皆愈。前來差者便去後來輒爾。常
有百餘人。不問貴賤皆爾。終無絕時。今詳僧
傳之文。及閱經記之說。法盛遊於西域此事
不虛。復云。親覩靈龕故應非謬。若非盛之自
譯何得著彼經終。既能自往西方豈有不傳
經教。考覈終始事乃分明。今為盛翻編載斯
錄。
不退轉輪經四卷（一名不退轉經第二出與竺法護阿惟越致遮經等同本）
金剛三昧經二卷（或一卷）
大忍辱經十卷
金輪王經一卷
賢劫五百佛名經一卷
右五部一十八卷（前二部六卷見在後三部一十二卷闕本）。
長房等錄。
並云是沙門僧祐新集釋道安涼土異經今
還附入涼世目錄為失譯源庶知時代顯譯
有無卷部多少出之處所已下新附此錄。
優婆夷淨行法門經二卷（或無經字亦直云淨行經）
長者法志妻經一卷
大愛道比丘尼經二卷（亦云大愛道受戒經舊錄云大愛道經）
三慧經一卷
菩薩等行經一卷（此已下闕）
四無畏經一卷
權變經一卷（舊錄云文殊師利權變三昧經或直云權變三昧經）
十漚惒經一卷
七言禪利經一卷（舊錄云漚惒七言禪利經）
菩薩十漚惒經一卷（今疑與前十漚惒同）
瓶沙王經一卷
有無經一卷
五百偈經一卷
須耶越國貧人經一卷（舊錄云須耶越國貧人賃剔頭經）
浮木經一卷
杯喻經一卷
妖怪經一卷
阿般計泥洹經一卷（一本作陶射計泥洹經）
四非常經一卷
五失蓋經一卷
要真經一卷
本無經一卷
勸德經一卷
十五德經一卷
父母因緣經一卷（今疑與父子因緣經同）
慧行經一卷
未生王經一卷（今疑是未生怨經）
內外無為經一卷
道淨經一卷
七事本末經一卷（舊錄云七事本行經）
百寶三昧經一卷
三乘經一卷
耆域術經一卷（舊錄云耆域四術經）
五蓋雜疑經一卷（今疑是五蓋疑經失行經）
太子智止經一卷
道德章經一卷
苦相經一卷
須佛得度經一卷
由經一卷
分然洹國迦羅越經一卷
五陰事經一卷
義決法事經一卷
十思惟經一卷
分別六情經一卷
三失蓋經一卷
佛寶三昧經一卷
法志女經一卷
右四十七部四十九卷（准初四部六卷有本餘者並闕）。
僧祐錄云。安公涼土異經。長房等錄闕而不
載。今還附入涼錄以為失譯。祐載。安公涼土
異經總五十九部。於中五部房錄已載。今更
出四十七部。通前五十二部餘有七部一十

The roads were unpredictable. Only Zhimeng and Yunmo returned together to Liangzhou. During the Chenghe era of Juqu Maoqian, [Zhimeng] translated the *Nirvāṇa[-sūtra]* in twenty fascicles. Zhimeng died toward the end of the Yuanjia era of the Song. When consulting the records of itinerant monks through different eras, the routes listed are occasionally not the same, and the locations of the Buddha's alms-bowl and uṣṇīṣa-bone also vary. From this it may be known that travel to India did not follow a single road, and that the miraculous relocations of the uṣṇīṣa and alms-bowl reached different lands at different times; hence, the traces recorded from seeing and hearing can hardly be reduced to a single rule.

*Mahāpuruṣa-śāstra*, two fascicles (composed by the Bodhisattva Devīra [Sk. *Ārya-deva* / *Dharmatrāta*?], noted in the *Catalogue of Translating the Scriptures*);
*Introduction to the Mahāyāna* (*Mahāyānāvatāra*), two fascicles (composed by the Bodhisattva Sthiramati, recorded in the old Tang catalogue, and also seen in the *Neidian lu* and *Catalogue of Translating the Scriptures*).
Total: two texts, four fascicles. The texts are currently extant.

Śramaṇa Shi Daotai: His quick intelligence was naturally endowed, and his spirit was tranquil, open, and clear. Extensively informed on unusual matters, he delved into foreign languages from afar. In the past, since the Mahāyāna scriptures were already comprehensive in China and the subtle tenets generally elucidated, the only areas in which he was not yet proficient were the Tripiṭaka and nine divisions of the canon. Therefore, holding his staff and braving dangers, he traveled west of the Pamirs. Surveying Indic texts, he received profound tenets according to their meaning, obtained Indic manuscripts of the *Vibhāṣā* comprising over one hundred thousand gāthās along with various sūtras and śāstras, and returned east to Liang. He then met Buddhavarman, and together they translated the *Abhidharma-vibhāṣā-śāstra*. Later, Daotai himself translated:

*Mahāpuruṣa-śāstra*, two fascicles (Note: The *Changfang lu* and *Neidian lu* also say that in the Liang era, there was another śramaṇa, Tanjue, who translated a version of the *Sūtra of the Wise and the Foolish* in Qocho, corresponding to the twenty-second year of the Yuanjia era of the Song [445 CE]. Our present translation does not accept this: in the sixteenth year of Yuanjia [439 CE], the Liang state had already fallen, so how could there still be translation of scriptures in the twenty-second year? Thus we know the two catalogues are in error. Jingmai’s *Catalogue of Translating the Scriptures* placed it under the Northern Wei. Although the Wei and Song coexisted, the Song had its capital in Jianye, while the Wei was governed from Heng'an; considering geographical terms, it properly belongs to the Wei catalogue).
*Sūtra on the Causes and Conditions of the Bodhisattva Offering His Body to a Starving Tigress and the Erection of a Stūpa*, one fascicle (Sengyou’s catalogue calls it *Sūtra on Offering One's Body to a Starving Tigress*, seen in the postscript to the sūtra).
Total: one text, one fascicle. The text is currently extant.

Śramaṇa Shi Fasheng, a man of Qocho. He also translated the *Sūtra on Offering One's Body to a Starving Tigress* in one fascicle during the Liang era. Thus, at the end of the previous biography of the eminent monk Dharmakṣema, it is stated: "At that time there was the Qocho śramaṇa Fasheng who had also traveled abroad, and there is a biography in four fascicles." The postscript to the *Sūtra on Offering One's Body to a Starving Tigress* states: "At that time, after the king of the country heard the Buddha speak, he immediately erected a great stūpa on that spot, naming it the Stūpa of the Bodhisattva Offering His Body to a Starving Tigress; it is extant today. Beneath the mountain to the east of the stūpa are monastic quarters, a lecture hall, and a vihāra, where a community of fifty monks is constantly provided with the four requisites. Fasheng at that time saw that among the people of that country, those who had leprosy, madness, deafness, blindness, paralyzed limbs, lameness, and various kinds of illness all came to this stūpa to burn incense, light lamps, plaster the ground with scented clay, sweep and sprinkle, and prostrate in repentance; all their myriad illnesses were cured. Those who recovered departed, while newcomers arrived in succession, constantly numbering more than a hundred people, without distinction of high and low birth, without ever ceasing." Now, examining the text of the *Biographies of Eminent Monks* and reading the account in the scriptural postscript, Fasheng's travels to the Western Regions are indeed authentic. It also states that he saw the sacred shrine in person, so it must not be false. Were it not Fasheng’s own translation, how could it be recorded at the end of that sūtra? Since he could go to the West himself, how could he not have transmitted the teachings of the scriptures? Upon investigating it from beginning to end, the matter is clear. Now I record it in this catalogue under Fasheng's translations.

*Avaivartikacakra-sūtra*, four fascicles (also called *Sūtra on the Irreversible*; second translation, identical original to Dharmarakṣa’s *Aweiyuezhizhe jing*, etc.);
*Vajrasamādhi-sūtra*, two fascicles (or one fascicle);
*Great Sūtra on Forbearance*, ten fascicles;
*Golden Wheel-Turning King Sūtra*, one fascicle;
*Sūtra on the Names of the Five Hundred Buddhas of the Bhadrakalpa*, one fascicle.
Total: five texts, eighteen fascicles (the former two texts, six fascicles, are extant; the latter three texts, twelve fascicles, are missing).

The catalogues of Fei Changfang and others:
All state that these are unusual scriptures from the Liang region newly collected by Śramaṇa Sengyou from Shi Dao'an. They are now returned to the catalogue of the Liang era as texts of anonymous translators, so that their period may be known, their existence or absence revealed, their fascicle counts indicated, and their places of origin clarified. The following are newly attached to this catalogue:

*Upāsikā Viśuddha-caryā-dharmaparyāya-sūtra*, two fascicles (or without the character *jing*; also simply called *Jingxing jing*);
*Sūtra of the Wife of the Elder Fazhi*, one fascicle;
*Mahāprajāpatī-bhikṣuṇī-sūtra*, two fascicles (also called *Mahāprajāpatī Ordination Sūtra*; old catalogues call it *Mahāprajāpatī Sūtra*);
*Sūtra on the Three Wisdoms*, one fascicle;
*Sūtra on the Equal Practices of the Bodhisattva*, one fascicle (from here onward, missing);
*Sūtra on the Four Fearlessnesses*, one fascicle;
*Sūtra on Expedient Adaptations*, one fascicle (old catalogues call it *Mañjuśrī's Expedient Adaptation Samādhi Sūtra*, or simply *Expedient Adaptation Samādhi Sūtra*);
*Sūtra on the Ten Upāyas*, one fascicle;
*Sūtra on the Seven-Word Verses on the Benefit of Dhyāna*, one fascicle (old catalogues call it *Upāya Seven-Word Verses on the Benefit of Dhyāna Sūtra*);
*Sūtra on the Bodhisattva's Ten Upāyas*, one fascicle (now suspected to be the same as the preceding *Ten Upāyas*);
*Sūtra of King Bimbisāra*, one fascicle;
*Sūtra on Existence and Non-Existence*, one fascicle;
*Five-Hundred-Verse Sūtra*, one fascicle;
*Sūtra of the Poor Man in the Land of Xuyeyue*, one fascicle (old catalogues call it *Sūtra of the Poor Man in the Land of Xuyeyue Who Was Hired to Shave Heads*);
*Sūtra of the Floating Log*, one fascicle;
*Sūtra of the Cup Parable*, one fascicle;
*Sūtra on Portents*, one fascicle;
*Apange Nirvana Sūtra*, one fascicle (one version reads *Taosheji Nirvana Sūtra*);
*Sūtra on the Four Impermanences*, one fascicle;
*Sūtra on the Five Loss-Hindrances*, one fascicle;
*Sūtra on the Essential Truth*, one fascicle;
*Sūtra on Original Non-Being*, one fascicle;
*Sūtra on Exhorting Virtue*, one fascicle;
*Sūtra on the Fifteen Virtues*, one fascicle;
*Sūtra on the Causes and Conditions of Parents*, one fascicle (now suspected to be the same as the *Sūtra on the Causes and Conditions of Father and Son*);
*Sūtra on the Practice of Wisdom*, one fascicle;
*Sūtra on King Ajātaśatru*, one fascicle (now suspected to be the *Ajātaśatru Sūtra*);
*Sūtra on Internal and External Inaction*, one fascicle;
*Sūtra on Purity of the Way*, one fascicle;
*Sūtra on the Origin and End of Seven Matters*, one fascicle (old catalogues call it *Sūtra on the Fundamental Practice of Seven Matters*);
*Hundred-Jewel Samādhi Sūtra*, one fascicle;
*Three Vehicles Sūtra*, one fascicle;
*Jīvaka's Arts Sūtra*, one fascicle (old catalogues call it *Jīvaka's Four Arts Sūtra*);
*Sūtra on Miscellaneous Doubts Concerning the Five Hindrances*, one fascicle (now suspected to be the *Five Hindrances Doubt Sūtra on Lost Practices*);
*Sūtra on the Prince's Restraint of Knowledge*, one fascicle;
*Sūtra on the Chapters of the Virtue of the Way*, one fascicle;
*Sūtra on the Characteristics of Suffering*, one fascicle;
*Sūtra on Xufode's Attainment of Deliverance*, one fascicle;
*You Sūtra*, one fascicle;
*Sūtra of the Gṛhapati in the State of Fenranhuan*, one fascicle;
*Sūtra on the Matters of the Five Aggregates*, one fascicle;
*Sūtra on the Decisive Dharma Rituals*, one fascicle;
*Sūtra on the Ten Contemplations*, one fascicle;
*Sūtra on Differentiating the Six Sense Organs*, one fascicle;
*Sūtra on the Three Loss-Hindrances*, one fascicle;
*Buddha-Jewel Samādhi Sūtra*, one fascicle;
*Sūtra of the Daughter of Fazhi*, one fascicle.
Total: forty-seven texts, forty-nine fascicles (based on the first four texts, six fascicles, being extant, while the rest are missing).

Sengyou’s catalogue states: "Dao'an’s unusual scriptures from the Liang region." The catalogues of Changfang and others omitted them and did not record them. Now they are once again attached to the Liang catalogue as anonymous translations. Sengyou recorded that Dao'an’s unusual scriptures from the Liang region totaled fifty-nine texts. Among these, five texts have already been recorded in Changfang's catalogue. Now another forty-seven texts are presented here, making fifty-two texts including the previous ones. There remain seven texts in fourteen