[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) › 7.28.3 # 貞元新定釋教目錄 7.28.3 貞元新定釋教目錄 7.28.3 - **Language:** Classical Chinese ### [7.28.3](https://indike.org/pramana/in.bauddha.taisho.2157.7.28.3) 故從西來。報此徵瑞俱還外國。以此推嚴信 是得道人也。但未知果向中間若深淺耳。 調伏眾生業經（出大集經） 一音顯正法經（或云一音演正法出悲華經） 善德婆羅門問提婆達多經（出大雲經） 毘羅三昧經二卷（祐等諸錄皆注為疑大周錄中刊之為正今尋文言淺鄙義理疎遺故入 疑科用除稗穢） 調伏眾生等四部五卷。長房等錄皆云嚴 譯。今以前三別生後一疑偽。今為實錄故 並刪之。 佛本行經七卷（或云佛本行讚傳於六合山寺出或云五卷見僧祐寶唱內典等錄高傳云佛 本行讚經） 新無量壽經二卷（永初二年於道場寺出一錄云於六合山寺出第九譯與寶積無量壽會 等同本見道惠僧祐等錄） 淨度三昧經二卷（第二出見竺道祖雜錄） 付法藏經六卷（初出見李廓錄） 右四部一十七卷（前一部七卷見在後三部十卷闕本）。 沙門釋寶雲。涼州人也。弱年出家精勤有學 行。志韻剛潔不偶於世。故少以直方純業為 名。而求法懇惻忘身徇道。誓欲躬覩靈跡廣 尋經教。以晉隆安之初遠適西域。與法顯智 嚴先後相隨。涉履流沙登踰雪嶺。勤苦艱至 不以為難。遂歷于填天竺諸國備覩靈異。乃 經羅剎之野聞天鼓之音。釋迦影跡多所瞻 禮。雲在外域遍學梵書。天竺諸國音字詁訓 悉皆貫練。後還長安隨禪師佛陀跋陀受業。 修學禪門孜孜不怠。及禪師橫為秦僧所擯 雲亦奔亡。會廬山遠公解其擯事。共歸楊都 安止道場寺。僧眾以雲志力堅猛弘道絕域。 莫不披衿諮問敬而愛焉。初共智嚴同出諸 經。嚴既遷化雲獨宣譯。以元嘉年中譯佛本 行經等四部。雲手執梵本口自宣譯。華戎兼 通音訓元正。雲之所定眾咸信服。初關中沙 門竺佛念善於宣譯。於符姚二代翻出眾經。 江左莫踰於雲。故於晉宋之際弘通法藏。沙 門慧觀等咸友而善之。雲性好幽居以保閑 寂。遂適六合山寺。山多荒民俗好草竊。雲說 法教誘多有改惡。禮事供養十室而九。頃之 道場慧觀臨卒請雲還都總理寺任。雲不得 已而還居道場。遂許復還六合。以元嘉二十 六年終於山寺。春秋七十有四。其遊履外國 別有記傳。 雜阿毘曇心十三卷（第三出見高僧傳及僧祐錄或十四卷） 右一部一十三卷闕本。 沙門伊葉波羅。宋云自在西域人。妙通三藏 明解四含。以元嘉三年景寅遊於彭城。為北 徐州刺史太原王仲德譯雜阿毘曇心。譯至 擇品緣礙未竟。遂輟但成十卷。刺史親自筆 受。至八年辛未更請求那跋摩續譯。都成十 三卷。 菩薩善戒經九卷（一名菩薩地或十卷於祇洹寺出見竺道祖僧祐二錄及高僧傳長房等 錄並云善戒經二十卷又云弟子更出二品成二十卷並非也） 菩薩善戒經一卷（優波離問菩薩戒法見寶唱錄若唯祐記將此為初卷兼前九卷共 成十卷然北地經本雜之已久不可合之且依舊定） 菩薩內戒經一卷（見法上錄） 優婆塞五戒儀經一卷（見寶唱錄） 沙彌威儀一卷（或云沙彌威儀經見長房錄） 四分比丘尼羯磨法一卷（祐云曇無德羯磨亦云雜羯磨元嘉八年於祇洹寺 出見僧祐寶唱二錄及高僧傳等亦直云四分羯磨） 優婆塞五戒相經一卷（一名優婆塞五戒略論元嘉八年於祇洹寺出第一譯見 僧祐寶唱二錄及高僧傳） 龍樹菩薩為禪陀迦王說法要偈一卷（見唐舊錄） 善信二十二戒一卷（亦云離欲優婆夷具行二十二戒文亦云優婆塞戒祐云三歸 及優婆塞三十二戒或云優婆塞戒見高僧傳及僧祐錄） 經律分異記一卷（見長房錄） 右一十部一十八卷（龍樹說法要偈上八部一十六卷見在善信二十二戒下 二部二卷闕本）。 沙門求那跋摩。宋言功德鎧。本剎利種。累世 為王治在罽賓國。祖父呵利跋陀（此云師子賢）以剛 直徙。從父僧伽阿難（此云眾嘉）因潛隱山澤。跋摩 年十四便機見俊達深有遠度。仁愛汎博崇 德務善。其母甞須野肉令跋摩辦之跋摩啟 曰。有命之類莫不貪生。夭彼之命非仁人矣。 > ...therefore came from the west. Having reported these portents, they returned together to foreign lands. From this it may be deduced that \[Zhi\]yan was truly a person who had attained the Way. It is merely unknown whether he was among the stages of fruition or the path, and whether his attainment was deep or shallow. > > \*Tiaofu zhongsheng ye jing\* (Extracted from the \*Mahāsaṃnipāta-sūtra\*) > \*Yiyin xian zhengfa jing\* (Also called \*Yiyin yan zhengfa jing\*; extracted from the \*Karuṇāpuṇḍarīka-sūtra\*) > \*Shande poluomen wen Tipodaduo jing\* (Extracted from the \*Mahāmegha-sūtra\*) > \*Bila sanmei jing\*, 2 fascicles (Catalogues such as Sengyou's all note it as doubtful. The Great Zhou Catalogue recorded it as authentic. Now, examining the text, the phrasing is shallow and crude, and the doctrinal meaning loose and neglected; hence it is entered into the doubtful category so as to eliminate weeds and defilements.) > > The four works above in five fascicles, including the \*Tiaofu zhongsheng \[ye jing\]\*. Catalogues such as Fei Changfang's all state that \[Zhi\]yan translated them. Now, because the first three are separate offshoots and the latter one is doubtful and spurious, they are both excised here for the sake of making an authentic catalogue. > > \*Buddhacarita\*, 7 fascicles (Also called \*Fo benxing zan\*, reported to have been produced at Liuhe Shan Monastery; or said to be in 5 fascicles; seen in the catalogues of Sengyou, Baochang, and the Neidian lu; the \*Gaoseng zhuan\* calls it \*Fo benxing zan jing\*.) > \*New Sukhāvatīvyūha-sūtra\*, 2 fascicles (Produced at Daochang Monastery in the second year of Yongchu; one catalogue says produced at Liuhe Shan Monastery; ninth translation, identical original to the Sukhāvatī assembly of the \*Ratnakūṭa\*, etc.; seen in the catalogues of Daohui, Sengyou, etc.) > \*Jingdu sanmei jing\*, 2 fascicles (Second translation; seen in Zhu Daozu's \*Zalu\*.) > \*Fu fazang jing\*, 6 fascicles (First translation; seen in Li Kuo's catalogue.) > > The 4 works above in 17 fascicles (The former 1 work in 7 fascicles is extant; the latter 3 works in 10 fascicles are missing texts). > > Śramaṇa Shi Baoyun was a native of Liangzhou. He left home in his youth and was diligent, possessing scholarship and practice. His mind and bearing were firm and pure, not compromising with the world; hence in his youth he was renowned for his upright and uncorrupted conduct. In seeking the Dharma he was earnest and sincere, forgetting himself to pursue the Way, vowing to see the holy sites in person and broadly search for sūtras and teachings. At the beginning of the Long'an era of the Jin dynasty, he went far off to the Western Regions, travelling before and after Faxian and Zhiyan. Treading the drifting sands and crossing the snowy ranges, he did not consider extreme hardships and perils to be difficult. He then traversed various lands such as Khotan and India, fully witnessing holy wonders. He passed through the wilderness of rākṣasas, heard the sound of heavenly drums, and paid reverence to many of the shadow traces of Śākyamuni. Abroad, Yun extensively studied Sanskrit texts, becoming entirely versed in the pronunciations, characters, glosses, and meanings of the Indian lands. Later he returned to Chang'an and studied under the Dhyāna Master Buddhabhadra. Cultivating and studying the Dhyāna teachings, he was assiduous and untiring. When the Dhyāna Master was wrongfully expelled by the Qin monks, Yun also fled. It happened that Master Huiyuan of Mount Lu resolved the matter of his expulsion, and they together returned to Yangdu, residing at Daochang Monastery. Because Yun's resolve and strength were vigorous and bold, propagating the Way in remote lands, none among the monastic assembly failed to open their hearts to consult him, revering and loving him. At first he produced various sūtras together with Zhiyan; after Yan passed away, Yun promulgated and translated alone. During the Yuanjia era, he translated four works including the \*Buddhacarita\*. Yun held the Indic texts in his hands and orally promulgated the translations himself. Penetrating both Chinese and foreign tongues, his pronunciations and glosses were profoundly correct; all the assembly had faith in and submitted to what Yun established. Formerly, the śramaṇa Zhu Fonian of Guanzhong was skilled in oral translation, translating and producing various scriptures during the Fu and Yao eras; east of the Yangtze none surpassed Yun. Thus between the Jin and Song dynasties he propagated the Dharma treasury. Śramaṇa Huiguan and others all befriended and valued him. By nature Yun loved living in seclusion to preserve tranquility; he then went to Liuhe Shan Monastery. The mountain had many vagrants whose customs inclined toward banditry. Yun preached the Dharma to instruct and guide them, and many reformed their wickedness; nine out of ten households revered and made offerings \[to the Three Jewels\]. Before long, Huiguan of Daochang Monastery, approaching death, requested Yun to return to the capital to take charge of monastic duties. Yun, having no choice, returned to reside at Daochang, but then was permitted to return once more to Liuhe. In the twenty-sixth year of Yuanjia he passed away at the mountain monastery, at seventy-four years of age. There are separate accounts and biographies of his travels in foreign lands. > > \*Saṃyuktābhidharmahṛdaya-śāstra\*, 13 fascicles (Third translation; seen in the \*Gaoseng zhuan\* and Sengyou's catalogue; or in 14 fascicles.) > The 1 work above in 13 fascicles is a missing text. > > Śramaṇa Īśvara (translated in the Song as Zizai) was a native of the Western Regions. He had a wondrous command of the Tripiṭaka and clearly understood the four Āgamas. In the third year of Yuanjia, bingyin, he traveled to Pengcheng, where for Wang Zhongde of Taiyuan, the Inspector of North Xuzhou, he translated the \*Saṃyuktābhidharmahṛdaya-śāstra\*. Translating up to the "Investigation Chapter," he was obstructed by circumstances and did not complete it, whereupon it was halted, completing only ten fascicles; the Inspector personally recorded it by brush. In the eighth year, xinwei, Guṇavarman was further requested to continue the translation, making thirteen fascicles in total. > > \*Bodhisattva-bhadraśīla-sūtra\*, 9 fascicles (Also named \*Pusa di\*; or in 10 fascicles; produced at Jetavana Monastery; seen in both catalogues of Zhu Daozu and Sengyou, and the \*Gaoseng zhuan\*. Catalogues such as Changfang's all state the \*Shan jie jing\* has 20 fascicles, and also say disciples further translated two chapters making 20 fascicles, both of which are incorrect.) > \*Bodhisattva-bhadraśīla-sūtra\*, 1 fascicle (Upāli inquiring about the Bodhisattva Precepts; seen in Baochang's catalogue. If relying solely on You's record, taking this as the initial fascicle together with the former nine fascicles to make ten fascicles, yet in the northern lands the scripture texts have long been mixed up and cannot be combined; for now follow the old determination.) > \*Pusa neijie jing\*, 1 fascicle (Seen in Fashang's catalogue.) > \*Upāsaka-pañcaśīla-vidhi-sūtra\*, 1 fascicle (Seen in Baochang's catalogue.) > \*Śrāmaṇera-deportment\*, 1 fascicle (Or called \*Shami weiyi jing\*; seen in Changfang's catalogue.) > \*Dharmaguptaka Bhikṣuṇī Karmavācanā\*, 1 fascicle (You calls it the \*Dharmagupta Karmavācanā\*, also called \*Miscellaneous Karmavācanā\*; produced in the eighth year of Yuanjia at Jetavana Monastery; seen in both catalogues of Sengyou and Baochang, the \*Gaoseng zhuan\*, etc.; also directly called \*Four-Part Karmavācanā\*.) > \*Upāsaka-pañcaśīlā-lakṣaṇa-sūtra\*, 1 fascicle (Also named \*Upāsakapañcaśīla-saṃkṣipta-śāstra\*; produced in the eighth year of Yuanjia at Jetavana Monastery; first translation; seen in both catalogues of Sengyou and Baochang, and the \*Gaoseng zhuan\*.) > \*Verses on the Essentials of the Dharma Spoken by Bodhisattva Nāgārjuna for King Jantaka\*, 1 fascicle (Seen in the old Tang catalogue.) > \*Shanxin ershier jie\*, 1 fascicle (Also called \*Desire-Free Upāsikā Full Practice of the Twenty-Two Precepts Text\*; also called \*Upāsaka Precepts\*; You calls it \*Three Refuges and Upāsaka Thirty-Two Precepts\*, or \*Upāsaka Precepts\*; seen in the \*Gaoseng zhuan\* and Sengyou's catalogue.) > \*Jinglü fenyi ji\*, 1 fascicle (Seen in Changfang's catalogue.) > > The 10 works above in 18 fascicles (The eight works in sixteen fascicles above the \*Verses Spoken for King Jantaka\* by Nāgārjuna are extant; the two works in two fascicles below the \*Shanxin ershier jie\* are missing texts). > > Śramaṇa Guṇavarman (translated in the Song as Gongdekai \[Armor of Merit\]) was originally of kṣatriya stock. For successive generations his ancestors were kings ruling in the land of Kashmīr. His grandfather Haribhadra (translated here as Lion of Goodness) was banished because of his unyielding uprightness. His father Saṅghānanda (translated here as Joy of the Assembly) consequently hid away in mountains and marshes. At the age of fourteen, Varman was keen and insightful, possessing profound and far-reaching vision. His benevolence was broad and universal; he exalted virtue and applied himself to good. His mother once needed wild game and ordered Varman to procure it. Varman addressed her, saying, 'Among sentient kinds, none does not covet life. To cut short their lives is not the conduct of a benevolent person.' > — English (machine translation) (machine translation) - [Previous: 7.28.2](https://indike.org/pramana/in.bauddha.taisho.2157.7.28.2) - [Next: 7.28.4](https://indike.org/pramana/in.bauddha.taisho.2157.7.28.4) - [Up: 7.28](https://indike.org/pramana/in.bauddha.taisho.2157.7.28) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2157~en-mt.7.28.3) — English, machine translation ## Linked texts (3) - [歷代三寶紀](https://indike.org/pramana/in.bauddha.taisho.2034.10.54) — Classical Chinese - [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059.3.22) — 慧皎, Classical Chinese - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.5.5.3) — 智昇, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2157.7.28.3](https://indike.org/pramana/in.bauddha.taisho.2157.7.28.3) · Pramāṇa