貞元新定釋教目錄 8.3.2

8.3.2

生死變識經一卷（今疑是藏中見正經異名房云見別錄）
優婆塞五戒經一卷（亦云五相經第二出與五戒相經同本房云見別錄）
賢者律儀經一卷（亦云威儀房云見別錄）
右二十八部二十八卷（迦葉禁戒上一十五部一十五卷見在菩薩誓
經下一十三部一十三卷闕本）。
居士沮渠京聲。即北涼河西王蒙遜從弟
安陽侯也。魏併涼後南奔于宋。晦志卑身不
交世務。常遊上塔寺以居士自畢。丹陽尹
孟顗見而善之。請與相見。一面之後雅相崇
愛。亟設供饌厚相優贍。京聲以孝武帝孝建
二年乙未。於楊都竹園及鍾山定林上寺。
譯彌勒上生經等二十八部。通習積久臨筆
無滯。京聲居絕妻拏無欲榮利。從容法侶宣
通經典。是以建業白黑咸敬而嘉焉。以大明
之末遘疾而卒。普明王經梵摩皇經（上二經並出六度集）
[(序-予+林)/女]夷比丘經。優婆塞五法經（上二經並出中阿含）釋種問
優婆塞經（出雜阿含）清信士阿夷扇經（亦云阿夷扇持父經出生經）
五百梵志經（群錄注疑）普明王等七經。六是別生。一
是疑偽。今為實錄。故並刪之。
閻羅王五天使者經一卷（一名鐵城泥犁經見長房錄出中阿含第十二
異譯）
瞿曇彌記果經一卷（出中阿含第二十八異譯見長房錄）
長者子六過出家經一卷（出增一阿含第二十七卷異譯見長房錄）
佛母般泥洹經一卷（出增一阿含第五十卷異譯見長房錄）
貧窮老公經一卷（或云貧老經第二出見長房錄）
懈怠耕者經一卷（舊錄云懈怠耕兒經見長房錄）
請賓頭盧法一卷（或加經字見長房錄第二出）
善生子經一卷（亦云異出六向拜經見長房錄出中阿含第三十三卷異譯）
佛般涅槃後諸比丘經一卷（云出雜阿含見房錄）
譬喻經一卷（見長房錄）
右一十一部一十一卷（請賓頭上七部七卷見在善生子經下三部三
卷闕本）。
沙門釋惠簡。未詳何許人也。以孝武帝大明
元年丁酉於鹿野寺譯五天使者等經十部。
真偽沙門法經（與京聲所出迦葉禁戒經文句全同乃是使者經異名錄家錯上）
藥師琉璃光經（亦名灌頂拔除過罪生死得度經出大灌頂經祐錄注為疑經者非）
釋迦畢罪經。殺身濟賈人經（上二經並出六度集）
阿難見水光瑞經（一云水光經大乘抄經）
商人求財經。瞿曇彌經（上二經並出中阿含）
舍衛城中人喪子發狂經
學人亂意經（亦云母子作比丘比丘尼亂意經上二經並出增一阿含）
大力士出家得道經（亦云力士跋陀經）
二老男女見佛出家得道經（上二經並出雜阿含）
旃闍摩暴志謗佛經（出生經）
竊為沙門經。褐師捨家學道經（上二經并出出曜經）
呪願經（祐載偽錄）　真偽沙門等一十五部。長房等錄
並云慧簡所出。今以多是別生等經故。刪之
不存也。
菩薩念佛三昧經六卷（或直云念佛三昧經或五卷第一譯與隋笈多出者同本
是大集別分見道惠宋齊錄及僧祐錄）
無量門破魔陀羅尼經一卷（或直云破魔陀羅尼經第七譯見僧祐錄與支
謙無量門微密持經等同本）
右二部七卷其本並在。
沙門功德直。西域人也。道契既廣善誘日新。
以孝武帝大明六年壬寅。遊至荊州寓禪房
寺。沙門玄暢請出念佛三昧等經二部。暢刊
正文義詞旨婉密。而暢舒手出香掌中流水
莫之測也。後適成都止大石寺。即是阿育王
塔。乃手自作金剛密迹等十六神像。傳至于
今。直留荊數年。後不知所終矣。
十誦羯磨比丘要用一卷（或云略要羯磨法房云二卷祐云一卷見僧祐錄）
右一部一卷其本見在。
沙門釋僧璩姓朱。吳國人。出家為僧業弟子。
總銳眾經尤明十誦。兼善史籍頗製文藻。始
住吳虎丘山。孝武欽其風聞。勅出楊都為僧
正悅眾。止于中興寺。璩以大明七年癸卯撰
十誦羯磨一部。
十誦比丘尼戒本一卷（亦云十誦比丘尼波羅提木叉戒本或云十誦比丘尼大
戒見僧祐寶唱二錄）
右一部一卷其本見在。
沙門釋玄頴。俗姓索氏。燉煌人。十三出家

Sūtra on the Transformation of Consciousness in Life and Death, in one fascicle (Now suspected to be an alternate title for the Jianzheng jing in the canon; [Fei Chang]fang states it appears in Bie lu).
Sūtra on the Five Precepts of Upāsakas, in one fascicle (Also called Wuxiang jing; second translation, of the same Indic original as the Wujiexiang jing; [Fei Chang]fang states it appears in Bie lu).
Sūtra on the Vinaya Decorum for Worthies, in one fascicle (Also called Weiyi; [Fei Chang]fang states it appears in Bie lu).
The twenty-eight works in twenty-eight fascicles above (The fifteen works in fifteen fascicles from the Jiaye jinjie jing on up are extant; the thirteen works in thirteen fascicles from the Pusa shi jing on down are missing texts).
The layman Juqu Jingsheng was the Marquis of Anyang and a paternal cousin of Mengxun, the King of Hexi under the Northern Liang. After the Wei annexed the Liang, he fled south to the Song. Concealing his ambition and humbling himself, he did not involve himself in mundane affairs. He frequently visited Shangta Monastery, passing his life as a layman. Meng Yi, the Governor of Danyang, met him and held him in high esteem; he invited him for an interview. After a single meeting, [Meng] deeply respected and cherished him, frequently providing feasts and offerings and generously supporting him. In the second year of Xiaojian (yīn-wèi, 455 CE) under Emperor Xiaowu, at Zhuyuan [Monastery] in the capital of Yang[zhou] and Upper Dinglin Monastery on Mount Zhong, Jingsheng translated twenty-eight works, including the Sūtra on Maitreya's Ascent. Having long been thoroughly conversant [with texts], his brush flowed without impediment. In his domestic life, Jingsheng kept away from wife and children, lacking any desire for honor or profit. Moving leisurely among his Dharma companions, he propagated the scriptural texts. Therefore, both clerics and laymen of Jianye revered and praised him. At the end of the Daming era, he fell ill and passed away. The Puming wang jing, the Fanmohuang jing (both of the above two sūtras are drawn from the Liudu ji jing),
the Sūtra on the Bhikṣu Mātṛceta (?), the Sūtra on the Five Dharmas of Upāsakas (both of the above two sūtras are drawn from the Madhyama-āgama), the Sūtra on Śākya Clansmen Inquiring of Upāsakas (drawn from the Saṃyukta-āgama), the Sūtra on the Upāsaka Ayishan (also called Ayishan chi fu jing; drawn from the Sheng jing),
and the Sūtra on the Five Hundred Parivrājakas (noted as doubtful in various catalogues): of the seven sūtras including the Puming wang jing, six are separate offshoots and one is a doubtful apocryphon. Since this is an authentic catalogue, they have all been deleted.
Sūtra on the Five Messengers of King Yama, in one fascicle (Also titled Tiecheng nili jing; appears in Changfang's catalogue; a variant translation drawn from the twelfth fascicle of the Madhyama-āgama).
Sūtra on the Prediction of the Fruit for Gautamī, in one fascicle (A variant translation drawn from the twenty-eighth fascicle of the Madhyama-āgama; appears in Changfang's catalogue).
Sūtra on the Elder's Son Leaving the Household Six Times, in one fascicle (A variant translation drawn from the twenty-seventh fascicle of the Ekottarika-āgama; appears in Changfang's catalogue).
Sūtra on the Parinirvāṇa of the Buddha's Mother, in one fascicle (A variant translation drawn from the fiftieth fascicle of the Ekottarika-āgama; appears in Changfang's catalogue).
Sūtra on the Impoverished Old Man, in one fascicle (Or called Pinlao jing; second translation; appears in Changfang's catalogue).
Sūtra on the Indolent Farmer, in one fascicle (The older catalogue calls it Xiedai genger jing; appears in Changfang's catalogue).
Ritual for Inviting Piṇḍola, in one fascicle (Sometimes has the character "jing" [sūtra] added; appears in Changfang's catalogue; second translation).
Sūtra on Sujāta, in one fascicle (Also called Yichu liuxiangbai jing; appears in Changfang's catalogue; a variant translation drawn from the thirty-third fascicle of the Madhyama-āgama).
Sūtra on the Bhikṣus after the Buddha's Parinirvāṇa, in one fascicle (Stated to be drawn from the Saṃyukta-āgama; appears in [Chang]fang's catalogue).
Avadāna-sūtra, in one fascicle (Appears in Changfang's catalogue).
The eleven works in eleven fascicles above (The seven works in seven fascicles from the Qing Bindulu fa on up are extant; the three works in three fascicles from the Shanshengzi jing on down are missing texts).
The śramaṇa Shi Huijian: it is not known where he was from. In the first year of Daming (dīng-yǒu, 457 CE) under Emperor Xiaowu, he translated ten works, including the Sūtra on the Five Messengers, at Luye Monastery.
The Sūtra on the Dharmas of Genuine and False Śramaṇas (Its phrasing is completely identical to the Jiaye jinjie jing produced by Jingsheng; it is simply an alternate title of the Shizhe jing, which cataloguers erroneously entered),
the Sūtra on the Lapis Lazuli Light of the Medicine Master (Also titled Guanding bachuguo zui shengsi dedu jing; drawn from the Da guanding jing; Sengyou's catalogue noted it as a doubtful sūtra, which is incorrect),
the Sūtra on Śākyamuni Exhausting His Retribution, the Sūtra on Sacrificing One's Body to Save Merchants (both of the above two sūtras are drawn from the Liudu ji jing),
the Sūtra on Ānanda Seeing the Auspicious Sign of Water Light (also called Shuiguang jing; an excerpted Mahāyāna sūtra),
the Sūtra on the Merchant Seeking Wealth, the Gautamī-sūtra (both of the above two sūtras are drawn from the Madhyama-āgama),
the Sūtra on the Person in the City of Śrāvastī Who Lost a Child and Went Mad,
the Sūtra on the Disciple Whose Mind Was Disturbed (also called Muzizuobiqi biqiuni luanyi jing; both of the above two sūtras are drawn from the Ekottarika-āgama),
the Sūtra on the Great Wrestler Leaving the Household and Attaining the Way (also called Lishi batuoji jing),
the Sūtra on the Two Elderly People, Man and Woman, Seeing the Buddha, Leaving the Household, and Attaining the Way (both of the above two sūtras are drawn from the Saṃyukta-āgama),
the Sūtra on Ciñcā-Māṇavikā's Slander of the Buddha (drawn from the Sheng jing),
the Sūtra on Illicitly Becoming a Śramaṇa, the Sūtra on Master He Leaving the Household to Learn the Way (both of the above two sūtras are drawn from the Chuyao jing),
and the Sūtra on Incantations and Vows (recorded by [Seng]you in his catalogue of apocrypha): these fifteen works, including the Zhenwei shamen fa jing, are all stated in Changfang's and other catalogues to have been produced by Huijian. Because most are separate offshoots and the like, they are now deleted and not retained.
Bodhisattva-buddhānusmṛti-samādhi-sūtra, in six fascicles (Or simply called Nianfo sanmei jing, or in five fascicles; first translation, of the same Indic original as that produced by Jñānagupta under the Sui; a separate section of the Mahāsaṃnipāta; appears in Daohui's Song and Qi catalogue and Sengyou's catalogue).
Anantamukha-nirhāra-dhāraṇī-sūtra, in one fascicle (Or simply called Pomo tuoluoni jing; seventh translation; appears in Sengyou's catalogue; of the same Indic original as Zhi Qian's Wuliangmen weimi chi jing and others).
The two works in seven fascicles above: their texts are both extant.
The śramaṇa Guṇabhadra (Gongdezhe) was a man from the Western Regions. His attainment of the Way was profound and his skillful guidance renewed each day. In the sixth year of Daming (rén-yín, 462 CE) under Emperor Xiaowu, he traveled to Jingzhou and lodged at Chanfang Monastery. The śramaṇa Xuanchang requested that he translate two works, including the Nianfo sanmei jing. Chang edited and corrected the text and meaning; its diction was elegant and profound. Moreover, Chang could stretch out his hand and produce fragrant scent, and water would flow from his palm, something no one could fathom. Later, he went to Chengdu and resided at Dashi Monastery, which was an Aśoka pagoda site. There he personally crafted sixteen images of deities, including Guhyapada-vajra, which have been handed down to the present. [Gongde]zhe remained in Jing[zhou] for several years, after which it is not known where he ended his days.
Essentials of Bhikṣu Karmavācanā of the Daśabhāṇavāra-vinaya, in one fascicle (Or called Lüeyao jiema fa; [Fei Chang]fang states two fascicles; [Seng]you states one fascicle; appears in Sengyou's catalogue).
The one work in one fascicle above: its text is presently extant.
The śramaṇa Shi Sengqu, surnamed Zhu, was a native of Wu. He left the household to become a disciple of Sengye. He had a comprehensive grasp of many scriptures and was especially lucid regarding the Daśabhāṇavāra-vinaya. He was also well versed in historical records and produced quite refined literary compositions. At first he resided on Mount Huqiu in Wu. Emperor Xiaowu, admiring what he had heard of his reputation, issued an imperial order summoning him to the capital of Yang[zhou] to serve as the Sangha Rector (Sengzheng) and guide the community; he resided at Zhongxing Monastery. In the seventh year of Daming (guǐ-mǎo, 463 CE), Sengqu compiled a work on the Daśabhāṇavāra karmavācanā.
Prātimokṣa of the Daśabhāṇavāra Bhikṣuṇī Vinaya, in one fascicle (Also called Shisong biqiuni boluotimucha jieben, or called Shisong biqiuni dajie; appears in the two catalogues of Sengyou and Baochang).
The one work in one fascicle above: its text is presently extant.
The śramaṇa Shi Xuanying, whose secular surname was Suo, was a native of Dunhuang. He left the household at the age of thirteen.