貞元新定釋教目錄 9.16.1

9.16.1

釋迦譜十卷（於齊代撰別有五卷本與此廣略異房云四卷恐誤見僧祐錄及長房內典等錄合入
齊錄隨人附梁）
出三藏記集十五卷（祐錄自云十卷見有十五見有十卷長房內典二錄並云十四
見僧祐長房內典等錄亦齊時撰）
弘明集十四卷（祐等三錄並云十卷今見十四卷僧祐長房內典等錄）
右三部三十九卷其本並在。
沙門釋僧祐。揚都建初寺僧也。
本姓俞氏。其先彭城下頗人。父世居建業。
祐年數歲入建初寺禮拜。因踊躍樂道不肯
還家。父母怜其志且許入道。師事僧範道人。
年十四家人密為訪婚祐知。而避至定林投
法達法師。達亦戒德精嚴為法門梁棟。祐師
奉竭誠。及年滿具戒執操堅明。初受業於沙
門法頴。頴既一時名匠為律學所宗。祐迺竭
思鑽求無昏曉。遂大精律部有勵先哲。武
帝衍深相禮遇。凡僧事碩疑皆。
勅審決。年衰脚疾　勅聽乘輿入內。為六宮
受戒。其見重如此。及齊竟陵文宣王子良。梁
臨川王宏。南平王偉儀同。陳郡袁昴永康
定公。貴嬪丁氏等。並崇其戒範盡師資之敬。
凡白黑門徒萬有餘眾。祐洞明律藏兼善文
藻。搜集記錄撰為部帙。庶尋覽之者功省而
博達。實法門之綱要釋氏之元宗也。自蕭齊
末爰及梁代。撰釋迦譜等三部。自外法苑集
世界記師資傳等。以非入藏故闕不論。並如
三藏記等具顯。
文殊師利所說摩訶般若波羅蜜經二卷（或一卷亦
直云文殊般若波羅蜜經初出與僧伽婆羅出者同大般若第七會曼殊室利分同本編入寶積當第四十六
會見李廓錄及續高僧傳）
法界體性無分別經二卷（第二出今編入寶積當第八會見李廓寶唱二錄及
續高僧傳）
寶雲經七卷（初出與陳代須菩提大乘寶雲經及唐達摩流支寶雨經等目本異譯見陳錄
及續高僧傳）
右三部一十一卷其本並在。
沙門曼陀羅仙。梁言弱聲。亦云弘弱扶南國
人。神解超悟幽明畢觀。無憚夷險志在開
化。大齎梵經遠來貢獻。以武帝天監二年癸
未屆于楊都。勅僧伽婆羅令共翻譯。遂出文
殊般若等經三部。雖事傳譯未善梁言。故所
出經文句隱質。
文殊師利所說般若波羅蜜經一卷（第二出與前曼陀羅
出者及大般若曼殊室利分同本房云少勝前曼陀羅所出二卷者）
大乘十法經一卷（初出與元魏覺定所出十法經同本普通年譯）
度一切諸佛境界智嚴經一卷（第二出與元魏曇摩流支入佛境界經同
本）
八吉祥經一卷（若人聞此八佛名號不為一切諸鬼神眾難所侵第四出與八吉祥呪及八陽
神呪經等同本）
孔雀王呪經二卷（亦云孔雀王陀羅尼經第十譯與唐義淨大孔雀呪王經等同本）
舍利弗陀羅尼經一卷（此呪有神力若能持者雪山有八夜叉王常來擁護所欲
隨心第一譯與支謙所出無量門微密持經等同本）
文殊師利問經二卷（亦直云文殊問經天監十七年於占雲館譯袁曇允筆受光宅寺
沙門法雲詳定）
菩薩藏經一卷
解脫道論十二卷（亦云十三卷天監十四年於占雲舘譯）
阿育王經十卷（或加大字第二出與晉安欽育王傳同本異譯天監十一年六月二日於楊
都壽光殿譯見寶唱錄）
右一十部三十二卷其本並在（並見長房錄續高僧傳中都
有部數名不備列）。
沙門僧伽婆羅。梁言眾鎧。亦云僧養。扶南國
人也。幼而頴悟早附法律。雖經論具探而偏
習對法。聲聞漸布垂譽海南具足已後廣精
律藏。勇意觀方樂宗開化。聞齊國弘法隨
舶至都。住正觀寺。為天竺沙門求那跋陀弟
子。復從跋陀研精方等。未盈炎燠博涉多通。
乃解數國書語。值齊曆亡墜。道教凌夷。婆
羅乃靜潔身心外絕交。故擁室栖閑養素資
業。大梁御㝢搜訪術能。以天監五年被勅徵
召。於揚都壽光殿華林園正觀寺占雲舘扶
南舘等五處傳譯。即以天監五年景戌至普
通元年庚子。譯文殊般若經等十部（其梵本並是曼羅獻者長
房錄復云婆羅更出育王傳五卷者非也前育王經即是其傳不合重載）。
初翻經日。於壽光殿武帝躬臨法座筆受其

Shijia pu, ten fascicles (composed during the Qi dynasty; there is another version in five fascicles, which differs from this in being more concise or expanded; [Fei Chang]fang states it is in four fascicles, which is likely an error; seen in Sengyou's catalogue and Changfang's Neidian Catalogue, etc.; it ought to belong to the Qi catalogue, but is appended here under the Liang according to the author).
Chu sanzang jiji, fifteen fascicles (You's catalogue itself says ten fascicles; there are now extant [versions in] fifteen and in ten fascicles; both Changfang's and the Neidian catalogues say fourteen fascicles; seen in Sengyou's, Changfang's, and the Neidian catalogues, etc.; also composed during the Qi period).
Hongming ji, fourteen fascicles (the three catalogues of You and others all say ten fascicles; now seen in fourteen fascicles; [seen in] Sengyou's, Changfang's, and the Neidian catalogues, etc.).
The above three works in thirty-nine fascicles are all extant.
Śramaṇa Shi Sengyou was a monk of Jianchu Monastery in the capital of Yang[zhou].
His original surname was Yu. His ancestors were people of Xiapi in Pengcheng. His father's family had resided in Jianye for generations.
When You was several years old, he entered Jianchu Monastery to worship. Thereupon, leaping with joy, he delighted in the Path and refused to return home. His parents, pitying his resolve, temporarily permitted him to enter the Path. He served the Daoist master Sengfan as his teacher.
At the age of fourteen, his family secretly sought a marriage for him. You learned of this and fled to Dinglin [Monastery] to take refuge with Dharma Master Fada. Da's observance of the precepts and moral virtue were meticulous and strict; he was a pillar and beam of the Dharma gate. You served his master with utter devotion. When he reached full age, he received the full precepts, and his adherence to moral conduct was resolute and clear. He initially received instruction from Śramaṇa Faying. Ying was an outstanding master of the era and the authority of Vinaya studies. You thereupon exhausted his mind in diligent research day and night. Consequently, he became profoundly versed in the Vinaya division, encouraging future generations. Emperor Wu, Xiao Yan, treated him with profound courtesy and respect. Whenever there were grave doubts concerning monastic affairs, an imperial edict would always order him to deliberate and decide.
When he grew old and infirm with an ailment of the feet, an imperial edict permitted him to ride in a palanquin to enter the palace interior to administer the precepts to the imperial consorts of the six palaces. He was respected to such an extent. When Xiao Ziliang, Prince Wenxuan of Jingling under the Qi; Xiao Hong, Prince of Linchuan under the Liang; Xiao Wei, Prince of Nanping and Grand Master of Equivalence; Yuan Ang, Duke Ding of Yongkang from Chen Commandery; the Noble Consort Ding; and others all venerated his model of discipline, showing him the ultimate respect of disciples toward their teacher.
His monastic and lay disciples numbered more than ten thousand. You had a penetrating comprehension of the Vinaya piṭaka and was also skilled in literary composition. He searched, collected, and recorded, compiling them into volumes, in the hope that those who consulted them would expend little effort yet achieve broad understanding. Indeed, [these works are] essential principles of the Dharma gate and the primal source of the house of Śākya. From the end of the Xiao Qi down to the Liang dynasty, he compiled three works, including the Shijia pu. Apart from these, works such as the Fayuan ji, Shijie ji, and Shizi zhuan, being not included in the canon, are therefore omitted and not discussed here. All are fully described in the Sanzang ji and elsewhere.
Mañjuśrīparipṛcchā-mahāprajñāpāramitā-sūtra, two fascicles (or in one fascicle; also simply called the Wenshu bore boluomi jing; first translation, identical to the text translated by Saṅghapāla; same text as the seventh assembly, 'Mañjuśrī Section', of the Mahāprajñāpāramitā-sūtra; incorporated into the Mahāratnakūṭa-sūtra as the forty-sixth assembly; seen in Li Kuo's catalogue and the Sequel to the Biographies of Eminent Monks).
Dharmadhātuprakṛty-asambheda-sūtra, two fascicles (second translation; now incorporated into the Mahāratnakūṭa-sūtra as the eighth assembly; seen in the two catalogues of Li Kuo and Baochang, and the Sequel to the Biographies of Eminent Monks).
Ratnamegha-sūtra, seven fascicles (first translation; a different translation of the same original text as the Dacheng baoyun jing of Subhūti of the Chen dynasty and the Baoyu jing of Dharmaruci of the Tang dynasty, etc.; seen in the Chen catalogue and the Sequel to the Biographies of Eminent Monks).
The above three works in eleven fascicles are all extant.
Śramaṇa Mandrasena (translated in the Liang as 'Weak Voice', also called Hongruo) was a native of Funan. His spiritual comprehension was transcendent and insightful; he perceived the concealed and the manifest alike. Undaunted by level or perilous paths, his resolve was set on preaching and converting. Carrying a great collection of Indic scriptures, he came from afar to present them as tribute. In the second year of Tianjian of Emperor Wu, guangwei (503), he arrived at the capital of Yang[zhou]. [The Emperor] decreed that Saṅghapāla should translate together with him. Thereupon, he produced three works of scriptures, including the Wenshu bore jing. Although he was engaged in translation, he was not proficient in the language of Liang; hence the sentences in the scriptures he produced are obscure and unadorned.
Mañjuśrīparipṛcchā-prajñāpāramitā-sūtra, one fascicle (second translation; same original text as the version produced earlier by Mandra[sena] and the 'Mañjuśrī Section' of the Mahāprajñāpāramitā-sūtra; [Fei Chang]fang states it is slightly superior to the two-fascicle version produced earlier by Mandrasena).
Daśadharmaka-mahāyāna-sūtra, one fascicle (first translation; same original text as the Shifa jing produced by Jueding of the Northern Wei; translated in the Putong era).
Sarvabuddhaviṣayāvatārajñānālokālaṅkāra-sūtra, one fascicle (second translation; same original text as the Ru fo jingjie jing of Dharmaruci of the Northern Wei).
Aṣṭamaṅgalaka-sūtra, one fascicle (if a person hears the names of these eight Buddhas, they will not be afflicted by the disasters caused by any hordes of ghosts and spirits; fourth translation; same original text as the Bamixiang zhou and the Bayang shenzhou jing, etc.).
Mahāmāyūrīvidyārājñī, two fascicles (also called the Kongque wang tuoluoni jing; tenth translation; same original text as the Da kongque zhouwang jing, etc., of Yijing of the Tang).
Śāriputradhāraṇī-sūtra, one fascicle (this dhāraṇī possesses spiritual power: if one can uphold it, eight yakṣa kings of the Snowy Mountains will constantly come to protect them, fulfilling their desires as their mind wishes; first translation; same original text as the Wuliangmen weimi chi jing, etc., produced by Zhi Qian).
Mañjuśrīparipṛcchā-sūtra, two fascicles (also simply called the Wenshu wen jing; translated in the seventeenth year of Tianjian at Zhanyun Pavilion; Yuan Tanyun transcribed the text, and Śramaṇa Fayun of Guangzhai Monastery verified and finalized it).
Bodhisattvapiṭaka-sūtra, one fascicle.
Vimuttimagga, twelve fascicles (also said to be thirteen fascicles; translated in the fourteenth year of Tianjian at Zhanyun Pavilion).
Aśokāvadāna, ten fascicles (sometimes with the word 'Great' added; second translation; a different translation of the same original text as the Ayu wang zhuan by An Qin of the Jin; translated on the second day of the sixth month of the eleventh year of Tianjian at Shouguang Hall in the capital of Yang[zhou]; seen in Baochang's catalogue).
The above ten works in thirty-two fascicles are all extant (all seen in Changfang's catalogue and the Sequel to the Biographies of Eminent Monks, where the number of fascicles and titles are recorded in full, so they are not enumerated here).
Śramaṇa Saṅghapāla (translated in the Liang as 'Armor of the Saṅgha', also called Sengyang) was a native of Funan. Quick-witted from his youth, he early on attached himself to the Dharma and Vinaya. Although he thoroughly explored sūtras and treatises, he was especially devoted to the Abhidharma. His fame gradually spread, bestowing renown throughout the southern seas. After receiving the full precepts, he became extensively versed in the Vinaya piṭaka. With courageous resolve to observe different lands, he took joy in upholding the doctrine to guide and transform. Hearing that the Qi state was propagating the Dharma, he followed a ship to the capital. He resided at Zhengguan Monastery and became a disciple of the Indian śramaṇa Guṇabhadra. He also studied the Mahāyāna under Bhadra with utmost devotion. Before a year had passed, he became widely read and versatile, comprehending the scripts and languages of several kingdoms. When the Qi dynasty collapsed and the Buddhist teachings declined, Saṅghapāla kept his body and mind pure and tranquil, cutting off external associations. Shutting himself in his room to dwell in leisure, he cultivated simplicity and sustained his practice. When the Great Liang ruled the realm, [the Emperor] sought out talented and capable men. In the fifth year of Tianjian, he was summoned by imperial decree to translate at five places: Shouguang Hall, Hualin Park, Zhengguan Monastery, Zhanyun Pavilion, and Funan Pavilion in the capital of Yang[zhou]. From the fifth year of Tianjian, bingxu (506), to the first year of Putong, gengzi (520), he translated ten works, including the Wenshu bore jing (the Indic texts were all presented by Mandra[sena]; Changfang's catalogue also says that [Saṅgha]pāla separately produced the Ayu wang zhuan in five fascicles, which is incorrect; the aforementioned Ayu wang jing is that very biography, so it should not be listed redundantly).
On the first day of translation, Emperor Wu personally attended the Dharma seat in Shouguang Hall and transcribed the text with his own hand.