貞元新定釋教目錄 9.16.2

9.16.2

文。然後乃付譯人盡其經本。
勅沙門寶唱慧超僧智法雲及袁曇允等相對
疏出。華質有敘不墜譯宗。天子禮接甚厚引
為家僧。所司資給道俗改觀。婆羅不畜私財
以其嚫施成立寺宇。大尉臨川王宏接遇隆
重。普通五年因疾卒于正觀寺。春秋六十有
五。
經律異相五十卷（天監十五年奉勅撰錄云并目錄五十五卷今闕目但五十卷其目纂
篇題應無別事見寶唱錄及長房錄）
比丘尼傳四卷（晉宋齊梁四代尼行新編入錄）
右二部五十四卷其本並在。
沙門釋寶唱。楊都莊嚴寺僧也。俗姓峯氏吳
郡人。僧祐律師之高足也。博識洽文罕有其
匹。武帝甚相崇敬。天監年中頻。
勅撰集皆愜帝旨。十五年景申又。
勅撰集經律異相一部。唱又撰尼傳四卷房
錄之中復有名僧傳等七部。非此入藏故闕
不論。餘並備在續高僧傳。
五分比丘尼戒本一卷（亦云彌沙塞律云沙彌尼戒本見寶唱錄）
右一部一卷其本見在。
沙門釋明徽。楊都建初寺僧也。戒行精苦習
彌沙塞部。徽以宋時覺壽譯彌沙塞律。但出
比丘戒本而無尼戒。遂以武帝普通三年壬
寅。於大律內抄出尼戒一卷。即今見行者是
（撰錄者曰檢此戒中眾學之後無七滅諍律本雖略准義合安豈可尼僧有諍不彌其律正文與僧同有故彼律第
四十云眾學法中唯除污草及水七滅諍法隨順法並同比丘彼師不安理不通也）。
大乘頂王經一卷（亦云維摩兒經第三出西晉法護云等王乃隨多善惡童子經
等同本見長房錄及續高僧傳）
右一部一卷其本見在。
王子月婆首那。中印度優禪尼國王之子（此優禪尼
國或云在南天竺亦云在西天竺未能定矣或可此國據在中天之維博西近南故傳說差誤不定一方）
生而俊朗體悟幽微。專學佛經尤工義理。洞
曉音韻兼善方言。先於東魏興和年中譯經
三部。梁大同中從魏之梁武帝留住。勅遣總
知外國使命。因譯頂王經一部。
金光明經七卷（或六卷二十二品承聖元年於正觀寺及楊雄宅出涼世無讖出四卷者有
十八品真諦更出四品足前成二十二分為七卷今在刪繁錄）
無上依經二卷（梁紹泰三年丁丑九月八日於平國縣南康內史劉文陀請令譯見經後
記房云陳代出者非也諸家曆並無紹泰三年如別錄中）
涅槃經本有今無偈論一卷（房云太清四年撿會諸年曆太清不至
四年已下並同）
決定藏論三卷（中有梁言字是梁代譯尋其文句是真諦出也）
大乘起信論一卷（初出與唐實叉難陀出者同本承聖二年癸酉九月十日於衡州始與
建興寺出月婆首那等傳語沙門智證等執筆并製序見論序）
如實論一卷（初題云如實論及質難品房云太清四年出）
仁王般若經一卷（承聖三年於豫章寶田寺譯第三出與西晉法護等出者同本）
彌勒下生經一卷（承聖三年於豫章寶田寺譯第五出與羅什出者同本）
十七地論五卷（與唐譯瑜伽師地論同本翻得五卷遇難遂輟見續高僧傳太清四年於富
春令陸元哲宅為沙門寶瓊等二十名德譯）
中論一卷（房云太清四年出）
三世分別論一卷（房云太清四年出已上并見長房內典等錄）
右一十一部二十四卷（如實論上六部一十五卷見在仁王經下五部九卷
闕本）。
沙門波羅末陀。梁言真諦。或云拘羅那他。此
曰親依。竝梵文名字也。本西印度優禪尼國
人。婆羅門種姓。頗羅墮景行澄明器宇清肅。
風神爽拔悠然自遠。群藏廣部罔不厝懷。藝
術異能偏素諳練。雖遵融佛理而以通道知
名。遠涉艱開無憚夷險。歷遊諸國遂止中天。
梁武大同中勅直省張汜等。送扶南獻使返
國。仍遣聘。中天竺摩伽陀國。請名德三藏并
求大乘諸論雜華經等。真諦遠聞行化儀軌
聖賢。搜選名匠惠益氓品。彼國乃屈真諦并
齎經論恭膺帝旨。既素蓄在心渙然聞命。
以大同十二年八月十五日達于南海。㳂歷
險闊仍滯兩春。以太清二年閏八月始屆都
邑。武皇面申禮敬安置於寶雲殿竭誠供養。
帝欲傳翻經教不羨秦時。更出新文有逾齊

text. Only then did [the emperor] hand it over to the translators to complete the scriptural text.
An imperial decree ordered the śramaṇas Baochang, Huichao, Sengzhi, Fayun, and Yuan Tanyun and others to write down the translation in facing lines. The ornate and the plain were well arranged, not departing from the principles of translation. The Son of Heaven received [Saṅghapāla] with exceeding courtesy, inviting him to be a court monk. The provisions supplied by the relevant authorities made both the monastic and lay communities look upon him with renewed respect. Saṅghapāla kept no private wealth, but used his donations and alms to establish temple compounds. The Grand Defender, King Hong of Linchuan, treated him with great esteem. In the fifth year of the Putong reign period, he died of illness at Zhengguan Monastery, at the age of sixty-five.
Jinglü yixiang (Extraordinary Aspects of the Sūtras and Vinayas), fifty fascicles. (Compiled by imperial order in the fifteenth year of Tianjian. The catalogue states that together with the table of contents it is fifty-five fascicles; now the table of contents is missing, leaving only fifty fascicles. Its table of contents merely gathered chapter titles and likely contained no separate matters; see Baochang's catalogue and Changfang's catalogue.)
Biqiuni zhuan (Biographies of Bhikṣuṇīs), four fascicles. (Accounts of the deeds of nuns across the four dynasties of Jin, Song, Qi, and Liang; newly entered into the catalogue.)
The two works above, comprising fifty-four fascicles, are both extant.
The śramaṇa Shi Baochang was a monk of Zhuangyan Monastery in the capital of Yangdu. His secular surname was Feng, and he was a native of Wujun. He was an eminent disciple of the Vinaya Master Sengyou. His broad learning and thorough knowledge of literature had few equals. Emperor Wu held him in high esteem and veneration. Throughout the Tianjian reign period, he repeatedly received imperial decrees to compile collections, all of which met with the imperial approval. In the fifteenth year, bing-shen, he was again decreed to compile one work, the Jinglü yixiang. Baochang also compiled the Biqiuni zhuan in four fascicles. In Changfang's catalogue, there are additionally seven works, including the Mingseng zhuan (Biographies of Famous Monks). Because they are not admitted into the Canon, they are omitted and not discussed here. The rest are fully recorded in the Xu gaoseng zhuan (Continued Biographies of Eminent Monks).
Wufen biqiuni jieben (Mahīśāsaka Bhikṣuṇī Prātimokṣa), one fascicle. (Also titled Mixasai lü; some call it the Śrāmaṇerī Prātimokṣa; see Baochang's catalogue.)
The one work above, in one fascicle, is currently extant.
The śramaṇa Shi Minghui was a monk of Jianchu Monastery in the capital of Yangdu. His monastic practice was pure and austere, and he studied the Mahīśāsaka school. Because when Juqu Jingshou translated the Mahīśāsaka Vinaya during the Song period, he only produced the Bhikṣu Prātimokṣa and lacked a Bhikṣuṇī Prātimokṣa, Minghui accordingly, in the third year of Emperor Wu's Putong reign period, ren-yin, extracted one fascicle of the Bhikṣuṇī Prātimokṣa from the great vinaya. This is precisely the version circulating today. (The compiler of the catalogue observes: Examining this prātimokṣa, following the rules on training there are no seven dharmas for settling disputes. Although the vinaya text was abridged, according to the principle it ought to be included. How could it be that if the community of nuns has a dispute, it is not resolved? In the root text of the vinaya, it is present just as it is for the monks; hence fascicle forty of that vinaya says: 'Among the rules on training, only dirty grass and water are excluded; the seven dharmas for settling disputes and the conforming dharmas are all the same as for the bhikṣus.' That master's failure to include them is logically untenable.)
Dasheng dingwang jing (Mahāyāna King of the Summit Sūtra), one fascicle. (Also titled Weimor jing; third translation. Dharmarakṣa of the Western Jin titled it Dengwang; it shares the same original as the Sui duo shan'e tongzi jing and others; see Changfang's catalogue and the Xu gaoseng zhuan.)
The one work above, in one fascicle, is currently extant.
Prince Upasūna was the son of the king of Ujjayinī in Central India. (Some say this kingdom of Ujjayinī is in South India, and some say it is in West India, which cannot yet be determined; or it may be that this country is situated at the corner of Central India, extending west and bordering the south, which accounts for the conflicting accounts in the traditions rather than a fixed region.) He was intelligent and bright from birth, with a profound understanding of the abstruse and subtle. He focused his studies on the Buddhist scriptures and was especially skilled in doctrinal principles. He thoroughly understood phonetics and was also well-versed in regional languages. Previously, during the Xinghe reign period of the Eastern Wei, he translated three works of scriptures. During the Datong reign period of the Liang, he traveled from the Wei to the Liang, where Emperor Wu retained him. An imperial decree dispatched him to oversee diplomatic missions to foreign states. In the course of this, he translated one work, the Dingwang jing.
Jin guangming jing (Suvarṇaprabhāsa-sūtra), seven fascicles. (Or six fascicles, in twenty-two chapters. Produced in the first year of Chengsheng at Zhengguan Monastery and the residence of Yang Xiong. The four-fascicle version produced by Dharmakṣema in the Liang era had eighteen chapters; Paramārtha translated an additional four chapters, supplementing the previous ones to make twenty-two, divided into seven fascicles; it is now in the Catalogue of Abridged Redundancies.)
Wushang yi jing (Anuttarāśraya-sūtra), two fascicles. (Translated on the eighth day of the ninth month in the third year of Shaotai of the Liang, ding-chou, at Pingguo county, requested by the Administrator of Nankang, Liu Wentuo; see the postscript to the sūtra. Changfang's claim that it was produced during the Chen dynasty is incorrect; the calendars of various lineages have no third year of Shaotai, as explained in the Detailed Catalogue.)
Niepan jing ben you jin wu ji lun (Treatise on the Gāthā 'Originally Existent, Now Non-existent' of the Nirvāṇa-sūtra), one fascicle. (Changfang says it was produced in the fourth year of Taiqing; but checking the chronological records, the Taiqing era did not reach a fourth year; the same applies below.)
Jueding zang lun (Treatise on the Determining Basket), three fascicles. (It contains words of the Liang language and was translated in the Liang dynasty; examining its phrasing, it was produced by Paramārtha.)
Dasheng qixin lun (Treatise on the Awakening of Faith in the Mahāyāna), one fascicle. (First translation, sharing the same original text with the version translated by Śikṣānanda of the Tang. Produced on the tenth day of the ninth month in the second year of Chengsheng, gui-you, at Hengzhou, initially at Jianxing Monastery; Upasūna and others served as interpreters, and the śramaṇa Zhizheng and others took down the brushes and composed the preface; see the preface to the treatise.)
Rushi lun (Treatise on Accordance with Reality), one fascicle. (The initial title reads Rushi lun ji zhinan pin; Changfang says it was produced in the fourth year of Taiqing.)
Renwang bore jing (Benevolent Kings Prajñā Sūtra), one fascicle. (Translated in the third year of Chengsheng at Baotian Monastery in Yuzhang; third translation, sharing the same original with the version translated by Dharmarakṣa of the Western Jin and others.)
Miling xiasheng jing (Sūtra on Maitreya's Descent), one fascicle. (Translated in the third year of Chengsheng at Baotian Monastery in Yuzhang; fifth translation, sharing the same original with the version translated by Kumārajīva.)
Shiba di lun (Treatise on the Seventeen Stages), five fascicles. (Sharing the same original text with the Yogācārabhūmi-śāstra translated in the Tang; five fascicles were translated before work was halted due to political turmoil; see the Xu gaoseng zhuan. Translated in the fourth year of Taiqing at the residence of Lu Yuanzhe, Magistrate of Fuchun, for twenty eminent figures including the śramaṇa Baoqiong.)
Zhong lun (Mūlamadhyamakakārikā), one fascicle. (Changfang says it was produced in the fourth year of Taiqing.)
Sanshi fenbie lun (Treatise on the Discrimination of the Three Times), one fascicle. (Changfang says it was produced in the fourth year of Taiqing; all the above are recorded in Changfang's catalogue, the Neidian lu, and others.)
The eleven works above, comprising twenty-four fascicles. (The six works of fifteen fascicles from the Rushi lun upwards are extant; the five works of nine fascicles from the Renwang jing downwards are missing texts.)
The śramaṇa Paramārtha—in the language of the Liang, 'Zhendi'; also called Kulanātha, which means 'Protector of the Family'—both being his Sanskrit names. He was originally a native of the kingdom of Ujjayinī in Western India. A Brahmin by caste, of the Bhāradvāja lineage, his conduct was luminous and pure, and his demeanor tranquil and serene. His spirit was noble and elevated, leisurely and detached from the mundane. There were none of the vast collections of canonical texts that he had not held in mind. In arts and extraordinary skills, he was especially accomplished. Although he revered and integrated Buddhist principles, he was celebrated for his mastery of the Dao. He journeyed through distant and difficult lands, undaunted by level terrain or danger. Having traveled through many kingdoms, he eventually settled in Central India.
During the Datong reign period of Emperor Wu of the Liang, an imperial decree directed the Palace Attendant Zhang Si and others to escort the tributary envoys of Funan back to their country, and additionally sent an embassy to Magadha in Central India to invite an eminent Tripiṭaka master of renown and virtue, and to seek Mahāyāna treatises and the Gaṇḍavyūha-sūtra and others. Paramārtha had heard from afar of [the emperor's] transforming guidance, monastic codes, and saintly sages, and of his seeking out famous masters to benefit the common people. That kingdom therefore prevailed upon Paramārtha to take texts of sūtras and śāstras and reverently respond to the imperial decree. Since this had long been his cherished wish, he joyfully complied upon hearing the command.
On the fifteenth day of the eighth month in the twelfth year of Datong, he arrived in Nanhai. Traveling along perilous and vast expanses, he was delayed for two springs. It was only in the intercalary eighth month of the second year of Taiqing that he reached the capital. Emperor Wu personally extended his respects, settled him in the Baoyun Hall, and provided for him with the utmost sincerity. The emperor wished to transmit and translate the scriptural teachings so as not to be outdone by the Qin dynasty, producing new texts that would surpass the Qi.